TORONTO BAPTIST SEMINARY

Featuring . ..

TORONTO BAPTIST SEMINARY

Volume 57, No.7 130 Gerrard Street East, June 22, 1978 Whole Number 2490

A MESSAGE FROM

THE PRESIDENT ..

There can be very few seminaries with the same combination of distinctives which we cherish. We are associated with a local Baptist Church, located in the downtown area of one of the finest and most modern cities in North America. Our students actively participate in the work of this very large and influential church. We rejoice in the Doctrines of Grace; we are separatist but not isolationist; every member of our faculty is highly qualified in his own particular academic field. We concern ourselves with the spiritual development of each student individually; we are aggressively evangelistic, and we do not make any particular eschatalogical view a test of fellowship. We major in training pastors and our graduates are now labouring for the Lord in many parts of the world. If you are interested, please write for full particulars.

-~ ERIC T. GURR

SEMINARY PROSPECTS By Principal Adams

Phms ,ue operating to make the next academic yem' outstanding.

W'e shall stmt with ml orientation programme for freshmen shldents at lO a.m., Fliday, September 8, 1978. Registration of all students will follow on Monday, September 11th, and regular classes will commence on September 12 at 8:30 a.m.

The faculty will be strengthened by the appointment of Rev. 'Villiam Payne B.Th. as professor of Homiletics ,md Pastoral Theology and Mr. Ammo Djaballah M.A. as professor of a new comse in contemporary theology and philosophy, and comses in Baptist Distinctives, Church History (elective) and Hermeneutics.

Mr. Payne graduated from Toronto Baptist Seminary in 1963 and has served for yem's as tutor in om Extension Department. He is pastor of Trinity Baptist Chmch, Burlington and is known for his able expositions on the Doctrines of Grace.

Mr. Djaballah helped us last ymu when a professor became sick. He comes from Morocco and was converted from Mohammedanism. He has studied at the University of Paris and at the Seminary at Vaux. He is manied to a forn1er Jarvis Sh'eet girl (nee Jean Ibbotson).

A real need has been met by the appoinhnent of Dr. J. F. Holliday as Chaplain of the student body. He will give counselling about spiritual and praCTIcal problems.

The Practical Work of the student body will be made more effective. At the suggestion of Rev. S. Tulloch, our Director of Practical vVork, visitation by staff and shldents will be s\vitched from Tuesday afternoons to Monday evenings. It is believed that by w;ing the visitors' cards of Jarvis Sh-eet Baptist

Dr. Gurr, Dr. Martin and Dr. Adams at Spring Lectures (see page 27).

Church at a time when more are likely to be home the work ,vill be more significant.

The calibre of those applying to the Seminary again is impressive. However, we would like to see many more of those called by the Lord to service join us. Our position is distinctive and our 50 years of experience give us great advantages. Our close union with the mstOlic Jarvis Street Baptist Chmch also gives us a great advantage. As C. H. Spurgeon pointed out, it is the local church which is designated to be "the pillar ,Uld growld of the truth" (I Tim. 3:15).

As Baptists we believe in a trained ministry. In days when "Easy-Believism" is destroying ..chmches by encouraging an influx of umegenerate members, the training in the great doctrines is what is required. vVe refuse to major on minors and have the emphasis switched to methodology.

God's people are urged to support aggressively this· school of the prophets. with their prayers, their gifts and their promotion.

SUMMER SCHOOLS IN THEOLOGY

In Toronto our Seminary presented a Summer School in Theology May IS-19th, 1978. The visiting lectmers were Dr. A. Dallimore, Dr. D. Gish, Dr. H. Morris and Dr. G. Parker. They lectured on the 18th Century Revival and on Creationism. Also each day comses in Greek and Hebrew were offered to 30 students at 8:00 a.m. Then each morning our president, Dr. E. T. GUlT, lectured on Experimental Theology. Each evening a lectme on the Anabaptists was given by Professor A. PeillY.

A few stalwarts managed to take in all 30 lectures, but the programme was designed so that people could select items in which they were especially interested. Between 200 and 300 participated in the programme. Some came from as far away as Massachusetts, New York and Albelta.

July 3-7 will see another Summer School. This will be offered by Dr. Peter Masters of Metropolitan Tabernacle (Spurgeon's) London, England. Dr. E. T. GUlT, Dr. G. A. Adams and Rev. W. P. Bauman \vill be lecturing.

Requests have reached us for a Summer School in Theology to be offered in St. Lucia next summer.

Thus the Seminary extends its influence.

Dr. A. Dallimore Dr. H. Morris Dr. D. Gish

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DR. T.T. SHIELDS - FOUNDER AND FIRST EDITOR (1922-1955) DR. H. C. SLADE-(1955-1974)

Published bl-weakly on Thursday for the propagation of the Evangelical principles of the Protestant Reformation and In defence of the faith once delivered to the Saints. $4.00 Per Year. Postpaid to any address. 20¢ Per Single Copy Sterling Countries £1.7 (2years £3) payable to Canadian Imperial

Bank of Commerce, 2 Lombard Street, London, England

"I am not ashamed of the gospel of Christ"-Romans 1:16

EDITORS: Rav. Eric T. Gurr, D.O.; Olive Clark, Ph.D. MANAGING EDITOR: Rev. W. P. Bauman, B.A., M.Dlv.

CONTRIBUTING EDITORS: Rev. George B. Fletcher, D.O. Rev. J. F. Holliday, D.O.

Registered -Cable Address: Jarwitsem, Canada

130 Gerrard Street East, Toronto - Canada . M5A 3T4

Telephone (416) 925-3263 . Second class mail registration number 1465

A Student's Impression of our Smnm.er School of Theology

The entire week was marked by a strong sense of covenant between the lecturers and the students. The varied backgrounds of those attending added to the experience as we shared and learned from each other. Staying in residence allowed for some deeper fellowship and resulting 'prayer, as students gathered each night to consider the day's lectures. There was a very worthwhile exchange between the full-time Seminary shldents, the older men who took a week from work to from their pastorates and the members of Jarvis Street Baptist Chmch who attended the lectures.

The three men from the Institute for Creation Hesearch, Dr. Monis, Dr. Gish and Dr. Parker, removed ,Uly lingering fem' which I 'had about conb'adictions between the Bible and science. The area of lectures which in1pressed me the most was the fossil record. There is no proof for evolution in the fossils. Species of animals and plants appear suddenly and without transitional forms. This is the Lord's handiwork agreeing wholeheartedly with the accowlt of creation in Genesis.

The lectures which most deeply influenced me were the five by Dr. Gurr on living the DoctIines of Grace. As with the other lectures, Pastor Gurr grounded his remarks on the vVord. The basis of man's relationship with God is that He chose us. Our God reigns mld directs men's lives. Dr. GUlT emphasized the need to contend for the faith, the need to proclaim a supernatural Bible and to know Cluist and Him crucified.

The most difficult yet equally rewarding class was Greek. Dr. Adams led us through a quick review of grammar. Over the week we managed to translate Romans 5. The verse which stands out so clearly is Romans 5:8, "But God shows His love for us, in that while we were yet siIUlers Christ died for us."

- David Spencer, Sudbury

The Gospel Witness, June 22, 1978

Miss O. L. Clark, Ph.D. Professor Emeritus

Mr. A. DJaballah, M.A., M.Phil.

Mr. Andrew Penney, M.A.

FACULTY Toronto Baptist Seminary Rev. ERIC T. GURR, D.O., President

Rev. W. P. Bauman, B.A., M.Div.

Miss Sheila Evans, BA

Rev. LeIgh Powell, B.A., M.Dlv.

Rev. G. A. ADAMS, M.A., M.Div., D.O., PrincIpal

Mr. John Bodner, M.A., A.R.C.T.

Rev. J. F. Holliday, B.A., B.D., D.O.

Rev. S. A. Tulloch, B.Th.


Rev. F. Castrillo

Rev. W. E. Payne, B.Th.

Rev. Rudolph Wiebe, B.Sc., M.Div.

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GRADUATION EXERCISES The Graduation Ceremony of Toronto Baptist

Seminary occurs every Spring but eacIl one bnngs its own blessing. Many of tue procedures are tile same - the Graduation banquet, tile academic procession, the awarding of prizes, tile bestowing of degrees, the Valedictory Address - but m,my of tne individuals participating are different. Nothing changes and yet everytl1iug changes.

This year we were privileged to hear the SemimU'y Quartette at the Banquet. Tlley have sung in many churches during this past year, and, wlder tile direction of Mr. Jo1m bodner, have ministered velY acceptably. What a joy to hear God's praises sung by consecrated young men! We also heard testimonies from several of the students wIlo were graduating. God works in lives in different ways. vVe recogmze the diversity of personality but each one can be useful under God's control.

The Graduation Exercises in the auditorium of Jarvis Street Baptist Church were more formal, but the wamlth was still there. Dr. Holliday, a faithful professor over many years, opened in prayer, praismg God and asking tlle Lord's blessing on all our proceedings. Tills past year at Seminary was a very profitable one. The students worked hard- academically and practically. A good group of Extension students who had involved themselves in the Tuesday night classes during the year received their certificates. Dr. G. A. Adams presented prizes to those day students who had excelled in various areas of study. Those who received Diplomas and Degrees were presented to the President, Dr. GWT, by Kev. \V. P. Bauman. These achievements were the result of many hours of diligent study and research. Let us pray that these students might be "approved Wlto God", workmen that need not to be ashamed.

In his Valedictory Address, Mr. Gordon Balfour used the SemimU'y motto in reminding us that although the graduating students would be scattered, they were still to be "likeminded one towm'd another according to Jesus Cillist". Afterwards, Rev. W. E. Payne presented him with a Greek New Testament awarded by the Trinitarian Bible Society in recognition of his important contlibution to the life of the Seminary by his consistent Cillistian walk and ills service for the Lord. Also, Bibles were presented to Miss Cheryl Scott and Mr. Peter Hakkenberg, first year students who had a good academic record and who had led an exemplary Christian life. Haddon Haynes was presented with a Bible for his fine leadership at Camp Saugeen, and his testimony in Jmvis Street Baptist Church and the Seminary. These till'ee Bibles were donated by a good fliend of the SemimU'y to be distributed at the discretion of the Faculty.

Knowledge and understanding are valueless unless they are used. Rev. S. A. Tulloch oversees the vital practical work of the Seminary. He informed those gathered of the immediate plans of the shldents for the summer. The fields and activities are varied but the same God rules over all. Rev. L. B. Powell led in the commissioning prayer.

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Dr. Kenneth Good's message on "Elijah's Mantle" reminded the shldents that God's service is costly but it brings abundant blessing. Just as Elijah had to learn through Immy personal expeliences, so would they have to learn for themselves those truths which cannot be expelienced in the studying of textbooks. ( This message may be found elsewhere in this issue.)

No service is complete without music. The Choir was requested to sing "Let Thy Mantle Fall on Me" but they also tlllilled us with the singing of "Bless the Lord, 0 My Soul". How grateful we are for the ministry of Mr. Al AUStill and the choir. These selections enriched the proceedings and enlarged our vision.

\Ve have a great God. He has abwldantly blessed us. He has faithfully brought us to the close of another satisfying year. Praise His N,une!

DIPLOMAS AND DEGREES

Three Year Diploma: Mr. Brent Downey

Licentiate in Theology:

- S. Evans

Miss Elizabeth Bracken, Miss Marian Groat, B.A., Miss Cheryl Nickerson, Mr. Haddon Haynes

Bachelor of Theology: Mr. Gordon Balfour, Mr. Ramiaraka Rabenja

Master of Divinity Rev. Raymond Reed, B.A., B.Th. (in absentia)

EXTENSION COURSES

Christian Education - Principles if Teaching Honours: Keith Blakemore, Helen Carlson, Cindy Morris, Nancy Pyke, Christopher Walker, Marlene Wiebe. Pass: John Bowles, Catherine Fry.

Cults Honours: Daniel Christensen Pass: Elizabeth Bracken, Helen Carlson, Michael Daniels, Peter Hakkenberg, John McDonald, Marlene Wiebe.

Location of Convocation and Graduation Exercises, Jarvis Street Baptist Church Auditorium.


PRIZE LIST 1978

Dr. T. T. Shields Memorial Prizes Highest Standing in Fourth Year Gordon Balfour Highest Standing in Third Year John Shantz

Dr. H. C. Slade Memorial Prizes Highest Standing in Second Year Marian Groat Highest Strnding in First Year Peter Hakkenberg

European Alumni Prize Biblical Theology Peter Hakkenberg by reversion to Eric Johnson

Mr. J. E. Jennings Memorial Prizes Biblical Introduction Brian Allison Christian Foundations Peter Hakkenberg by reversion to Tom Rush

Elizabeth Ellen Lindsay Memorial Prize Greek III Marc Schoni

Georgina Lindsay Memorial Prize Systematic TheOlogy Eric Johnson by reversion to Tim Tozer

$100.00

$100.00

$100.00

$100.00

$50.00

$75.00

$75.00

$50.00

$50.00

Harold B. Maw Memorial Prize English III Cheryl Nickerson

Emily P. Roe Memorial Prize Greek I Michel Lemaire

Reginald Coward Memorial Prize Hermeneutics Peter Hakkenberg by reversion to Tom Rush by reversion to Brian Butson

Jean Smith Memorial Prize Apologetics John Shantz by reversion to Gordon Balfour by reversion to Gilbert Dube

Martha Hollister Memorial Prize History of Missions Marc Schoni by reversion to William Oosterman

Allister MacInnis Memorial Prize Hebrew II John Shantz by reversion to Ramiaraka Rabenja

$50.00

$50.00

$50.00

$25.00

$25.00

$25.00

FIFTY YEARS OF FAITHFULNESS

When we attended the Graduation Exercises of Toronto Baptist Seminary this year, the first since our own Graduation in 1929, as one of her earliest Graduates, we found ourselves comparing the doctrinal position of the Seminary today with the doctrinal position of fifty years ago at its founding. There passes before us the inoreasing unbelief and compromise conceming the Word of God in McMaster University and in the Baptist Convention of Ontario and Quebec in those days. We clearly remember the valiant and long drawn out fight for the faith once for all delivered to the Saints led bv Dr. Shields and finally his expulsion from that Conv~ntion. Thank God that was not the end of the conflict. Rather it was the beginning of Dr. Shielcls' vision and urge that another institution be founded where men and women would be taught in surroundings where God and His vVord were believed and honoured. Thus Toronto Baptist Seminary came into being. The time and cil"cUll1-stances of her founding called for a strong and uncompromising Statement of Faith, to be translated into action by men and women of like precious faith and oourage.

Now after fifty years, does the Seminary stand for and maintain the same loyal and uncompromising position for the Bible as the Word of God? Though, beoause of our close association over the years, we didn't entertain any doubts as to where the Seminary


stands today, our attendance at this year's Graduation was a sweet confirmation of the fact that the doctrinal position of the Seminary today is exactly what it was fifty years ago.

The wliter and his wife went to Jamaica in 1929 as Graduates of Toronto Baptist SeIillnary where we remained until September of last year, \-vhere we hope that by the Grace of God it could be said so far as docuine is concerned, we preached "none other things than those which the prophets and Moses did say should come: that Christ should suffer and that He should be the first that should rise from the dead and should show light unto the people and to the Gentiles" (Acts 26:22b and 23). Another Seminary Graduate, Rev. Hubert Hall, is now carrying on the work so dear to our hearts. Yet another Seminary Graduate, . Rev. Alpheus Chambers, has been greatly used of God to plant and establish a strong Baptist Church in the City of May Pen, and last but not least another Graduate, Miss Monica Rodney, now Mrs. ( Rev.) Aaron Dumas, is the wife of Pastor Dumas, the pastor of the new and important Baptist Church in the city of Kingston. We rejoice in each of these Seminary Graduates now serving God in Jamaica and we thank God that it was Our privilege to be among the earliest shldents of that Institution.

Dr. John W. Knight

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Gordon Melville Balfour

Elizabeth Leola Bracken

Marian Janice Groat

Brent Leslie Downey

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TORONTO BAPTIST SEMINARY

GRADUATES OF 1973

GORDON BALFOUR - will be pursuing further studies at Northwestern Theological College, B.C.

ELIZABETH BRACKEN - plans to be married to Daniel Christenson (3rd year) and return to Michigan.

MARIAN GROAT - after their marriage June 24, will accompany her husband Gordon Balfour to British Columbia.

BRENT DOWNEY - after his marriage to Betty Brinson plans to do pioneer work in Nova Scotia.

HADDON HAYNES - will be camp director at Saugeen Camp until August and then serve as assistant to Rev. R. Sidebottom at Essex Baptist Church.

CHERYL NICKERSON - now Mrs. S. Kring serving with her husband who is pastor at Bethesda Baptist Church, Delhi, Ontario.

