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To the Ends of the Earth: Calvin's Missional Vision and Legacy
Calvinist missionaries. If you think that sounds like an oxymoron, you’re not alone. Yet a close look at John Calvin’s life and writings reveals a man who was passionate about the spread of the gospel and the salvation of sinners. From training pastors at his Genevan Academy to sending missionaries to the jungles of Brazil, Calvin consistently sought to encourage and equip Christians to take the good news of salvation to the very ends of the earth. In this carefully researched book, Michael Haykin and Jeffrey Robinson clear away longstanding stereotypes related to the Reformed tradition and Calvin’s theological heirs, highlighting the Reformer’s neglected missional vision and legacy.
166 pages, Kindle Edition
First published May 31, 2014
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147 people want to read
About the author
Michael A.G. Haykin
219 books70 followersDr. Michael A.G. Haykin is the Professor of Church History and Biblical Spirituality and Director of The Andrew Fuller Center for Baptist Studies at The Southern Baptist Theological Seminary.
He is also the editor of Eusebeia: The Bulletin of The Andrew Fuller Center for Baptist Studies. His present areas of research include 18th-century British Baptist life and thought, as well as Patristic Trinitarianism and Baptist piety.
Haykin is a prolific writer having authored numerous books, over 250 articles and over 150 book reviews. He is also an accomplished editor with numerous editorial credits.
He is also the editor of Eusebeia: The Bulletin of The Andrew Fuller Center for Baptist Studies. His present areas of research include 18th-century British Baptist life and thought, as well as Patristic Trinitarianism and Baptist piety.
Haykin is a prolific writer having authored numerous books, over 250 articles and over 150 book reviews. He is also an accomplished editor with numerous editorial credits.
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Displaying 1 - 16 of 16 reviews
February 5, 2022
Both an academic and heart enflaming book. I sat in a coffee shop and began weeping during the final chapter as I read the words of Samuel Pearce. I pray that my heart would be so stirred for the peoples of the world as my spiritual forefathers have been.
Haykin and Robinson do a great job showing that it is a foolish thing to assert a lack of missional zeal in Calvinist circles when it has been such a consistent out flowing of Reformed thought.
Haykin and Robinson do a great job showing that it is a foolish thing to assert a lack of missional zeal in Calvinist circles when it has been such a consistent out flowing of Reformed thought.
February 21, 2024
This is a fantastic book! Although the subtitle would have you think that it’s all about Calvin’s missional vision, it is more a survey of the missional vision of the historically reformed church beginning with Calvin and continuing on until Samuel Pearce in 1799. Which is the missional tradition from which modern evangelicalism owes its roots in characters such as William Carey, Adoniram Judson, Corrie Ten Boom, Lottie Moon and others.
Haykin and Robinson argue against the assertion from some that Calvin, and the doctrine that bears his name, cannot possibly support an evangelistically, church-replicating mission. They argue that this couldn’t be further from the truth since Calvin himself along with his successors in the Reformed tradition zealously sought to train pastors and missionaries to go out into various parts of the world with the gospel.
The authors note how, “[one historian] rightly asks the central question that arises when one seeks to reconcile John Calvin's name and the enterprise of global missions and evangelization:
‘How is one to account for the fact that the preaching of such apparently humanly debilitating doctrines as those of predestination, the utter depravity of human beings—which all too many Evangelical Christians today declare to be counter-productive of effective evangelization—should have in fact produced one of the most spectacular revivals in the history of the Church? For the preaching of the Reformation not only led to the conversion of countless men and women to an extremely demanding faith, but in addition, produc[ed] a thoroughgoing transformation of the cultural, social and political mores of great segments of Western civilization, the likes of which we have not seen since.” (67)
Also, here’s a poem, “Divine Breathings,” from Samuel Pearce that I thought was great and shows the missionary zeal of one calvinistic baptist from history:
Let France, dark Spain, and Italy,
Thy Light and Glory, Lord, behold:
To each adjacent Countrey
Do thou the Gospel plain unfold:
O let thy Face upon them shine,
That all these Nations may be thine.
Let Christendom new Christ'ned be,
And unto thee O let them turn,
And be Baptiz'd, O Christ, by thee
With th' Spirit of thy Holy One:
O let thy Face upon it shine,
That Christendom may all be thine.
And carry on thy glorious Work
Victoriously in every Land,
Let Tartars and the mighty Turk
Subject themselves to thy Command:
O let thy Face upon them Shine,
That those blind People may be thine.
And let thy brightness also go,
To Asia and to Africa,
Let Egypt and Assyria too
Submit unto thy blessed Law:
O let thy Face upon them shine,
That those dark Regions may be thine.
