Four Views of Spirit-Baptism

About Dr Barry Chant
Barry Chant is an ordained minister in the CRC Churches Int. He is a regular speaker at church services, seminars, conferences and conventions. Hundreds of thousands of his books have been sold around the world. He has degrees in arts, theology and ministry, a diploma in education and a PhD in history. He was the founding president of Tabor College, Australia.
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FOUR VIEWS OF SPIRIT-BAPTISM
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The question of baptism in the Spirit has been a controversial one for a long time. Part of the problem lies in the different ways we use the term. It can easily mean different things to different people. It is this different usage which generally distinguishes Evangelicals, Pentecostals, Charismatics and Third Wavers from one another.
Surprisingly enough, the phrase ‘baptism in the Holy Spirit’ doesn’t actually occur in Scripture. This may seem like splitting hairs, because the verbal form ‘baptise in the Spirit’ does. But actually, realising this fact ought to set a red light or two flashing. Nouns tend to result in theological definitions. Verbs tend to speak of a dynamic experience. The biblical emphasis is clearly on the latter, not the former.
The Evangelical view
The Evangelical view is that we are baptised in the Holy Spirit at the moment of regeneration. or, as an integral element of conversion.
Key texts are Romans 8:9; 1 Corinthians 12:13; Ephesians 1:13. Gordon Fee describes the Evangelical position like this—
• Paul frequently refers to conversion in terms of the Spirit (Romans 5:5; 2 Corinthians 1:21; Titus 3:6; Ephesians 1:13; 4:30; 1 Corinthians 2:12; 2 Thessalonians 2:13; 1 Corinthians 6:17)
• The Spirit plays a leading role in describing what happens to the believer (Galatians 3:2-5; 1 Corinthians 6:11; 12:13)
• Believers and non-believers are described in terms of having or not having the Spirit (1 Corinthians 2:6-16; 12:3; Romans 8:9)
Romans 8:9 is a foundational text — ‘Anyone who does not have the Spirit of Christ, does not belong to him’. On the basis of this, Evangelicals argue that every believer has the Spirit and therefore, given that there is but one Spirit, there is no possibility of any additional or subsequent receiving of the Spirit. Hence, it is plain that we are baptised in the Spirit at the moment of believing.
Similarly, 1 Corinthians 12:13 is seen as plainly teaching that it is by baptism in the Spirit that we become members of the body of Christ. ‘For in one Spirit, we were all baptised into one body.’ This is seen as indisputable evidence that there is no such thing as a baptism in the Spirit subsequent to conversion. James Dunn says—
…1 Cor 12:13, where the initiatory character is clear beyond any serious dispute: …that is, membership in the body of Christ is what baptism in the Spirit brings about. The conclusion is irresistible, that if a theology of ‘baptism in the Spirit’ is to be based on the NT teaching on the subject, it must refer to the beginning of the Christian experience, the action by which God draws the individual into the sphere of the Spirit, into the community of those ‘being saved’, and thus makes a decisive beginning of the work of saving grace in that individual.’
Writers like John Stott, Geoffrey Bingham and Ken Smith agree. For Evangelicals, the whole purpose of God is that men and women should be indwelt by the Spirit. All of salvation history was geared towards this great phenomenon—that human beings would become dwelling places for the Spirit (Ephesians 2:19-22; 3:11). Internationally renowned evangelist Billy Graham puts it like this—
The biblical truth, it seems to me, is that we are baptised into the body of Christ by the Spirit at conversion. This is the only Spirit baptism. At this time, we can and should be filled with the Holy Spirit, and afterward, be refilled, and even filled into all fullness. As has often been said, ‘One baptism, but many fillings.’ The perceived evidence of the indwelling Spirit is this promise of Scripture together with a deep, ongoing sense of assurance in the heart of the believer. Paul declares that it is the Spirit himself who testifies with our spirit that we are God’s children (Romans 8:16). The apostle John points out that we know we live in God and that God lives in us because he has given us his Spirit (1 John 4:13).
Passages in Acts which seem to indicate a subsequent experience of the Spirit are generally explained as being a-typical or as actually describing a conversion experience. So it is argued that the records of Acts 2, 8 and 19 described ‘ethnic’ Pentecosts which are never to be repeated. Smith even goes so far as to argue that even though the Samaritans had received the Word of God with great joy and been baptised in water (Acts 8:8, 12, 14), they were not actually converted until Peter and John came to pray with them for the Holy Spirit to come upon them.
It needs to be noted that the Evangelical position does not necessarily exclude the experience and exercise of the gifts of Christ. Evangelical and cessationist views are not the same. Nevertheless, the Evangelical position raises some interesting questions. If it is right, how do we explain Pentecostal experiences of the Spirit? If it is wrong, have most Evangelicals not been baptised in the Holy Spirit at all? Or are there other options?
The Pentecostal view
Pentecostals believe that baptism in the Holy Spirit is an experience discrete from conversion with the normal initial sign of speaking in tongues.
The Pentecostal concept derives from the Wesleyan idea of ‘entire sanctification’ (or ‘Christian perfection’). According to Wesley, it was not enough to be converted. It was also necessary to be sanctified. This ‘entire sanctification’ was an identifiable experience which followed conversion—a so-called ‘second blessing’. Among Pentecostals, it came to be called baptism in the Holy Spirit with the immediate sign of tongues.
J.R.Williams writes—
Pentecostals view baptism in the Holy Spirit as an experience that presupposes conversion… Pentecostals often speak of baptism in the Spirit as being both distinct from and subsequent to salvation… The distinctive event of Spirit baptism is primarily exhibited through speaking in tongues.
An undated pioneer leaflet distributed in Parramatta, New South Wales, in the 1920s declared—
In all of these outpourings of the Spirit, the same evidence was manifested, the speaking in tongues. The Holy Ghost gave us the three incidents of companies receiving the Holy Ghost to establish the fact that the Spirit always speaks in tongues through a baptised believer.
The Statement of Faith for Good News Hall, Australia’s first Pentecostal assembly, declared, `We believe that a definite physical manifestation accompanies the reception of the Holy Spirit.’The Assemblies of God Statement of Faith was even more plain—
(We believe) in the Baptism of the Holy Spirit for all be¬lievers with the initial evidence of speaking in other tongues as the Spirit gives utterance.
This has continued to be the Pentecostal position. Some would argue that glossolalia is not an essential initial sign, but a normative one, but in practice, it is expected that it will occur.
The Pentecostal position is based on the view that in the Gospels and Acts there is a clear pattern of people being converted without having been baptised in the Spirit. Given that the phrase ‘receive the Holy Spirit’ is used in Acts about a discrete experience of the Spirit (eg Acts 8:15; 10:47), Pentecostals also use this phrase in this way.
So does this mean that those who are not so baptised in the Holy Spirit, are not part of the body of Christ? For all sorts of reasons, this is unacceptable. If we take a Pentecostal view, this would mean that only those who speak in tongues are members of the Church. If we take an Evangelical view, it would mean that millions of Pentecostal believers have been deceived.
A better understanding of the Pentecostal position can be found by taking up the image used by both John the Baptist and Jesus. Just as John baptised in water, so Jesus would baptise in the Holy Spirit (Matthew 3:11,12; Acts 1:5). John immersed people in water ‘for’ or ‘with respect to’ repentance. But this repentance had already occurred prior to the baptism. So Jesus immerses us in the Spirit ‘for’ or ‘with respect to’ an incorporation into the body of Christ that has already occurred. It is not through being baptised in the Spirit that we are brought into Christ’s body; it is because we are already members of that body, by faith, that we are baptised in the Spirit.
The Pentecostal movement began in several places around the world at the beginning of the 20th century. Because of its radical emphasis on being baptised in the Spirit—and especially glossolalia—its early adherents usually found themselves cut off from mainline denominations. The result was a new movement embracing a large number of denominations such as the Assemblies of God, the International Church of the Foursquare Gospel, the Apostolic Church, the Church of God, the Elim Pentecostal Church, the Pentecostal Holiness Church, the Christian Revival Crusade and numerous others.
The Charismatic view
The charismatic view is that baptism in the Holy Spirit is an experience discrete from conversion but not necessarily accompanied by the initial sign of tongues. It is sometimes called a ‘release’ or a ‘realisation’ of the Spirit.
The movement began in the 1960s in the US and Great Britain and in the 1970s in Australia. It was fundamentally Pentecostal but there was less insistence on ‘tongues’—or as this new movement began to call it, ‘glossolalia’. This time, its adherents were usually not evicted from their churches and remained as active members. Often denominational charismatic fellowships were formed.
Australian writer Geoff Waugh, a former Methodist, writes—
What about tongues? Some groups over-emphasise this evidence of the Spirit’s filling. When we pray for the fullness of the Spirit, we may experience this release, and some people in your group may have a prayer language, which is very meaning¬ful to them. That’s beautiful and biblical… However, we ought to avoid pressing our experience on to others. The gift of tongues is one evidence of the Spirit’s release. There are others.
American Lutheran pastor Larry Christenson puts it like this—
Lutheran Charismatics have generally steered clear of this Pentecostal position… (they) would recognize it (ie tongues) as AN evidence of being filled with the Spirit, but stop short of calling it THE evidence. .
Lederle sees several categories of opinion about the place of glossolalia. He himself tries hard, but unconvincingly, to dismiss the idea of ‘subsequence’ (ie that baptism in the Spirit normally succeeds conversion), although virtually all the people he cites hold to this position including leading charismatics such as Dennis Bennett (Anglican), Larry Christenson (Lutheran), Peter Hocken (Catholic), Steve Clark (Catholic), Rodman Williams (Presbyterian) and Howard Ervin (Baptist).
As Lederle points out, there have been various attempts to re-phrase the doctrine. Catholics, for example, tend to stress a sacramental approach. Hence, they may avoid the phrase ‘baptism in the Spirit’ and use other alternatives such as the ‘release of the Spirit’ they received at baptism. A charismatic Catholic document puts it like this—
Whatever the terminological decisions of each country it is important that all be saying the same thing, namely that the power of the Holy Spirit, given in Christian initiation but hitherto unexperienced, becomes a matter of personal experi¬ence.
To Catholics, this ‘actualisation’ of the reality of the Spirit given in baptism thus satisfies both Catholic and Pentecostal theology. In practice, most charismatics come back to the simple Wesleyan concept, usually accompanied by tongues. However, perhaps because of a laudable desire for unity, there is often a reluctance to claim that tongues ought to be the expected sign.
Larry Christenson argues persuasively for a serious appraisal of the Pentecostal approach, even if they have ‘over systematized their own perception and experience of the Holy Spirit.’
Given the worldwide spread and witness of the Pentecostal and charismatic movements… the church as a whole must consider questions not only of exegesis and systematic theology but also of the Spirit’s strategy. The emphasis on a personal Pentecost—an outpouring of the Holy Spirit in one’s life, a baptism with the Holy Spirit—how are we to understand it? Its key role in the amazing spread of Pentecostal and charismatic Christianity is well documented, but what are we to make of it?…
Whether one understands this as an appropriation of something already received (Sacramental, Evangelical) or a reception of something promised (Pentecostal), the strategy of the Spirit will be served: the Spirit will be poured out; believers will talk about the Holy Spirit with a new sense of reality; they will walk in a new dimension of reality and power; and the Lord’s people will register gains against the powers that oppose the gospel.
So the charismatic view is less narrowly defined than the Pentecostal position, but nevertheless, it also strongly teaches that being converted and being baptised in the Spirit are not necessarily the same thing.
The Third Wave view
The so-called Third Wave view is that baptism in the Holy Spirit may occur either at regeneration or as a discrete experience, with or without signs. Spiritual gifts are an expression of this experience.
The Third Wave position is best represented by the Vineyard movement, founded by John Wimber. In Power Evangelism, Wimber argues that both Paul and Luke use the phrase ‘baptise in the Spirit’ differently. He tries to choose the best of both worlds—
Following this line of reasoning, which most conservative evangelicals agree with, the born-again experience is the consummate charismatic experience—what Paul would refer to as being baptised in the Holy Spirit. Any ensuing interaction between the individual and the Holy Spirit would come under the heading of ‘fillings,’ as taught by Paul. Further these fillings may happen again and again—they are both initiatory and repeatable.So, following Paul, it is probably best to speak of ‘being filled with the Holy Spirit.’ But in Luke we find warrant in using ‘being baptised with the Holy Spirit.’ Both terms convey the fact that it is urgent for Christians to seek sincerely the power of the Holy Spirit.
In his attempt to avoid taking a position one way or the other, Wimber actually finishes up with what looked like an ambiguous theology. In practice, he taught that every believer had the Spirit from the time of regeneration. This being so, every believer could use any spiritual gift at any time it is needed—
When I talk with evangelicals about the Holy Spirit, I ask if when they were born again they received the Spirit. If they answer yes (and they should), I tell them all that remains is to actualise what the Spirit has, all that is required is to release the gifts. I then lay hands on them and say, ‘Be filled with the Spirit’—and they are.
A 1994 conference organised by Wimber was described as being ‘for anyone who desires to minister with increasing effectiveness in the power of the Holy Spirit.’
Further, while Wimber was an enthusiast for spiritual gifts, in his writings, he does not give any special priority to tongues. ‘Tongues are not the focus of the Spirit’s filling.’ Yet, on the other hand, ‘too many evangelicals want the Spirit but not the Spirit’s gifts, an attitude that violates scriptural teaching.’
An official Vineyard publication, largely quoting Wimber, declares—
When a person is converted, he or she receives the Holy Spirit, although the Holy Spirit may not be experienced at that time. Conversion and the initial filling experience of the Holy Spirit can happen simultaneously (ie actualising His power and gifts). Anyone born again has the potential of experiencing the power and gifts of the Holy Spirit. We should expect this experience—Scripture teaches it is apart [sic] of the normal Christian life… Many evangelicals do want the Spirit but not the gifts (especially tongues), an attitude that violates scriptural teaching…
Wimber is said to have described his position as evangelical in theology but charismatic in experience. This is helpful, although it could be argued that the same could be said of Pentecostals and Charismatics.
While Australian theologian Geoffrey Bingham would deny that he belonged to the Third Wave movement—or to any such movement, for that matter—his theology is similar. He argues plainly that we are baptised in the Spirit at conversion and that we then have a need to be continually filled with the Spirit. Spiritual gifts are ‘part of Christ’s fullness’ and hence available to every believer. In pastoral practice, Bingham does encourage people to seek a specific infilling of the Holy Spirit. He both believes in and practises glossolalia.
In recent times, C.Peter Wagner has become the best known spokesman for the Third Wave movement, with basically a similar stance to that of Wimber.
A proposed synthesis
A dominant and profound teaching of the New Testament is that from the moment we become Christians, everything spiritual is ours. We have been blessed with every spiritual blessing in Christ (Ephesians 1:3). We have come to fullness of life in Christ (Colossians 2:9, 10). We are God’s workmanship, created in Christ Jesus (Ephesians 2:10). His divine promises have given us everything we need for life and godliness (2 Peter 1:3, 4). We lack nothing (1 Corinthians 1:7). Everything is in Christ and if we have him we have all we can possibly need (Ephesians 1:1-23; Colossians 1:1-23). This includes the Holy Spirit. Having received Christ, we are indwelt by the Spirit (Romans 8:9).
However, the problem is that often we do not claim or take possession of those blessings that are already ours. So we have peace in Christ but we do not live in a state of peace. We have joy but we do not rejoice. We are forgiven, but we are still beset by shame and guilt.
Similarly, we have the Spirit but we may not be living in the power of the Spirit. It is necessary for us to claim by faith this blessing that is already ours. ‘Does God give you his Spirit and work miracles among you because you observe the law, or because you believe what you heard?’ asks Paul (Galatians 3:5). The truth is that the experience of immersion or empowerment by the Spirit is potentially ours from the moment of conversion. And for some it is a reality from that very point. For others, it comes later. Either way, the same evidence of being baptised in the Spirit can normally be expected, namely glossolalia.
It is not enough to say, ‘I have received the Spirit by faith’ if nothing in fact happens. What would we think of someone who testified to being filled with peace and joy but was still living in turmoil and misery? Or to another who rejoiced in being healed but was still in fact sick? By all means, let us thank God for these blessings and declare our expectation that they are already ours (as Jesus tells us to do in Mark 11:24). But this is not the same as actually experiencing them. We need to go on claiming them until they become a reality.
For some this will still seem inadequate. ‘The Spirit is more than potentially ours at conversion,’ they will say. This may be a fair comment. But nevertheless, this attempt at a synthesis of the various views still, I think, has much to commend it.

