Arthur Walkington Pink Calvinist Writer

Arthur Walkington Pink was born to Christian parents on April 1, 1886, in Nottingham, England.  Early in his life he became involved with the Theosophical Society, even becoming one of their chief speakers for this occult gnostic group.

But conversion at the age of 22 (1908) through his father’s patient admonitions from Scripture – based on Proverbs 14:12 – broke the bondage of this cult and set his feet in a new direction. Influenced by Moody and Sankey’s 1880 British tour, Arthur Pink enrolled in the Moody Bible Institute, Chicago.  Six weeks later he “dropped out”, telling a lecturer that he felt he was “wasting his time”.

There followed various pastorates in California, Kentucky, South Carolina and Australia, starting with Silverton, Colorado – he moved some 16 times between 1910 and 1940 – preaching and studying the Word of God.

He bade farewell to the dispensational theology of Moody Bible Institute and became adamant in his Calvinistic viewpoint.  He also harshly criticised the Scofield Bible.

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He married Vera E Russell in 1916. His first major published work was Divine Inspiration Of The Bible (1917). The following year he published The Sovereignty Of God, selling less than 2000 copies.

During a three year stay in Australia he ministered with the Baptist Union of New South Wales, until they asked that he state his views at a special Ministers’ Fraternal meeting on 8 September, 1925.  This resulted in a “unanimous resolve” that Pink was out of Baptist circles!  (Reformation Today, August, 1972).

Pink returned to England for a year then spent eight years engaged in itinerant ministry back in the USA.

Eventually he moved to the Isle of Lewis, at the northern tip of Scotland, where he lived an isolated life and died of anaemia in Stornoway, Scotland on 15 July, 1952.

For 30 years he had written, and published, Studies in the Scriptures – a monthly magazine with less than 1000 regular readers.

His volumes on Genesis, Exodus, Elijah and Elisha, and the Sovereignty of God, are still widely read.  Iain Murray has penned Pink’s biography (Banner of Truth Publications), and many of his books are still in print. Murray noted that “the widespread circulation of his writings after his death made him one of the most influential evangelical authors in the second half of the twentieth century”. Pink’s books prompted renewed interest in expository preaching and biblical living.

Warren Wiersbe writes: “He was not a great theologian, and some of his exegesis was weak, but it is impossible to miss the author’s love for Christ…” (Good News Broadcaster, December, 1983).

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This post is based on notes by my late friend Donald Prout. I have updated these historical posts with information gleaned from other sources. I am indebted to Don for awakening in me an interest in Church History. Don’s notes can be found at:

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Adoniram Judson Gordon the Baptist Fundamentalist

Adoniram Judson Gordon died on February 2, 1895, at the age of 58, having been born in New Hampshire on April 13, 1836. He was a leader of early Baptist fundamentalism.

Gordon’s parents were devout Calvinist Christians. His father was named after John Calvin and Gordon was named after the famous American Baptist missionary to Burma. The family’s devotion prompted their son, at the age of 15 to seek salvation for his soul. A year later he told his church that he desired to become a minister.

Entering Brown University in 1856 and Newton Theological Seminary in 1860, he pursued his calling and on graduating became pastor at Jamaica Plain, near Boston. He enjoyed six successful years there before becoming pastor of the Clarendon Street Baptist Church in Boston, where he remained for 25 years and from which pulpit he became a famous preacher.

Gordon was challenged by an unbelieving community and an unmotivated congregation. He met those challenges with the simple truth of the gospel, ultimately transforming his church into a spiritual powerhouse.

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Dr Gordon, as he was known, lived a saintly life and wrote much about the Spirit-filled life.

Gordon spoke at the Niagara Bible Conference of Niagara-on-the-Lake in Ontario virtually every year from 1877 until his death in 1895, and he was D L Moody’s right-hand man at the Northfield Conventions, even being privileged to host the event in 1892 while Moody was in Europe. Gordon was a regular speaker at Northfield.

Gordon’s presence in these conferences is significant, as very few Baptists were part of the fundamentalist Convention movement in the late nineteenth century. Most of the speakers and organisers were Presbyterian and Congregationalist.