RAMIARAKA RABENJA serving as assistant to Paster E. Houle of OrsainvilIe, Quebec for the summer before returning to his native Madagascar to serve in the churches there.

Haddon Affllck Haynes Cheryl Lorraine Nickerson Ramiaraka Rabenja


Valedictory Address GORDON BALFOUR

Dr. Gurr, Dr. Good, Dr. Adams, Dr. Clark, Members of the Faculty, Alumni, Fellow Students, and Christian Friends:

In Romans 15:5 we find the context of the Seminary motto. The verse reads, "Now the God of patience and consolation grant you to be likeminded one toward another according to Jesus Christ." From these words we may draw strength as we leave the Seminary and venture out into the various fields .of service which the Lord has prepared for us.

Notice that Paul says that God is a God of patience here. This i~ a truth which we have leamed in our stay at Seminary. Brash and young were we as we entered the "school of the prophets". Yet the Lord in His graciousness has taught us, and is still teaching us, that we need patience and endurance to follow in the Christian way. As we leave this school, this v~rse reminds us that if any work is to be accomphshed for Christ in the future by this graduating class, it will only be in His time and strength. Our God is a God of patience.

He is also a God of consolation. Many fast bonds of friendship have been forged while we were at Seminary. These bonds may be stretched in the months to come as our "class of '78" b'avels to far distant shores to take up the Lord's work wherever He would place them. But we have this consolation: we shall meet again. There is coming that great day when from the four comers of the earth we shall all be gathered to sing praises "unto Him who hath loved us and washed us from sin". God comforts our hearts with this fact and so He is the God of consolation to us.

So we have a God of patience and consolation. But to have learned these two things is not enough. Our Seminary studies have taught us that we need also to be "likeminded one toward another according to Christ Jesus". TIle seminary has aimed at this goal since its inception some 51 years ago. The faculty has taught, and lived, before the students, eamestlv shiving to show us what the life "according to Cllllst" should be. TIley have ever exhorted us to "let this mind be in you, which was also in Christ Jesus". Our prayer tonight is that their godly examples to us have not been in vain.

As a graduating class this evening, we pray that we would be "likeminded toward one another according to Christ Jesus". Our prayer is that our unity of mind will be in several areas.

We are likeminded in thanks tonight to the Seminary, trustees, church members of Tarvis Street and other churches here represented in body or spirit, and to all those who have made this moment a possibility. vVe thank GDd for your prayers, your interest, your support.


We desire to be likeminded tonight in dochinal truth. \Ve have leamed and studied, often gazing with weary eyes at the insurmountable piles of homework and assignments. God has been faithful, and often when our strength has failed, He has lifted us up. vVith the Psalmist we desire "h'Uth in the inward parts".

\Ve desire to be likeminded in our devotion to God and the Lord Jesus Chlist, and the Blessed Holy Spirit. We fear lest we also should be numbered among those who have fallen away from the tmth. May we ever consider Him who is the author and finisher of our faith, and cling to Him alone.

Finally we are united in mind in the longing that from this day forth, we would be known as men and women whose lives are lived "accordinr!; to Christ". This has been the motto hanging in the Seminary halls throughout our stay here. If we had learned nothing else in our years- of effOlt, it would be time well spent if this motto characterizes our lives.

As we leave our school this evening, our hearts are full of praise to God for His faithfulness. To this class tonight, the vVord of God speaks clearly. Let us hear God as He converses with the graduates.

"Now the God of patience and consolation grant you to be likeminded one toward another according to Christ J e5u5."

May we ever be a graduating class that lives "according to Christ", Amen.

FALL CONVOCATION

AND

ASSOCIATION SPEAKER

Rev. R. J. Reed

We are i()!>king forward to the visit of Rev. R. J.

Reed of the graduating class of 1956 for our Fall Convo

cation on Friday, October 20, 1978 at 8:00 p.m. He will

also b~ the gU~5t preacher at the Association of Regular

Baptist Churches Convention, October 19th and 20th, 1978.

Rev. Reed is presently pastoring in Port C{lquitlan, B.C.

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SUBSCRIPTION TO ARTICLES OF FAITH The Gospel Witness in December 23, 1926:

"Toronto Baptist Seminary, the new Baptist College rendered necessary by the inroads of Modernism, will open its classes on January 4, 1927, in the Seminary Building, 337 Jarvis St.,' Toronto." Dr. T. T. Shields with the vision of a true prophet and statesman saw that the only answer to safe evangelical training was to separate from the apostasy and found a school dedicated to the principles of the Word of God. We thank God that the Seminary still stands on its original charter.

Every precaution has been taken so far as it is humanly possible to make anything sure, that both the Faculty and the Trustees shall be loyal bo1h to the essentials vf evangelical faith and to those special principles which Baptists historically have distinctively held.

TRUSTEES AND FACULTY SIGN Therefore annually at the Fall Convocation all the

officials are required to sign the following: The underSigned Trustees and Faculty of Toronto Bap

tist Seminary declare their acceptance of the Thirteen Articles of Faith of the said Institution as being a summary of what we severally believe respecting the fundamental doctrines of the Gospel of Christ; and we hereby sincerely, ami without reservation, declare that as Trustees, and members of the Faculty, respectively, we will have taught, and will teach these doctrines; and we will not permit to be taught, nor teach in any class, on any subject, anything which is contrary thereto.

Board of Trustees of Toronto Baptist Seminary, B. Inrig, Dr. E. T. Gurr, ChaIrman, M. Balfour, H. Ford, J. Tomlinson, J. Kegel, K. KinsInger, C. Bauman.

SPECIAL SEMINARY ISSUE For one issue each year we leave our regular

format to feature the work of Toronto Baptist Seminary. We endeavour to acquaint our readers with Seminary life, giving a taste of the instruction given, the activities of faculty and students and plans for the coming school year.

We invite our regular readers to pass on their copy to young people interested in training for Christian service, or, to send us the names and addresses of prospective students so that we can send them a copy along with the PROSPECTUS which gives fuller details and application forms.

Help us circulate this sDecial issue. Send for extra copies for free distribution.

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DOCTRINAL STATEMENT

~hile i?e full doctrinal statement of Toronto Baptist Semmary IS much more elaborate in detail, the statement of faith set out in the Trust Deed of Jarvis Street Baptist Church is a summary of the Seminary's statement of faith.

''The Divine inspiration of the Scriptures of the Old and New Testaments, and their absolute sufficiency as the only authorized guide in matters of religion; the existence of o~e Living and True God - sustaining the personal relatIOn of Father, Son and Holy Spirit, the same in Essence and equal in attributes, the total and universal depravity of mankind, the atoning efficacy of the death ?f Christ, .the free justification of believers in Him by His Imputed nghteousness, the election and effectual calling of. all God's true people; the final perseverance of the Saints; the necessity and efficacy of the influence of the Spirit in conversion and sanctification; the supreme and sole authority of Christ in the Church; the resurrection of the Dea~ both ju~t and unjust, the General Judgment; the everlastmg happmess of the righteous and the everlasting misery of the wicked; Immersion in Water in the name o~ the Trinity the ~nly Gospel Baptism; that parties so baptIzed are alone entitled to communion at the Lord's Ta?le and that a .Gospel ~hurch is a body of baptized belIevers, voluntanly associated together to maintain the Worship of God, acknowledging no head but Christ and no authority but His Word."

DAILY CHAPEL SERVICES ...

Chapel services are held each morning at half past ten and dUling tllis time the shldents and teachers relax from studies and enjoy a peliod of meditation and inspiration. During this past academic year, the Lord has richly blessed both shldents and faculty by the millishy of fOliy-eight chapel speakers in addition to the ministIy of faenlty members and graduating students. Of the fOlty-eight who visited us, twenty-sLx wer~ pastors, twenty were in full time missionary serVIce, one was a rehlrned veteran missionary statesman and one was a probation offic-er. The 60untries of England, Belgium, Switzerland, Niger, Jamaica and the provinces of Ontmio and New Brunswick were represented by these visitors.

. The ~ypes of ministry represented included preachlll~,. teachmg, church planting, training national workers, radIO broadcasting, Bible & Iiterahu'e distribution, record and cassette tape evangelism, missionmy work in pion~~r a.nd remote areas, relief work, hospital and shut-in ~s~ta~on, . ou~each to children, inner city ministry, VI~I~ation. 1Il pnsons; lumber camps and on board ships, millishy 111 local fau's, gospel text road signs, Christian camp outI'each and ministry through medicine.

The Lord has enriched and challenged students an~ faculty by this exposure to the greatness and varIety of the work that is carried on in His Kingdom. vVe rejoice in His goodness to us. '

- Rev. R. Wiebe

AMONG OURSELVES

VVe extend hearty congrahllations to Rev. and Mrs. Iludy vViebe on the birth of a daughter, June 21, 1978·


Graduation Address:

ELIJ AH'S MANTLE By Dr. Kenneth H. Good, Pastor,

N. Olmstead Baptist Church, Ohio, U.S.A. Aplil 28, 1978

Dr. Gurr, distinguished members of the faculty, members of the graduating class, students, relatives, parents, Chlistian friends, I count it a great honour to stand in this position this evening, and I have been looking forwmd to this time to share with you on this very happy occasion. Perhaps you can grasp some of the reason for my delight in being here when I say that more than thirty years ago, in the state of Ohio, I learned to know quite well a delightful fellow by the name of Adam Galt. He was a fellow pastor with me and we lived and worked very closely together and in clos relationships in om chmches that were in fellowship. It was then that I first learned about this Seminary for he was one of yom graduates. Dwing the years intervening I have been, at times, reading some of the literature that has come from tIns place: The Gospel ~Witness, some tracts, and I have followed the milnshies that have been here in this place and I have had a great respect for the Jarvis Street Baptist Chmch and Toronto Baptist Senllnmy. Therefore, it was with considerable joy and mlticipation when I heard your beloved pastor say to me, "\Vill you please come?" that I said, "I will be velY happy to come." Mrs. Good and I have been made to feel most welcome since we arrived here. It was on a delightful occasion last summer in the state of Michigan that I learned to' know your pastor mld Mrs. GUIT and I profited much by the milnstry that he exercised there in that Bible Conference.

vVe have been doing some things here this evening that find their ancient roots back in the passage that we want to look at in I Kings, chapter 19. You have \vih1essed as academic hoods have been placed; you have been there and concerned and participating in spilit as students have been commissioned. I am sure that all of us have been in attendance at ordination services when hands have been placed on others who have been sent f01th. All of these things have some of their ancient roots back here in what we have been thinking about before just now and what I would like us to concentrate upon in I Kings, chapter 19.

The histmiall gives us tlns infonnation: Elijah has been in the cave where he has met the Lord God and he has been recommissioned and now he goes into the field and he finds Elisha. In verse 19 I read these words:


President, Dr. E. T. Gurr welcomes Dr. K. H. Good

"So he departed thence, and found Elisha the son of Shaphat, who was plowirlg with twelve yoke of oxen before him, and he witll the twelfth: and Elijah passed by hinl, and cast his mantle upon him. And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and then I will follow thee. And he said Wlto him, Go back again: for what have I done to thee? And he rehuned back from him, mld took a yoke of oxen, and slew them, and boiled their flesh \vith the inshuments of the oxen, and gave unto the people, and they did eat. Then he m'ose, and went after Eujah, and ministered unto him."

If you were to look up all tlle references to Elijah's mantle you would discover tllere ,ue just five. If you put them together you would discover that there are three occasions on which the Holy Spilit draws om attention to this mmltle. The first occasion is here in chapter 19 earuer where Elijah meets the Lord God in the cave. If you go up into that chapter just a bit, you will discover in verse 13 it says that Eujah wrapped his face in his mantle. This was the mantle that later on in the field was cast upon Elisha. You probably remember quite well that a bit later than this these two men jounleyed from one place to another, came to the school of the prophets, went down to the Jordan River and you have the tlnrd scene in which Elijah's mantle is mentioned. He wrapped it up, smote the liver Jordan, and it divided and they went through. Then immediately thereafter, Elijah having been taken up into Heaven, Eusha takes the mantle and repeats the action, demonstrating that indeed the mantle had fallen upon him and he was now the successor of this prophet of God. So We might say concerning the mantle

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of Elijah that we see it symbolically in the cave, in the field, and at the river.

Now there is a background to this meeting with the Lord God in tlle cave wnere Elijah comes to tlle place that he is so impressed, so overawed, so brought down into tlle dust as a mere creatme before his Creator, as mere man in his sinfulness who stands before an infinitely holy God: Elijah comes to an expelience which eVIdently he had not had before and in that expelience he hides hinlsell as best he can with the mantle that is upon him. This is its first reference in the wlitings here of tlle Old Testament history but there had been some backgrowld of preparation to that occasion. There was a remote backgrowld to it, some tllings tllat Elijah had learned betore he had this momentous meetlllg with Jehovah. I tllink tlle first tlling that Elijah learned was that it was costly to stand tor the truth. I like to consider Elijah somewhat in tne role of John the Baptist way back there in the Old Testament, for we do learn in the New Testament tllat John the Baptist came in the spirit and the power of Elijah, and therefore some of tilOse wlknown areas in the life of Elijah in tlle Old Testament I tilink we can somehow project in om minds tilat he was somewhat like John the Baptist. If John the Baptist is characterized after Elijah, perhap6 Elijah was like J olm the Baptist in his relationship to a certain king. We know that Herod heard John gladly, but there came tilat time wIlen J olm put his finger on ~o~nething that got rignt down to where Herod was livlllg and Herod had to say, "Because of a wicked woman, that is as far as you may go." And you remember the story of what happened to John. You read some of that in principle back in the Old Testament and you can read what happened to Elijah. Elijah got to a ceitain point and there was a wicked woman, her name was J ezebel, and she said to the king, 'That is about as far as this man is going to go." And the king said, "Yes, ma'am." This man Elijah learned something that everyone of us has to know: it costs sometlling to stand for the truth. I believe tllat Ahab heard Elijah gladly. I fancy that he was somewhat of a comt preacher on occasion. I know the commentaries say that suddenly, without annollllcement, with no background, with no history tlmt we know about, he appears almost as an apparition in tile comt and declares to the king, "Tnere will be no dew, there will be no rain except by my word." I know that is what the commentaries say, but I began to meditate on tllat and it seemed to me that it was not contrary to what God had revealed to suppose that Elijah might have well been in a different role, that the people had heard him, and the king had listened to llim. And then tilere came that time when the king said, "Well, that is about as far as you go."

This man discovered that he had to llide himself by the brook and God told him to go away. 'Whatever millistry he had had, and just a little portion of it is recorded in Scriptme, that was removed from him, and he was all alone out there with God and the ravens by .the brook Cherith. He learned the second thing out there: God is faithful to His Word. "Go hide thyself by the brook and the ravens will feed thee." The ravens came. How would you like to eat your breakfast, your noon-day meal and yom dinner having been delivered by waitresses in black and with wings? They were considered an unclean bird. Not a very savowy

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thing to eat it after a bird has been pecking over it, but it was God's provision. I do not know if it was greater or less tilan he had had before, but it was celtainly more wonderful in one thing, he had the immecL.ate sense of God's divine proviSiOn. He learned that it costs something to st,md tor the trutH, but he learned tnat God was faithful and even when tile brOOk cL.ied up, Cod said, "Co to Zarephatil." Now that was a tenible place to go because that is the place from wllich J ezebel had come. lmagme going right into tile enemy's territory. That is wllere Cod sent llim. God satd, "'I have commanded a widow woman to sustain thee." Of all people who might sustain llim - a widow! God commanded tile ravens and God commanded tile widow . .I:!; lij ah, had he been a logical man, 111lgnt have reasoned, "Well it is fatnllle. Omy people wno have had resomces are going to be able to snrvive tills famine. Umy peoplC who have meallS at their disposal at°e going to be able to sustain me in such a desperate time as this. A widow woman? Lord, surely I cud not hear what you said. Maybe I had better get another translation and read it." Nol He got it straight tile first time and he learned this very impOltant lesson tilat everyone of us in God's service must learn: God is faithful to His promise atld he will never let yon down.

Then he learned a third tlling. All of this is a backgrowld to tills meetmg of J e.lOvah in the cave. Tile third tlling he learned was this: God has His sheep where you do not expect them to be. Now Elijah was praying about Israel. He was concerned about his people. I am sme that his horizons were entirely set upon tills nation that came tirrough Abraham and Isaac and Jacob, and everyone outside those boundaries was considered to be outside tlle covenant. Therefore, ill all probability, his earlier horizons were such that he could not conceive of a person who was an inhabitant of Zarephath, the place that hatohed the religion that ] ezebel imported and injected into Israel, the very reason why he was crying out against Israel, as Paul tells us in tile book of Romans that Elijall prayed agamst Israel. Can you imagille this man gOillg over there with expectation: "Oh, til ere will be souls saved when I go on tllat trip"? No way. That was not what he had in his mind at all. He was going over there and he was gOillg to be sustained. That is all he knew. But when he got there he discovered tilat God had His sheep beyond llis own horizons. vVhen he met the widow woman she said, "The Lord God", and she used tlle covenant name of Jehovah. Over there was someone who already had been prepared for Elijah's visit. Then when he said, "Go, bring me somethillg," he put her to the test and she responded to that test. Before the story is ended, you discover Elijah in sweet fellowship and commlUllon with the household of the widow, and God blesses that household with a miracle by tile restoration of that boy. Elijah learned that God has His sheep wherever He sends His messengers.

These are things we have to learn. You can learn tllese things academically, you can learn them from text-books written by people who have had these expeliences \vith God before you, and you can learn tllem from your instructors who personally can impart to you their experiences and their inshuction. You \viII be well able to absorb these things, yom souls will be lifted up and blessed and you will say, "I am


ready to go." I am glad you are saying that. Then God "vill put you in the place where you will have to find out for yomself in your own personal expelience precisely and exactly what it means to you in that place, and the pressure will be on. Then you will think back to the days when you heard all tilis given to you before, and it will help you, and yom instmctors will be happy that they had a part in getting yom minds ready for what yom souls would have to expClience when you got out there in the work.

Then Elijah had learned another thing before he got to the cave and had this personal meeting with Jehovah such as he had never had before, and it was tilis: he kamed that you can have blessing in the midst of declension and apostasy and hard times. All around was fanline. Everywhere there was dearth. The people of Israel had gone after idolatry. The name of the Lord had been pulled down from the exalted positiolll in which the Israelites had been taught to IlOld it and the worship of Jehovah had gone into sad decline. Now he found himself in a heathen land. Things really looked black. But in the nlidst of that blackness there was a great, a tremendous spuitual blessing every day in this particular household where he was. vVhy? The barrel of meal shall not fail, and the cruse of oil shall not fail, until the fanline be gone. The language in which the Holy Spilit has cast tllis particular story does not give us the pichue that the barrel would be overflowing and the oil would be running over the top and down the sides of its contcliner. Oh no! Quite the opposite. The language in wllich it is cast gives to us tilis pieture: breakfast time in the widow's household, she gets the meal out of the banel and she scrapes it this way and then this way and heaps it up a little bit to get every vestige tllat is there; then she cm'efully blings it over; she takes the cmse of oil and poms it out. You know how you do? You hold it beeause there are just a few drops, and then you sort of bounee it this way ,md that last drop comes out and it is empty. She sets it down again. There is the ban-el, the bottom has been scraped. She makes the cakes; she puts them on the glidclle and they have theu' breakfast. "What are we going to do for lunch? The contaulers are empty." But at 12:00 o'clock noon when they went over there, there was enough for luneh. I think they used it all at lunch time. "What m'e we going to do for dinner

tonight?" When they went over at half past five, they discovered there was just enough for dinner. And thus it went day by day. And the oil did not fail of tlle provision that was promised and the barrel did not fail of the provision that was promised Wltil the famine was gone. TIlis is one tIling Elijah learned. You cue going to have to leam tllat. There will be times when you scrape the bottom of the barrel. You say, "That is it." There will be times when a church b'easmer will come to you and say, "I mn sorry, there are not any funds." "'Vhen is the invoice to be paid, when is tlle bill due?" "Oh, next week." "Then do not worry about it, you have seven days," You will be down to the bottom. Frequently God's children are brought into that place that they may learn a lesson that you can never learn out of a text-book. All of this he leamed.

Then he had had a tremendous expelience before he had gone into that cave. He had been on Mount Cmmel. We like to think about Mount Cannel, mld I would just like to give a few words about it before we go on to the casting of the mantle. 'Ve have to get to the background prepm'ation, but there is sometlling so precious here that we cannot nliss it. You heard read this first part of tllis challenge. Then you go on Ul chapter 18 of I Kings and you come to the actual confrontation up there on Cmmel. You remember how he said to the pliests that were under the control of the erown, or the erown under control of the priests, I am not quite sme which, but wllichever way it was, he s,lid to them, "You go ahead and you call on yom god." Now there is great wisdom in that. There is great wisdom in what Elijah did. He lem'ned that he needed to use the wisdom that God gave him and sanctified eommon sense. He was a very smart man to do what he did. He put them in the place where they could not back out, but he also was very wise in saying, "I do not want you to make an appeal to the people, I want you to appeal to your god." That is a VCly wise thing to do. These men were extremely adept at appealing to people. They knew how to sway masses; they knew how to conb'ol crowds. They could get them to stand up or sit down or move to the front or go to the back, to CIY, to laugh, to do anytlling they wmltecl them to do. They were masters of the art of mass psychology and he very well knew that if he would S<'1.y, "You talk to the people

SPECIAL

SEMINARY

LECTURER

In recent times there has misen a growitIg emphasis on experience as espoused by the Charismatic viewpoint. However, we have also witnessed increasing stress on truth as is seen by those embracing the doctrines of grace. Whereas the Chmismatics have been lightweight in dochine, the latter me in danger of bemg merely intellechwl or academic. It is imperative that we hold the truth mld expelience in balance. The devotional life of the Clllistian is just as important as what he believes and what he practises.

Rev. Errol! Hulse


We therefore are keenly anticipating much helpful instruction and blessing as Rev. ElToll Hulse, Pastor of Cuckfield Baptist Church, Sussex, England, comes to minister to us on the subject of "The Believer's Experience" during our Spling lechues to be held February 21-23, 1979.

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and present your argument and then I will talk to the people and present my argument," that long before they were half way through all their manipulations psychologically, his cause would be lost. Oh no! "You talk to your god, I will talk to my God." So he removed them from tile area of psychological manipulation. A tremendous amount of religious work today is canied on by simple psychological manipulation sanctified by Christian terminology. But it is nothing better than psychology and it will last about as long as your last visit to the couch did.

Now he did a second thing, and I want you to notice in verse 31 that he got back to the central truth that they had been missing. Elijah took twelve stones according to the number of tribes of the sons of Jacob. Why twelve stones? Because he was concerned about a particular people with whom Jehovah had entered into covenant relationships, and he wanted to restore that to the centrality that it deserved and had been neglected. He took twelve stones; not eleven, not tllirteen and not infinity. He took twelve stones according to the number of the tribes of the sons of Jacob, and in verse 32, "And with the stones he built an altar," that is redemption. In verse 31 you have the pm·ticularity of it and in verse 32 you have the redemptive nature of it in symbolism. And he brought back to the central position the fact that Jehovah had entered into covenant relationships with a people and for that people there would be atonement. He brought that back centrally. Then he said, "Lord God of Israel, I have done tllis at your word with a very simple prayer. Let it now be known that you are God and I have done what you have told me to do." No gimmickry, for the tlling was saturated with water. No hicks, it could not be done. There were twelve stones and there were twelve barrels of water. Now we can build altars, we can emphaSize redemption, we can preach on the cross and all of the glOlY and the wonder of what God has done in answer to what He has promised to do for His people, and we can wax eloquent on what our Lord Jesus Christ has done as tlle Shepherd who gave His life for the sheep. All of that is wonderful. We can erect tllat altar in our preaclling, but we cannot ignite any fires. Only God can ignite the fire. Elijah was demonstrating tllis; then he goes into the cave.

He goes into the cave after having retraced Israel's whole history and goes back to the place where God spoke to them at Sinai. There he meets the Lord again but he had been under the juniper h'ee. There will be times when you will be so discouraged, there will be times when you will say, "It is enough. I am not better than my fathers. Oh Lord, take away my life." There will be times when you will come to the conclusion that you are absolutely wOlthless and worse than worthless, and that God's work would be better off if you were non-existent, or if you were suddenly taken out of the way. Then you will go back and yOlf will read about Elijah under the juniper tree, a man with all of that experience, witll all of that blessing and answer to prayer. Now we see him in chapter 19 requesting for himself that he might die. That is just before he gets before the Lord in the cave. Requesting for himself that he might die? If he had not taken off as fast as he did, Jezebel would have been happy to oblige him for she had said, "The gods do so to

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me, and more also, if I do not make thy life as the life of one of the prophets you have just slain by tlle brook Kishon, tomorrow at this time. And seeing that he feared for his life and fled." Then he said, "Lord, take away my life." The suicidal tIling that got into him was a consequence of all tills discouragement that had come even after the elevation and now down in the valley. But you see how totally irrational it was. You will go tluough these ups and these downs. Then God will take you off to a c.:we and He will talk to you. When God talked to mm in tllis cave, Elijah wrapped llis face in his mantle and there was tIlis baCkground. That is what the mantle means: the symbolism of it all wrapped up in tllis that he had had these experiences, he had gone through the deep waters. Men and woman had cried out, "The Lord has spoken, the Lord he is God." Now he is meeting the Lord in a new way. \,ye need to meet the Lord in a new way and go on \vith Him no matter how great the experiences of the past have been. He wraps ms face in his mantle; then God says to him, "Now you go." He goes down and he finds Elisha.

The second tIling I observe about tl1is mantle is that it is cast upon a pe.rson who has been chosen and the evidences of ms having been chosen are right here in the passage that I read for you. You will notice that Elisha was busy. Elisha might well have said, "Well, the ploughs are not ready, the oxen have not been exercised. There m'e so many tllings to do and I am not quite sure tllat tIlis rain means mlything. Maybe it is just a shower and it will go away." He nlight have had a lot of excuses but I see that Elisha was busy. When he was found by Elisha he was engaged in what God was doing. God was blinging rain in the land, God was bringing fruitfulness. Sensing tlmt God was answering prayer, God was moving on Israel, Elisha got into it. Who are the people whom God calls? The people who are into it. You read in Acts chapter 13 that great thrusting out wmch is the thrust to the Gentile world as the gospel overleaped the bounds of the Middle East and came eventually to Europe and then to these shores. That began at Antioch. What do you read there? "There were in the church that was at Antioch certain prophets and teachers; (and then they are named) ... As they ministered to the Lord." They were bus~. "The Holy Ghost said," obviously to the church, 'Separate me Bamabas and Saul." Why? They were the two busiest men in the whole thing. Now the Spirit of God is saying, "Separate unto me Bamabas and Saul for tlle work whereunto I have called them." They were busy. Who are the people who are c.:'llied of God? The people who are busy. The people who have known God's call and have gone out into the field are people who are busy in their own local churches, busy where God first placed them.

Then I see that tms young man was able to work with other people. Did you notice in the text that it said he was plouglling with hvelve yoke of oxen before llim and he \vith the nvelfth? It does not mean that he had twelve yoke of oxen all hooked up together. It means that there were eleven others, servants ploughing, each with a yoke of oxen and he with the twelfth yoke. He was out there working with others. Do you want to find ,out the ones whom God is most likely to call? Could you make a prediction? Could you


prophesy in your ohurches which is the person here that is most likely to be called? You find the person who is busy and the person who is working with others at what God is doing. They are involved. "Let thy mantle fall on me." No, not if you are sitting in a comer somewhere. "Let thy mantle fall on me." No, not if you want to isolate yourself from God's people and go off in some mountain fastness just to be alone there in some kind of a monastic order. No - that is not where God's mantle falls on the people that He calls. The mantle of God that comes from Elijah falls on people who are busy with the others of God's people in the place where God has put them, and tlley are faithful and loyal and God calls them out to greater service. This, I think, is one of the meanings of the mantle.

Then there is one final thing I want us to notice about this mantle of Elijah. It applies to both these men. In II Kings chapter 2 there is a relationship between tllese two men that I think is very happily bome out in the Seminary right here. I want us to take a brief look at Elijah down at the Jordan. Then a brief look at Elisha .. Eilijah in chapter 2, II Kings says, "I am going to leave Gilgal and go to Bethel. And then I am going to leave Bethel and go to Jericho. And then I am going to go to Jordan." You see the four steps that come in the first part of it until you get to verse 8. "And Elijah took his mantle, and wrappeded it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground." Israel had gone through these waters on dry 12:round. Joshua had been a great leader and God had used him in a significant way. But now Elijah is coming down near the end of his ministry. We live in a youth-oriented society. There are some pluses and some minuses about that. One of the minuses about the youth orientation that is over-emphasized in our day is this: that at mahlrity when one. should be actually just mahuing in the ministry, with experiences behind him which have now served to equip him so that the distillation of all the great blessing;s which have been his life, and the experiences can be passed on to others who will take his place when he will be gone in a few years; in our super-agitation about the youth-orientation of our day, we have somehow said that when a person reaches maturity in Christian things he is over the hill, and he has not anything longer to do or to say; there is not much he can impart. I want you to notice something ahout Eliiah. He is just about to the end now. He will not be· here much longer. He had a long ministry and it has been mightily used of God, but in terms of evaluation of ministry he has come down to the end. You might just as well put him off here in some house in the woods. Anvway he has been accustomed to living by the brook there and being; alone. Put him off over there alone and then we will get on with the business because he is kind of slow, you see, he will not have very much of whatever it takes to get moving fast, so put him out to pashrre. .

I want you to notice that Eliiah's power at the end of his life was as ~eat or greater than at the beg;inning. The Lord used Eliiah at the bef!inning, but it is not until you get to the end of his life that God uses him in a way that carries a symbolism which says, "Here is a mighty leader and he is not finished


yet. I want you to take this man through the river with you as Joshua took Israel through the river before." Elijah had one great task to do and that one great big task to do was now to bring this young man into resonance with tlle divine frequency that was being transmitted. This young man had been through a lot of experiences, and it led him to the place where he had a single eye of determination and that was, "I want to know God's will and I want to do God's will. And I need from God what this man Elijah has had in his minish'y, I need that." This young man had sense enough to know that somehow God would give it to him in connection with Elijah. Elisha was not foolish enough to say, "That old man does not have anything to tell me." But he had a determination that even when Elijah said, "You had better go off by yourself or you better just stay here, I am going on," really he was putting him to the test, that that young man said, "No, I am going with you." Step by step he followed him. Through the liver he followed him. You remember then, as the choir gave it to us so beautifully, and as the SClipture presents it so tremendously, "If you see me when I go," and he knew he was going, "Then your prayer has been answered." And he saw him, "My father, the one who has taught me." And his mantle fell upon him. It was not only cast upon him in the field, but it really fell back for him to use by the river. He picked it up and he smote the river.

Meanwhile the theological shldents were standing over there on the hill to see what would happen. I suppose they had their different theories and they had their discussions and their arguments, and they divided up into possibly three groups or maybe only two. They had taken positions on it and they debated what would happen. That is fine. That is how shldents leam. That is one reason why we have shldent bodies so that they can get into discussions and arguments and debates. That is how their ,vits are sharpened. But please observe this, that it is possible to have a lot of theological knowledge, all of which is fine and wonderful, without having the power. There were some young men who stood by to see what would happen, and they gained a lot of knowledge in the school of the prophets, and they gained some more knowledge when they observed what happened on that historical occasion. But their was only one man out of that whole crowd who had the power that was resting before upon Elijah, and that young man was Elisha. "Now with all thy getting," said Solomon, "get wisdom:' So in getting our understanding which is fundamental, basic, and absolutely essential, we must by all means remember that if we have all knowledge so that we can unravel all mysteries, and have all understanding so, that we could expound all prophecies, and if I may paraphrase the apostle Paul, and have not the power, we have no ability to minister. In I Corinthians 13 if we have not love, we are nothing. That love is a part of the power that God puts upon those whom He calls and sends forth which is the divine ordination. May the Lord be pleased to gra'nt to these who are graduating now, in addition to the knowledge that their insh1.lCtors have been able to impart to them, something that no human instructor can impart, and that is a blessing directlv from God in Heaven of the power of the Holy Spilit to go forth and to minister as Elisha went forth and ministered.

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Subjects Offered This Year

At Toronto Baptist Seminary

BAPTIST DISTINCTIVES - a grounding in the New Testament prineiples which distinguish Baptist Churches from others. Mr. A. Djaballah.

BIBLE SURVEY - a correspondence course involving three years' study for a complete survey of the 66 books of the Bible. Each book is examined for theme, contents, lessons, background, authenticity, etc., and there is a consideration of the major subjects of General Biblical Introduction. Also in the first and second year Bible Courses, Old Testament and New Testament Survey Courses are prOvided. Mr. P. Dyck, Rev. W. P. Bauman.

BIBLICAL INTRODUCTION - a three year course which examines the contents, style, date, authorship, authenticity, purpose, etc., of the individual Biblical books as well as the nahrre of Inspiration, Authority and Canonicity. Evidence unearthed by archaeologists will also be considered to help understand the manners, customs, and civilization of Bible lands and to help corroborate the facts of the Bible. Rev. R. Wiebe.