For us or in us?
The different understandings of the work of the Spirit between Evangelicals and Pentecostal/Charismatics finds natural expression in the kinds of songs they sing. The former tend to focus on the objective work of God in Christ for us; the latter on what God has done in us.
Evangelical songs remind us constantly of the great saving work of Christ on our behalf and the truth that everything depends on him. Charismatic songs remind us of the experiential nature of our salvation—that the work of Christ on the cross is actually of no value unless it is translated into personal experience.
Two current well-known songs illustrate the point very well. Jesus, Lover of my soul is widely sung in charismatic churches. It begins—
Jesus, lover of my soul,
Jesus, I will never let you go…

If this had been written by an Evangelical, the lyrics would probably read—
Jesus, lover of my soul,
Jesus, you will never let me go…

The original version focuses on the redemptive work of Christ in us; an Evangelical version would focus on Christ’s all-sufficient work for us. The original emphasises our dedication to Christ; the other his dedication to us.
Evangelicals see the sentiment in the original song as representing a fragile approach to the faith—that everything depends on us and our ability to hold on to Christ. Pentecostals argue that it is appropriate for us to express our passion for God in such fervent terms.
A second example is Reuben Morgan’s haunting and beautiful song, ‘What the Lord has done in me.’
Let the weak say, ‘I am strong’,
Let the poor say, ‘I am rich’,
Let the blind say, ‘I can see’,
It’s what the Lord has done in me…

