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Saturday, April 12, 2025

King James Bible and Salvation

Let’s Talk About The Bible, Episode # 3, interview with Manny Rodriguez, pastor of Calvary Baptist Church in Beaufort, South Carolina.

King James Bible Defenders are often charged with claiming people can’t be saved without the King James Bible – and there evidently are a few extremists who do believe that. The vast majority of users and defenders of the King James Bible do not believe that. Asked about whether people could be saved from a modern version other than the King James Bible, Pastor Manny Rodriguez replied:

“We’ve always said for years that there is enough of the gospel in John 3:16 to save the whole world. So, let’s make believe that there is a Bible so corrupt that the only verse correct in it is John 3:16. Guess what? That’s still enough to save the whole world.”

I think that answer best reflects the predominant view of King James Bible Defenders.


Friday, April 11, 2025

Greek “Majority” Texts

These links below are provided for the purpose of research and readily locating links to English translations of what are “Majority Text” Greek texts. When I was young it was not uncommon to refer in a sort of “shorthand” manner to the Textus Receptus (TR) traditional texts as “majority text” in contrast to the “critical text,” whose readings were often based on a small minority of Greek texts (often only two manuscripts in the places it chose to depart from the TR). The rise of actual printed texts called “Majority” texts created a need to clarify what is meant when one says “majority text.” (To me it seems not uncommon for older folks to still refer to the TR as “majority text.”)

There are a several English Bible translations that are based on a modern Greek Majority Text. I believe there are three Greek texts generally considered “Majority” Texts.

The World English Bible (WEB) is a revision of the 1901 ASV, made to conform to the “Majority Text” in places where it did not, by consulting Hodges-Farstad Majority Text and Robinson Pierpont Byzantine Textform. There are a number of derivatives of the WEB which would also be considered Majority Text Bibles, such as the World Messianic Bible (WMB).

New Testament Byzantine Text Version by Adam Boyd is based on the Robinson-Pierpoint Greek text. The Analytical Literal Translation (ALT) by Gary Zeolla is also based on the Robinson-Pierpont text, I believe.

The English Majority Text Version (EMTV) by Paul Esposito is based on the Hodges-Farstad Majority Text. “The Sovereign Creator Has Spoken” is a translation of Wilbur Pickering’s Greek text based on Family 35.

English Translations.

Greek Texts.
Some might argue that the Greek Patriarchal text of the Orthodox Church is a Majority Text. It is certainly Byzantine. I am including the text and a translation as a matter of reference.

Thursday, April 10, 2025

Paul’s Conversion Stories

APPENDIX T – ARE PAUL’S CONVERSION STORIES CONTRADICTORY?

On his personal blog, agnostic, skeptic, and leading textual critic Bart Ehrman writes, “the three accounts differ in numerous contradictory details.” He lists these alleged “contradictions.”[1]

“In one account Paul’s companions don’t hear the voice but they see the light; in another they don’t see anyone but they hear the voice.”

  • Acts 9:7: “And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.”
  • Acts 22:9: “And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.”

This is a question of properly interpreting the texts. Compare 9:4 and 9:7, where Paul heard and understood what was said, while the companions merely heard. The difference is in hearing a sound (ακουοντες) versus hearing with understanding (ηκουσαν). The men who traveled with Paul heard the sound of the voice but did not understand what the voice said. Compare John 12:29.

“In one account they all fall to the ground from the epiphanic blast, in another they remain standing.” 

  • Acts 9:7 “And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.”
  • Acts 26:14 “And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks.”

Here critics literalize an idiom. The phrase “stood speechless” is an idiomatic expression describing a situation when someone is so shocked and surprised that they are dumbfounded, unable to speak. This idiom is not about posture (i.e. standing versus falling) but rather about an effect of one frozen in the awe of the moment.

“In one account Paul is told to go on to Damascus where a disciple of Jesus will provide him with his marching orders, in another he is not told to go but is given his instructions from Jesus himself on the spot.”

  • Acts 9:6 “And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.”
  • Acts 22:10 “And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.”
  • Acts 26:16ff “But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee…”

This is a matter of omission, not contradiction. The fuller understanding is that Jesus told Paul of his broad calling, and then sent him to Ananias in Damascus. Ananias affirms the message of Jesus to Paul, but also gives him immediate instructions, such as “arise, and be baptized.”

