Pastor-Historian: Arnold Dallimore and the Writing of Whitefield

Paul as Pastor, 2018

George Whitefi eld (1714-1770) demonstrated a keen awareness of his own place in some greater plan when he expostulated to his sister while still a youth: 'God intends something for me which we know not of. ' 1 He play-acted being an Anglican vicar long before his own calling to ministry. 2 Indeed, on the day aft er his ordination as deacon in Gloucester Cathedral in 1736, Whitefi eld experienced a calling from God during his daily devotions. In his soul, he heard the words 'Speak out, Paul' , which confi rmed his new identity and ministry as cleric. 3 Consequently, like many Christians in the course of history (e.g. Ignatius of Antioch and Calvin of Geneva), Whitefi eld gave shape to this nascent sense of vocation by constructing his own (early) autobiographical refl ections in his Journals around the experiences of the apostle Paul: his dramatic conversion on the Damascus Road, cross-cultural commitments, itinerancy, imperial travels and dignity in suff ering. 4 Since the dissolution of the monasteries in Reformation England, new justifi cation was necessary for an itinerant evangelistic ministry among clergy beyond the parish, which was provided to Whitefi eld through his Pauline sense of vocation. Th e poet William Cowper confi rmed such a calling in these words from the poem Hope : Paul's love of Christ, and steadiness unbrib' d, Were copied close in him [Whitefi eld], and well transcrib' d.

This paper was read at the 2015 Mid-West Regional ETS gathering in Grand Rapids, MI.

This paper addresses the question, "How does a person become a pastor?" The purpose of this paper is to provide a clear way forward for those who are intent on becoming pastors and for the Church looking for an approach that will form healthy pastors. By taking a narrative approach to pastoral formation, we recognize and utilize the mode in which people knowing and unknowingly live their daily lives. An awareness of this as well as an understanding of the Jesus story will produce men and women who will lead with a humble confidence that grows out of knowing the story they are in. This paper will acknowledge and describe the identity crisis that exists for those involved in the pastoral vocation and show how formation in a narrative mode can solve this crisis. This paper will evaluate the traditional approach of pastoral formation through seminary education and the primary curriculum of formation in seminary: Bible and

sian Journal of Pentecostal Studies and APTS Press, 2011

As a Pentecostal student of Church History, one of the important questions I wrestle with is how the Holy Spirit worked in the Historic Church – not if the Holy Spirit worked, but how did the Holy Spirit guide, enliven and reform the Church? This article is an examination of one man's theological journey which fit him for a pivotal role in one the renewal movements of the English speaking church - the British evangelical movement and the North American colonies’ Great Awakening. While I am not trying to say that the Great Awakening was a Pentecostal revival, I would like to look at one moment in time through Pentecostal eyes to see how that theological perspective might shed light on the spiritual development of the forerunner of modern itinerant evangelists.

Toronto Journal of Theology, 2016

This book is among the best available on the nature of the pastorate due to the unique way in which it pulls from historical resources to form a fresh vision of pastoring today. Kevin J. Vanhoozer and Owen Strachan argue that the pastorate is a fundamentally theological office, as directed by scripture and practiced by Irenaeus, Augustine, John Calvin, Jonathan Edwards, and other well-known figures. The authors suggest that the ability to understand and apply the Christian gospel is what distinguishes the pastorate from common helping occupations (e.g. psychologists and therapists). Pastors are called to be 'public theologians' in the sense that they help the people of God become 'a public spire in the public square', a fellowship of believers whose lifestyle is a testimony to the gospel of Christ (pp. 20-21). Part One, authored by Strachan, focuses on the biblical definition of the pastorate and the role of pastor-theologians in church history. In Part Two, Vanhoozer develops a contemporary vision for the pastor-theologian. Each chapter concludes with reflections from current pastors on how they practice being a pastor-theologian in their local contexts. These testimonies are a real highlight, particularly Gerald Hiestand's 'Six Practical Steps toward Being a Pastor-Theologian' and Jim Samra's 'A Practical Theology of Technology'. Strachan begins the core of the book by suggesting that the old covenant offices of prophet, priest, and kingtaken up by Christ in what Calvin called the munus triplex (threefold office)outline the role of a pastor. The pastor teaches the grace of God much like a priest, but the cornerstone of pastoral ministry is the person and work of Christ rather than exposition of the law. Pastors embody kingship by putting into practice the wisdom of the cross, particularly humility and sacrifice, rather than the sleek, domineering mindset of a CEO. Finally, the pastor acts as prophet by preaching the Word of God amidst the shifting sands of culture. Strachan concludes that all of these roles are theological because they mediate truth and grace, even Christ Himself, to the souls of the saints. In chapter two, Strachan adds historical depth by surveying the history of the pastorate. He remarks how the earliest pastors were brilliant scholars who used their minds for the good of local congregations. As Augustine says, 'Whatever abilities I may have for such study, I devote entirely to the instruction of the people whom God has entrusted to me' (p. 74). This close bond between the intellect and the pulpit continues in the Reformation with Martin Luther and John Calvin and carries into the early modern period with Jonathan Edwards, who used Reviews 409