If this had been written by an Evangelical, the last line would almost certainly read—
What the Lord has done for me
For Evangelicals, it is pointless talking about what the Lord has done in us unless we understand what the Lord has done for us. For Pentecostals, it is pointless talking about that the Lord has done for us unless we also know experientially what he has done in us. The danger for Evangelicals is that by being so focused on the Word they may miss a God-given experience of the Spirit; the danger for Pentecostals is that being so focused on the work of the Spirit, they may wander from the God-given authority of Scripture.
When Evangelicals depart from the Word, there is nothing else to inspire them. When Pentecostals drift from the Spirit, there is nothing to undergird them. Then, when they feel the loss of the Spirit, they may feel they have lost everything.
Clearly, the ideal and safe position is to focus both on what God has done for us and on what he does in us. This means boldly believing the declarative truths of the gospel and equally boldly claiming the experiential power of the gospel. It means both standing on the Word and walking in the Spirit.
Basic assumptions
Before consolidating our position too firmly, it is helpful to backtrack and ask ourselves two similar but quite different questions—
• If the Evangelical position is correct, what would we expect the New Testament to teach?
• If the Pentecostal/charismatic position is correct, what would we expect the New Testament to teach?
In this way, rather than beginning with Scripture and trying to read our viewpoint into it, we are beginning with a viewpoint and seeing whether the Scripture can be seen to endorse it. At first glance, this approach may seem like heresy—like a bad case of eisegesis. But in fact, it is quite the opposite. If our position is correct, then the New Testament will plainly teach it. If not, it will not. God’s Word is the authority.
So the answer to the first of the two questions above should be that both the historical books and the letters would clearly teach that conversion and baptism in the Spirit are synonymous, or at the very least, contemporaneous. The answer to the second question would be that both historical books and letters teach a distinction between conversion and empowering by the Spirit. And this is, in fact, what we find. While the teaching of the epistles could be debated, the difference between regeneration and baptism in the Holy Spirit is plain in Gospels and Acts.
But even so, the letters in no way contradict this position. The reason is not hard to find. Given that they are writing to Christian believers, looking back, the writers do not necessarily distinguish between being born again and being baptised in the Spirit. In the same way, someone writing to university graduates about mathematics, for example, might refer to basic skills or theorems, but with no particular reference to when they learned them, whether at primary or secondary or tertiary level. In the same way, an apostle might write to Christian believers and refer to something like glossolalia without bothering to note whether this was part of their conversion experience or something separate.
How then will we read Romans 8:9? Or Ephesians 1:13? When people approach them from an Evangelical perspective, they may well assume they were written to those who had never spoken in tongues and therefore apply them in this way. When people approach them from a Pentecostal perspective, they may well assume they were written to those who had spoken in tongues and therefore apply them in this way.
What if these passages were written to people who spoke in tongues? The implications for Evangelicals are serious. The Evangelical approach might be like non-Christians reading the New Testament declarations about righteousness and then mistakenly applying them to their own lives. We must fulfil the conditions first.
This is the position taken by David Pawson, for example. He clearly sees Romans 8:9 as applying to people who have already had a charismatic experience. And it must be admitted that if we read the New Testament from this perspective, all the references to the Spirit become consistent. Our difficulty today is that there are millions of believers who have not spoken in tongues but who claim to know Christ and to be genuinely born again. There is no need to deny these claims. As we have seen, there is a distinction between being born of the Spirit and being empowered by the Spirit. But it is also plain that that the New Testament really does not assume such a distinction, and we need to be careful lest we claim more than we ought.
It is these fundamental assumptions we make when we approach the Bible which determine how we understand it and apply it. If we always wear the wrong tinted glasses, no matter how good they may be, we will always come up with the wrong perspective.
James Dunn’s comments on the New Testament church are very apt—
In Acts 19 Paul asks the so-called ‘disciples’ at Ephesus whether they received the Spirit when they took their step of commitment… As with all who claim to be disciples, he expects that they will know whether they have received the Spirit or not… As Leslie Newbiggin pointed out, Paul’s ‘modern successors are more inclined to ask either, “Did you believe exactly what we teach?” or “Were the hands that were laid on you our hands?” and—if the answer is satisfactory—to assure the converts that they have received the Holy Spirit even if they don’t know it. There is a world of difference between these two attitudes. There is indeed!
Those who hold the Evangelical position have to work hard to find a way around the Acts passages as they clearly portray a church where people first believed and then received the Spirit. Those who hold the Pentecostal/charismatic position have no such problem. The Acts passages clearly endorse it and the letters are consistent with it.
Conclusion
There are good and godly people who hold differing views about being baptised in the Holy Spirit. It is important to put aside all preconceived ideas and, as far as possible, take a position that we can hold in good conscience, regardless of previous experience, either positive or negative.
Whatever stance we take, one thing is clear. We must be Spirit-filled (Ephesians 5:18). Of that there is no doubt. And we dare not rest until we know we are.

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Reading
Bingham, G., Spirit-Baptism: Spirit-Living, Blackwood: New Creation, 1978
Bittlinger, A., Gifts and Graces London: Hodder and Stoughton, 1967
Burgess, S., and Van Der Maas, E. M., (eds), The New International Dictionary of Pentecostal and Charismatic Movements, revised and expanded edition, Grand Rapids: Zondervan, 2001
Chant, B., Empowered by the Spirit Miranda: Tabor, 2008
Chant, B., Spirit of Pentecost: the origins and development of the Pentecostal Movement in Australia, 1870-1939, unpublished PhD thesis, Macquarie University 1999 www.barrychant.com
Chant, B., Your Guide to God’s Power Tonbridge: Sovereign world, 1986
Chant, Barry, Praying in the Spirit Tonbridge: Sovereign World, 2002
Chant, K., Clothed with Power Kingswood, NSW: Vision Christian College, 1997
Christenson, L., Welcome, Holy Spirit Minneapolis: Augsburg, 1987
Dunn, James, Baptism in the Holy Spirit London: SCM, 1970
Fee, G., God’s Empowering Presence Peabody, Massachusetts: Hendrickson, 1994
Fife, E., The Holy Spirit, the Bible and Common Sense, Eastbourne: Kingsway, 1980
Graham, Billy, The Holy Spirit London: Collins, 1979
Green, M., I Believe in the Holy Spirit London: Hodder and Stoughton, 1975
Horton, H., The Gifts of the Spirit Springfield: Gospel Publishing House, (1934), 1975
James Dunn, Jesus and the Spirit Philadelphia: Westminster, 1975
Lederle, H., Treasures Old and New: Interpretations of ‘Spirit-Baptism’ in the Charismatic Renewal Movement Peabody, Mass: Hendrickson, 1988
Packer, J., Keep in Step with the Spirit Leicester: IVP, 1984
Pawson, D., Jesus Baptises in One Holy Spirit London: Hodder and Stoughton, 1997
Pennicook, I., Jesus, the Man of the Spirit, study paper, 14 July 2002.
Smith, Ken, Charismatic Distinctives Wyee: published by the author, 1999
Stott, J., Baptism & Fullness: The Work of the Spirit Today Leicester: Inter-Varsity Press, 1964
Stott, John, The Baptism and Fullness of the Holy Spirit, Leicester: Inter-Varsity Press, 1975
Synan, V., The Holiness-Pentecostal Movement in the United States Grand Rapids: Eerdmans (1979), 1989
Waugh, G., Living in the Spirit Melbourne: Joint Board of Christian Education, 1987
Wimber, J., Power Evangelism London: Hodder and Stoughton, 1986

Those Two Questions

It was a hot, dry, late summer’s day in Adelaide, South Australia, the driest State in the driest continent on earth. Our twelve year-old daughter Becky was a new student at a prestige College and we had promised to pick her up after school.
We pulled up in our light blue Volkswagen Combi van. There were children everywhere, bustling their way out of the school ground, shouting to one another, waving, laughing, talking, arguing.
Just in front of us an impatient mother was trying to hurry two dawdling youngsters to her car. A boy wandered by with one shoe lace undone, his shirt hanging out and his tie dangling loose half-way down his chest. Three girls stood in a huddle giggling together. A gangling older boy was doing his best to engage an attractive teenage girl in conversation.
But Becky was nowhere to be seen.
‘Perhaps she’s around at the other gate,’ suggested Michael, her younger brother by two years. So we drove around the block, but still there was no Becky.
‘She’s must have caught the bus,’ my wife suggested.
‘You are probably right,’ I agreed.
So we returned home, expecting to find Becky there. But the house was locked, silent and empty when we arrived.
Worried now, we set off back to the school to search again. It seemed to take ages to agitate our way through the late afternoon traffic. The sun flashed and shimmered from the streaming cars and sizzled on the melting bitumen of the road, making me squint as I drove. The air pollution built up, increasing the discomfort of the baking afternoon heat.
But when we arrived, there was no sign of her. There was rising tension in our hearts as we could not help but wonder what might have happened to our daughter.
Then at the corner, on the other side of the busy main road, with peak-hour traffic growling its weary way through the heat haze, now compounded by exhaust fumes and hot rubber, emerging from a public telephone box beside the nearby the local store, forlorn and alone, Becky appeared.
I hurried to her and, in spite of the heat, hugged her close. She looked up at me, her eyes wide, not with anger, and not with tears, but with a kind of bewildered, pleading puzzlement. ‘Where were you?’ she said plaintively. ‘Why didn’t you come?’
What could I say? I was her father and I had failed to be there when she needed me.
She explained how she had been detained after school for some reason which I cannot remember – it was not important then and nor is it now – and had obviously reached the meeting point after we left.
‘I went to the shop for some change to phone you,’ she continued. ‘But you did not answer. I went back to the shop for more five-cent pieces but every time I called home no one was there.’
‘Didn’t you realise that if no one answers, you can get your money back?’ I asked gently. She shook her head. That made me feel even worse.
Still, the reality was that she was safe and sound. We were all soon back in the car and on our way home. And today she can hardly remember anything about it.
But the whole affair tugged at my heart strings as it does even today. I am not particularly sentimental, but every now and then something sneaks past my defences and finds a breach into my heart. This is what happened with Becky’s two questions. Where were you? Why didn’t you come? I shall never forget them.
And I sometimes wonder if one day, on that great day of the Lord, I might face someone else who is lost and without hope – from China or India or Uganda or even from the streets of Sydney or New York – someone who has never heard the good news that God loved us so much he sent his Son to die for us – someone whose life has been bleak and dark – someone who will look at me with a tears of pleading in their eyes, and ask me the same two questions.