In The Evidential Value of the Acts of the Apostles, J. S. Howson emphasizes that in the speeches of Acts 22 and Acts 26, Paul is before two very different audiences, and that his defenses both times harmonize with the audience and occasion – explaining why he would include and omit certain things (in relation to the two speeches, as well as in relation to Luke’s Acts 9 account).[2] Rather than detract, the alleged “contradictions” support the reliability of Luke’s history. By inspiration, Luke dutifully and accurately records the speeches made by Paul in Jerusalem and Cæsarea. He does not modify the three records of Paul’s conversion to try to conform them into one slick presentation to satisfy critics.


[1] https://ehrmanblog.org/the-conversion-of-paul/ Accessed 29 January 2025 12:27 pm.
[2] Howson, Evidential Value, pp. 104-115.

Wednesday, April 09, 2025

The Work of the Ministry

I had seen a few times a reference to a sermonizing quote by William Henry Griffith Thomas (reproduced in slightly different ways). 

“Think yourself empty, read yourself full, write yourself clear, pray yourself keen—then enter the pulpit and let yourself go!”

I did some research on the quote and here is some of what I found.

“Two generations ago, W. H. Griffith Thomas offered young preacher the following formula:

“Think yourself empty, read yourself full, write yourself clear, pray yourself keen; then into the pulpit and let yourself go!” 

James Innell Packer, Truth & Power: the Place of Scripture in the Christian Life, Wheaton, IL: Harold Shaw Publishers, 1996, p. 174

“It was my privilege in crossing the ocean in the summer of 1903, to become acquainted with Rev. W. H. Griffith Thomas, an Episcopalian clergyman of London, England, who was the author of a number of books on Bible Study and has spoken at Northfield and elsewhere in our county. Before separating from him on landing he gave me these lines, which bear upon the subject of this chapter—

“Think yourself empty.

“Read yourself full. 

“Write yourself clear.

“Pray yourself hot.”

Marion Lawrence, How to Conduct a Sunday School (7th Edition), New York, NY: Fleming H. Revell Company, 1005, p. 91

Ultimately, I found the original source in The Work of the Ministry, William Henry Griffith Thomas, London: Hodder & Stoughton, 1910, pp. 210-212.

(a) We must ‘think ourselves empty.’ By this is meant that we must take our text and proceed to ponder its meaning. Our thoughts should be jotted down as they come, on a sheet of paper, without any attempt at arrangement, but only with an endeavour to elicit for ourselves every aspect of the meaning and message of the text. This effort to think for ourselves will prove of the greatest possible value, and whether it takes a long or short time to ‘think ourselves empty,’ we ought not to approach any outside help to sermon preparation until we are conscious that to the best of our ability we have exhausted for the time our own mental possibilities.

“(b) Then we must ‘read ourselves full.’ After thinking out for ourselves the bearings of the text, the mind is in the proper state to approach the views of others who may have commented, or otherwise written on the passage…”

“(c) The we must ‘write ourselves clear.’ After thinking and reading it is essential to put our thoughts into proper order…These are the three great principles which are usually emphasized in all books on sermon preparation, and it will be seen that they refer exclusively to the purely intellectual aspects of the sermon. For this reason we venture to add a fourth principle to the foregoing.”

“(d) We must ‘pray ourselves keen.’ When the intellectual work has been done, or rather, all through the process of intellectual acquisition, our work should be steeped in prayer, and then when the preparation is over we must commit ourselves and our work to God in order that our delivery, when the time comes, may be ‘in demonstration of the Spirit and of power.’”


Note: “Let yourself go” is from a quote of W. T. Stead on page 244. It does not appear to be part of the original points of Griffith Thomas, unless this was written differently in another place.

Tuesday, April 08, 2025

New King James and Hebrews 3:16

In a footnote in The New King James Version: In the Great Tradition (chapter 10, no. 9), Arthur Farstad, the general editor of the New King James translation, stated:

“Earlier, it was planned to use the majority text as the translation base for the NKJV New Testament. But deeper reflection led us to adhere to the traditional King James text and to reflect the majority text (M) in the notes along with the critical text (NU).”

However, Hebrews 3:16 appears to be a place where the New King James translation followed the majority text rather than the traditional King James text. In that place, the NKJV translation meaning follows the majority text placement of an accent mark and changes a statement to a question. Notice Hebrews 3:16 in these two translations.

  • AKJV: For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.
  • NKJV: For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses?

Notice the Greek text in the Textus Receptus tradition. The accent mark is over the epsilon in the last half of the word τινες (some).

  • 1519: τινς γὰρ ἀκούσαντες παρεπίκραναν, ἀλλ’ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ μωσεως
  • 1550: τινς γὰρ ἀκούσαντες παρεπίκραναν, ἀλλ’ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωσέως.
  • 1894: τινς γὰρ ἀκούσαντες παρεπίκραναν, ἀλλ’ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ μωσεως

Now notice the Greek text in the majority and critical texts. The accent mark is over the iota in the first half of the word τινες (who).

  • NUBS: τίνες γὰρ ἀκούσαντες παρεπίκραναν; ἀλλ' οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωϋσέως;
  • SBLG: τίνες γὰρ ἀκούσαντες παρεπίκραναν; ἀλλ’ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωϋσέως;
  • HFMT: Τίνες γὰρ ἀκούσαντες παρεπίκραναν? ’Αλλ’ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωϋσέως?

Notice the Hodges-Farstad Greek New Testament According to the Majority Text has the accent that matches the way the NKJV is translated. The TR editions do not.


Sample TR Editions

[Notice Scrivener changed the accent from what originally appeared in the 1550 Stephanus]


τίνες = who

τινὲς = some

James D. Price, a member of the New King James translation group, explains it this way, admitting that the NKJV does not here follow the Textus Receptus.

“With the accent on the first syllable, the word is the interrogative pronoun ‘who?’ as in the NKJV; with it on the last syllable, the word is the indefinite pronoun ‘some’ as in the KJV. Madden knows that the accent marks were not part of the autographic text nor of the earlier copies of the Greek Bible, including the early copies of the Bibles in the Byzantine tradition. Thus the accent mark on this word is an interpretive addition to the text that is not part of the original. Madden should also know that most of the Bibles in the Byzantine tradition have the accent on the first syllable, not the last. That is the case in the Hodges-Farstad Majority Text, and also in the Robinson-Pierpont text. This is also true in F. H. A. Scrivener’s edition of Stephen’s 1550 text. This means that the majority of Greek speaking churches understood the text the way the NKJV translated it.” James D. Price’s undated “Book Review” of Remarks on the New King James Version by D. K. Madden (Tasmania: D. K. Madden, 1989), p. 6

“However, this seems to be a rare exception, perhaps the only place, where the NKJV translators chose not to follow the minority reading of the Textus Receptus (TR). To the best of my knowledge, in all the other places the NKJV translators followed the TR, even when the TR reading was not supported by the majority of copies, sometimes by a very small number, or by no Greek authority at all. I can’t give the reason for this exception, unless they understood the KJV rendering to be inconsistent with the author’s line of reasoning.” James D. Price’s undated “Book Review” of Remarks on the New King James Version by D. K. Madden (Tasmania: D. K. Madden, 1989), p. 7

Price’s statement is that the NKJV translators usually followed the TR even in cases where the TR reading was the minority reading. (That seems a bit like a “duh” statement – since that’s what they claimed they were going to do.) Nevertheless this is an important admission – even though Price says it might be the only place where they didn’t follow the TR. When some of us KJV defenders make a similar claim, we get pushback like we are quacks and quirks. However, at least on this “rare exception,” James Price, a non-KJVO who worked on the NKJV project (albeit on the OT) agrees with us.

The NKJV Greek-English Interlinear with the Majority Greek text (Edited by Farstad and others, and published by Thomas Nelson, the publisher of the NKJV) shows the NKJV translation matching the Majority Text.

“The enemies of the NKJV have repeated this false charge seemingly without end, but they have failed to produce any legitimate examples of where the NKJV did not accurately follow the reading of the Textus Receptus. If such discrepancies are found, the NKJV would be corrected in the very next edition.” (The False Witness of G. A. Riplinger’s Death Certificate for the New King James Version, p. 18) 
Yet in James D. Price’s undated “Book Review” of Remarks on the New King James Version by D. K. Madden he admits to a place where there is a discrepancy (and it have never been corrected).