Nay, precious God, let Light extend
To China and East-India;
To thee let all the People Bend,
Who live in wild America:
O let thy blessed Gospel shine,
That the blind Heathens may be thine.
Send forth thy Light like to the Morn
Most swiftly, Lord, O let it fly
From Cancer unto Capricorn:
That all dark Nations may espy
Thy glorious Face on them to shine,
And they in Christ for to be thine.
(85-86)
Haykin and Robinson argue against the assertion from some that Calvin, and the doctrine that bears his name, cannot possibly support an evangelistically, church-replicating mission. They argue that this couldn’t be further from the truth since Calvin himself along with his successors in the Reformed tradition zealously sought to train pastors and missionaries to go out into various parts of the world with the gospel.
The authors note how, “[one historian] rightly asks the central question that arises when one seeks to reconcile John Calvin's name and the enterprise of global missions and evangelization:
‘How is one to account for the fact that the preaching of such apparently humanly debilitating doctrines as those of predestination, the utter depravity of human beings—which all too many Evangelical Christians today declare to be counter-productive of effective evangelization—should have in fact produced one of the most spectacular revivals in the history of the Church? For the preaching of the Reformation not only led to the conversion of countless men and women to an extremely demanding faith, but in addition, produc[ed] a thoroughgoing transformation of the cultural, social and political mores of great segments of Western civilization, the likes of which we have not seen since.” (67)
Also, here’s a poem, “Divine Breathings,” from Samuel Pearce that I thought was great and shows the missionary zeal of one calvinistic baptist from history:
Let France, dark Spain, and Italy,
Thy Light and Glory, Lord, behold:
To each adjacent Countrey
Do thou the Gospel plain unfold:
O let thy Face upon them shine,
That all these Nations may be thine.
Let Christendom new Christ'ned be,
And unto thee O let them turn,
And be Baptiz'd, O Christ, by thee
With th' Spirit of thy Holy One:
O let thy Face upon it shine,
That Christendom may all be thine.
And carry on thy glorious Work
Victoriously in every Land,
Let Tartars and the mighty Turk
Subject themselves to thy Command:
O let thy Face upon them Shine,
That those blind People may be thine.
And let thy brightness also go,
To Asia and to Africa,
Let Egypt and Assyria too
Submit unto thy blessed Law:
O let thy Face upon them shine,
That those dark Regions may be thine.
Nay, precious God, let Light extend
To China and East-India;
To thee let all the People Bend,
Who live in wild America:
O let thy blessed Gospel shine,
That the blind Heathens may be thine.
Send forth thy Light like to the Morn
Most swiftly, Lord, O let it fly
From Cancer unto Capricorn:
That all dark Nations may espy
Thy glorious Face on them to shine,
And they in Christ for to be thine.
(85-86)
August 6, 2024
Read this book for a second time, this time with the elders at King's Cross Church in Moscow, ID. It's a great book in that it is brief and very encouraging. The final chapter on Samuel Pearce was my favorite.
February 18, 2017
“Calvinism is the most potent agency in the evangelization of the world.” This quote, from a 1909 address by S.L. Morris, begins the Introduction of To The Ends Of The Earth: Calvin’s Missional Vision and Legacy, by Michael Haykin and C. Jeffrey Robinson Sr. And for good reason. Few who hold to the so-called “Calvinistic” view of God’s sovereignty in salvation have not faced the charge that the doctrines of grace, such as unconditional election and predestination, are (in the words of the Baptist historian William Estep, “logically anti-missionary.” The authors, Haykin and Robinson, set out to debunk this charge in this book, which is an examination of how Calvin, and those he has influenced in the history of Reformed thought, understood the importance of missions.
Haykin and Robinson begin the book by presenting the “problem”: “Calvin is a historical figure in desperate need of a public-relations makeover….For scores of modern-day evangelicals, Calvin is the ultimate megalomaniac…whose life and doctrines stood firmly opposed to missions and evangelism” (p. 16—all page references from the Kindle edition). After taking the Introduction to set up the opposition to Calvin and the system of soteriology (the doctrine of salvation) to which his name has been affixed, the authors proceed to refute this charge over the next six chapters.
