Review: Andrew Fuller, Model Pastor-Theologian
Brewster, Paul. Andrew Fuller: Model Pastor-Theologian. Studies in Baptist Life and Thought. Nashville: B & H Academic, 2010.
Reviewed by Don Johnson
The purpose of this book is to present Andrew Fuller (1754-1815) as “a model pastor-theologian.” [6] The author outlines the need for such figures in the pastorate in a few pages of introductory remarks where he laments the “theological sea change” [1] occurring in Baptist churches over the last 200 years.
At the turn of the nineteenth century, theology dominated church life. Sermons were packed with doctrinal content, and theological debates between representatives of rival denominations were eagerly followed by laity and clergy alike. It was axiomatic that the spiritual health and vitality of the church was inseparably linked to the theological soundness of its pastor. [1]
Today, and for the last hundred years or so, strong theology no longer holds such a high place in church life. The opposite is generally the case. Paul Brewster cites three reasons for the decline: pragmatism that emphasizes numerical growth over theological rigor; the “chastened postmodern epistemology” [3] of some Emerging Church leaders, who emphasize personal transformation over theological certainty; and the shift from doctrine-driven preaching to application-oriented preaching (from “the attributes of God” to “how to handle stress and have a happy marriage”[4]). In observing the current church scene, we would have to agree that theology no longer receives the emphasis it once did, and we agree that this change degrades rather than enhances church life. No doubt, there are more factors than the three Brewster mentions. For example, a major factor has to be the dramatic shifts in worldview brought about by the Industrial Revolution (150 years ago) and the Information Revolution of today. Brewster’s reasons seem to me to be more symptoms than causes. Regardless, I agree (who can deny it) that the modern church overall is on a starvation diet when it comes to theology.
The thesis of the book is that theologically weak churches are a consequence of theologically weak ministers. The solution to this church problem is a change in approach by its personnel. Paul Brewster offers Andrew Fuller, 18th century pastor-theologian as an example of the kind of preacher who can solve the theological barrenness of the contemporary church.
With that objective in mind, the first chapter concludes with “A Biographical Sketch of Andrew Fuller.” [8-35] The sketch includes Fuller’s boyhood environment, growing up in a hyper-Calvinist church, eventually becoming the minister of that church (while embracing the doctrines of his youth). His pastor as he grew up, John Eve, ironically fell afoul of his church when his Hyper-Calvinistic bona fides came into question. The controversy led to Eve’s resignation. Various circumstances about a year later put Fuller in the pulpit as a regular preacher (at the age of 19), and, after some months, the congregation of the Particular Baptist Church at Soham called him to be their pastor in January 1774. This move plunged Fuller into a lifetime of study, ministry, and leadership.
Fuller’s first pastorate lasted eight years, after which he moved to the pulpit of the Kettering Baptist Church in October 1782. During that time, Fuller realized the deficiencies of Hyper-Calvinism, leading to strained relations with the Soham church. The Kettering Baptists were much more sympathetic to Fuller’s new evangelical Calvinistic views. Consequently, his ministry at Kettering was most productive. During this period, he wrote many books, beginning with The Gospel Worthy of All Acceptation (1785). It “was a theological bombshell. Though it was far from original in its sentiments, it was a more systematic, biblical, and theologically informed attempt to justify the evangelical Calvinism that was already gaining ground than had ever been attempted.” [32]
In addition to his preaching and writing, Fuller is notable for his leadership of the Baptist Missionary Society and his long labours in behalf of foreign missions led by his friend, William Carey. The labours of the Missionary Society added to the burdens of his activity. After his death, his widow, Anne, remarked on how she would often mention how many labours occupied their time. Fuller’s usual response, she said, was “Ah, my dear, the way for us to have any joy, is to rejoice in all our labour, and then we shall have plenty of joy.” [141, quoting a letter from Anne to John Ryland] These labours no doubt contributed to an early death, for Fuller passed from this world to the next in 1815 at the age of only 61.
Popular remembrance of Fuller is associated mostly with his work with the Missionary Society. However, this book emphasizes his work as a theologian, a considerable part of his labours. Discussion of Fuller’s theology occupies the bulk of this book. To examine this topic takes three chapters: “The Theological Method of Andrew Fuller,” “The Soteriology of Andrew Fuller,” and “From Doctrine to Practice.” These chapters discuss the guiding factors of Fuller’s theology and its centerpiece, Soteriology. Later, the author notes that Fuller addressed other topics besides soteriology, but given his struggles with Hyper-Calvinism, it is no surprise that Soteriology dominates his writing. The purpose of the last chapter is to show how the pastor-theologian exercised his theology in his ministry.
While the book does a sufficient job of biography and a good job of theological analysis, it is uncertain that it achieves its objectives in describing a “pastor-theologian” except to the extent that it describes Fuller’s theological preaching. Other than describing Fuller’s preaching, the chapter on “From Doctrine to Practice” discusses at length other controversies occupying his time besides the Hyper Calvinist controversy. Here we find discussion of apologetic work against materialists and deists and arguments against universalists, especially the variety known as Sandemanians. While these are important subjects and worthy of discussion, they would seem better suited to a discussion of his theology. What one could wish for in the closing of the book is more full description of what it means for a pastor to be a theologian in a local church ministry.
Nevertheless, the book will reward the pastor and laymen who are interested in Baptist history and theology. It is not a popular biography, but portions of the book will be of use to average readers as well. Whether one completely agrees with Fuller’s theology or not, he is a significant figure in Baptist history. He is thus well worth our attention. This book offers a thought provoking model of the theological spirit a Baptist pastor ought to follow.
The reviewer received a free copy of this book for the purposes of review.
Don Johnson is the pastor of Grace Baptist Church of Victoria, Victoria, BC, Canada.