BIBLICAL THEOLOGY _ a three year course which traces God's progressive revelation of Himself in the Bible. This course considers the theology of the books of Moses and then shows how early and later prophets were used to supplement this revelation in preparation for the New Testament where truth shines brightest. This course is also taught by correspondence. Dr. G. A. Adam~, Mr. P. Dyck.

CHRISTIAN EDUCATION - deals with Pedagogy, Child Psychology, Administration of Sunday Schools, Teaching Methodology etc., Miss S. Evam. CHRISTIAN FOUNDATIONS - a survey of Systematic Theology for all first year shldents. This course is also available by correspondence. Dr. G. A. Adams, Rev. R. Parrott.

CHURCH HISTORY - courses range from a general survey of the entire peliod of Church History to courses in specific eras, e.g., The Reforn1ation. Mr. A. Penny, Mr. A. Djaballah.

CONTEMPORARY THEOLOGY AND PHILOSOPHY - a new course for third and fourth year shldents to acquaint them with modem thought. Mr. A. Djaballah.

ENGLISH - a study of literahlre and language aimed at developing literary appreciq.tion of English masterpieces in prose, poehy and drama. A four year programme is available. Mi~s S. Evam.

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EVANGELISM - the study in the classroom of soul-"vinning methods, with a warning about EasyBelievism. This is immediately followed by visitation led by faculty and senior students into area homes. Rev. S. A. Tulloch.

FRENCH - conversational French is sh'essed both in the begumers' grammar course and also in the advanced literahlre course to aid students in missionary work. Mr. M. Schoni.

GREEK - courses range from the basic grammar to the detailed exegesis and interpretation of portions of the New Testament, Septuagint and Pap)'li. Dr. G. A. Ada~, Rev. R. ViTiebe, Mr. J. Bodner.

HEBREW - grounding in grammar leading to exact h'anslation of the Old Testament. Rev. R. Wiebe, Mr. J. Bodner.

HERMENEUTICS - the science of Bible Interpretation. Mr. A. Djaballah.

HOMILETICS - an examination of the basic factors involved in the preparation and delivery of sern10ns and the evaluation of shldent sermons. Rev. 'V. Paune.

LIFE OF CHRIST - a chronological study of the life of our Saviour from the four Gospels, considered in the religious, social, political and geographical setting. It is also offered as a correspondence COlU'se. Mr. A. Penny, Rev. R. Parrott.

PASTORAL THEOLOGY - a consideration of the pastor's call. character, conduct, duties, association, etc. Rev. W. Payne.

PREACHERS' CLASS - the President will meet with the preachers to consider greater effectiveness in the pulpit. Dr. E. T. Gurr.

PRESIDENT'S LECTURES - the President will meet ,vith the entire shldent body to discuss subjects related to Christian life and service. Dr. E. T. Gurr.

REMEDIAL ENGLISH - reviews plinciples of grammar and sentence consmlCtion preparatory to writing naragraphs, essays and letters. It is essential to approach~ ing other language studies. Miss S. Evam.

SPANISH - both beginners' and advanced Spanish will be offered. Rev. F. Castri17o.

SYSTEMATIC THEOLOGY - a three years' course examining the fundamental clochines of the f~ith, presented from the viewpoint of Refol111ed Theologv, modified to suit Baptist ccclesiology. Rev. L. Powell.


Courses Offered By Day There are four courses of shldy offered: The Four

Year Divinity Course, The Three Year Theological Course, The Two Year Bible Course, and The One Year Laymen's Course. Pass mark in all subjects is 60 per cent and Honour Standing is 80 per cent. There are twenty-six weeks of lectures and four weeks of examinations. The academic year is divided into two semesters.

Four Year Divinity Course This full-orbed course of intensive study is recom

mended to all prospective pastors and missionaries. A student with a recognized college degree receives upon completioo of the course the degree of Master of Divinity, provided that he h~s maintained a pass mark of 65 percent in eaClh subiect and, at the conclusion of the course, has submitted a thesis of at least ten thousand words upon some subiect selected by himself in consultation with the Facultv. The student with Senior Matrioulatiorn standing who - completes this course receives the degree of Bachelor of Theology, provided that he has submitted a snecial paper of at least four thousand words, under the supervision of the Faculty, to be written on a practical tonic involving research from both Old and New Testaments using the original languages studied. If a student anticipates working towards a University degree, he is advised to write the tlhesis rather than the special paper. Any studen't lacking S~nior Matriculation standing may obtain a four year diploma. Neither a thesis nor the s'pecial paper is required for the diploma course.

The minimum language requiremoo,ts for the 4-year course are as folIows: M.Div. and B.Th. de!!rees-3 years of Greek and two years of Hp.brew, French or Spanish Two extra years of Church History may be substitu1ec for the second language. Those contemphlting graduate work in theology are advised to take the Hebrew option. This is a prerequisite in many graduate schools.

4 year Diploma - 3 years df Greek.

CREDITS REQUIRED FOR GRADUATION

M.Div.-117 Semester Hour Credit required plus thesis.

B.Th.-ll7 Semester Hour Credit required plus special paper.

Four Year Diploma-l05 Semester Hour Credit required.

The Three Year Theological Course The subjects studied in this course are the same as

in the foregoing with the omission of those of fourth year. Those who complete it receive the degree of Bachelor of Theology if they are graduates of a recognized college, or the degree of Licentiate in Theology if they have the Senior Matriculation standing. Those lacking the latter may receive a three year diploma.

The minimum language requirements for the 3 year course are as follows: B.Th. and L.Th. de!ITees-2 years of Greek and one vear of Hebrew, French or Spanish. One ex,tra year of Church History may be substituted for this second language.

3 year Diploma-2 years of Greek.


CREDITS REQUIRED FOR GRADUATION B.Th.-92.5 Semester Hour Credit required. L.Th.-92.5 Semester Hour Credit required. Three Year Diploma-86.5 Semester Hour Credit

required.

The Two Year Bible Course The two year Bible Course is recommended for those

contemplating missionary service other than as preachers or Bible School teachers, and for those who wish to improve their own usefulness in the Lord's service. It may a'lso appeal to older students desiring a basic Bible knowledge or to those lacking academic qualifications for the full course.

Those students who have a B.A. (or equivalent) may graduate with the L.Th. degree by adding two years of Greek to their course.

Transfer to the other courses is possible by making up any deficiencies. Able students who so desire may secure permission to take extra subjects.

CREDITS REQUIRED FOR GRADUATION L.Th.-66 Semester Hour Credit required. Two Year Diploma-54 Semester Hour Credit

required.

The One Year Laymen's Course

This programme is designed to help young people to become grounded in a knowledge of the Word of God. Although such young people may not have received a caIJ to full-time service, this course could help to make them better Christians and better Church members and workers.

The snhiects are the same as the first year of the Two Year Bible Course.

Transfer to the other courses is possible by making up any deficiencies. Able students who so desire may secure permission to take extra subjects.

CREDITS REQUIRED FOR GRADUATION One Year Diploma-28.5 Semester Hour Credit

required.

ENTRANCE REQUIREMENTS

Prospective students are requested to submit signed application forms and, as well, to give evidenc~ of the foNowing qualifications:

1. Conversion.

2. A general knowledge of the Word of God. 3. SuflEicien1 experience in Christian work to indicate

that the applicant has some endowments for such work and that already he has endeavoured to exercise these gifts in a local church.

4. (a) Graduation from college with a B.A. or B.Sc. degree, to qualify for a M.Div. degree.

(b) Graduation from High School with Grade XITJ (6 surbjeots) or equivatent, to qualify for a B.Th. or L.Th. degree.

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Courses Offered By Extension Correspondence Courses

Seven comses are offered, and successful students may earn credits torwards degree courses. Please note, however, that some residence work is necessary for any Seminary degree. The correspondence programme is designed for those who cannot attend either the day or night classes of the Seminary. It is especially good as an introduction to Seminary work, and will help Christian wo:kers to be more spiritual, and better equipped for servIce. Systematic Bible Study is of paramount importance to the believer.

BIBLICAL THEOLOGY A A ShIdy of the 1500 year process of the self-revelation

of God given in the Scriptures, showing the organic and progressive nature of that revelation. The course is the first of three parts:

Biblical Theology A-Theology of Moses Biblical Theology B-Theology of the Prophets Biblical Theology C-Theology of the New Testament

Sections Band C will be offered at a later time. TEXT-BOOKS-The Bible. Old and New Testament

Theology, G. Vas, Christ in the Old Testament, T. T. Shields, A Historical Survey of the Old Testament, E. H. Merrill.

4 Semester hour credit. Tutor: Mr. P. Dyck, B.Th.

BIBLE SURVEY Bible Survey A (Genesis to Esther).

2 semester hour credit. Bible Survey B (Job to Malachi).

2 semester hour credit. Bible Survey C (Matthew to Revelation).

2 semester hour credit. A book by book study of the Old and New Tt..staments, considering the theme, contents, lessons, backpfound, authenticity, etc., of each book. This is combined with a study of Inspiration, Canonicity, Modern Criticism, etc. Tutor: Mr. P. Dyck, B.Th. TEXT-BOOKS-The Bible, Bible Study Source-Book

(Donald E. Demaray).

CHRISTI'AN FOUNDATION'S This is a survey course in Systematic Theology with

an emphasis on the practical rather than the speculative. There will be an exposition of the Doctrines of Grace. 2 semester hour credit. Tutor: Rev. R. Parrott, B.Th. TEXT-BOOKS-The Bible, Summary of Christian Doc-

trine (Louis Berkhof).

GREEK A correspondence course in Beginners' Greek is

now in preparation and is expected to be available by the end of the year. It will introduce the basic grammar and will have easy readings in the Gospel of John.

Six semester hour credit. Those interested arc invited to write in.

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TUTORS

Mr. P. Dyck, B.Th. Rev. R. Parrott, B.Th.

LIFE OF CHRIST A chronological study orf the four gospels assisted by

a review of the social, religious and political background and a knowledge of the geography of Palestine. 4 semester hour credit. Tutor: Rev. R. Parrott, B.Th.

TEXT-BOOKS-The Bible, A Harmony of the Gospels CA. T. Robertson).

American Commentary on the New Testament, Matthew (]. A. Broadus)

EXTENSION INFORMATION Admission

Acce?ta~ce of a~ .applican~ is conditioned on his personal faIth In a cruCIfIed and rIsen Saviour.

Tuition

$4.5.00 (Canadian) for each two semester hour credit course, with the exception of the second and third \;ears of Bi~le Survey. As no new text-book is required the fcc w111 be $40.00. For the four semester hour course the fee is $7.5.00. The fee will cover the text-books, the syllabus, the tutorial service and the certificate which successrul students obtain . at the completion of the course. Overseas students please pay upon acceptance hv bank draft in Canadian cunencv and add $10.00 for Air Mail Postage. There is no refund of the fee.

Commencement-Each course starts at any time and nms for ten months. The courses are organized into twenty lessons. Extra time may be allowed for the four semester hour courses, the maximum to be twenty months. Students may accelerate their programme.

Assignments-Each month assignments have to be compJeted and returned on the assigned readings in the Scriptures, the text-book and tutor's notes. The tutor will cor. rect, grade and comment on this work.

Credits-Successful students will earn credits towards de· gree courses. Pass mark is 60 per cent and honour stand-ing is 80 per cent. .

Application-Write today for an application form and for further detail'S.


The First Rung of the Ladder A Chapel Talk by the President, Dr. Eric T. Gurr

Thursday Morning, March 2, 1978

The next few moments could not be more solemn and serious. I could well be speaking for the last time in this way to the graduating class. After thirtyfour years as a pastor, I now find myself speaking to men who are just about to put their first tentative foot into the awesome and terribly responsible work of the ministry of God's Holy Word. I shall be answerable before the face of God for the grave stewardship committed to me this morning, and you will be answerable for how you hear and react. Every word has been carefully weighed and prayerfully considered. Not only may the character of your whole future life hang in the balance right now, but also the welfare of entire congregations, to the oversight of which you may be called of God. I am saying nothing on this occasion concerning how you may know the will of God with respect to a ministelial call, because we shall be looking at the whole question of guidance for the next three Sunday nights, and if you cannot be with us, I humbly suggest that you borrow the cassettes.

Dedicated men having laboured in your classes as Almighty God has enabled them, you will leave us with a certain deposit of Biblical and theological knowledge which is in excess of what otherwise you would have had at this point in time. You have a working knowledge of one or two Biblical languages. In measure you have a grasp of the system of theology known as the Reformed Faith, the doctrines of which are usually called the Doctrines of Grace. You have digested a survey of the history of the Christian Church and so on, but there is still one thing you must know without question, YOU HAVE ONLY JUST BEGUN TO LEARN. All we have been able to do is to set your feet on the high road of theological knowledge, the Queen of the Sciences. You will have to apply yourselves diligently to the improvement of your theological understanding and insight and to the constant application of this enlightenment to your personal lives, your family lives, and to the life and function of your pastoral charge. This means that from now until you die, not a day should pass without some serious background reading in addition to sermon preparation.

First, always be slowly absorbing the Divine Revelation, on your knees; then let the net of other reading be wide-cast. But always be seeking to master at least one difficult theological work which will test and stretch your mind. Let this be balanced with easier works and most certainly with biographies, for whilst a grasp of theological truth could inflate your ego, the biographies of some of the suffering saints of the past will soon prick the bubble. All historical reading is of paramount importance, but you should be competent in your grasp of the history of the Church, especially to the year 325 A.D., and then also the glorious reformation period. Read all you can of the great revivals and visitations of God's Spirit upon His people, and you will ever possess a hungry heart. Concerning books, let your choice be with great care. Be disciplined in your buying of books. Know what you want


to read and what you want to possess as reference works. Do not simply scatter money in order to fill your shelves with books which you may never open throughout your whole life. Let quality not quantity be the criterion in the assembling of a library. vVhen I see the libralies of some pastors, gleaming with rows of Owen and Flavel and Charnock and Goodwin and Manton <md Sibbes and Perkins and Edwards and BWlyml mld Spmgeon, and so on, and catch the glint of pride in their eyes as I run referred to them, I suspect that in many cases they m'e simply there for display and not for digestion. So be strictly selective in buying books, and let yom wife have that new coat which she not only wants but also needs.

WHAT IS ESSENTIAL TO THE MINISTRY? Now what has been our consunling purpose among

you during yom sojourn with us? Is it am prime concem to tum out theological wizards? Is am parrunount pmpose to produce linguistic masters? These, of course, are important considerations. But what is the chief end of theology? Well, what is the chief end of man? "The chief end of man is to glorify God and to enjoy Him for ever" (Shorter Catechism). If that is the chief end of man and the whole of life upon the earth, to an even intenser degree it must be the chief end of theology. Our major concern, which reduces all other concerns to shadows and brings us constantly and tem-fully to am knees for you all, is to SEND YOU FORTH AS MEN OF GOD! If you are not called to Holiness, you m'e not called to the ministry! Holiness is nothing less than likeness to God! Before that the mind startles. Matt. 5:48: "Ye shall be perfect, as yom Heavenly Father is perfect." I Peter 1:1.5 and 16: "But as he which hath called you is holy, be ye holy in all manner of life; because it is written, Be ye holy; for I am holy." In Romans 8:29, we read that it is God's will that we should ''be conformed to the image of his Son." The likeness of God! All Christian ethics are comprehended in that. See also Col. 3: 10 and Eph. 4:24. Col. 1:9 and 10: "Walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God." It is for this cause that you are filled with the knowledge of God's will in all "visdom and spiIitual understanding. If in examiIlations you m'e a miserable failure - but if, such as you have learned has contributed to the fashioning of you as a Man of GDd - we shall have succeeded, and Christ will be satisfied with the b'avail of His Soul.

You Graduate, you hold yom certificate of competence, but listen. In II Timothy chapter 3 we read, "Continue thou in tlle things which thou hast leamed and hast been assmed of ... All Scripture is given by inspiration of God and is profitable ... That the man of God may be perfect, thoroughly fumished unto all good works."

You are unlikely to lead a congregation any further in the way of gospel holiness than you have gone your-

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self. Peter said to the lame man at the Beautiful Gate of the Temple, "Such as I have, give I unto thee." You surely cannot give what you do not already possess yourself. You will daily and hourly seek to live among men as a man of wlimpeachable character, a man whose word is his bond, a man of integrity, a hard working man from morn till eve, a disciplined man, in your life, your family, your preparation, your pastoral care, and even in such mundane things as the answeling of letters. In I Thess .. 5:22: "Abstain from all appearance of evil." ';Ye must, of course, live by that standard, but the verse doesn't mean what it appears to mean. It should read, "Abstain from every fonn of evil." You must live within that circumference - every form of evil - moral evil, intellectual evil, ecclesiastical evil - abstain from every foml of evil!

POVERTY OF SPIRIT You ,vill always, inevitably, feel your poverty of

spirit, your utter inadequacy. Who is sufficient for these things? You will be cut down with deep sorrow when you fail or sin. as you celtainly ,vill. You will therefore live, and study, and preach ,vith an utter and conscious dependence upon God and upon His amazing grace. "The arm of flesh will fail you, ye dare not heIst your own." How close to God your walk must be, how meek, how patiently you will have to bear with unwarranted criticisms and uniustified or iIl-infonned persecution. If vou live godly in Christ Jesus, as sure as the dawn follows the darkness, you will suffer persecution. In such times you will not retaliate; you ,vill study to be Quiet, you will look to Him to justify vou. who when He was reviled. reviled not again. When at last you stand trembling in a puloit. magnifying the !!race of God that He has granted such an unsoeakable privilege to such a poor, ill-enuipped sinner, you ,vill look out into the uphImed faces of a congregation, 111owin~ that vour immediate business is not simoly to preach a well orepared and polished sennon, that would be relatively easy, but your immediate business is to declare a present word from the Gael of High Heaven. In that declaration vour heart will be hreaking with comoassion, constrained bv the love of Christ. Your five ooints (to use a phrase of Peter Masters) will be ,vithout point - barren intellectualism _ unless vour soul is melted and mellowed with that holy agape - and your whole being is 011 fire with the felt presence of Christ.

DOCTRINE OF THE CHURCH Now, one of the first things you will discover is

that probably as manv as ninety oercent of vour congrefT'ltion has no concention of the doctrine of the Church. They meet at certain times as they have been aCCllStomerl to do; they keep the mles; thev don't smoke. nor do they visit the movie theatre. Thev teach in Sunday School; they take oart in visitation and outreach programmes; 'they fight one another in church husine~s meetings; they scheme and thev lobby and they demand analogies when they feel themselves nersoll'tlly iniured or insulted or affronted, and thev ~1l1k if not !!iven what thev consider to be their nlace. Thev would appear to have no con cent of being memhers of the body of Christ, of His flesh and of His bones, taken to!!ether from His torn and bleeding side. They seem to have forgotten that together they are the bride of the Heavenly Lamb.

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Go one clear night on to some 1ising ground. Look upwards at the stars! See that white smudge reaching clear across the sky, way beyond the individual heavenly bodies you can distinguish separately. For many years it was thought to be a gaseous cloud. It is the Milky Way, a galaxy consisting of millions of stars and suns, mallY of them thomands of times larger than any of the planets or the sun of our solar system. It is the galaxy to which our solar system and oW" emth belong. Our earth is a piece of practically nothing in its abject littleness - just to one edge of this unbelievably enormous galaxy. Then consider -beyond that galaxy there m'e probably millions of similar galaxies reaching out in the inky darkness of so ace - space which has no end! Turn then to Tohn 1:1: "In the beginning was the ';Yord, and the 'Word was ,vith God, and the ';Yord was God. The same was in the beginning ,vith God. All thin,gs were made by him, and without him was not anything made that was made." Then hIm to Colossians 1: "For by him were all things created, that are in heaven, and that are in ea1th, visible and invisible, whether they be thrones, or dominions, or plincipalities, or powers: all things were created by him, and for him, and he is before all things, and by him all things consist. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell ... You, that were sometime alienated and enemies in your mind by ,vicked works, yet now hath he reconciled in the body of his flesh through death. to present vou holy and unblameable and unrenroveable in His sight." Also Colossians 2:19: " ... holding the Head, from which all the body by ioints and bands having nomishment ministered, and knit together, increaseth with the increase of God." Ephesians 1: God hath raised Him " ... Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and gave him to be the head over all things to the church, Whic;h is his body, the fulness of hin1 that filleth all in all." Oh matchless thought! Eph. 3: 10: "To all the intent that now unto the principalities and Dowers in heavenlv places might be known by the church the manifold

Greenway Chapel where daily Chapel Services are held.


wisdom of God." Stay much with these scriptures and others. Saturate yom mind and soul in them day by day. Make sure that you never act among your people as though YOU had a meagre concept of the Chmch.

In addition, you will probably find that ninety percent of your people have no understanding of the Re~ulative Principle, and they look at things empirically and judge things pragmatically, in the public services following the traditions of the fathers, and giving the Sunday School an impOltance greater than that given to the Church. What do you do? Well, be assured, to begin with, that all this is not going to change overnight! You must proceed very slowlv, deeply sympathetic with the outlook of your untalHIht members. Be patient. It may take years. Here a little. there a little. There will be much now and again to distress you. You will have setbacb, mislmderstandings and disappointments, but persevere slowly and patiently. Show by your example in the pulpit and in the opening exercises of the service that you at least stand to pray in the fear of God, sensitive to His majesty and un-approachable Holiness. .

SERMON PREPARA nON Further, how careful and deen and prayerful your

sermon preparation must be, leading your people on (as I have just said) here a little, there a little. You will not simply quote scripture. you will exegete and expound it. See Ezra 7: 10: "For Ezra had prenared his heart to seek the law of the Lord. and to do it, and to teach in Israel stahltes and iudqments." Neh. 8,8: "So thev read in the book of the law of God distinctly. and gave the sense, and caused them to understand the reading." Ever bear in mind at all times the absolute Sovereignty of our glorious and gracious God. In preaching the Gosrel, firmly grasp the doctrine of the total depravity of man apalt from grace. As at every other time, at that time also. all vour expectation must be from God. If the arm of the Lord is made bare, some will believe your report. If not, ,dO one will!

C In the assembly, whether on the Lord's Dav or in a business meeting, it makes no difference, the Lord is still honoured as the living Head of the Church and vou are still all before Him in reverence and godly fear. God's appointed officers, His ~ift to the Church, the Elders, must mle .. But, this mle must be held in tension with the New Testament doch;ne of the priesthood of all believers, but priests never mled. Remember, Satan is never out of his diocese and his specialty is to destroy the pme witness and fellowship of the Church of God. Let the peace of God be the arbitrator in your heart.

PERSONAL COMMUNION WITH GOD Remember then. in your personal life, at all times

walk with God in close comlmmion. If you do not, it will only take one business meeting of the Church to tum you into a raving paranoiac. Keep short accounts with God. In the moment of sin or failure, bend the knee quickly before the cross. "Let not the sun go down on your wrath." Of Peter we read, ":md beginning to sink, he cried, Lord save me." Mark quickly the beginnings of con-uption in yoW' heart, the beginnings of uride; the beginnings of fleshly reaction to criticism, and CIY, "Lord save me", Yes, keep short accounts with God!


Student Bill Evans, Pastor of ChurChill Baptist Church making use of Seminary Library.

Don't ever let the lo).,ric of your Calvinism take you one half step beyond what is clem'ly revealed truth, or you \vill soon become a hyper-Calvinist of which error some of us are almost daily accused. Offer Christ freely. "vVhosoever" is a profound Biblical word.

Have a catholic mind and an ecumenical heart without conceding mlything to the recent appalling cormptions of these words. But do not ever let the fear of the corruptions rob you of the joy of fellowship with God's redeemed people evelywhere. You may disagree in certain things which are adiaphora, but in the ftmdamental doctrines of grace you are one. So I repeat, have a catholic mind and ml ecumenical healt. Ideally, the visible Church of Clu;st is world\vide, transcending all ban;ers which owe their origin to pmticuJar doctrinal emrhases, to tradition, to lack of understanding, to accident of birth, to nationality or to culhlre.

Through all the lonely hemtaches and bitter setbacks of the pastorate, misrepresented by enemies ,md forsaken by friends, remember your reward and your crown are in Heaven, the gifts of the ever-present hilme God, to Whom be glory in the Church by Christ Jesus throughout all ages, world without end, Amen.

Brethren, above all things EDIFY THE CHURCH. Paul, to the Ephesian Elders in Acts 20:28: "Feed the church of God, which he hath pW'chased with his own blood." God Himself will be yoW' exceeding great rew,ud! And He will bruise Satan under vour feet shortly!

A team of 8 and a full load bound for Quebec.

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Seminary Teams Visit 65 Churches

In this last academic year seminary teams visited 65 churches. Also regular visits were made by students .to Yonge Street Mission and to the railway yards in c'Cnmection with Clllistian Transportation.

The ministry was spread over tlll'ee provinces in Canada and two states in the U.S.A. Several pastors spoke of the distinctive minisb'y which our Seminary has.

We list below the places visited: The Gore (Que.), Brownsburg (Que.), Harriston, Belle Ewart, Dayton (Oh.), Piqua (Oh.), Union (Oh.), Covington (Oh.), FOlt McKinley ( Oh. ) , West Milton ( Oh. ), Mitchell Square, Pal grave, Bolton, Toronto, Splingfield, Port Perrv, Bowmanville, Delhi, Malton, Port Colborne, Ottawa, Essex, Kingston, Downsview, Bmlington, Courtright, London, Flint (Mi.), Thornville (Mi.), Hadley ( Mi. ), Otisville (Mi.), Howell (Mi.), Ann Arbor (Mi.), Gladwin (Mi.), Roseville (Mi.), Victoriaville (Que.), Drummondville (Que.), Longueuil (Que.), Orsainville (Que.), St. Hyacinthe (Que.), Chomedey-Laval (Que.), Hull-Gatineau (Que.), Sudbury, Lavingne, Whitefish, Lansing, Azilda, North Bay, Cochrane, Timmins, Kapuskasing, Thornloe, Sault Ste. Marie, Lively, Sundridge, Orillia.

To this list must be added many places where faculty and students ministered individually,

In all these thousands of miles travelled and in various types of weather the Lord graciously kept us from all accidents.

Everywhere the fellowship in the churches and the hospitality in the homes were most delightful. One felt it was a taste of Heaven itself. To the faculty it is most encoura,ging to know that there is a host of ftiends prayerfully suppOlting the work.

- Dr. C. A. Adams

VISITING QUEBEC It was good for me to b'avel into my homeland

among the elect of God because I could realise how little I knew of many of the churches in Quebec. Our tour has surely strengthened in me the desire to pursue my theological shldies in order to be used by the Sovereig-n to "speak the things which become sound doctrine" to them.

It is clear that our Lord has wrought a marvelous work amongst the Quebecois: Christians are thirsty after the word and it was a great ioy to see how well the preached word was received. God be thanked. May the seed that was sown during our short sojourn among them be like the one in Mt. 13:31F., and may our hemts be in holy expectancy for the fuhlre of those churches. - Michel Lemaire

I thank the Lord for givin'g me the opporhmity to visit the French-speaking churches of the province of Quebec. Having had a close fellowship with the two ~Quebec shldents that were at Seminary ,vith us (close even to the point of sharing mv room with one of them), and having spent part of last summer with Teu1Wsse en Mouvement, I had a chance to hear and learn a lot about the work in Quebec. It was

20 (116)

nevertheless something quite different to visit the churches of which I had heard so much.

It was an encouragement to see the development of the work. The changes in Quebec over these last tllirty years have been quite amazing. Doors of opporhmity are now open in many places. Churches are growing very rapidly, and i~ I?any places there are problems of space in the buildmgs. The average age of the congregations is very young, and there is a large proportion of young people; many show a great zeal and a great love for the Lord.

Pray especially for the guidance of the Lord, that He may give wisdom to the spiritual leaders in the building up of the work in future years; we know that He wilr keep His church that He has formed.

- Marc Schoni, of Court, Switze1'land

Blessings Received From a Seminary Itinerary

Taking part in tlle Seminary tour into NOlthern Ontario was adventurous and enjoyable, but primarily it was a learning expelience. I think each one of us learned to appreciate the other team members much 1110re than we ever had throughout the year. I was blessed by the ministry of every team member to my own heart, and praise God for their encomagements and prayers.

This hip served to drive home to my heart something that I had always known: the necessity of ministeling to the glory and in the power of God alone. One takes a tenible responsibility when he instmcts others in the Word, and our human shoulders cannot bear it. Except we go in the Spirit of God, we are a hindrance to His work.

Finally, I appreciated the fine hospitality that was shown us wherever we went. I wonder how often the unsaved have the experience of going into the house of a complete stranger and immediately feeling completely at home, "vith a common bond ,vith the hosts. This was my eJ.:perience time after time, and the Christian fellowship was great as I talked to people who had a great love for the Lord and His ways. In many of the homes we felt that we had been ministered unto and left refreshed in the love of God. It was a great joy to be in a place where God is King and everything else takes second place.

- Tom Rush

Seminary team visits Drummondville, Rev. Y. Hurtubise, pastor. Students M, Schon I, M. Rabenja, Mr. and Mrs, M. Lemaire, Karen Davey, D. Bernier, Marion Groat and Rev, W. p, Bauman.


PIONEERING IN ONTARIO .AND QUEBEC Paul the apostle, when wliting to Timothy more

than 19 centuries ago, exhorted him in the following words:

"I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; Preach the word· be instant in season, out of season; reprove, rebuke exhOlt with all longsuffering and dochine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables. But watch thou in all thinCTs endure afflictions, do the work of an evangelist,' make full proof of thy minish-y" (II Tim. 4:1-~).

These words are as relevant today as when wntten so long ago. All through the history of the Christian era there have been those who "will not endure sound doctiine" and today is no exception. Because of the tremendous explosion in the world's population the percentage of those who "have not shunned to declare . . . all the counsel of God" has become correspondingly smaller. However, we praise Aln:ig~lty God for raising up those who today are proclallmng the tille gospel of Jesus Christ.

It is our desire, as an Association, to seek under God to establish new churches that will "Preach the word; be instant in season; reprove, rebuke, exhort with all longsuffering and do chine".

This summer, meetings have begun in three different locations. These are Tottenham and Chesterville, Ontmio, and Plessisville, Quebec.

The meetinCTs in Tottenham are tmder the leadership of Mr. Gilbert DuM, who is a student of T.B.S., \vith the assistance of Churchill Baptist Church, Pal-grave, whose pastor is Mr. Bill Evans. . .

Mr. George Flanigan has started meetings m Chesterville, Ontalio. Druve Sookram, mlOther student of T.B.S. is assisting him under our Summer Student Programme.

Team visits Delhi, Tom Rush, Cheryl (Nickerson) Kring, Daniel Bernier, Brent Downey. Graduate S. Kring, Pastor.


Rev. Rooold E. Matthews, Secretary

Another T.B.S. student, Daniel Bernier, has begun meetings in Plessisville, Quebec.

vVe covet your prayers on behalf of these who are labouring in the service of our Lord that He would be pleased to give fruit f~r their la~our as tl~ey seek to teach those great doctnnes of HIS sovereIgn grace.

Also labouring this summer under our Summer Student Progranlme are Bliml Allison at POlt qolborne; Jim Gilfillan and Edward Hod.ges at J arv~ Sti'eet Baptist Church; Tim Tozer at FlfSt MaugerVllle Baptist Church, Fredericton, N.B.; Cheryl Scott at Yonge Sh'eet Community Centre mld Jeuvis Street; and Epiphane Joseph on the Island of St. Lucia.

There m'e also otller students who have returned to their respective churches and m'e putting into practice those things that they have learned at ~.B.S.

Once again I would urge you to bnng before the throne of grace all those who have been mentioned by name and also the rest of tlle student body and the graduates of T.B.S.

----Residence Life . . .

Life in Seminary residence consists of varied experiences. The good come with the b~d, jU5t ~s in family life. In this way one grows physlCally, soclally, mentally, emotionally and spilitually. . .

Keeping ill shape physically dunng the semmary year was a tough job! To start with,. o.n: profess~rs kept us very busy with many other actIvIties. In spIte of tllat, however, some ambitious people (or p~rhaps just people who like to eat!) managed to fmd time. to bake. The # 12 girls tluived on home-made bran muffIns and brown bread. The # 18 clan enjoyed several apple crisp "pmties" in the fall, and, by mid-winter, hot chocolate and popcorn were the order of the evening! The boys in #14 did not have too. much troubl,e with bakers but there were frequent trIpS to Harvey s etc. As for 'the male students in #16 (known as "the elect"), :Miss Scheel kept them well supplied with lemon melingue pie mld other goodies. No wonder seminary students encouraged each oilier to jog around the pm'k ill ilie fall and spring, and to run the track at the YMCA in the winter! All students were able to get Y memberships this year \vith full use of all facilities.

Om little residence "pmties" did more thml force us to jog. 'Ve were drawn a\,:a~ from our books for awhile, and were able to SOCIalize. The Lord really used these times (and other talking sessions without food) for character growth mld ~evelopment: ..

Having several people o~ diffe:ent nationahties living in one house was not WIthout ItS problems, but it enabled us to get to know one another and hope-

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fully to understand one another. Living hannoniously witll people was one of the biggest lessons the Lord had to teach us. He gave us patIence, and the ability to appreciate one another's strengths and to overlook the mlllor irritations.