Monday, April 07, 2025

The grand controversy

“The grand controversy between corrupt nature and the Almighty is, who shall have the glory of salvation, God or the creature. The pride of man says—‘The glory of salvation is due to me, for I can save myself.’    But Jehovah takes the glory of salvation to himself, and says—‘I will have all the glory thereof; for it is by my sovereign and efficacious grace that men are saved.’ Thus, pride is a principal cause of the enmity there is in the carnal mind against God; it is at the bottom of all the opposition made to those doctrines of Scripture which illustrate and advance the Almighty power and free grace of God in the salvation of sinners.”

Augustus M, Toplady, Contemplations on the Sufferings, Death, and Resurrection of Christ, 1822, p. 161


Sunday, April 06, 2025

I Have No Mother Now

I Have No Mother Now is a Sacred Harp song (page 363, 2012 Cooper Edition) written by an East Texas leader, singer, singing school teacher, and composer, John Wesley Miller. I had originally assumed that he wrote the words as well as the music. When I published Songs Before Unknown in 2015, I credited the words to Miller. I’m not sure whether I failed to vet that carefully, or just could not at that time find the words used elsewhere. I recently discovered that Horace Neely Lincoln used basically the same words with a song he wrote and published in 1894 in Song-Land Messenger Complete: a New Song Book for Revivals, Praise and Prayer Meetings, Singing and Sunday Schools, and Churches, and for the Home Circle.

His note “* Theme of words not original” indicated this probably was a poem that had been in the air awhile. As I continued to look, I discovered the source. The poem, originally similar but quite a bit different from that used by Lincoln and Miller, was written by Corolla H. Criswell and printed in Godey’s Lady’s Book and Magazine (Philadelphia, Pa), January 1856, page 61.

Corolla Hiacynthia Bennett, daughter of James Arlington Bennett and Sophia Smith, was born in 1826 in New York. She married Robert Criswell. Corolla died March 14, 1890, and is buried at the Washington Cemetery in Brooklyn, Kings County, New York. Her father was founder of the Washington Cemetery Association.

Her death notice in the Keystone Gazette described her as “a woman of considerable literary ability.” (Keystone Gazette, Thursday, March 20, 1890, p. 3) She also wrote under the nom de plume Di Vernon. Her original words are:

I hear the soft wind sighing
Through every bush and tree;
Where now dear mother’s lying
Away from love and me.
Tears from mine eyes are starting,
And sorrow shades my brow;
Oh, weary was our parting—
I have no mother now!

I see the pale moon shining
On mother’s white head-stone!
The rose-bush round it twining,
Is here like me—alone.
And just like me are weeping
Those dew-drops from the bough;
Long time has she been sleeping—
I have no mother now!

My heart is ever lonely,
My life is drear and sad;
’Twas her dear presence only
That made my spirit glad.
From morning until even,
Care rests upon my brow;
She’s gone from me to heaven—
I have no mother now!


As found in The Sacred Harp, the words are as follows:

I hear the soft winds sighing
Among the boughs that wave,
Beneath is mother lying
So quiet in her grave.
Unbidden tears have started,
As by the mound I bow,
I think of when we parted—
I have no mother now.

Chorus:

She’s gone from earth to heaven,
She’s gone away, I have no mother now.

The pale moon shines so faintly,
Yet I in fancy see
Her face, so pure and saintly,
As when she smiled on me.
Although she’s safe in glory,
Yet care beclouds my brow,
There’s sorrow in my story—
I have no mother now.

(Chorus)

I feel so very lonely,
The future seems so drear,
My dear Redeemer only
Can make the pathway clear.
Of wounds, past mortal healing,
There’s few like this I trow;
This sad, heartbroken feeling—
I have no mother now.

(Chorus)

The chorus was probably added or arranged by John W. Miller. The words are not in the original poem (though very similar to the next to last line), neither do they appear in the song by Lincoln. Two lines added along the way before the poem got to Lincoln and Miller – My dear Redeemer only can make the pathway clear – makes the otherwise sad sentimental song more hopeful. It is only through God, grace, and his revelation of it that we can have a clear path out of the despondency that the death of a loved one might otherwise bring. While I do not recommend this as a church song, it can have a place in our singing lives. It expresses a true feeling of many.

