Abstract The roots of fundamentalism are many and varied, but the Victorian British Baptist C. H. Spurgeon’s conflict with the Baptist Union from 1887 anticipated some of the issues that would animate fundamentalists in the early twentieth century. This chapter examines the so-called Downgrade Controversy, a theological spat in which Spurgeon accused the Baptist Union of tolerating theological liberalism within its ranks, and which resulted in his eventual withdrawal from the denomination. It does so by examining the theological underpinnings of Spurgeon’s disagreements with the Baptist Union in four areas: the place of evangelicalism, the inspiration of the Bible, penal substitutionary atonement, and the final Judgement and eternal punishment. It argues that while Spurgeon was not himself a fundamentalist, his stand against theological liberalism meant that he became a rallying figure for American fundamentalists in the decades after his death.

"Age of the Spirit: Charismatic Renewal, the Anglo-World, and Global Christianity, 1945–1980." Baptist Quarterly, ahead-of-print(ahead-of-print), pp. 1–2

Abstract This chapter explores how engagement with the Bible within the prevailing digital culture has been changed through its remediation into digital forms and platforms. The Bible has historically gone through a series of technological shifts—from scrolls to codex to print and now to screens. The chapter explores how these shifts fit into a wider picture of social interaction with the Bible and looks at key texts that have both explored and influenced the remediation processes around Bible reading and interpretation and those concepts which continue to affect remediation within the digital context.

Abstract The overall aim of this article is to make a theological case for Ukraine’s integration into the European family of nations. I build this case by pursuing two primary lines of argument: firstly, by demonstrating the implausibility of the common assumptions (held by many Ukrainian Christians) that Russia is more ‘spiritual’ and ‘Christian’ than ‘secular’ and ‘godless’ Europe. Secondly, I seek to make a positive case for why principles, such as human dignity and human rights, cultural diversity, democracy, justice, fairness, equality and the rule of law, are much more appropriate indicators of Christian values than nominal allegiance to religious institutions among a certain population. This article is divided into three parts. Part One identifies and critiques the salient features of the “Holy Russia” myth with illustrations drawn from various representative figures. Part Two is devoted to the defence of the European tradition in which I advance the counterintuitive argument that secular liberalism is more in continuity with orthodox Christianity than Christian nationalism. In Part Three, I apply these general points to the specific issue of Ukraine and its fate as a European nation.

Abstract God’s speeches in Job 38–41 have been criticized by some for their arrogant tone and celebrated by others for their non-anthropocentric worldview. While these interpretations address important features of the text, they are too simple. Rather than having a non-anthropocentric perspective, God hides his fascination with Job in order to raise him to a new level of selflessness. Similarly, rather than simply being arrogant, God hides his care for Job, which also serves a pedagogical purpose. God wants Job to experience a completely unselfish fear of his maker that does not expect anything in exchange, not even God’s loving attention. While readers reflect on Job’s response, they also reflect on their own: are they willing to fear God for nothing in return?

"Forming Ministers or Training Leaders? An Exploration of Practices in Theological Colleges." Baptist Quarterly, ahead-of-print(ahead-of-print), pp. 1–2