Gordon’s ministry embraced a strong missionary emphasis, he wrote prolifically on the Second Coming of Christ, and he advocated ‘faith healing’. He was personal friend to A. B. Simpson, who had a faith healing ministry.

He believed in the premillennial return of Christ and preached on this, among other things, in the convention meetings. He penned The Ministry of Women in 1894, defending women’s right to preach.

One book that is regarded as possibly his finest work, Ministry of the Spirit, defines the three aspects of the Spirit’s work as: sealing; filling; and anointing.

This contemporary fundamentalist also put pen to paper to compose the melody of one of Christendom’s loveliest hymns, the tune Gordon, which is used to William Featherston’s words, My Jesus, I love Thee, I know Thou art mine.

On the morning of February 2, 1895, Dr. Gordon, with “victory” as the last clearly audible word on his lips, fell asleep in Jesus.

Gordon’s life and his generation represented the shift in America from the doctrinal preoccupation of the Calvinists, to the practical missiology that dominated American evangelicalism since then. His emphasis was on practical theology and effective evangelistic ministry, saying, “We believe we ought to contend earnestly for the faith once delivered unto the saints, but in doing this we should seek to be like the saints once delivered to the faith.”

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This post is based on notes by my late friend Donald Prout. I have updated these historical posts with information gleaned from other sources. I am indebted to Don for awakening in me an interest in Church History. Don’s notes can be found at:

Robert William Dale at Carr’s Lane Birmingham

Robert William Dale was born in London, UK, on December 11, 1829. Bobbie’s father made hat trimmings and his mother was determined that he would be a preacher. In his mid teens he engaged in philosophical discussions, being an assistant school-master at age fourteen. He came to faith in Christ through reading James’s “Anxious Enquirer” on his knees, coming to a total confidence in Christ’s atoning work.

Dale began preaching at fifteen, showing the potential of a great preacher. During his preparation for ministry he learned literary style from Henry Rogers, who wrote for the Spectator. The brilliant Birmingham preacher, George Dawson, exemplified for Dale commitment to social ideals from the pulpit.

Dr John Angel James, pastor of Birmingham’s important Carr’s Lane Congregational Church for fifty years, saw Dale as a worthy replacement. When Dale achieved his MA from London University, Dale was made assistant pastor, then co-pastor with Dr. James. When James died in 1859 Dale was made sole pastor at Carr’s Lane, holding that position for 36 years.

During that time he became a major force in English Congregationalism – and through his writings his influence circled the globe.

He threw himself behind the Moody-Sankey revival in 1875. He encouraged a young Campbell Morgan. He wrote volumes on Bible doctrine, which made him a household name in the Christian world of his day. Many key figures were greatly influenced by Dale, including a young Andrew M. Fairbairn, the future principal of Mansfield College, Oxford, who went to Birmingham to meet the author of sermons that profoundly impacted him.

Dale was Birmingham’s greatest preacher and one of the world’s most influential voices in the pulpit. He blended the theism of his Puritan roots, with deep personal experience of God, from the revivalism of Wesley. He eloquently resisted the message of the Tractarian movement, which sought to elevate the authority of the church. Dale also resisted the moral view of the work of Christ, popularised in Bushnell’s Vicarious Sacrifice, which saw Christ’s work as to influence men, not to pay the penalty demanded by God.

Dales Theology, however, had some insufficient elements, for which he is criticised, including belief that sinners are annihilated, rather than punished eternally in hell. However, he came to his thoughts from a sincere attempt to be Biblical and to create a consistent theory of salvation. He was keen to see theory developed to support what we know to be Biblical fact.

Dale was also active in civic matters, leading to his involvement in politics as well. He also did much to promote education, along with his extensive writings, which were published around the world. He travelled to Australia, America and Palestine.

He died at the age of 76 (March 13, 1895) and all Birmingham and England mourned his passing. Thousands lined the streets and stood outside his funeral service to honour this man who had lived a life of amazing energy and versatility and a life of great achievement.

This post is based on notes by my late friend Donald Prout. I have updated these historical posts with information gleaned from other sources. I am indebted to Don for awakening in me an interest in Church History. Don’s notes can be found at: