Submitted to Dr. David Kitchens, Professor in partial fulfillment of the requirements for the completion of
SEMI 500 LUO (fall 2014)
Introduction to Seminary Studies
by
Kris N. Rheingans
November 16, 2014
Contents
Introduction………………………………………………………………………………1
Influential Experiences…………………………………………………………………..2
Biblical and Theological Foundations…………………………………………………..3
Personal Application of Theology....................................................................................4
Conclusion..........................................................................................................................5
Bibliography.......................................................................................................................6
Introduction
Charles Haddon Spurgeon is one of the great minds and powerful proclaimers of the Gospel in the Church Age. However, the years leading to Spurgeon’s conversion were wrought with a profound intimacy with the doctrinal idea of total depravity of mankind. This and other influential experiences, Spurgeon’s biblical and theological foundations, and his personal applications of theology are the focus of this study. The author will, with the support of Spurgeon’s words, prove that without being drawn by Christ through the power of the Holy Spirit, man does not have the personal will to come to Christ because of his depraved nature.
Influential Experiences The purpose of God through the life of Charles Spurgeon was effectual from the very beginning. The upbringing of Charles Spurgeon was of the quality as to lead one to believe that the child that came from that home would be of his best behavior. Spurgeon was the son of a pastor in the Independence (Congregationalist) belief in England.[1] Living in that parsonage, experiencing the life of his father and mother, and hearing the Word of God as often as he did surely provided Spurgeon with the foundation of Godly knowledge. Much of his childhood he also spent living with his grandparents.[2] While living with his grandparents, and probably even before, his grandmother would openly pray that young Charles would bow his life down to Christ.[3] Through all of this, he was kept from indulging in ordinary opportunities to sin as many of the children of his age were keen to do.[4] Therefore, he felt, relatively speaking, that he was a good person. He saw the importance through the lives of his elders of laying down his life to God. Yet he was smitten with the idea of “learning his way to salvation.”[5] This was inherently the struggle Spurgeon battled growing up – the battle of saving himself. Aside from reading the Scriptures, Spurgeon began reading Joseph Alleine’s Alarm to the Unconverted and Richard Baxter’s A Call to the Unconverted.[6] He attended church every Sunday, even visiting a different church each time in hopes of finding the answer to the pain of sin he felt was too much to bear.[7] Spurgeon was overwhelmed with his sin. The harder he tried to straighten his ways and strengthen his character, the more convicted he felt. He felt, as the apostle Paul felt of himself, to be the worst of sinners and continually expressed his belief that he was on the path to self destruction.[8] His problem was one of the striving for self righteousness, the working toward self improvement, yet doing all with a selfish motive. Throughout his writings, Spurgeon talked about the law and how he longed to uphold it yet realized it to be unobtainable. This became such a horrible experience for him that he would continuously dream of being in a bottomless pit and then would wake the next morning with the thoughts of the pain that he experienced in that dream.[9] He felt that for at least five years before his salvation experience, the agony of sin was ever before his eyes and manifested itself in physical pain of being unable to overcome sin.[10] As Christ began to draw him, Spurgeon felt as though salvation was something he could attain as “partly by reformation and partly by trusting in Christ …. A few tears of penitence and a few vows of improvement.”[11] Yet, the more the Holy Spirit began to reveal Christ to him, Spurgeon’s eyes were open and his salvation neared. However, he felt as though his own spirit and even his own will were getting in the way of attaining salvation. Spurgeon proclaimed, “The light shone often but he could not see it. The eyeball of the soul was not sensitive to the divine beams.”[12] Additionally, “The light was there but I was blind.”[13] He began to understand that the efforts through his sinful spirit and in his own weak power were incapable of achieving the relief from sin and death that he had been seeking. His life had been proof that all the work and knowledge and even praying that could possibly be done under one’s own power were futile. It was not until Spurgeon received the “conquering principle by which I overcame my sinful self.”[14] His journey to salvation and ultimately the final destination at the foot of the cross was engineered by the work of the Holy Spirit. It all came to fruition on a winter day, the first Sunday of January 1850. Spurgeon was bound for attending church service when the divine intention of God created such a snow storm that caused Spurgeon to seek shelter in a small Primitive Methodist church.[15] To make the experience even more divine, the snow had been so heavy so as to prevent the church’s minister from attending the service. Therefore, the words of God to Charles Spurgeon were given through a very rough, uneducated member of the congregation. The climax of the sermon brought the substitute minister to look directly to Spurgeon and state, “Young man, you are in trouble, and you will never get out of it until you look to Christ.”[16] These were the words Spurgeon had been unknowingly searching for to provide “peace through believing.”[17] Spurgeon provided: “He (Holy Spirit) has subdued my stubborn will, melted a heart of adamant, broken a chain of steel, opened the gates of brass, and snapped the bars of iron. … He drew me when I wanted not to come, and though I struggled hard, He continued till to draw.”[18]
Biblical and Theological Foundations Spurgeon’s beliefs and ultimate conversion experience was rooted in and adopted from the Congregationalist beliefs of his family, namely his father and grandfather. The principle beliefs of the Congregational belief are taken from the original 5 tenets of Calvin, which included the acceptance of the total depravity of man and the imperative conversion to heal man from his eternal destiny.[19] The Congregationalism was founded on the principles of church reformation in sixteenth century England. It based most of its denominational individuality in the ecclesiastical but mostly political aspects of religious articulation. The beliefs on polity took shape in the idea that each individual church should govern itself autonomously but under the headship of Christ and under agreeable covenant.[20] Certain branches of Congregationalism, during Spurgeon’s time, began to distance themselves from their Calvinistic roots. They took on the form of what has been termed Liberal Protestantism, different mostly in the radical idea of the social concept of original sin and the perfect God-consciousness rather than the divine nature of Christ. These beliefs may have encouraged Spurgeon’s own divorce from Congregationalism and his full adoption of Calvinism.[21] However, this thought is beyond the scope of this discussion. Spurgeon believed fully the tenets of Calvinism and considered himself even “to be rather a Calvinist according to Calvin, than after the modern debased fashion,”[22] reflecting on the Calvinistic roots of the English years of Nonconformity.[23] Spurgeon believed and wholly trusted the Scriptures and their inerrancy. Furthermore, he placed full hope in the abounding grace of God. It was this belief, receiving conception in his early Congregationalist beginnings but receiving birth and life in his salvation experience, which helped establish his theological position on the depravity of man. The idea is that man cannot lead himself to nor do anything to receive salvation and eternal life. It is only by the will of God the Father and the calling of Jesus the Christ through the power and action of the Holy Spirit that man receives this gift. The crux of this thought can be seen in the words of John Calvin. But man does not choose by reason and pursue with zeal what is truly good for himself according to the excellence of his immortal nature; nor does he use his reason in deliberation or bend his mind to it. Rather, like an animal, he follows the inclination of his nature, without reason, without deliberation. Therefore whether or not man is impelled to seek after good by an impulse of nature has no bearing on freedom of the will. This instead is required: that he discern good by right reason; that knowing it he choose it; that having chosen it he follow it.[24]
It is interesting to note that Calvin uses the word animal to describe the nature of man. Jude uses the exact word and idea in describing the inherent actions of Godless men. When speaking about the root sin of these men, Jude (verse 10, NIV) wrote: “Yet these men speak abusively against whatever they do not understand; and what things they do understand by instinct, like unreasoning animals—these are the very things that destroy them.” (emphasis mine) Not only did Jude discuss their instinct and reason, he claimed those characteristics to be the source of their destruction. Such is the destiny of all men outside of the will, call, and action of the triune God. As an overarching theme, grace and love must accompany, if not precede, the call and action mentioned. According to Pink, the Augustinian model of virtue features two distinct motivations—“self interest, which is sinful, or love, which morally good.”[25] He further interjected that grace is a product of love and, without both, man is inclined to his natural, post-fall desires.[26] Therefore, it can be concluded that, if God must give man the love and grace to be motivated to desire His presence and receive His salvation, man must also be given the motivation by the Spirit to enter into His presence and furthermore divinely persuaded to receive His salvation. Additionally, even science, most notably scientists Isaac Newton and George Berkeley, proposed that no part of creation—“from rocks to planets”—acts outside of the will of God.[27] This persuasive work is done by the Holy Spirit. It starts with the convicting of the unbeliever, as explained in John 16:8, on the premise of election and willful adoption of the unbeliever by God the Father.[28] It is then followed up by the regeneration, or life giving, of the convicted unbeliever.[29] For his childhood years and up until he experienced salvation, Spurgeon assumed an Old Testament view of salvation, considering himself under the law yet believing in his heart he could not satisfy the law due to his self righteousness and selfishness. As he neared his salvation, he then interpreted the New Testament process of salvation to be something obtained through works, which he claimed “resulted in nothing.”[30] When, in God’s timing, the Holy Spirit brought Charles Spurgeon, by the divine will of God the Father, to the foot of the cross to witness Jesus Christ, the Son of God, and Spurgeon was powerless to resist. “God gave me an effectual blow that I was obliged to submit to that irresistible effort of His grace. It conquered my depraved will and made me bow myself before His gracious sepulcher.”[31]