Copyright © Barry Chant 2006

Taking up the Cross 21st Century Style

Large crowds were following Jesus. So He turned to His disciples and said, ‘Let us find an air-cooled auditorium where the people can sit down in comfort.’ And the disciples searched until they found a suitable venue. They hung large signs outside reading, ‘Salvation-Healing Crusade here this week. Hear Jesus of Nazareth. See signs, wonders and miracles. Bring the sick and suffering. All welcome.’ About five thousand men, plus women and children, attended the opening rally.
There was a large stall near the entrance where people could buy autographed scrolls of Jesus’ teaching or togas and scarves inscribed with the words ‘Jesus of Nazareth Ministries Inc. © AD 31.’
Then Jesus called the chief musician to direct the singers and other players. They played loudly on harps, lyres, timbrels and flutes. And the people stood to their feet and sang psalms many times over. They clapped their hands and made a joyful noise to the Lord.
Then Jesus said –
If anyone comes after me and does not love his father and mother, his wife and children, his brothers and sisters – yes, even his own life – he cannot be my disciple.
And if you do not put on rich garments and the finest raiment and believe that you shall have whatever you say, you cannot be my disciple
For he who follows me shall have rings on his fingers and bells on his toes and he shall have music wherever he goes.
For he who follows me must have a good self-image and see himself as worthy of the kingdom of God.
In the same way, any of you who wants to be my disciple must realise that by following me, you will have the best of everything. You will certainly ride in the latest model chariot and have all the denarii you need. You will be dressed in fine linen and live in sumptuous palaces.
Indeed, whatever you desire you shall have, just as whatever I desire, I have.
Do not worry about providing for your family or future. Just name it and claim it, confess it and possess it, blab it and grab it, believe it and receive it and all will be yours. For God wants you to be healthy, wealthy and wise.
You have a unique destiny. You must fulfil your potential. Only believe.
And the people rejoiced to hear His words, for He spoke as one having much wealth and prosperity, and they longed to go and be likewise.
And Jesus continued to teach them, saying,
Anyone who follows me must lay down his cross and go before me. For suffering is the result of sin and my way is a sinless way.
Blessed are you when all men speak well of you, when they praise you and support you, for so they have always spoken of the prophets of God. Therefore, if any man come after me, let him take out his wallet, get all that he can, and follow me.
And again the people wondered at the gracious words that proceeded from His mouth for they sounded too good to be true.
Then the musicians began to play a sweet maskil of a daughter of Israel, saying, `Sacrifice and offering you did not desire, for the gospel is free, but as it is written in the volume of the book, Just as I am, I come to Thee.’
And Jesus said to His disciples, `Tell the people to close their eyes and bow their heads.’ And the people did so.
And Jesus said, `If you would like to make a decision to give your heart to me, I beseech you to raise your right hand. Fear not, for no one can see you.’
There were some who were afraid, but at the words of Jesus, they raised their hands.
Then Jesus said, `I see those hands. Is there another?’ And it came to pass that when all the people had responded, Jesus asked them to stand to their feet, and behold, there were some who did stand.
Then Jesus said, `While the music is playing softly and the choir is singing, this is my commandment that you step out here to the front, so I can pray for you.’
And as some of the people hesitated, He continued to instruct them, saying, ‘Do not be afraid. I will not keep you long. Only the heathen think they will be heard for their empty repetitions. The prayer will be brief and there are some disciples here who will talk to you for a few minutes and give you a little scroll. Your friends will wait for you. You will be home in time for dinner.’
And lo, some of the people did come, and they took the little scroll.
But He did not tell them that it would be sweet as honey in their mouths but that it would turn their stomachs sour (Rev 19:9).
And He did not tell them that to follow Him they would indeed carry His cross.
And He did not tell them that it was only by losing their lives that they would find them.
So they went away happy.
For a while.

Copyright © Barry Chant 2004

Snug as a Rug in a Bug

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Barry Chant
Snug as a rug in a bug

It had been a bitterly cold night. I was weary and stiff. I wiped the condensation from the car window and looked out to see two grey kangaroos feeding quietly just a few metres away.
Vanessa opened her eyes slightly and closed them again, tight. She blinked a couple of times and eventually sat up straight, shielding her eyes against the light with her hand.
‘What time is it?’ she asked drowsily.
We had been married about a year. Young, enthusiastic, full of life and hope, we were beginning our quest to change the world.
A few weeks before our wedding day, I had graduated from Teachers’ College. My first appointment was to the High School at Murray Bridge, a country town some eighty kilometres from Adelaide, South Australia, where we lived.
We had not been there long when a call came from a little church in Pinnaroo, another 180 kilometres further east, in the Mallee. They had no pastor, had heard of our arrival in Murray Bridge, and wondered if we could visit them occasionally to preach the Word.
It was an invitation too enticing to be resisted. But there was a major hurdle to overcome. We had no car. We said ‘Yes’ anyway and arranged to go. Phil, a fellow-teacher, offered to drive us in his little green Austin car and we set off eagerly one Saturday afternoon.
That night about twenty people gathered in a hired hall. The building was normally used as a kindergarten. There were gum-nut babies painted all over the front of it. Inside, the floor creaked and there were children’s pictures and posters on the walls. The piano needed tuning and the chairs were tortuous. But we had a meeting.
We sang the old songs and I preached the best I knew how. Looking back, I shake my head with despair as I realise how immature my preaching was and how little I really knew of life, of people and even of God. I console myself by believing that somehow God filtered those messages to make them meaningful.
We stayed overnight and next morning held another service before setting off for the two-hour journey home.
Soon we were committed to a fortnightly visit. We scraped together a few dollars and made a down-payment on a Volkswagen car. We even had to borrow part of the deposit. Our Vee Dub was a kind of chartreuse colour, in the classic ‘beetle’ or ‘bug’ shape of those days.
By this time, we had learned that one of the Pinnaroo farmers had an empty shearer’s hut on his property that we were free to use. Not wanting to upset other people’s families by taking over their children’s beds, we opted to stay in the cabin. It was basic, but liveable. It meant we had to take food supplies with us and provide our own bedding, but we didn’t mind. We had a key and we didn’t need to notify anyone of our coming.
The farm was a few kilometres out of town. Once we reached the main house, we had to follow a bush track that led a couple of kilometres further to the shack. Often there was no one at the homestead, as it was a sheep property that could be managed from a distance.
One night, as we drove to the cabin, all was going smoothly, as expected, when suddenly the track disappeared completely from view—which was not expected. We found ourselves skidding through deep, soft, wet uneven earth. Someone had ploughed the paddock, track and all. There had been rain that afternoon and the earth had turned to sticky mud. We were now trapped in the middle of it. The wheels began to spin and it was difficult to steer. I tried to accelerate but this only made things worse. The car slipped and slid like a drunk skater. We had to go slower. Eventually we stopped. There was no moon. Around us, everything was pitch black.
It was late. It was dark. It was cold. We couldn’t move.
‘What do we do now?’ I asked annoyed at our predicament.
‘Looks like we’ll have to sleep in the car,’ Vanessa suggested.
‘In the car? You won’t be able to do that,’ I answered. ‘You’ll be awake all night. You need a good bed before you can sleep.’ I paused and then wondered aloud, ‘Perhaps we could walk to the hut?’
‘Through this mud? Carrying everything?’ she replied. ‘I don’t think so. And where is it, anyway? You can’t see a thing out there. I think I’d rather stay in the car, even if I don’t sleep.’
There was nothing for it but to settle down and wait for morning. VW Beetles are neat and compact. They are not designed for sleeping. It was impossible to stretch out or even to hug one another. We twisted and turned. We struggled to tuck our bedding around us to keep warm. We tried to find comfortable positions without dislocating our necks. It was a long night. Finally morning came, and here we were, stiff and aching, tired and weary, with a church service to conduct in a couple of hours’ time.
Vanessa cleared a spot on the front window and looked ahead. In the light of day, our situation did not look so bad. The soil had dried a fraction. It still clung fiercely to the tyres but it had firmed.
‘Oh, don’t tell me,’ she lamented with a sigh. ‘Look, we are only a few metres from the next paddock. We almost made it last night.’
She was right. Just ahead of us was a well-grassed block of land with a well-marked track running across it. Maybe we didn’t need to spend all night in the car after all. I thought mournfully of what a warm bed would have been like. I started the motor and tried to ease the car forward. It moved slowly. Gradually we slithered our way to the fence, and into the next paddock. We yelled with delight as we drove easily to the shack where we able to make breakfast, to clean up and to prepare ourselves for the day.
Finally, it was time to leave. We packed up, said a prayer, locked the cabin and clambered into the car. We decided our only hope was to follow the tracks we had left the night before. At least we could see them now. There were some anxious moments, but by and large we made it without incident.
We were young, we were flexible. Before long we were regarding the whole episode as an exciting adventure, a story worth telling to our friends.
I would never choose to sleep in a Volkswagen again. Once was enough. On the other hand, there was something special about that one cold, dark night bogged in a paddock in the remote, sparse Mallee country of wide South Australia. It was hardly suffering for the gospel—on a scale of one to ten it was barely even a one. Compared to Paul’s shipwrecks and beatings and stonings and fastings, it was nothing.
But on the other hand, doing it for Jesus did give the experience a touch of divine grace. And when trouble comes, that does make a difference.

Sabotaged by Satan?

One cool South Australian afternoon in 1990, my wife Vanessa and I were driving back to Adelaide from a trip to the popular ocean town of Victor Harbor. We were cruising nicely along the motorway, enjoying our relaxed time together. It was chilly outside but in the car it was warm and comfortable. We were at peace with God, with each other and with the world. Or so we thought.
As we passed under an overpass, suddenly we were startled by a loud, sharp crack like a gun recoiling right beside us and the windscreen in front of Vanessa exploded like a bursting star. The glass was shattered. A large rock went bouncing from the bonnet of the car off to the side of the road.
For a few seconds, we lurched from side to side as I momentarily lost control, but fortunately I could still see through my side of the windscreen and I was able to steer us safely to the shoulder of the motorway. I scrambled out and looked back to see what had happened. There, high above us on the overpass, were two lads about eleven or twelve years old. At first I thought they were laughing but then I realized they were actually scared. Clearly, it was they who had dropped the rock and it had done more damage than they had expected. They grabbed their bicycles and rode off like frightened rabbits.
The embankments on either side of the road were too steep and too high to climb. So I clambered back into the driving seat and drove on as carefully as I could, looking for an exit. Eventually we found our way up, back and on to the overpass. By this time, of course, the boys were no where to be seen. I hoped they were scared enough not only to run away from me but not to do such a dangerous thing again. Had it been my side of the pane that was smashed, and my visibility obscured, who knows what might have happened?
I had the windscreen repaired the next day. ‘But don’t be in a hurry to drive the car,’ said the repair man. ‘The glass will need time to settle in.’
‘We are planning to go to Melbourne tomorrow,’ I explained. ‘I have to be at a conference there.’ Melbourne is roughly a day’s drive from Adelaide.
‘Well, ‘ he said, ‘You’d better avoid any bumps. But if it works loose, I won’t accept responsibility. Don’t say I didn’t warn you.’
Staying in our home at the time was April, a pretty dark-haired American sixteen-year-old who was in Australia as an exchange student. We set off to Melbourne as planned, taking April with us. There were no apparent problems with the windscreen.
A few days later we were heading home again. We had planned our trip so we would arrive back in Adelaide well before dark. The day was cold and overcast and there were frequent gusty rain showers, the kind that make you shiver just to look at them. Nevertheless, it was warm in the car, we were cruising well and making good time. But about half way back, on the open road, the motor stopped. Just like that. No warning. No choking or stuttering. No clouds of smoke or strange rattles. No shuddering or shaking. Just quietness. It was as though the ignition had simply been switched off. I eased the car silently to the side of the road and tried to see what was wrong. But with my mechanical repair skills basically limited to changing tyres and filling the petrol tank, this was a forlorn hope.
A helpful passer-by offered to send a mechanic from the nearest town, about ten kilometres back. I thanked him and we settled down to wait. It was an open road and a cold, damp, slicing wind was skating viciously over the paddocks. There was little to do but sit in the car and try to keep warm. Vanessa took the opportunity to continue reading Frank Perretti’s This Present Darkness, a novel about angels and demons and spiritual encounters, which she had nearly completed. Eventually, over an hour later, a tow truck appeared and a half an hour after that the car was in the workshop.
‘It’s the computer,’ said the mechanic. ‘Somehow or other, it has got water in it. Bothered if I know how.’
‘Could it be a leaking windscreen?’ I asked, tentatively, not wanting to appear more ignorant than I actually was.
But I had guessed right. The glass had sprung a leak and water had dribbled down on to the computer. Apparently it was only a matter of drying it out and within half an hour we were on our way. As a result, it was well after dark when we finally reached the Mount Lofty Ranges, the last part of the journey before we descended to the plain city of Adelaide, resting comfortably as it does between mountains and sea.
I was driving. Vanessa was dozing. April had fallen asleep in the back seat. Suddenly, to my astonishment, we hit a patch of road covered with ice. In all my fifty years of living in Adelaide, I had never seen ice on the road, not even in the hills. But here it was. Without warning, the car spun wildly out of control. Round and round we went, two or three times, the tyres sliding like ice cubes on a kitchen bench. Had there been another car travelling in the opposite direction, a crash would have been inevitable. But the road was empty.
We spun around again. On one side was a steep drop; on the other, behind a safety fence, a row of large trees. I wrenched desperately on the steering wheel in what was a vain attempt to steer the car. April sat up with a look of panic on her face and screamed out loud. Vanessa stared straight ahead and cried, ‘Jesus! Jesus!’ not as an ignorant Aussie act of blasphemy, but as a heartfelt cry of desperate faith, and began to pray in tongues.
I felt a ray of hope as we slid away from the steep drop to the right. At least we would not go tumbling and rolling down the hill, bouncing and jerking like a dislodged boulder, until we crashed with a sudden jolting impact into the rocks below, to lie there still and quiet, possibly in the cold embrace of death. But my alarm increased just as quickly as we skidded towards the steel safety fence to the left, behind which was a large eucalyptus tree. In a flash, I had visions of a major crash, of a crumpled, ruined car, of my wife being thrown against the windscreen and suffering dreadful lacerations, of April sustaining serious injury, her pretty face spoiled forever, of trapped limbs and twisted bodies and spinning wheels and maybe even of the everlasting silence of extinction.
But the car turned slightly to the right, our speed dropped steadily and gradually we slowed to a gentle stop on the side of the road in an almost perfect parking position. I could not have placed it better if I had tried.
It had all happened in seconds. We sat quietly for a few moments and then relief and gratitude overcame us.
‘Whoh, I thought we were gone then,’ I gasped, still rather amazed.
‘So did I,’ whispered Vanessa.
‘Me, too,’ added April.
‘Well,’ I continued, ‘praise the Lord that we are all OK.’
‘Thank God there were no other cars on the road,’ Vanessa added, and as she did a vehicle passed by swerving and sliding wildly until it slowed down to a safe speed. Had it been a few seconds earlier, it could have ended all our lives. Not long after that a police car appeared, with signs to warn travelers of the danger.
We drove slowly on until the risk was over and within an hour we were safely home.
One of the advantages of teaching is that students often come up with refreshing and thought-provoking questions. One day a blond-haired young man who had been a Christian believer for just over two years asked, ‘How much does the devil know? Can he predict the future? And how does he steal, kill and destroy?’
What happened to us over that wintry weekend in 1990 brought those questions back to mind again. Could Satan have predicted such a turn of events? Was it all a plan on his part to cut us off and hence to discontinue our important work for the Kingdom of God? Was it he who put into the hearts of two lads the foolish idea of dropping a rock on our car? Who knows?
But one thing we do know is that whether Satan attacks us or whether we simply face the common dangers of living in a fallen world, our heavenly Father does watch over us and care for us. He protects us in this life and he prepares us for the next. As Paul puts it, whether we live or die we are the Lord’s. And that’s good to know.

Trapped in the Outback

A true-life story of hope

It’s a frightening thing to be lost in the Outback. I know because it happened to my family and me.
The year was 1974. We were heading for a family holiday in the northern Flinders Ranges, a place of wild, steep, ragged hills, sharp-pointed grass and rambling, stony creek beds, guarded by towering river gums. There were five of us, myself, my wife Vanessa, our two school-age children Rebekah and Michael and our eight-month-old baby son Clinton
We first spent a weekend in the mining town of Broken Hill, where I spoke at a young, growing church. From there, we had planned to retrace our steps half way back along the highway to our home city of Adelaide, and then turn north again. But the map showed a minor route cutting across the desert which would save us hours of travel. We decided to take it.
It was a soft, quiet, sandy road, and we cruised along it enjoying the crisp country air, the squawking birds and the vast blue sky above. After a couple of hours, it sloped down into a wide, dry, creek bed, its ochre sand spread out before us like a newly-formed beach, although we could see where the track emerged on the other side. I dropped into a low gear and headed for it.
About half way over, the wheels began to spin. I revved the engine, gripped the steering wheel with clenched hands, as if that would somehow help, bit my lip and forged on. In the sinking sand, the trailer began to act like an anchor, dragging us back, but our second-hand Holden Station Sedan grunted on and we crawled out the other side.
‘Wow! That was close!’ said eleven-year-old Michael.
‘A bit too close,’ I responded. ‘I hope we don’t have to cross any more creeks like that.’
But the sun still shone. The breeze still blew. The birds still whistled. We were still in holiday mood. And so we drove on.
We made our way up a small rise from which the road proceeded down into a valley where there was an open gateway ahead of us. It should have been easy going. But what we saw was astonishing. I stopped the car and we all sat amazed at the scene before us. The whole valley was full of water. It spread out like a huge lake, shining and glimmering in the sunshine. It was almost to the top of the gateposts—where the track we were to follow simply disappeared under a metre of bright, cold, deep water.
There was plainly no way through.
‘Looks like we’ll have to turn back,’ I said sadly. Then I thought about that dry creek bed. I was not sure we could cross it again. We were trapped between the two.
When we drove down to the water’s edge we discovered what had happened. There was actually a great dam to our left which had overflowed into the valley. But the water had subsided somewhat and there seemed to be some kind of track along the top of the dam wall.
I am normally a cautious type, but when I get in the Outback, something changes, somehow, and I seem to be overcome by a wild, irrational desire to take risks. ‘I think we could actually drive along up there,’ I suggested. ‘I’d like to have a go.’ The kids were excited about the idea. Vanessa was not so sure. But we did.
It was an adventure. We had to follow an elevated track with deep water either side. If the earth crumbled or the dam wall gave way, we would slide into it. At least we wouldn’t die of thirst! We all held our breath as I drove slowly and carefully, inching our way along, ready to stop at the slightest hint of danger. But in fact, the wall proved to be substantial and solid and led us safely through to the other side of the lake where another obviously disused track probed through the grass ahead of us. It was not the road on the map—just two wheel tracks through the bush—but there was nothing else.
It had been a good year. Where there was normally nothing but stony plains with stunted growth like the stubble on an old man’s chin, the grass was waist-high in places. Occasional stands of scrubby acacia trees punctuated the landscape. And there was wild life everywhere. Kangaroos bounded and bounced away from us. An emu with a trail of chicks behind it strode away imperiously through the bush. Another tried to out-pace us and then ran into a fence again and again in a wild attempt to distance itself from us.
Hordes of brilliant wild flowers, including the impertinent black-and red Desert Pea, grew not only alongside the track but all over it. Protected plants they may be, but there was no way we could avoid crushing them as we journeyed on. It was obvious the track had not been used for a long time.
‘Dad, let’s stop and look at the flowers!’ cried thirteen-year-old Becky. And so we did, we crawled among them like playful infants, trying to take photographs which would capture the moment for ever. We were very excited. In previous years we had never seen the Desert Pea like this. In fact, we had been lucky to see more than a stray, puny plant tucked away in the rocks.
We continued without difficulty until late afternoon. It became clear that we would not reach our destination that night and we began to think in terms of finding a camping spot. Then, unexpectedly, without any warning, we came to another wide, dry creek. My heart sank. We stopped and examined it. The sand was very deep and very soft. There was no way we could cross it. Frustratingly, just a few metres away, on the other side, the track continued firm and straight as ever.
There was an old wire fence running along the track to our left. We could not go that way. I walked further up the creek to the right. The terrain here was flat, with low grass and no trees and we could drive along it easily enough if there was a better place to cross. Finally, I found a spot where the creek narrowed and the banks were not too steep. It was worth a try.
I lined the car up in the best position, revved the motor, put my foot down and headed for the crossing. The wheels whirled, sand spraying behind them. The front of the vehicle reached the bank on the far side. I urged the old Holden onwards. But at that point the back wheels began to sink deeper into the sand. They spun like wild things, but the more they whirred the deeper they sank. Soon the body of the car itself was sitting on the sand. We were hopelessly stuck.
We tried digging beneath the wheels and stuffing grass and sticks under them. But no matter how deep we dug there was endless sand. And as soon as the motor started and the wheels turned, the bed of grass and sticks disintegrated and spun away like discarded rubbish.
‘Maybe someone else will come along and help us,’ said one of the children. They tore the sides off a cardboard carton and made two signs which read, ‘Car stuck along creek. Please help.’ A large arrow pointed in the right direction. They hiked back to the track and installed the signs on either side of the creek. It was a forlorn hope, but worth a try. For all I know those signs might be there still.
There was nothing for it now but to set up camp and wait till morning. We ate our evening meal around a small fire as the Outback night dropped on us like a great black canopy. Later, as we lay in our sleeping bags inside our large blue family tent, I began to worry about what might happen. We could be there for weeks before anyone found us. We had enough food for a few days and we knew where there was plenty of water, although it was a very long hike back to get it. Was it feasible to try to walk on ahead in the hope of finding someone to help? We really had no idea how far it was.
By now, the children were asleep but I was not. What if my foolishness resulted in us being stranded or even lost forever? I thought particularly of our baby son. What would become of him? We were a very long way from any other human being. A station owner at the beginning of the track knew we were making this journey, but there was no reason for him to come looking for us. No one at the end was expecting us. We could disappear for weeks before people at home would become concerned. If no other travellers took this track we would be very, very alone.
My fears were not helped by the stillness all around us. There was neither sound nor light anywhere. No animal. No bird. No moon. Just never-ending blackness all around. At night, the Outback can become very dark and eerily quiet. It is easy to feel afraid.
As I lay there, eyes open, looking blankly upwards, I heard a sound that filled me with alarm. It was the spattering of rain drops on the roof of our tent. This made things even worse. What if there was a torrential downpour? What if the creek began to flow? I remembered horror stories of flash floods and of water cascading down Outback creeks, taking everything in their path—rocks, boulders, branches of trees, and, yes, motor cars. What if our car, sitting right in the middle of the creek, was engulfed in a raging stream?
It was then, I remembered some basic truths. The first was that no matter what the problem, there is always hope. I thought of Paul’s words of counsel to the young church at Philippi, ‘Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus’ (Philippians 4:6, 7).
I also remembered the wise advice of that writer of ancient times, ‘Two are better than one, because they have a good reward for their toil. For if they fall, one will lift up his fellow. But woe to him who is alone when he falls and has not another to lift him up!… And though a man might prevail against one who is alone, two will withstand him—a threefold cord is not quickly broken’ (Eccles. 4:9-12). It is always good to share the load.
I turned to Vanessa. ‘Are you awake?’
‘Yes,’
‘I have to say I’m rather worried about this situation,’ I confessed.
‘Me, too.’
‘I seem to have got us into a bit of a mess,’ I continued.
‘Well, I didn’t try to stop you,’ she said.
‘I wish I knew what to do next.’
‘Why don’t we pray about it?’ she suggested.
And so we did. Together, the two of us claimed the promise to the Philippians for ourselves. And it happened. We both felt a deep, settled peace and knew that all would be well, I spite of how bad things looked. For the first time for many hours, my heart was filled with hope.
Then I remembered one more thing. Problems always look a lot worse at night than they do in the morning. I would worry about what to do when I woke up.
Just as we were dropping off to sleep, I had an idea. Why not reverse the car out of the creek and try again some other way? I was just about to tell Vanessa my idea when she said, ‘I’ve been thinking. Instead of trying to go forward, could you back the car out?’ We both felt that God had spoken to us.
Next morning, when we awoke, we were delighted to see that the sun was shining. After breakfast I said to the kids, ‘We’ve got an idea. But first, let’s empty the trailer, unhitch it and try to drag it across by hand.’
So we did. We unloaded all our gear and, and while Clint sat in his pusher and tugged playfully at a suspended rattle, blissfully unaware of the dilemma we faced, Becky and Michael and I lugged it across the creek. Then we manhandled the trailer and to our surprise found it quite easy to shift. The rain had actually hardened the sand. What we had feared would be a problem turned out to be a blessing.
Now we were ready to try the idea Vanessa had thought of the previous night. We got our one shovel and our bare hands and we began to scrape sand away from behind the car. Because of the rain, once we dug down a few inches the ground became firmer. Then I got in the driver’s seat and instead of trying to go forward, attempted to reverse the car back to where we had started. It worked. Soon it was on solid ground.
Now came the big task. ‘Let’s see if we can create a track across the creek.’
We dug further and cleared away as much of the soft sand as we could. It took two or three hours, but eventually we had actually made a way across the creek. Now we were ready to try to get the car across again. I gave the car a bit of a start, hit the sand fairly fast, but managed to keep going. Without the trailer, and with the hardened sand, there was enough momentum to carry us across and with loud shouts and hurrahs from the kids, and a great sense of relief for Vanessa and me, I made it to the other side.
It took a long time to dismantle the tent, collect the rest of our scattered belongings, lug them across the creek, and repack the car and the trailer, but eventually we were done. We forged on, following the track, wherever it would lead us. There were no more hazards. We continued for several hours, enjoying the wild scenery and the wild life.
At one point, to our great surprise, beside the track, we came across a telephone box, complete with old-fashioned wind-up telephone. We tried it, turning the handle furiously and waiting for an answer, but predictably, there was no result. Presumably it was a hangover from pre-radio and pre-motor cycle times, so station hands far from the homestead could still make contact in a hurry.
The country side began to change and large trees began to appear before us. And then, suddenly, through the trees we saw a house, smoke rising from its chimney. The kids cheered and with a rising sense of relief, we pressed on. As we drew near, a man appeared beneath the trees, Akubra hat hung low over his forehead and one thumb stuck in his belt.
We pulled up. ‘Where in the dickens have you come from?’ he demanded.
When we told him, he remarked, with some wonder, ‘No one’s been through there for a year. It’s impassable.’
‘Yes,’ I replied. ‘It almost is.’
It was after dark when we finally arrived at our destination, the camping ground at Arkaroola, in South Australia’s far north. By that stage the exhaust pipe had broken and was dragging on the stony road, clattering and banging as we went. We didn’t care. We just wanted to get there. And finally we did.
We had witnessed the triumph of resourcefulness over foolishness, of hope over despair.
It was at Arkaroola that we encountered hordes of red back spiders. But that’s another story.

Copyright © Barry Chant 2004.

Mr Ack

When I was a child our Sunday School superintendent was a man named
Mr Akroyd, a tall, dark, thinly- faced Baptist layman in his fifties. Looking back now, I can see that he didn’t have the faintest idea how to relate to children. He never used any gimmicks. He never pandered to our wants or tried to make things more interesting. He made no attempt to entertain us. He treated us as if we were all miniature adults.

Every Sunday, summer or winter, he would turn up in his black three-piece suit. I suppose there were at least a hundred children in the senior school, with another fifty or so in the kindergarten. The older group met in the main church, where we sat on the church pews, swinging our feet above the plain, dusty floor-boards that we couldn’t reach. It was only in later years that the church could afford carpet, and then only in the aisles. We boys preferred the back rows and sat there whenever we could.

The program was always the same. We would start with a hymn followed by a prayer. Then there would be some announcements and then another hymn. After this ‘Mr Ack’ as we all called him, would lead us in a long intercession. Then there would be another hymn, an offering and classes.