Mentally, we lem-ned to think clearly as theological problems and topics were discussed and evaluated usu<uly resulting in increased spilitual insight. Discipline had to be exercised to leave the friendly gathering <md to reSlUlle studying. There must always be a bal<mce.

One grows emotionally when one realizes that the world does not revolve around "me". "Other little ships" ,ue in the sea of life with problems as great or greater than our own. Spiritual growth was our portion as we had OpportlUllty to discuss and pray about our home problems, interpersonal relationships, financial difficulties, academic depressions, or times of spuitual dryness. Even when we are separated after graduation, we can still pray more intelligently for one another because we had the privilege of living in residence.

Residence is not just a place to live; it is a growth expmience, with the Lord as our teacher in all areas of our life. - Marian Groat

Learned and Practical . It has been my plivilege to be associated with

Toronto Baptist Seminary tor the past few years. I truly thank Cod for the genuine concern of the school for the trauling of men for the ministry. It is based on a sound and Biblical vision: to be a "Church School". The Lord of the school is the Lord of the Church Himself. The school is a part of the local church. As we know, the only God-ordained institution for the propagation of the gospel is the local church (I Tim. :3:15), so Toronto Baptist Senllmuy, apart from Jarvis Street Baptist Church, catmot be a pillm- ,md ground of the tmth; it call1lot by itself perform what Christ has conllllissioned the local chmch to do. This Biblical vision has enabled the school to be bahmced Ul its curlicuhun. It stI·esses the unpmt,mcc of the intellectual or academical preparation of the theological student; to be "apt to teach" as Paul says (II Tim. 2:2). And teaching implies knowledge and leanllilg. But beside that it holds fu·mly the unpmtance of the practical life of the theological shident, let me call it "the godly life of the student", as we see in I Timothy 4:8ff. For Paul, Ul tlllS passage, godliness implies first of all a close commlUllon with the livulg God and tllen daily Cluistian walk and practice. Paul says to Timothy, "'Veboth labour and suffer reproach, because we trust in the living God" (I Tim. 4: 10). At Toronto Baptist Seminary the student is involved Ul the "church centred" activities of the. school. Many oppmtu~li~es are provided for the serVIce. Tmly, the shident IS lll

valved in the life and expelience of the local church. Thanks be unto God because these twin buths of

the Scriptmes ,ue not considered as antagonistic at Toronto Baptist Seminary. The teachers do not dispute whether it is better to have a leamed man or a practical man. Theological shidents should be both.

As we m-e leaving the Seminary, I pray that the Lord may enable us to be learned and practical millisters for the edification and the growth of His Church for whom He gave His life.

- Ramiamka Rabenja

22 (118) ,

Chaplain Dr. J. F. Holliday chats with Practical Work DIrector Rev. S. A. Tulloch.

PHACTICAL WORK "They that sow in tears shall reap in joy.

He that goeth fmth and weepeth, bearing precious seed, shall doubtless come agaul with rejoicing, bringing his sheaves with him."

- Psalm 126: 5 & 6

Along with the academic studies at Toronto Baptist Seminary we are anxious that the students also receive practical training. Opportunity is prOvided in the Jarvis Sh-eet Baptist Sunday School to observe and teach the different age groups. Regular door to door visitation is carried on Ul connection with the Personal Evangelism Course and it is a joy to declare the glad tidings of God's Word.

For many yems the students of Toronto Baptist Scminmy have also co-operated witll Yonge Street Mission and Christian Transportation in their evangelistic ouh·each.

Some of the students have regular preaching appoulbl1ents and others are available for pulpit supplies. During tllis summer pmiod we are happy to have students labouring in Ontario, Quebec, the Maritimes, Michlgan, Europe and St. Lucia.

How we tllmlk God that our labours are not in vain in the Lord. - Rev. S. A. Tulloch

Toronto Baptist Seminary Residences.


TRAINING FOR LEADERSHIP DR. O. L. CLAHK

As a general rule, leaders are bonl, not made. Instinctively there will be one member of a herd of cattle who determines the direction of the whole herd. As a flock of Canadian geese wing their way north or south in a V formation, one bird will occupy the key position. Sometimes it is evident early in life that a child has such directive powers. Watch children at play and notice that one usually makes the suggestions for their activities.

This principle is true in the life of the Church. The Lord in His Providence has bestowed wisdom, energy, initiative and executive powers upon certain of His chosen servants. Toronto Baptist Seminary welcomes those with such God-given faculties, but they must remember that '\mto whom much is given, of him shall be much required."

Such talents may be latent with little or no outward manifestation, but in God's time the Holy SpirIT will quicken the hidden powers into action and the grace of God be shown to atone for human weakness and to overcome the results of heredity and natural characteristics. God's commands are God's enablings. The SeminalY welcomes men and women, chosen of God and called of Him, for in due time, as they learn more about God as He reveals Himself in His Son, His Worcl and in His Providential dealings, they will be prepared to do exploits in His Name.

A quiet, shy, gentle but godly lady graduate was called to the foreign field. There the grace and power of God so strengthened her that in His Name she was enabled to face gn~esome situations and courageously pedorm many of ,the duties of a doctor.

True leaders in the Lord's Church are in the minority, for the Holy Spirit through James warns as follows: "My brethren, be not (do not desire to be) many masters (teachers and leaders), knowing that we receive the greater condenmation." He says in effect, "A greater responsibility rests upon us and more blame if our followers fail."

Leaders in the service of the Lord face many temptations. They may become proud and self-sufficient. "For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why clost thou gIOlY, as if thou hadst not received it?" Receiving instruction in the Holy Scriphues in the Seminary and mingling with others, students will realize that there are no grounds for boasting in the Christian life, except in the cross of our Lord Jesus Christ.

A leader may become dictatorial, forgetting the necessity of self-discipline. A goocl leader must first be a good follower. The centurion who came to Jesus for help said, "Speak the word only, and my servant shall be healed. For I am a man under (not "in") authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it." Of our Saviour in His humanity it is written, "Though he were a Son, yet learned he obedience by the things which he suffered." Studying at Toronto


Baptist SeminalY will provide the necessary discipline of heart, mind and spirit.

Some leaders assume that their position of authority gives them the privilege of doing what they please, regardless of the interests of those who follow. In the SeminaIY stress is laid upon the force of example to coincide with precept. Of the scribes and Pharisees Jesus said, "They say and do not." Someone has said, "What you are speaks so loudly that I CaImot hear what you say."

You cannot teach what you do not know, You cannot lead where you do not go.

May we be able with the Apostle Paul to say, "Follow me," an honest exhortation only if we ourselves are follOWing in the foot-steps of our Master.

Patient endurance is another necessaIy qualification of a leader. He must, like the athlete, learn to absorb blows, sometimes inflicted by foes, and at times those bitter blows dealt by those who should be his friends. The general who rides in the front of his army is the cliief target of the enemy's assaults, ancl our ArchEnemy, Satan, will do his utmost to destroy the influence of the servant of God who takes his stand in the forefront of the battles of the Lord. The Seminmy teaching and teachers will assist him to stand fast in the Lord.

A leader may "lose the common touch" and have little sympathy for the weaker ones among his followers. The Eastern shepherd stands at the door of the sheep-fold in the evening as the weary sheep and lambs pass by him into the fold. He notes the scratches, bruises and wounds and tends his flock with loving care. As the SeminaIY student experiences more and more of the holy, unchanging love of his Saviour, that love will be shed abroad in his heart by the Holy Spirit and flow out to the needy souls around him.

Followers, too, have their obligations: "Remember them which have the rule (margin, "are the guides") over you, who have spoken lmto you the word of God: whose faith follow, considering the end of their conversation." And what is the ain1 of their maImer of life? "Jesus Christ the same yesterday, and today, and for ever" {Heb. 13:7, 8).

Yea thro' life, death, thro' sorrow and thro' sinning He shall suffice me, for He hath sufficed:

Christ is the end, for Christ was the beginning, Christ the beginning, for the end is Christ.

TAPE MINISTRY

F. W. Myers in Saint Paul

All the special lectures given at Toronto Baptist Seminary in the last few years are available on cassette tapes. Among the lechlrers aI'e Dr. E. J. Young, Dr, Peter Masters, Rev, D. Fountain, Rev. H. Roberts, Dr. AI Mmtin etc. The Jarvis Street Pulpit is also available, Readers may send for free catalogue.

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THE CULTURE OF THE SOUL The following is the introduction of a message delivered by the Founder,

Dr. T. T. Shields directed to the members of a graduating class.

"Tell me, ye that desire to be under the law, do ye not hear the law?" - Galatians 4:21.

"The fruit of the Spirit is love, . . . against which there is no law." - Galatians 5:23.

My words this morning will be directed especially to the members of the graduating classes. I venture to offer you, young ladies and gentlemen, my very hearty congratulations on having reached what, perhaps, has long seemed to you to be the peak of your ambition; or, what some of you possibly may have regaTded as the ultimate haven of your desire; or, as the end of a long and arduous journey of exploration in quest of a new world of knowledge; or, what some of you may have anticipated as the achievement of the final victory in tlle war that must be waged for the possession of Wisdom's treasures.

I. congrahuate you, I say, on having reached what, in the beginning of your course, you may have regarded as the goal; but it must be my task tlus morning to endeavour so to define and identify the place at which you have arrived in life's great adventure, as to show you that you really have not reached the highest peak, but have only put on your shoes in the eaTly morning for a long, long, day of mowltainclimbing. Your intellectual ship has not reached her haven, but is now weighing anchor and unfurling her sails, like Solomon's slups of TaTslush, to go to Ophir for gold; and though you have made a toilsome journey, your feet have touched but the fringe of the shores of the great continent of Truth whose interior no mortal has yet explored; while such victories as you have achieved have been omy the slaying of a lion and a bear in . the wilderness in preparation for life-long battles ag,linst the giants of Philistia who would bar your passage to the possession of a kingdom and a crown.

I shall not apologize in tlus Cillistian institution for bringing you such counsel as I have to offer from the divine treasury of wisdom which we call the Bible; for all that is noblest in art, and helest in literahu'e, and sublimest in music, and just in law, and equitable in commerce and industry, and beneficent in education, and vital in religion, have found their spring and inspiration in tlle Bible.

What is the Bible? From Genesis to Bevelation, it is the record God has given to us of His Son. For, bear in mind, the Old Testament is just as truly a record of Jesus Christ as tlle New. The Bible is an inspired and infallible biography of one Person, and that Person is the Author of Tmth, and the Creator of all things, "for by lum were all things created, that are in heaven, and that are in ealth, visible and invisible, whether they be till'ones, or dominions, or plincipalities, or powers: all tlungs were created by him, and for llim: and he is before all things, and by

24 (120)

him all things consist." Therefore if we hold before our view the whole sweep of Time - the past, the present, and the future - it has been, and ever will be hele, tlUtt in languages, in literature, in lustOlY, in all branches of science, in mathematics, in plulosophy, in religion, "whatsoever tlUngs are true, whatsoever tlUngs are honest, whatsoever tllings are just, whatsoever tlUngs aTe pure, whatsoever tlungs aTe lovely, whatsoever things aTe of good report", whatsoever there be of virture or of praise in all the universal domain of Tmth, find their beginning and ending, their Alpha and Omega, in Jesus Cluist.

Before I suggest to you certain biblical principles which we shall consider for the guidance of our thought this morning, I would pause to inquire, What is education? What is it in itself? What is its function? What is its ultimate pw-pose? Why have you spent tllese years in college, and what are you now advantaged by your stay? Education must never be regaTded as <l finality; for it knows no terminus, it is never static, it is never finished, it is never complete. EduCc'1tion is not a possession, but a process; not an achievement, but an rut; not a sword, but swordsmanship; not a box of tools, but skill to use them; not a pen, but a mind to inspiTe it; not a kingdom, but \visdom to govern it; not a chariot to ride in, but wings to fly with. Hence education is subjective rather than objective; but it is a diScipline which effects a subjective state which is in haTmony with objective buth. That is to say, it is not in books, but in the man himself; it is not that which is written on tables of stone, but that which is written on fleshly tables of the heart. And I affum that no man is being educated in the buest sense unless the principles of the Bible, which really emanate from the Author and Source of buth, aTe being applied for the discipline of the whole man, and for the definition of buth in all realms.

One of the proofs of the divine character of the Bible, for me at least, coruists in the fact that its plinciples are in accord with the nature of things; for the Bible is supernatural in the sense that it is tlle word of the Sovereign of nahu'e and that it reveals tllat which is beyond the reach of unaided human reason. But there is a sense in which it is never contrary to nature, for it is the word of the Author of the nature of things. As an illustration of its accord with the nature of things, I call yoW" attention to two biblical principles which aTe a part of the warp and woof of life. In Galatians the Apostle Paul describes certain people as desirin?; to be under the law: "Ye that desire to be under the law, do ye not hear the law?" But he also describes a lind of life that is subject to no objective law: "The fmit of the Spilit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law."


BUILDING A PERSONAL LIBRARY Your first aim in building a personal library should

be to choose the most authOlitative and Scriphirally sound books you can buy. Badger those professors and pastors whose spiritual judgment you can h'ust to recommend the best works to obtain. Before you purchase books, read the reviews of evangelical scholars who maintain a clear-cut stand on the inerrancy of SClipture. Develop a mental file of the people ,~hom you may consult respecting their special interests. For example, the advice of a competent evangelical scientist is vital to assist you in the difficult area of the Biblescience relationship, so that you do not end up espousing the compromising positions of theistic evollition or progressive creationism. Wise stewardship of money ,md space dictates that, to begin with, you will buy reference books that you will be consulting frequently. A good practical question you may ask yourself is "Can I afford shelf space for a book that I shall only read once?" If the answer is "no", you can alwavs obtain a coPy from a librarY. Remember, shelf spa~e

, J

costs money. Time i~ very precious to the Christian shldent,

so make a resolution that you will not waste it in reading second-rate works. Second-rate works make second-rate preachers. Aim at obtaining and mastering the best hooks, however hard the lahour of shIdv hecause nothing hut your hest is good enough f~l: God. If you find a hook is difficult to read. but rewarding in its content, do not 2:et hogged down in the details yon do not understand. Make a note of the especially difficult nassages, hut read on so that you get the whole drift of the author's argument. Very often the meaning wil1 hecome clear to you as you become used to the author's style and vocabulary. Then vou can go hack to the difficult passages and analyse them more closely.

Perhaps your first nurchase will he a one-volume commentary on the whole Bible, such as The New Bible C ommentafl! (LV.F.), so that you wiJl have some heln on everY hook of the Bible. Next you miqht seek to get a good commentaty on each hook of the Bih1e. Thouo:h it is a very common practice for shidents to buv whole sets of commentaries such as The New Tnfp-rnatinrwl Commentafl! on the New Testament or W'illiam Hendriksen's New Testament Commentary set (in nrogress), it is not the most sensible approach. Hendriksen's Gospel of John is a superh commentarY, hut in comnarison his Philippians is disapnointin.gly suoerficial. No one set of commentaries will be uniformlv good. Manv contemnorary commentaries published in nrofessedlv evan <!elical series reflect a new "magpie theolo![y" :..- a litle bit out of the liberals' nest and a litde hit out of the evangelical nest. Such works are so lacking in coherent theological commitment that they can easilv lull their readers into a comnlacent toleration of liheral theology. Here the classic commentaries of the Reformers and their heirs nrove a welcome relief. Calvin's comm'entaries are models of sllccinct exegesis spiced with warm pastoral 'Il)olication. The pl1ngent commentaries of Martin Lutherhave profoundly revolutionized the lives of e:reat (;lu;stians. Tohn Bunyan wrote in his Grace Aboun.ding fo the Ch;ef of Sinners: "1 do prefer this book of Mmtin Ll1ther UDon the Galatians, excepting the Holy Bible. before all the books that ever I have seen, as most fit for a wounded conscience."


Seminary Library

If you are to be an effective pastor of God's people, you will lUldoubtedly desire to have works that demonstrate a practical concem for Cruistian living. Among the works of Mattin Luther which are now available in a magnificently edited and indexed set published by Concordia Publishing House is Luther's Table Talk. Join Luther at his dinner table as he observes his puppy anxiously waiting for a scrap of meat from his master's hand. The dog's eyes are locked like magnets on every mouthful Luther takes. The saliva froths around the dog's mouth as he anticipates a reward. Martin roars out in his hearty way "Oh if I could only pray the way the dog watcl;es the'meat! All his thoughts are concentrated on the piece of meat. Othenvise he has no thought, wish or hope."

'What can we pick out of the rich h"easm), of the writings of ~e godly Puritans? One of my own delights was to discover the wlitings of J olm Bunyan. I remember reading his exposition of Psalm 51 -The Acceptable Sacrifice -- and marvelling at his exegetical skill, his healt-searching application and spirihtal insight. Bunyan's works do not abound in the Greek, Latin or Hebrew quotations that were common even in the wlitings of his contempormy Pmitans. I Catll10t help recalling here a comment of Dr. D. M. Lloyd-Jones with respect to the use of quotations in sermons. The gist of his remark was that frequently quotations in sermons destroy the immediacy and con,rjction of heart-to-heart preaching, and impatt a detached "literary" quality to the preaching. Bunyan himself said, "I preach what I saw and felt what I smartingly did feel." He preached a felt Cluist. There was no literary artifice because Bunyan simply wrote and preached what he had experienced, so that he continually pours out the refreshing, crystal waters of grace upon us. Though the Pmitans like Bunyan spent long hours in the study, they also read the lives of living men as they visited them in their homes. vVhat evangelistic writing today matches the sincere, whitehot urgency of Richard Baxter in his Call to the Unconverted? Baxter's encounters with stone-hearted unhelief in the streets of Kidderminster in England drove him back to his shIdy, to God's V!ord, to answer the objections to Christian belief.

Printed se11110ns at'e a source of spititual stimulus and encouragement to one who is usually ministeIing to others. How different from so much of our contemporary beat-about-the-bush preaching are the Sermons of George ~Thitefield. ~Thitefield's eamest entreaties and direct address to his hearers convinced men that he was Chlist's ambassador. Young preachers

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READING ROOM

could certainly benefit from reading vVhitefield. Rowland Hill's incisive criticism of vague, uncertain preaching could not be applied to lion-hearted Whitefield. Hill said that too many preachers preach the truth as a donkey munches a thistle - velY cautiously! The amazingly fertile mind of C. H. Spurgeon, displayed in his pIinted sermons The New Park Street Pulpit and The Metropolitan Tabernacle Pulpit, reminds us of tlle sheer industry and range of interests that are required of a minister. Spurgeon's courageous stand against liberalism ill the Baptist Union in the famous Down-Grade controversy underlines the necessity for today's minister to be thoroughly infomlecl respecting oontemporalY theological trends. He must know the literahlre of Neo-Orthodoxy and Bultmann's "de-mythologizing" of the Bible. He must be aware of the pervasive destructiveness of Form CIiticism with its denial of the authenticity of the Gospel nalTatives, etc. He ought, like Spurgeon, to warn his people in his sermons about these heresies, so that they do not lUlconsciously absorb these ideas in their reading. No honest minister should erect sh'aw men in his exposure of elTOl', so he must take pains to understand liberal theology, and be sure to give clear Scriptural refutations of it.

To conclude our sampling of theological literature, we must mention the crucial subject of ethics and daily conduct. How is the pastor to be a true Biblical Counsellor in a culhrre that lives by sihmtion ethics and denies the absolute standards taught by God's Word? So much contemporalY "ChIistian" counselling imparted in the literature is really llnbelievin<:!; secular psychology sprinkled ,vith a few Biblical texts which amazingly agree so well with the tenets of Freudian and behaviouristic teaching! Students may 01)nlv themselves \vith confidence to Dr. John Murray's Principles of Conduct. Here Murray gives Scriptural ,lllswers on such vital auestions as birth, man's reason for existence, his work, marriage and resnonsibility toward God. In the published sermons of Dr. D. M. Lloyd-Jones there is none of the simplistic, technique Olienbltea advice that vitiates much North Amelican n'l~t()ral theology. His Life in the Spirit reflects the Biblical and nractical wisdom gained from a lifelon!( studv of God's \Vord and countless interviews with neople. Another of his books, Christian V,larfare: An EX1)osition of Ephr:shms fj:W to 13 is a very valuable tool in the himcls of the pastor who desires to' encourage h.is people to overcome all the wiles of the devil in his assault on Gospel truth and the believer's assurance.

- Rev. L. B. Powell

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FIELDS OF SERVICE FOR T.B.S. STUDENTS Blian Allison, POlt Colbome Gordon Balfour, Vancouver, B.C. Daniel Bernier, PlessisvilIe, P.Q. Blian Butson, Metamora, Mich. Karcn Davey, Churchill, Palgrave Istvan Dekany, Oshawa Sally Dem,uay, Gladwin, Mich. Linda Doohar" Fredelicton, N.B. Brent Downey, Nova Scotia Gilbert Dube, Tottenham Hill Evans, Churchill, Palgrave Jim Gilfillan" Jarvis St., Toronto Peter Hakkenberg, Kingston Haddon Haynes, Camp Saugeen Edward Hodges, Jarvis St., Toronto Eric Johnson, \Vestboro, Ottawa Epiphane Joseph, St. Lucia, W.l. Michel Lemaire, Drulllmondville, P.Q. John McDonald, Saskatchewan ChClY I (Nickerson) Kring, Delhi T oyce O'Donnell, Camp Saugeen 'V. Oosterman, London

. Miara Rabenia, Orsainville, P.Q. Marie Richardson, Bahamas Tom Rush, Goodrich, Mich. Mm"c Schoni, Court, Switzerland Cheryl Scott, Youth Centre and Jarvis Street, Toronto John Shantz, Brampton Druve Sookrain, Chesterville Tim Tozer, Fredericton, N.B. Harvey vVilkie, Molia St. Mission, Toronto

SEMINARY KITCHEN \Ve me grateful for all the hiends who sent

produce for the Seminary kitchen enabling us to offer wholesome meals at reduced plices to the shldents. This past year the expenses were heavy and we are grateful for the offeling received the night of graduation.

During the Summer and Fall months, when cert'lin fruits and vegetables am in season, the Seminary chef has offered to blanche and freeze any produce sent in. Just call by telephone 1(416)466-2402 and make auangements with the cook. All gifts of food stuffs are gratefully received.

Seminary .Kitchen


FIRST IN SERIES Spring Lectures delivered at Toronto Baptist Seminary, February 15-17, 1978

"Union' With Christ" (The author has tried to 'maintain the preaching stt/le in which the lectures were given so that there has !Jeen a minimum of editing.)

I am indeed grateful for the oppOltunity of coming and sharing with you in tlllS time of concenu-ated ministry. I should like simply to underscore the rationale behind the division of materials. Dr. Adams mentioned that the focus of our concern in these morning sessions win be tl1e doetrine of "Union With Christ in Its Theological Perspectives". Assunling that you are theological students, assuming that you have some working acquaintance with theological terminology; these morning lectures - sermons, exhortations, or whatever one would use to describe them - will not be as popular in nahlre for the simple reason t11at serious students of the Word of God and of theology ought to be familiar with the tem1inology of their particular discipline and ought to have a more penetrating grasp, a more definitive grasp upon these Biblical truths. Let me assure you that if some of the terminology is a little bit new to you, do not complain; make yourself acquainted with that tenninology because in a sense some of the terms used are the Clffi-ency of theological literahrre, and you ought to have a working acquaintance with those terms. However, in the evening, assuming that we will have a more popular audience, that is, we will have people whose primmy occupation is not the study of theology and the shldy of the Word of God, we shall consider the subject "Union With Christ in Its Practical Implications".

Our Lord Jesus Clll'ist in the uniqueness of His Person and in the sufficiency of His saving work is the central figure in tlle salvation set forth in the Holy Scriptures. I believe there is no one with any intelligent and believing acquaintance with the Scriptures that would debate that assertion. Whether we consider His own words as given to us in such passages as John 14:6, "I am the way, the truth, and tlle life: no man cometh unto the Father, but by me," or whetller we consider the apostolic testimony concerning Him, Acts 4: 12, "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved," all of the lines ~f Biblical revelation point to the centralitu of the Person of our Lord Jeslts Christ and to the work that He accomplished 011 hehalf of s;'nners,

Furthermore, when we move from the vigorous Monotheism of the Old Testament, the constant assertion that Jehovah our God is One, the climate of the New Testament is decidely one of a vigorous Christo-cenh-ic or Chlist-centred Trinitarian Theism. I have asserted that the climate of the New Testament is vigorously Cluisto-centric: Cluist is cenu-al. But it is not a "Jesus Only" Christ-centredness. It is a Christo-


IN ITS THEOLOGICAL PERSPECTIVES

by Dr. Albert N. Martin

eentric Trinitarian Theism, or Tlinitmian dochine of God. God is set before us as the Father, but as the Father of our Lord Jesus Christ.

However I want to move on from that initial asseltion con~erning the cenh·ality of Clllist and Hi~ work to state the folLowing: as the Person and work of Clllist are central in the doctrine of salvation, so it is equally clem- that the method by which men and women become partakers and the beneficiaries of that salvation is bl/ union with Christ. In the words of one servant of Ch1ist, commenting on this very fact, and I quote: "Nothing is more central or basic than mllon with Clll'ist. Uillon with Chlist is really the central truth in the whole doctrine of salvation, not only in its application but in its once-far-all accomplishment in the finished work of Clllist. Indeed, tlle whole process of salvation has its origin in one phase of lillian with Christ, mlcl salvation has in view the realization of the other phases of mllon witl1 Christ."

But perhaps someone is thinking, "I can readHy agree with the first assertion concerning the central~ty of the Person and work of Clllist, but I am not qmte so sure "vith that second assertion tl1at nothing is more central or basic than union with Cluist."

Perhaps lying behind that mild assertion is the thought, "I have never found the phrase 'Union with Christ' in my English Bible." Granted, you have not found that phrase "Union with Chlist" in yom English Bible. However, if you will understand that I am using the term, and the theological wliters and the exegetes use the term, "Union with Christ", in

Comparing noles - Dr. Martin and Dr. Clark

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aJ: effort to express those many portions of the "Vord of God in which you find the term, "in Cluist," then you will see that the asseltion is well-founded. Someone has taken the time to go through the writings of the Apostle Paul, and has observed that it occurs no fewer than 150 times in the Epistles of that one apostolic writer. Add to the little phrase "in Christ" ~~n. of the. Bi,?1ical concepts, bound up in the phrases \Vlth Clmst, such as are found in Colossimls 2 and

Romans 6 in which we are told we were crucified "with him," we were raised "with him," we are seated "with him". To the "in Chlist" terminology of the ~ew. Te~tament,,, the "with Christ" terminology, add "Chnst 111 you passages such as Galatians 2:20, Nevertheless I live; yet not I, but Christ liveth in me"

or the C?,lossians 1:27 passage, "Christ in you, the hope of gl?ry. Add to these then the passages which point to tIllS mutual indwelling or this mutual abiding (Eph. 3:17 as a specimen), "11lat Christ may dwell in your heart~ by faith," or the J ohannine terminology, 1 John 2:6, 'He that saith he abideth in him ought himself also so to walk, even as he \v'alked": I say, when you bring together all of that New Testament terminology, all of the "in Christ" terminology, all of the "with Cluist" temlinology, all of the "Christ in you" and the "you in Cluist" terminology, all of the "inch:elling of Cruise' and the "indwelling in Christ" tennmology, then I believe your objection will cllssipate, and you will agree with Professor Murray when he says, "There is nothing more basic or more cenh'al to the docbine of salvation tIlan the dochine of union with Christ."

Ephesians, chapter 1 in a very real sense is an index to the teaching of the New Testament on this great theme. I refer you to that Chapter very bliefly so that you may get something of the feel of the predominance of this concept in tIle New Testament doctrine of salvation. As )'0U know that first len<rthv

h b ','" -parap;rap eginning with verse 3 of Ephesians 1 and c'Ontinumg through the 14th verse is not a treatise in Syst~matic Theology. 1110 Holy Ghost has allowed us, as It were, to put our ear to the mind and heart and lips of the apostle, engaged in a great hymn of praise. He begins with the words, "Blessed be the GO? and Father of our Lord Jesus Christ," in which he IS blessing and magnifying God for the greatness and the magnihlde of the salvation which this God extends to ill-deserving sinners. He amlounces in verse 3 the most fundamental concepts concenling that salvation. Notice tIlem. "Blessed be the Goel an'el Father of our Lord Jesus Cluist, who hath blessed us with ever v s?irihwl blessing in the heavenlies." Any spilihwl ble;smg ever conferred upon the ill-deserving sons and daughte~ of Adam c.omes from this great and glorious God, tIns God who IS never to be conceived of apart from His relationship to His own beloved Son' He is the God and Father of our Lord Jesus Christ. He is the ultimate Source of all sphihwl blessings. However, we confront immediately following that assertion these words, "in Christ". All spilihlal blessings come from the God and Father of our Lord Jesus Christ. All such blessin,[!,s come only within the framework of union with Christ. Just as surely as it is the God ,md Father of our Lord Jesus Christ who has blessed us with every spirihwl blessing, He has blessed us with no spilihwl blessing apart from union with Christ. You see the emphasis of the text: He has blessed us

28 (124)

with these spiritual bl'essings in Christ. And so union with Cillist becomes, as it were, the orbit, within which every single blessing is conferred upon the ill-deserving sons and daughters of Adam.

Now, having made that· general assertion, the apostI.e begins to unpack that lofty concept, and he does It \vith this recurring emphasis upon "in Cluist," "in whom," "in Him," "in the beloved". No fewer than eleven times in this one paragraph the "in whom" the "in him," the "through whom" concept comes to us. "Even as he chose us in him before the foundation of tile world." Verse 6, "To the praise of the glOly of his grace, which he freely bestowed on us in the beloved." Verse 7, "In whom we have our redemption through his blood." '

Right on through the passage you will find that the apostle breaks down the blessings of grace and salvation i!lto three main categories. There is the design of God .tmth respect to salvation, focusing the concepts of election and foreordination in verses 4 and .5. And !~e says u: essence concerning this aspect of salvation, In the llldden depths of divine purpose the salvation

designed is salvation in Chlist." Then he directs our attention to salvation in its procurement, (tile actual work of Chlist on behalf of sinners) with the words "redemption through His blood". And here again the dochine of union \vith Christ is central. We are acc.epted in ilie Beloved in whom we have our redemptWl1. Then in the actual application of salvation by the Spilit in verses 13 and 14, he directs our attention to the fact that there is no activity of the Spirit in the application of redemption apart from union with Chlist. Notice verse 13, "In whom having heard, in whom ~laving believed, ye were sealed." The sealing occurs JJ1 the realm of union ,vith Christ. And so the apostle opens up the great theme announced in verse 3, that ~od, ilie ~~ther is inc~eed the ultimate source of every smgle splnhlal blessmg, but the union with Christ concept meets us on the threshold, and it is never out ?f the apostle's mind. EvelY aspect of salvation from Its purpose in Divine counsels to its procurement in the actnal space-time history of the Son of God, to its application in your space-time history, the orhit of that salvation in all of its reaches, in all of its dimensions, is union \vith Jesus Christ.

In the light of this evidence the second assertion is warranted. Not only are the Person and work of Chlist the central themes, the lodestones, as it were, of all revelation concerning salvation, but nothing is more fundamental than the dochine of union with Christ a.~ the sphere in which that salvation is achwlly purposed for snecific sinners, provided for specific sinner~ ::mcl anplied \vith Dower to snecific sinners by the mIght and work of the Holv SpiJit. This passage becomes, as it were, just an index of the empha.~is of the New Testament.

~"hv have I gone into this rather lengthv introduction? vVhy have I gone to the lengths of establishing these two fundamental axioms? For the simple reason that it is difficult to think in uncharted waters, if I mav mix a metaphor. '~Thell we are movin,,! into a realm which we never thoroughly exnlored before, it demands tremenclous mental and sniritual enerO'v. And if von are made of the same shIff of which I a~' made and I believe the Bible enough to know that that i~ tme, then mental and spilihwl laziness are part and


parcel of what you are. I have gone into this rather lengthy inh'oduction hoping to prod you to arduous mental and spiritual actiVIty. How can you clainl to be a Clnistwl1, seeing what we have seen in these first few minutes, the cenh'ality of union with Cillist, and be lllcli±ferent to so glorious a concept as is set forth in the Word of Godr

Let me suggest there are three reasons why you ought to gird up tne loins of your mind now and think hard and long with me and that we togethet· may think hard and long in these morning sessions relative to tills glOlious doctrine.

1. It is in the interest of your own safety that you do so. If you are not in Christ you <He yet in your sins. And if you cue yet in your sins, as surely as tIus roof is over your head this morning a c<mopy of pure and holy wrath hangs over your head, and it is only the infuute mercy of God that keeps it from breakillg down upon your head and pressulg you to the lowest hell. But the Scripture tells us Ul Bomans 8: 1: 'There is therefore now no condemnation to them wluch are" - where? - "Ul Cluist Jesus." He does not say anything about there being no condemnation to tIlose who have some notions about Christ, some notions about the cross. If there is no vital muon with Jesus Cluist you, sitting tIlere this mornulg, are in a state of condenmation. You see we are not dabbling in abstractions. Bather we are touching the very nerve centres of your lughest mterest and your own personal safety. If you have any love for your own sou~ (and love for one's soul is a BibJical doctrine - "For what shall it profit a man, if he shall gain the whole world, and lose Ills own soul?"), I appeal to your o,vn selfulterest tIlis monung that you engage your nruld with great c-,onceIU as we study this do chine.