Personal Application of Theology Based on Spurgeon’s rearing in Calvinistically-rooted Congregational doctrine and his intense internal struggle leading to his conversion, he developed a deep burden for the salvation of the souls of fellow man. He knew what it was to suffer physically, emotionally, and spiritually from the absence of communion with the Almighty God. It was his belief that he share in the suffering of his fellow man which he turned to application. Spurgeon was quoted as saying: “The world is full of grinding poverty, and crushing sorrow; shame and death are the portion of thousands, and it needs a great gospel to meet the dire necessities of men's souls.”[32] Spurgeon’s burden for the physically and spiritually poor was observed in his many activities through social engagement and activism. He founded a college for low-income preachers. He strongly supported the Stockwell Orphanage and a program called Ragged Schools for children.[33] He was also involved in supporting Gladstone’s Liberal party and encouraging the voting franchise.[34] However, outside of preaching the Gospel which Spurgeon felt was every believer’s primary calling, he felt a deep empathy for people affected by the travesty of war. From the Soldiers directly linked and used by the governmental armies, the children left orphaned from the death of parents, and communities left starved for basic welfare items in favor of industry’s turn to war products, Spurgeon was troubled by the plight of his fellow man.[35] This burden and care for the weak and oppressed fueled Spurgeon’s desire to preach the Gospel of Jesus Christ. Consequently, through his preaching and his genuineness felt through it, his faith was made more complete through the obedience of his works. Spurgeon preached from the TULIP concept, the acronym created to convey the five pillars of Calvinism—Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints. One should not believe the first pillar to be that by accident. Furthermore, arguably no one could attest more to the total depravity of man or the feelings therein like Spurgeon. Therefore, arguably there is no one more capable and experienced in this pain than him. He preached as he had experienced, that no created man could come to the Father outside of the drawing of Christ through the action of the Holy Spirit. Spurgeon stated: “I know that unless Jesus Christ had sought me when a stranger wandering far from the fold of God, I would to this very hour have been wandering far from Him, at a distance from Him, and loving that distance well.”[36] He believed this to be as a result of the “obstinacy of the human will.[37] He continued that the obstinate will was accompanied by a darkened understanding.[38]
Conclusion
Bibliography
Cayton, Mary Kupiec. "Who were the Evangelicals?: Conservative and Liberal Identity in the Unitarian Controversy in Boston, 1804-1833." Journal of Social History 31, no. 1 (Fall, 1997): 85-107. Accessed November 24, 2014. http://search.proquest.com/docview/1297372267?accountid=12085.
Dempsey, Liam P. “Newtonian Idealism: Matter, Perception, and the Divine Will.” The Southern Journal of Philosophy 52, no. 1 (March 2014): 86-112. Accessed November 2, 2014. doi: 10.1111/sjp.12051.
Duke, David Nelson. “Charles Haddon Spurgeon: Social Concern Exceeding an Individualistic, Self-help Ideology.” Baptist History and Heritage 22, no. 4 (October, 1987), 47-56. Accessed November 24, 2014. ATLASerials, Religion Collection, EBSCOhost.
Enns, Paul. The Moody Handbook of Theology. Chicago, IL: Moody Publishers, 2014.
Estep, William Roscoe. "The Making of a Prophet : An Introduction to Charles Haddon Spurgeon." Baptist History and Heritage 19, no. 4 (October 1, 1984): 3-15. Accessed November 24, 2014. ATLASerials, Religion Collection, EBSCOhost.
Hall, Lloyd and Steven A. Peay, "Congregationalism". In Encyclopedia of Protestantism. London: Routledge, 2003. http://www.liberty.edu:2048/login?url= http://literati.credoreference.com.ezproxy.liberty.edu:2048/content/entry/ routprotestant/congregationalism/0 (accessed November 24, 2014.)
Himma, Kenneth E. "The Free-Will Defence: Evil and the Moral Value of Free Will." Religious Studies 45, no. 4 (December 2009): 395-415. Accessed November 2, 2014. http://search.proquest.com/docview/197229127?accountid=12085.
Kruppa, Patricia S. “The Early Years, 1834-1859 by C. H. Spurgeon; The Soul Winner; How to Lead Sinners to the Saviour by C. H. Spurgeon; Encounter with Spurgeon by Helmut Thielicke; Moody by J. C. Pollock.” Victorian Studies 7, no. 4 (June, 1964): 393-396. Accessed November 7, 2014. http://www.jstor.org/stable/3825444.
Partner, Daniel, ed. The Essential Works of Charles Spurgeon: Selected Books, Sermons, and Other Writings. Uhrichsville, Ohio: Barbour Publishing, 2009.
Pink, Thomas. Review of “John Calvin and the Will” by Dewey J. Hoitenga. Religious Studies 34, no. 4 (December 1998): 505-507. Accessed November 2, 2014. http://www.jstor.org/stable/20008195.