My own Mother was born on this day in 1915. Were she living, she would be 111 years old, but “I have (on earth) no mother now.” 

Saturday, April 05, 2025

The Old Jerusalem Way

If our travels ‘Back to the Bible’ were a road, I would call it the “Old Jerusalem Way.”

In my 40-year journey on the “Old Jerusalem Way,” I have sometimes walked with other travelers and had sweet fellowship for a while – only to find that we merely happened upon the same spot on the same road at the same time, and were actually headed in different directions.


Friday, April 04, 2025

Changing letter formation

In his lesson More On The Work Of F.S. Parris, at about 39 minutes, Bryan Ross mentions changes in letter formation. Yes, this is a change technically, but I wonder if we would even be talking about it if it weren’t for folks in the Bible version debates looking for minutiae to grab ahold of on one side or the other. (I mean folks in general, not in reference to Bryan simply mentioning it in his lesson.) Differences in letter formation is more noticeable in older Bible printings, I suppose, because we are talking about letter formations that are not common today. Yet in our own contemporary reading, I suspect most folks read right over differences in letter formation and never give it a thought. For example, most all type fonts use the “double-story a” and many use the “loop-tail g,” while others use the “open-tail g” and some the “single-story a.” Very few folks actually print their letters in the more common typed letter formations (“double-story a” and “loop-tail g”) when they doing writing it by hand. (See picture above.) (The fonts at places like Google and Facebook usually have the “double-story a” and the “open-tail g.” Who pays any attention to that? Had you noticed?)

This is just an odd thought that jumped out at me as I was listening through Bryan’s video. Letter formation should be a topic of information, and not a debate on something that is right or wrong that has changed in the Bible.

Thursday, April 03, 2025

Paul relates his experience

Paul relates his experience to the crowd at Jerusalem, Acts 22.

Verses 6-11: “as I made my journey…” Now here is what happened.

  • I…was come nigh unto Damascus about noon
  • suddenly there shone from heaven a great light round about me. 
  • I fell unto the ground
  • [I] heard a voice saying unto me, Saul, Saul, why persecutest thou me?
  • I answered, Who art thou, Lord?
  • he said unto me, I am Jesus of Nazareth, whom thou persecutest.
  • they that were with me saw indeed the light, and were afraid
  • they heard not the voice of him that spake to me.
  • I said, What shall I do, Lord?
  • the Lord said…Arise, and go into Damascus… it shall be told thee of all things which are appointed for thee to do. 
  • I could not see for the glory of that light
  • [I was] led by the hand of them that were with me…into Damascus.

The book of Acts contains three accounts of Paul’s conversion. The writer, Luke, records the first account as history (Acts 9:1-8). Paul himself gives the second and third accounts, when addressing a mob (22:4-11) and when testifying before Agrippa (26:12-18). Critics make time to mine the accounts for contradictions. They claim that Paul gives two different memories of his conversion, and that his memories contradict each other as well as Luke’s record.[1]

It is a simple fact that there are differences in the accounts. Differences, however, are not necessarily contradictions. All the complaints, save one, are merely that one thing not mentioned in one is mentioned in another. Rather than contradictory, the accounts are complementary and supplementary. A true account told need not include every detail every time. See Appendix T next week for more details.


[1] For example, skeptic and text critic Bart Ehrman writes, “the three accounts differ in numerous contradictory details.” For some critics, this is just a matter of searching for random contradictions to generally discredit the authority of the Bible. For others, it fits into a larger pattern of claiming that Paul, not Jesus Christ, was the founder of Christianity – and then proceeding to try to debunk the reliability of Paul.

Wednesday, April 02, 2025

Baptists in the British Isles, 2025 Update

A few years ago I posted a list of Baptist groups in the British Isles. I am updating it here. It mostly contains links to the groups’ web sites, but also includes a listing of regional associations that are affiliated with the Baptist Union of Great Britain. There is one new group added, and another noted as now dissolved. The Fellowship of Independent Evangelical Churches is made up of mostly baptistic churches, but is not included in the list since it also allows membership of pedobaptist churches.

Alphabetical listing of Baptists in the British Isles.

  I. Association of Baptist Churches in Ireland (formed in 1895, severing links with the Baptist Union of Great Britain)
 II. Association of Confessional Baptist Churches UK (an association of independent churches united by full subscription to the Second London Baptist Confession of Faith)
III. Baptists Together/Baptist Union of Great Britain (founded in 1813 in London; re-branded as “Baptists Together” in 2013, though its official and legal name is still the Baptist Union of Great Britain)
         1. Central Baptist Association
         2. East Midland Baptist Association
         3. Eastern Baptist Association
         4. Heart of England Baptist Association
         5. London Baptist Association
         6. North Western Baptist Association
         7. Northern Baptist Association
         8. South Eastern Baptist Association
         9. South West Baptist Association
       10. Southern Counties Baptist Association
       11. South Wales Baptist Association
       12. West of England Baptist Association
       13. Yorkshire Baptist Association
  IV. Baptist Union of Scotland (founded in Glasgow in 1869)
   V. Baptist Union of Wales/Undeb Bedyddwyr Cymru (established at Llanwenarth in 1866, the Baptist Union of Wales also cooperates with the Baptist Union of Great Britain)
   VI. Grace Baptist Assembly (established in 1980 through a merger of the Strict Baptist Assembly and the Assembly of Baptised Churches Holding the Doctrines of Grace)
  VII. Gospel Standard Strict Baptists (Gospel Standard magazine began in 1835, and the first Gospel Standard society was formed in 1872)
 VIII. Jesus Fellowship Church (began as a unique group upon disaffiliation by the Baptist Union of Great Britain circa 1986)
   IX. Old Baptist Union (founded in 1880 by Henry Augustus Squire and others)

Note: The Jesus Fellowship Church, aka Jesus’ Army, grew out of the Bugbrooke Baptist Church in Northamptonshire after division from the Baptist Union of Great Britain over differences in policy and in practice. It appears that this church has ceased to exist, possibly around 2023. See Jesus Fellowship Redress Scheme report.

Some of the Baptists in the United Kingdom participate in the Baptist World Alliance and the European Baptist Federation.

Tuesday, April 01, 2025

Jesus Fellowship Church

I take this opportunity of saving a record of a baptistic body in the United Kingdom, which appears to now be defunct. The Jesus Fellowship Church, also known as Jesus’ Army, grew out of the Bugbrooke Baptist Church in Northamptonshire. The Bugbrooke Baptist Chapel was built in 1808. The church over the years participated in the Baptist Union of Great Britain and and, much more recently, the Evangelical Alliance. Around 1986, the groups withdrew from the Evangelical Alliance, and was excluded from the Baptist Union of Great Britain over differences in policy and in practice. It appears that this church has ceased to exist, possibly around 2023. See Jesus Fellowship Redress Scheme report for more details. “Worship Time: The Journey Towards the Sacred and the Contemporary Christian Charismatic Movement in England,” a PhD thesis by Esther Elliott, provides an extensive look at this group.

The Jesus Fellowship Church self-described as: “an orthodox Christian group which is reformed, evangelical and Charismatic.” Elliott reports their history, faith, and practice this way:

“As a group it was once a member of the Evangelical Alliance and its activities are frequently mentioned and advertised within the pages of Renewal, a popular magazine of the Charismatic movement. One-time members of the Baptist Union of Great Britain, the Jesus Fellowship consider themselves to be rooted in the Baptist way of faith and practice. Born out of the congregation of Bugbrooke Baptist Church in Northamptonshire the Jesus Fellowship number their participants to date at approximately two thousand five hundred [circa 1998, rlv]. The Fellowship practise communal living, aggressive evangelism, full immersion baptism, speaking in tongues, foot washing and a weekly Eucharistic rite which they call ‘agape’ or the love feast. They believe in God the Father, Son and Holy spirit, the full divinity of Christ, his atoning death and bodily resurrection, the availability of justification by faith to all, Baptism in the Holy Spirit and believe the bible to be the fully inspired word of God.” (“Worship Time,” Elliott, PhD thesis, University of Nottingham, 1999, p 96)

Jesus Fellowship Church is also mentioned in Baptists Around the World edited by Albert W. Wardin, Jr. (Nashville,TN: Broadman & Holman Publishers, 1995, pp. 182, 186).