The Life of a Pastor: The Worker is as Important as the Work, 2012

The purpose of this research paper is three-fold. Firstly, in order to familiarize you with basic reading content relating to the intricacies of the life of a pastor, this paper is drafted as an introductory research paper. Secondly, it seeks to identify the challenges a pastor typically faces. The scope is confined within three broad areas, namely, personal life, family life and ministry. Thirdly, it proposes strategies to help mitigate the various challenges so as to maintain a pastor’s overall well-being. This paper covers challenges arising from the pastor’s personal life, which include the calling into ministry, personal conduct and moral integrity, as well as personal spiritual growth. Those arising from the family life encompass relationships with the family, the spouse and the children while those arising from the ministry include stress, conflict and spiritual warfare. Having presented these challenges; strategies to overcome them are developed on the bases of the insights drawn both from the literature and pastors interviewed.

This dissertation, an exercise in practical theology, consists of a critical conversation between the evangelistic practice of Campus Crusade for Christ in two American university contexts, Bryan Stone’s ecclesiologically grounded theology of evangelism, and William Abraham’s eschatologically grounded theology of evangelism. It seeks to provide these evangelizing communities several strategic proposals for a more ecclesiologically and eschatologically grounded practice of evangelism within a university context. The current literature on evangelism is long on evangelistic strategy and activity, but short on theological analysis and reflection. This study focuses on concrete practices, but is grounded in a thick description of two particular contexts (derived from qualitative research methods) and a theological analysis of the ecclesiological and eschatological beliefs embedded within their evangelistic activities. The dissertation provides an historical overview of important figures, ideas, and events that helped mold the practice of evangelism inherited by the two ministries of this study, beginning with the famous Haystack Revival on Williams College in 1806. Both ministries, Campus Crusade for Christ at Bowling Green State University (Ohio) and at Washington State University, inherited an evangelistic practice sorely infected with many of the classic distortions that both Abraham and Stone attempt to correct. Qualitative research methods detail the direction that Campus Crusade for Christ at Bowling Green State University (Ohio) and Washington State University have taken the practice of evangelism they inherited. Applying the analytical categories that emerge from a detailed summary of Stone and Abraham to qualitative data of these two ministries reveals several ways evangelism has morphed in a manner sympathetic to Stone’s insistence that the central logic of evangelism is the embodied witness of the church. The results of this analysis reveal the subversive and pervasive influence of modernity on these evangelizing communities—an influence that warrants several corrective strategic proposals including: 1) re-situating evangelism within a reading of the biblical narrative that emphasizes the present, social, public, and realized nature of the gospel of the kingdom of God rather than simply its future, personal, private, and unrealized dimensions; 2) clarifying the nature of the evangelizing communities and their relationship to the church; and 3) emphasizing the virtues that characterize a new evangelistic exemplar who is incarnational, intentional, humble, and courageous.

Andrews University Seminary Studies, 2015

The Journal of New Zealand Studies