2. Secondly, it is not only m the interest of your safety that you do so, it is in the interest of your own stability as a Christian that you do so. If you are in Christ, tile growing knowledge of what it means to be in Him, what it demands and what it promises to be in HiIn is calculated to produce genuine growth and stability in your Christian life. A failure to undershmd what it means to be in Him, a failure to live in a manner commensurate with that reality, a failure to act Ul faith upon til at great reality, can only produce instability .

Let me give you just two examples of this in SClipture. vVe will open tIlese things up more fully in the evening sessions. Paul is dealulg with the very practical problem of fonucation, that is, illicit sexual relationships among believers. And when he treats that problem m I Corinthians 6 do you know what doc-trine he brings to the fore more than any other'?

. "vVhat? know ye not that you are members of Christ'? shall I then take the members of Clllist, and make them the members of a harlot?" Do you see the doctrine that he blings cenh'al to the whole matter of arming Christians with spilihwl weapons with which to resist the pressure to illicit sexual relationships'? He blings the dochine of union with Christ light to the centre. You see how pradical it is? He said, "If you Corinthians fmd yourselves m situations where you are tempted to commit yourself to a course of activity resulting in illicit sexual contact, if only you


remember you are joined to Christ, in the totality of your redeemed humaluty, would you dare tIlen ,vith that self-conscious awareness take the members of Christ and join them to a harlot?" That is the langguage of I Corinthians, Chapter 6. Then in Colossians, Chapter 2 we see its implications in a doctrinal way. Here are people who had been deceived into thinking CI1l'ist was not enough. "You need CI1l'ist - plus," was the language of the heresy being taught to the Colossians. God knows that people of that theology abound in our day. "Christ - plus." vVhat does Paul do'? He blings them back to muon with Cillist. He says in Colossians 2 that "In hiIn dwells all the fulness of the Godhead bodily. And in him ye are made full." Do you see why I say that it is not only in the interest of your safety that you grapple with tills doctrine but in the ulterest of your stability?

3. And thirclly, and of course the lughest, tile most exalted reason, it is in the interest of the glory alul praise of God that you wrestle with this dochine. The SCliptures tell us that whosoever offereth praise glOlifies the living God. And since our praise will rise no higher than oW' perception of tIlC gifts and graces inlpmted in CI1l'ist, how can we praise God for that of which we are ignorant, or concenung wluch we have no cle<u and clistinct views?

Now is that not precisely what happened to the great apostle'? As he contemplated what it meant to be blessed WitIl every blessing in the heavenlies, in Chlist, out burst tIlat amazing paragraph - Ephesians 1:3-14. If you are to have something more than an analytical acquaintance with it tIlat will help you pass your oourse in Ephesians, if you are to have an acquaintance with that passage that finds you on your knees or sitting, or in whatever posture you pray, lost in the wonder and glory of what it is to have tllis salvation tImt is in Cillist; tIlat praise \vill never be rendered to God until there is first of all the illumination of the Spirit upon tile mind through the vVord, giving you some kind of an intelligent grasp upon tllis glOlious do chine of union with Christ. Our Lord said in Jolm 14:20, "In that day (the day of the Spilit's descent) ye shall know that I am in my Father, and ye in me, and I in you," indicating that until the Spirit came they could not grasp the doctrine of tIleir union with Cillist or His Uluon ,vith

Visitors from the Maritimes for Spring Lectures - Dale Cogswell, Patsy Carr and Bob Carr.

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them. Though the Spuit has come, He continues to come, and tnough we do not look for a repetition of .t'entecost, we pray as those who realize there is the extension and present ministry of the Spirit . .Paul writes to a people who already had the Spirit and says in EpheslculS 1: '1 pray tl1at God will gIve you the spirit of wisdom and revelation in the knowledge of him." And dear brothers and sisters, if these morning hours are to be sometlung more than an ultellectual exercise, we stand in that posture of utter dependence upon the Holy Ghost, for we are examilung one of those three great mysteries upon which tIle entire Cluistian faith rests and out of wluch it grows.

There are three great mystelies that form the heart and soul of the Cllristian faith. The first mystery is the mystel'Y of the One in Three. One eternal, ever blessed (Jod existing in three substances: Father, Son and Holy Ghost. Yet, as we do not have three Gods or merely three modes of the One God, there is UlUty and triluty, and UilUty and unity. That is the first great mystery.

The second great mystely is the mystery of I Tim. 3:16, "Great is the mystery of godliness: God was manifest in the flesh." How can it be that in One Person there is essential Godhead and true humanity so joined as to cOllStitute One Person, yet no mixture of the two natures? The great mystery of godliness! That great mystery, that mysteIY that has baffled the most profoUlld and careful students of the Word of God, but ever and anon has left them prostr'ate before its glory: God malufested in the flesh.

The thu'd great mystery is tlus mystery which we are examinulg. It is the mljstel'lj of the union of Chl'ist with His people and His people with Him. And if you distil the entire fabric of the theology of the Word of God to its essence, there is the essence of the Scriptures light there, the three great mysteries: mystelY of Being, One in Three, Tlu'ee in One. The mystery of incarnation: God and man in One' Person and two natures forever. 'fllen the mystery of that union which grows out of the inccunation of Chlist in the accomplishment of redemptive purpose and design, the mystery of the Uluon of Chlist with His people.

What I desire to do this monung is to give you a broad panoramic view relative to the place given to union with Christ in the plan of salvation. Beginning tlus monung and then, God willing, carrying on tomorrow monung, we shall collSider the place given to Ullion with Chlist in the plan of salvation. In handling the subject tlus way I say without embarrassment that I am greatly indebted to Professor Murray's u'eatment of this subject in his book Redemption Accomplished and Applied. I feel his handling of it is Biblical, balanced, logical, and I do not know where Professor Mmray ends and I begin, so I make that acknowledgement without any reservatiollS. But in case some of you are familiar with his treatment of the theme, I would never want my own integrity as a servant Of Christ to be brought into question as a plagiarizer. And may I say to you young preachers, never forget that. It is far better if there is any doubt to make an acknowledgement than to have the confidence of yom people eroded by apparent plagiarism.

NEXT INSTALMENT - The place given to Union with Christ in the plan of salvation.

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Student Ministry on Yonge Street . .. This past year the Lord has given us the privilege

of reaching out to the young people on Yonge Street. Every Friday evelung a group of students went out with a tr"act table to minister the Word of Life to those in dire need of Christ.

Having this summer to evaluate om" milustry and attempt to reach these hardened sinners, I am seeing the need for more personal contact with these people. Many have been brought to birth in a world of hatred, and drunkenness with no home to call their own. t-iLmv have experienced no true love from their parents, or from those with whom they live. Theu' one way to fight against this cruel world is to escape from it, and they turn to their own world of ruugs and sex. Young girls, havmg never experienced wholesome love, know only the lust of selfish men. They react to any male with suspicion, yet need money to continue their dmg. habits.

vVe ecunestly covet the prayers and support of our church fanuly, as we seek to miIuster to tllese young people in a more personal way this coming year, reaclling out to them with the love of Christ. Pray that the Lord will make us sensitive to their many needs and problelTls, ~md especially that He will call forth to life and light these His creatures, groping in a world ·of hatred and sin.

- Peter Haldcenberg

A LINK WITH THE PAST Dr. T. T. Shields founded Toronto Baptist Seminary

after the pattern of Spurgeon's Pastor's College where the Senunmy would function in the oontext of ,UI active evangelistic church, providing for the student body a spiI"itual home in which to live out the truths learned in the class room. He led the Instihltion until Ius death in April of 19.55.

As a wOlthy successor, Dr. H. C. Slade gave sound leadership until he was suddenly called home in May of 1974.

Past Presidents: Dr. H. C. Slade and Dr. T. T. Shields


A Seminary Priority by DR. ]. F. HOLLIDAY, Chaplain

In Jeremiah's prophecy, there is a prayer that points to a pliOlity upon which God focuses attention: "0 Lord, are not thine eyes upon the truth?" (J er. 5: 3 ).

Jeremiah knew that the piercing eyes of omniscience took in everything. He was under no delusion about the breadth of the divine horizon. Yet, led by the Holy Spirit, the prophet affirmed that there was a divine primary concern, a priority interest, a focal point upon which the eyes of Jehovah rested. As the many details of an exquisite painting contribute to emphasis upon a central object, so the divine artist, whether pOltraying a life, a nation, a church, or a seminary, relates every part of the masterpiece to one supreme factor.

WHAT IS THE FOCAL POINT?

What is this pivotal centre of divine interest? What is. God's supreme concern? Upon what factor does the Lord concentrate His gaze?

Was J ehovab fascinated by the pomp ,md power of the nations of Jeremiah's time? Did the prophet say: "0 Lord are not thine eyes upon the science of Egypt?"; or "0 Lord, is not thy gaze fi.xed upon the military genius of Babylon?"; or "0 Lord, art thou looking down the centmies to the crowning culture of Greece and the growing glory of Rome?"

Did Jeremiah pray: "0 Lord, are not thine eyes upon the kings, the generals, the diplomats, the economists and the reformersr" Or, was the prophet's query; "0 Lord, are not thine eyes upon the parliillllents and the armaments, the banquets and the battlefields, the treatymakers and the treaty-breakers?"

In Jeremiah's time there were prodigious products of human genius: temples, tombs, towers, palaces and monuments that became the wonder of succeeding ages. Were those magnificent achievements in art and architecture the focal points that received divine attention?

vVhat was God's chief concern? Upon what factor did the Lord of the universe fasten His gaze? The answer is significant and startling. Whatever else J eremiah chapter 5, verse 3 may mean, it is certainly intended to convey the impression that our God has an overwhelming interest in THE TRUTH.

WHAT DOES JEREMIAH MEAN BY "THE TRUTH"?

From the Hebrew lexicographer we learn that the term is Emunah, a word which is full-brother to the great Hebrew affirn1ation Amen. The Hebrew used that equivalent for "Truth" to confirm the validity of an oath. In the 119th Psalm this word "Truth" is one of ten pregnant words that are used again and again to describe the revelation comnllmicated in the Scriphues. The Greek equivalent of the Hebrew term is, in the New Testament, applied to the Lord Jesus Christ. He was, and is, Truth Incarnate.


vVhat a big word Truth is! It involves all that is eternally true, all that is changelessly light, good anel holy. To know the Truth, we would have to know the entire Bible. To know the Truth we would need to explore fully all of God's vast creation. To know the Truth, we would have to comprehend the person of the Lord Jesus Christ. Truth, God's Truth, is a staggelingly vast subject. As the many implications of that word Truth dawn upon us we begin to understand why the Spirit of God moved Jeremiah to pray, "0 Lord, are not thine eyes upon the truth?" Furthermore, we begin to realize the appropliateness of the prophet's petition in relation to the mission of Toronto Baptist Seminary.

JEREMIAH'S PRAYER AND THE SEMINARY

As our wondedul God looks down upon this School of the Prophets, are not His eyes upon the h'uth?

The eternal truth of an inerrant and infallible Bible is the very foundation of Toronto Baptist Seminary. The Incarnate Truth, God manifest in the flesh, is the Sovereign Lord worshipped by the Church that houses this institution, by the trustees that determine its policies, and by the faculty-members that teach in its class-rooms. The Seminary struchu'e, the content of its courses, the methodology employed in its operation, ,ue all related to the acquisition, communication and defence of God's truth. Students who enroll do so to acquire the Truth. Those who are graduated go forth to communicate the Truth. T.E.S. alumni and alumnae are shaling the Truth with thousands of men, women and children.

THE WHOLE WORLD NEEDS THE TRUTH

In the context of Jeremiah's prayer (chapter 5:3) there are significant references to the global need of Biblical Truth illld the fatal issues of failure to appreciate it.

There are startling evidences of the effects of neglected truth (verse 1); solemn warnings that indifference to truth produces inconigible obstinacy (verse 3); an impressive declaration that inattention to the Truth leads to impoverishment (verse 4); a prediction that insecmity will be the lot of individuals and institutions that ignore the Truth (verse 6); and a selies of cautions that rejection of the Truth will leave a door wide open to Satanic deceivers (verses 28-31) .

Convinced, as we are, that the eyes of the Lord are upon the Truth, it is obvious to m that a Seminary, founded upon the Truth, and dedicated to the training of young people to be exponents of the Truth, has a mission of prime in1portance in a generation charactelized by global war between truth and error. Brethren, pray for Toronto Baptist Seminary.

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GEORGINA LINDSAY MEMORIAL FUND A few months ago a memOlial fund was established

in loving memory of Miss Georgina Lindsay. For years she devoted her service, seven days a week, to Jarvis Street Baptist Chmch and to Toronto Baptist Seminmy. The fund we dedicated to the library of the Seminary so that m,my important volumes could be purchased.

The response has been VelY encomaging. It may be that others would still like to honom this dear servant's memoq in this wOlthwhile way.

As Toronto Baptist Seminary expands its influence, it will need to have an expanded library.

Remember The SEMINARY in Your Will We suggest that our friends should remember

Toronto Baptist Seminary in their wills. The proper form for this is:

"I give, devise and bequeath .......... .

• • • • • • • • • • • • • • • • • • • • • • • • • • • • • 01 0 •••

to Toronto Baptist Seminary, 337 Jarvis Street, Toronto, Canada, associated with Jarvis Street Baptist Church." We are laying foundations for the fUltUJre, and

we are determined to make it as impossible as it is within human power to do, that one dollar given to Toronto Baptist S~minary shall be used for anything but for It:he propagation of the gospeL No amount would be too large, and certainly no amount would be too small. We earnestly solicit the @ifts of those who believe in ministerial and missionary education.

SEMINARY ALUMNI The Seminmy endeavours to keep in vital contact

,vith its graduates and former students on the mission fields. 'Ve rejoice in the happy fellowship with Pastor F. M. Buhler and all om graduates working in the Evangelical Association of French Speaking Baptist Chmches in Europe as well as Martinique. There are also those working in Spain, Philippines and Africa and soon M. Rabenja will be returning to Madagascar

CHOIR WORK The students are welcomed to participate in the

Jarvis Street Choirs.

r - - - - Send for free prospectus - - - - ..

mRONm BAPTIST SEMINARY 6~~~i.~~urr Residential Degree Courses -also Conespondence Courses

337 Jarvis St. Toronto, Ont. M5B 2C7 Canada NAME

ADDRESS

CITY STATE

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FHENCH LANGUAGE GOSPEL SERVICE The students have opportwlity to attend the French

Language Gospel Service on the last SWlday of each month ·of the school yem-.

Monthly French Language Gospel Service - Mr. and Mrs. Lemaire, Quebec; M. Rabenja, Madagascar; E. Hodges, Ethiopia; M. Schoni, Switzerland; D. Bernier, Quebec.

SPECIAL VISITING SEMINARY LECTURERS On September 20 and 21st of this past academic

year we enjoyed the minis by of Rev. C. D. Alexander of Liverpool, England who gave us a two-part message on the subject "A Humble Approach to Theology".

Then on Februmy 22-24 we were greatly blessed by the messages of Dr. Albert N. Martin, Pastor of Tlinity Baptist Church, Cedar Grove, New Jersey. He opened up to us the docbine of "Union With Christ" sl~aIing its theological ,md also practical implications. Tne first message in this selies is printed in this issue of the Gospel Wibless.

vVe were also graced dwing examination time with a visit by Hev. Geoffrey Thomas of Abeqstwyth, Wales on Aplil 14th. He brought a very helpful and practical word on the subject of "The Minister's vVife".

Weare grateful to the Lord for the spiIitual blessing received from these brethren.

The above messages are available on cassette tape.

CALENDAR FOR 1978-1979 Orientation for Freshmen: September 8, 10:00 Hegisb-ation:

Day Classes: September 11, 10:30 a.m. Night Classes. September 1.5, 9-9:30 p.m.

Lectures Begin: Tuesday, September 12 at 8:30 a.m.

Convention: Thursday & Friday, October 19 & 20.

Convocation: Friday, October 20 at 8:00 p.m.

1st Semester Examination: December .5-December 1.5

Chrisbllas Vacation: December 16-January 1

Special Lectmes & Study Week: Februmy 20-Februmy 23

2nd Semester Examination: April 10-Aplil 24

Graduation: Aplil 27

a.m.


Documents

TORONTO BAPTIST SEMINARY