Pitts, John. “Genius of Charles Haddon Spurgeon.” Theology Today 6, no. 4 (January 1, 1950): 524-530. Accessed November 16, 2014. ATLASerials, Religion Collection, EBSCOhost.
Spurgeon, Charles H. The Autobiography of Charles H. Spurgeon, Digital Audiobook, (Ashland, OR: Blackstone Audio Books, 2013), disc 2.
----------------------- [1] Patricia S. Kruppa, “The Early Years, 1834-1859 by C. H. Spurgeon; The Soul Winner; How to Lead Sinners to the Saviour by C. H. Spurgeon; Encounter with Spurgeon by Helmut Thielicke; Moody by J. C. Pollock,” Victorian Studies 7, no. 4 (June, 1964): 394, accessed November 7, 2014, http://www.jstor.org/stable/3825444.
[2] Ibid.
[3] Charles H. Spurgeon, The Autobiography of Charles H. Spurgeon, Digital Audiobook, (Ashland, OR: Blackstone Audio Books, 2013), disc 2.
[4] Charles H. Spurgeon, The Autobiography of Charles H. Spurgeon, disc 2.
[5] Daniel Partner, ed., The Essential Works of Charles Spurgeon: Selected Books, Sermons, and Other Writings. (Uhrichsville, Ohio: Barbour Publishing, 2009), 24.
[6] Charles H. Spurgeon, The Autobiography of Charles H. Spurgeon, disc 2.
[7] John Pitts, “Genius of Charles Haddon Spurgeon.” Theology Today 6, no. 4 (January 1, 1950): 524.
[8] Ibid., 525. [9] Charles H. Spurgeon, The Autobiography of Charles H. Spurgeon, disc 2.
[10] Ibid.
[11] Ibid.
[12] Partner, The Essential Works of Charles Spurgeon, 25.
[13] Ibid., 19.
[14] Ibid., 21. [15] Pitts, “Genius,” 525.
[16] Ibid.
[17] Partner, The Essential Works of Charles Spurgeon, 33.
[18] Ibid., 37.
[19] Mary Kupiec Cayton, "Who were the Evangelicals?: Conservative and Liberal Identity in the Unitarian Controversy in Boston, 1804-1833," Journal of Social History 31, no. 1 (Fall, 1997): 86.
[20] Lloyd Hall and Steven A. Peay, s.v. "Congregationalism," Encyclopedia of Protestantism (London: Routledge, 2003), accessed November 24, 2014, http://www.liberty.edu:2048/login?url= http://literati.credoreference.com.ezproxy.liberty.edu:2048/content/entry/routprotestant/congregationalism/0.
[21] Ibid.
[22] Charles —. Spurgeon, The New Park Street and Metropolitan Tabernacle Pulpit, VII (Pasadena, TX: Pilgrim Publications, 1969), 169, quoted in William R. Estep, "The Maksm/0.
[23] Ibid.
[24] Charles Η. Spurgeon, The New Park Street and Metropolitan Tabernacle Pulpit, VII (Pasadena, TX: Pilgrim Publications, 1969), 169, quoted in William R. Estep, "The Making of a Prophet : An Introduction to Charles Haddon Spurgeon." Baptist History and Heritage 19, no. 4 (October 1, 1984): 6.
.
[25] William R. Estep, "The Making of a Prophet : An Introduction to Charles Haddon Spurgeon." Baptist History and Heritage 19, no. 4 (October 1, 1984): 6. [26] John Calvin, Institutes of the Christian Religion, 2.2.26 (published 1536), 77, quoted in Thomas Pink, “Review of ‘John Calvin and the Will’ by Dewey J. Hoitenga,” Religious Studies 34, no. 4 (December 1998): 506.
[27] Pink, 507. [28] Pink, 507.
[29] Liam P. Dempsey, “Newtonian Idealism: Matter, Perception, and the Divine Will.” The Southern Journal of Philosophy 52, no. 1 (March 2014): 99.
[30] Paul Enns, The Moody Handbook of Theology (Chicago, IL: Moody Publishers, 2014), 261.
[31] Ibid.
[32] Charles H. Spurgeon, The Autobiography of Charles H. Spurgeon, disc 2.
[33] Ibid. [34] David Nelson Duke, “Charles Haddon Spurgeon: Social Concern Exceeding an Individualistic, Self-help Ideology,” Baptist History and Heritage 22, no. 4 (October, 1987), 49.
[35] Ibid., 50.
[36] Ibid., 47.
[37] Ibid., 51. [38] Charles H. Spurgeon, “Human Inability (Total Depravity of Man),” Partner, 987. [39] Ibid., 986. [40] Ibid., 987.