Mr Ack had a repertoire of about ten hymns which he would rotate week by week. One of his favourites was, ‘Thou didst leave Thy throne’ with its lovely refrain ‘Oh come to my heart Lord Jesus, there is room in my heart for Thee.’

Another was—

Who is He in yonder stall?
At Whose feet the shepherds fall?

Then came the chorus—

Tis the Lord,
O wondrous story
Tis the Lord
The King of Glory
At His feet we humbly fall
Crown Him, crown Him
Lord of all.

It was a great Christmas hymn, but it seemed to us that we sang it at least once a month throughout the year. We boys used to love the word ‘humbly.’ We looked forward to it, bright with anticipation. Although we hardly sang any of the rest of the song, we all joined in enthusiastically on that word. We placed a long, strong emphasis on the first syllable—‘HUM- bly’ the letter ‘m’ resonating on our mouths.

The organist was literally a little old lady—a diminutive white-haired soul whom we only knew as ‘Miss Tilly.’ She lived in a large rambling house with a wild unkempt garden a few doors along the suburban street in which our modest church building stood. She came regularly every week and pumped away at the primitive pedal organ. There were no other instruments; the age of guitars had not yet come and there was no piano in the church sanctuary.

I cannot remember her ever talking to any one or ever coming to any other function of the church. But she was always there for Sunday school. In winter, she would wear old fashioned white long-legged pantaloons and we would peer with delight at the lace frills beneath her modest skirts, just over the tops of her shoes. For a group of boys, she was a fascination. If the rumours were true, she died some years later of malnutrition, the result of failing to look after herself properly in her old age.

But the thing about those hymns is that, although no children’s workers in their right mind would even contemplate using them in Sunday School today, with their Elizabethan English and their dreary organ accompaniment, the lyrics and the sound biblical doctrine they contain, are firmly bedded in my mind still today, over fifty years later. I still know many of them verbatim.

When Mr Ack prayed, it was always the same. He had a deep sonorous voice, that rang out with ecclesiastical tones and he used identical phrases week in and week out. I can still hear him interceding for the ‘great, world-wide missionary enterprise.’ I had no idea what this was, but it always sounded impressive! Today, I am glad he prayed that way.

Every year we had Sunday School examinations. Only a few children volunteered for these, but I was one. My older sister had regularly topped the State and I guess there was some pressure on me to follow her example. These were sometimes held in his home, where his wife, a kindly, smiling buxom woman always made us welcome. For some reason, she was never seen at church. I had no idea why.

Of course, anniversary time was always a special event. A man whose name I have long since forgotten used to come from a neighbouring church and, patiently waving his little conductor’s baton, teach us the songs we were to sing. We would practise for about two months beforehand. For the occasion a tiered wooden platform would be erected above the pulpit and choir stalls, obliterating the golden mural text which every other Sunday reminded us that ‘They that wait upon the Lord will renew their strength.’

For two Sundays, three services a day, we sang our songs to the crowded church as members, adherents and parents flocked to fill the seats. Although the boys as a group did not show much enthusiasm for singing, after I turned to the Lord at the age of ten, I joined in with zeal. I am not sure it improved the overall performance.

It was usually spring time, and the aroma of the flowers that decorated the church always struck me, although as a boy I would never admit it. On these occasions, Mr Ack would take a back seat, except perhaps to give the ‘intimations’ of the ensuing services.

Then came the Tuesday night prize–giving. I still recall a wonderful little book of Greek legends I received one year. It was hardly a spiritual volume, but it did introduce me to another magical world and another culture which has had more than its share of influence on Western society today. And as I read those mythical tales of nymphs and shepherds, gods and goddesses, heroes and warriors, my imagination was stirred to dream of great exploits myself.

Mr Ack also used to run the boys club. We met in the back hall on Monday nights where we tumbled on straw filled mats, bounced off a heavy wooden springboard onto a rickety wooden horse and swung on parallel bars smoothed to a dark shine over the years by hundreds of sweaty hands. How we never suffered injury is a matter for wonder. Sometimes we played indoor cricket or joined in team games with great, heavy misshapen medicine balls. Mr Ack never participated. He wore the same suit on Monday nights he wore on Sundays. But he was always there, keeping an eye on things.

He wasn’t the sort of man you could talk to. I can’t remember ever having a one-to-one conversation with him. But I guess, looking back, he must have had a love for children, especially boys, that motivated him to do what he did. I for one remember with gratitude the input he had into my life.

Somehow, although to the modern eye he used all the wrong methods, the Spirit of God made good work of it anyway. So thanks, Mr Ack, for being the Lord’s instrument in the life of a small boy who received more than he knew at the time and perhaps more than he ever will know this side of heaven.

Marching to Zion

I still remember the first time I saw ‘Pop’ Justice.
I was the new pastor at a small church which had been established about five years earlier. We used to meet in a hired hall on a busy road, where the noise of passing traffic was a constant growl in the background and the bare, dusty floor boards added to the echo.
Someone at some time had organised a special function there and left shining blue, gold, silver and red paper stars hanging by the dozen from the ceiling. It was only months later that we learned we could remove them.
In an effort to reach new people for Christ, we invited a guest speaker to come for a few nights and conduct some special meetings. Our own few faithful people came along but we were not overwhelmed by visitors, to say the least.
Then one night Pop Justice appeared. He was an old mild-mannered, silver-haired man, with a pointy nose, sad eyes and a severe stoop which made him look shorter than he was. When the preacher, a lively, loud and enthusiastic speaker, got to the end of his address, he invited people to go to the front of the hall to meet him so he could introduce them to Jesus. One person rose gingerly to his feet and shuffled his way forward: it was Pop Justice.
From that time on he began to attend our church regularly. One day I visited his home. It was a small cottage jammed between two large factories. More than once, the factory owners had tried to buy him out, but he would not budge. The place was dark, with drawn blinds and varnished woodwork. And there were newspapers everywhere. Great stacks of them in every room. In fact, there were piles of all kinds of things throughout the house. It was plain that Pop simply could not be bothered cleaning things up.
The kitchen was dirty and untidy, with unwashed dishes in the sink and food scraps on the bench. And there was the pervading smell of foulness that I was beginning to recognise in the area where we ministered—as there were many homes like this, where people were either too poor or too sick or too tired or too lazy to care.
It was obvious that something had to be done. One of our elders, a man named Murray, said, ‘I’ll look after him. Leave it to me.’ So Murray got busy and found a guest house where Pop Justice could stay.
After some weeks, we discovered that the old man was being abused and manipulated by the lady in charge. Pop was a gentle soul. He would not argue or defend himself. He just went about his small daily affairs with dignity and quietude and was an easy prey for the unscrupulous. So Murray got busy again and found a new place for him where life treated him more kindly. Now the old man was clean and tidy and well-fed.
Three or four years went by. Murray would bring Pop to church where people got to know him and although he never said much, to appreciate him and love him.
Then one day he fell ill and before long he passed away. It appeared he only had one relative in the world, a niece who was anxious to do whatever she could, but who really hardly knew him. So she and her husband worked with Murray and arranged his final affairs.
Then came the day for his funeral. We decided not to have a grave-side service. We would farewell him from the church. By this time we had our own building, a modern, airy hall, where the sunlight streamed in and the atmosphere was bright. There was a goodly number of people at the service and several paid fine tributes to the old man. Murray, in particular, spoke glowingly of his simple faith, his steadfastness, his persistence in the face of trial and his gentle spirit.
Finally, the service was almost over. We chose for a final tribute Isaac Watts’ grand old hymn—
Come ye that love that Lord
And let your joys be known,
Join in a song with sweet accord,
And thus surround the throne.
We’re marching to Zion
Beautiful, beautiful Zion,
We’re marching upwards to Zion
The beautiful city of God.
As we began to sing, the pallbearers took their places beside the coffin. They lifted it, not just waist-high, but shoulder-high. Then with great dignity and with solemn purpose, they began to move slowly up the centre aisle, bearing Pop Justice aloft, on their shoulders, like a fallen hero, towards the entrance doors. It was to be a triumphant departure.
As they walked, the people sang—
Let those refuse to sing
Who never knew our God
But children of the heavenly King
Shall speak their joys abroad.
We’re marching upwards to Zion
The beautiful city of God.
The small procession moved slowly and we struggled to sing as the tears began to flow. An old man who had lived and died virtually unknown was on his final journey, not from room to room, not from guest house to guest house, but this time to a heavenly mansion, prepared for him by the Lord he loved.
The hill of Zion yields
A thousand sacred sweets
Before we reach the heavenly fields
Or walk the golden streets
Slowly, step by step, the pall bearers moved along the aisle. Handkerchiefs emerged as people tried discreetly to wipe away the glistening tears. But they sang on, notwithstanding—
Then let our songs abound,
And every tear be dry;
We’re marching through Immanuel’s ground
To fairer worlds on high.
Today, over thirty years later, I still recall the scene as I stood on the platform watching that small group leave the building. They were silhouetted against the brightness and I found myself squinting to focus against the glare. Pop Justice was moving from darkness to light.
My last memory is of the casket being lowered into the hearse and then being driven away as if to heaven itself—
We’re marching to Zion
Beautiful, beautiful Zion,
We’re marching upwards to Zion
The beautiful city of God.
I stood there quietly, not wanting to move, knowing that all too soon I would have to socialise. I thought of the words of Paul. We do not grieve, he says, as those who have no hope. I smiled, straightened my shoulders, stepped down from the platform and followed the old man out the door.

Copyright © 2004 Barry Chant

Hiding God’s Word

I am forever grateful for the people who taught me to memorise Scripture when I was a child.
My mother died when I was ten years old. A few months later, to get me off his hands for a while, no doubt, my Dad sent me to a Scripture Union boys’ camp at Victor Harbor, a popular holiday town in South Australia. I was actually two years too young to attend, but because of the circumstances, they allowed me in.
The speaker at this camp was a wonderful children’s evangelist named A.H.Brown. His story-telling ability was legendary. If I live another fifty years, I shall never forget his breath-catching, heart-stopping narration of the tale of Nebuchadnezzar’s fiery furnace. And I am sure I shall never hear anyone tell it better.
My first encounters with Mr Brown (as we always called him) were not promising. One night we were all sitting around a camp fire while he related an African fable in which a rabbit climbed a tree. Protected by the half-darkness, I turned to the lad next me and exclaimed smugly, ‘How long since rabbits have been able to climb trees?’
I was not as well hidden as I thought. Mr Brown stopped short, turned slowly, glared at me, and said sternly, ‘I told you when I started that this was only a fable.’ My embarrassment was acute.
On Sunday morning, one of the lads went down the street and bought a newspaper. I didn’t know it, but we had been expressly told that going to the shops on Sunday was forbidden. I picked the paper up, sat on a seat outside and began browsing through it. Suddenly, a voice called urgently. ‘Quick! Bring it in here!’ I looked up somewhat puzzled and began to wander into the dormitory.
Behind me, the others could see what I could not see – the figure of Mr Brown looming awesomely upon me. Before I reached the door, he caught me. ‘Well,’ he said. ‘Not only do you break the rules and buy a newspaper, but you try and hide the fact by running inside when you see me coming!’ He gave me no chance to explain. The paper was confiscated and I was then unpopular with its owner as well!
That night we all went to the local Church of Christ for the evening service. Mr Brown was the preacher. He spoke on John 3:14-15 –
Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, that everyone who believes in him may have eternal life.
He told a dramatic story about an old medieval manuscript which depicted the people of Israel in the days of Moses trying desperately to save themselves from a plague of venomous desert snakes. Some struggled, others prayed, some relied on helping their suffering neighbours, others tried to flee – and all failed. But those who simply looked at the snake on the pole were saved. And so Mr Brown invited us to look to Jesus.
I sat at the end of one of the church’s unusual slatted pews, stirred by this simple, vivid message. Young as I was, and out of favour as I had become, I felt impelled to stand to my feet. I did. I looked. And I was saved.
Looking back, I can see that the little Baptist church I was attending at the time had many weaknesses, but they did teach me some powerful principles. ‘If you want to grow as a Christian,’ they said, ‘you must pray and read the Bible every day.’ To be honest, I didn’t always do it! But sometimes I did. They introduced me to Scripture Union notes. These were of enormous value. Through them I discovered some of the great evangelical authors, whose writings also were to stand me in good stead. In recent years, it has been my privilege to write for Scripture Union. This has been a special joy.
Then at the age of 14, I was baptized in the Holy Spirit. What an impact this made on my life! It seemed that I could hardly get enough of the Word of God. I used to rise at six every morning and pray and read the Scriptures. In summer time, it was a pleasure. In winter, it was not so easy! I can still remember huddling over my little table in my cold un-heated sleepout (the only heating we could afford in our home in those days was the kitchen stove and a small kerosene heater in the lounge room, neither of which was of any help to me), wrapped in overcoat and gloves, with a woolen scarf around my neck, studying the Bible and wrestling with God in prayer.
Somewhere I found a small red-covered note book and wrote reflections on my reading each morning, until I had actually completed a commentary on the whole gospel of Mark! The over the next couple of years, I did the same with John. I tackled Revelation next – but that proved rather more difficult, as did the Minor Prophets! Nevertheless I struggled on. I kept and treasured those notes for many years – although I confess I never read them – until, to my sorrow, they were destroyed in an office fire in 1987.
There was only one other Christian in my class at my high school, but within two years, we doubled our numbers. We used to pray together at lunch times and encourage each other.
Then in my sixteenth year, I transferred to another secondary school, and found myself in a large class of 48 boys, of whom eleven were Christians! What a year we had! We weren’t very popular with the others, but we certainly made our presence felt. We all made a covenant with each other that every school day, we would learn one verse of Scripture by heart. Taking a clue from a missionary speaker who visited our lunch-time prayer group, we labeled the memory verse a ‘W.T .’ – a ‘wondrous thing’ (Psalm 119:18, AV). Then each day, as soon as we met, we would challenge each other to quote our ‘W.T.’ That year we learned by heart the whole of Romans 8 and numerous other passages.
Later at University, we continued the practice of exhorting each other to regular prayer and Bible Study. I remember confessing to a friend one day that I had missed my Bible reading. ‘How could you miss it?’ he asked in astonishment. I was so ashamed, I kept it up without a break for a long time after that! Today, the value of that regular input of God’s Word is immeasurable. How grateful I am to God that he brought the right people across my path to encourage me in learning it by heart.
In recent years, I have continued to try to memorise Scripture. I have also tried to do it accurately. Many people know the Bible in an untidy way. The verse they want is half-way down the page, in the first part of the Bible, underlined in green, just near a thumb-smudge. This is fine as long as we have our own Bibles! I discovered that accurate learning of Scripture means knowing chapter and verse as well and being able to find a text in any edition of any translation.
Moses said, ‘These commandments that I give you today are to be upon your hearts’ (Deuteronomy 6:6). And David wrote, ‘I hidden your word in my heart that I might not sin against you’ (Psalm 119:11). I thank God that I learned these principles while I was young enough to derive the greatest value from them.

From Parlour to Pub

A Parable of Hope

Saint Egbert’s church was a fine building, standing proudly on the edge of the garden square, in the very centre of town. The parishioners were justly proud of it and tended it carefully. The paintwork was bright and fresh; the shrubs along the driveway were neatly trimmed; the furnishings were dusted and polished.
But one day the unthinkable happened: St Egbert’s was burned to the ground. The people were devastated. Instead of their fine, imposing building, all that remained was a charred and blackened heap of large stones, burned timbers and ebony coals.
But the work had to go on. It was already Tuesday and arrangements had to be made for the next Sunday’s services. Reverend Dusty Ash searched for an alternative venue. There was one other meeting hall in town but it was not available. The small country school had no assembly room. The other churches, of course, would all be in use. Desperately, Reverend Ash searched far and wide, pleading for help. The only response was from the funeral director. ‘We don’t usually do business on Sundays,’ he said. ‘So you’re welcome to use our chapel if you like.’
Having no other choice, Mr Ash accepted the invitation and the next Sunday, the morning service was conducted in the funeral parlour chapel.
When the people entered the building, there was a tangible feeling of uncertainty. Some clearly thought it was a grave mistake to use such a place. Others believed it was a very down-to-earth solution to their problem and were prepared to dig in to make it a success.
Given the circumstances, Rev Ash only had time to prepare a skeleton outline for his message. After the people sang the second hymn (‘Up from the grave he arose’), he began to speak. ‘Dearly beloved,’ he said, ‘this morning, I want to get to the bare bones of the matter. Today we are doing something really innovative. In the past, some people have accused our church of being dead. Now they will probably feel vindicated!’
There was a polite murmur at this weak attempt at humour. ‘But we are called to be a living body,’ he continued, ‘and I challenge you all to bring life to this place where we are meeting. So let’s celebrate the hope we have in Christ.’ And with that, he raised his right arm and shouted, ‘Jesus Christ is alive today!’
Just then, not knowing a service was in progress, Dave, a somewhat inebriated middle-aged local resident, clad only in a grubby tee shirt, old shorts and brown, scuffed working boots, appeared at the door. A friend of his named Gustav Stanislau Grice, commonly known as ‘old G.S.’, had died just two days previously and he was hoping he might be able to pay his last respects. As he swayed uncertainly at the door, his eyes lit up and a great smile burst over his mottled face. Excited, he stumbled outside, shuffled back to the local pub and as soon as he entered, called out over the loud buzz of conversation to his drinking mate Andy, ‘Hey, Andy! Old G.S. isn’t dead after all!’
‘Don’t be a mug,’ said Andy. ‘Everyone knows he’s been gone for days.’
‘That’s not what the Reverend says,’ Dave replied. ‘I heard him say so meself—as plain as day—G. S. is still alive.’
‘Come on, Dave,’ Andy answered, trying to be heard over the many voices around him. ‘Try pullin’ the other leg.’
‘I’m not pullin’ anyone’s leg,’ Dave replied, deeply offended, as he negotiated his way to the bar. ‘That’s what the Reverend said and he don’t tell no lies.’
It was then that it dawned on Andy what had probably happened. ‘You’ve got it wrong, mate,’ he said, laughing. ‘I’ll bet you anything you like Dusty Ash didn’t say “G.S.Grice.” What I reckon he said was “Jesus Christ.”’
‘Eh?’ asked Dave. ‘Speak up. I can’t hear you with all this noise.’
‘What I’m trying to explain to you, mate,’ said his friend, ‘is that the preacher wasn’t talkin’ about old G.S. at all. What he probably said was’—and to make sure the befuddled inebriate could not get it wrong, he cried out at the top of his voice—‘Jesus Christ is alive!’
Surprised by the sudden shout, the whole drinking crowd stopped talking at once. And the echo of Andy’s words hung briefly in the air before dying wistfully away.
And so it came to pass that day that the gospel was preached not only in the local funeral parlour but also in the local pub.

Copyright © Barry Chant, 2004