The first three chapters of the book are concerned with Calvin’s own writings and activities. Chapter 1, “For God So Loved The World,” is concerned with “Calvin’s Missional Exegesis”—that is, how Calvin interpreted and applied some of the key biblical texts pertaining to the love of God for all sinners and the mandate for Christians to reach the world with the Good News. Haykin and Robinson demonstrate that while Calvin was careful to allow the text and its context to determine the meaning of disputed words like “all,” not only was Calvin’s interpretation consistent with a universal offer of the Gospel but that a proper understanding of Calvin’s teaching of God’s “two wills” removes any conflict between indiscriminate evangelism and divine election. The second chapter then turns to an examination of Calvin’s doctrine of the kingdom and how it informed his understanding of missions. Here the authors highlight Calvin’s teaching on prayer and how it aids the spread of the Gospel, as well as his passion for Bible translation and distribution and for training and sending missionaries from his base in Geneva. The authors wrap up their examination of Calvin in the third chapter, which describes the Calvinistic missions to Catholic France in support of the Protestant Huguenots and to Brazil. Calvin, perhaps to the great surprise of many, was active in promoting often-deadly missionary work in his native France: “Calvin was vitally involved in every aspect of this missionary work. He taught the Scriptures to the budding ministers, oversaw their pastoral training in Geneva…examined them, and then presented them for ordination and commissioning to France” (p. 68). As for Brazil, while this mission was ultimately unsuccessful, Haykin and Robinson point out that Calvin’s role in its planning and sending—the Reformer personally chose most of the missionaries—shows his desire for the Gospel to reach the ends of the earth.
In the final three chapters of their book Haykin and Robinson turn to some of those who carried on Calvin’s theological tradition: the Puritans of the seventeenth century (chapter 4), Jonathan Edwards (chapter 5), and Samuel Pearce (chapter 6). In chapter 4, Haykin and Robinson introduce the Puritans as “a movement of spirituality” within Protestantism “united [by]…both their doctrine, Calvinism, and their conviction that every aspect of their spiritual lives came from the work of the Holy Spirit” (p. 77). The authors present the view of the historian David Bebbington who, according to Haykin and Robinson, argued that due to the Puritans’ “particular understanding of the doctrine of assurance” they “lacked activism” in comparison to later evangelicals, and that their “introspective piety…and the energy consumed in seeking to determine whether or not one was among the elect seriously hampered Puritan and Dissenting missionary endeavours” (p. 77). Haykin and Robinson disagree, however, pointing out that even Bebbington concedes they were “conversionist” (p. 79) and go on to cite evangelistic passages from the writings of numerous Puritans, particularly the Calvinistic or Particular Baptists, to demonstrate a concern not only for saving souls but for taking the Gospel “beyond their British horizon” (p. 89).
Chapter 5 contains an examination of Jonathan Edwards, who not only personally served as a missionary to the Mohican and Mohawk Indians, but greatly contributed to the promotion of Christian missions in later generations by his publication of two key books. The first, and perhaps better known today, is Edwards’ “Account of the Life of the Late Reverend Mr. David Brainerd,” who was Edwards’ son-in-law. However, Haykin and Robinson’s examination of the second work, whose long and unwieldy title has often been shortened to “Humble Attempt,” forms the climax of their chapter on Edwards. The authors argue that this work, inspired by the example of Scottish evangelicals who devoted regular seasons to prayer for revival and for the lost, was “instrumental in kindling a profoundly significant revival among the Calvinistic Baptists…and in initiating the modern missionary movement” (p. 97). In their sixth and final chapter, Haykin and Robinson survey the life and ministry of the English Puritan Samuel Pearce, who was “vitally involved in the formation of what would eventually be termed the Baptist Missionary Society, the womb of the modern missionary movement” (p. 110). In doing so the authors provide examples from his writings and sermons of his love for souls and concern for missions, making note of the fact that Pearce gamely and humbly accepted the decision of that Society to deny his own request to be sent to the mission field and continued to work tirelessly in support of missions from his location in the United Kingdom.
The only real weakness of the book is its lack of a conclusion. A concluding paragraph that attempts to wrap up the argument of the whole book appears at the end of Chapter 6, but to this reader it feels like the book ends somewhat abruptly. If the authors (or to be fair, perhaps this was an editorial decision) had opted to expand on the theme and tone of that final paragraph in a separate conclusion, the book and its argument would have been improved. That said, the authors’ intent is plain throughout the book and the evidence marshalled in its defence is frankly overwhelming.
Any Christian interested in church history in general, and in Reformation history and the history of Christian missions in particular, would greatly benefit from reading this book. Calvinistic Christians who hold to Calvin’s convictions about election, predestination, and irresistible grace will find much material here to reassure them in the face of other evangelicals who question the evangelistic and missiological value of their theology. Those considering missionary service themselves would be well-served by the practical spirituality presented throughout the book and especially in the final two chapters. Individualistic Western Christians, particularly, should read the story in Chapter 6 of the rejection of Samuel Pearce’s heartfelt application to go overseas, and his humble acceptance of that decision despite great disappointment, as an example to emulate in the life of the church.
Haykin and Robinson write in a clear and accessible style. The notes and bibliography at the end provide a wealth of potential study opportunities for those interested in going deeper on this subject. The authors have done the Reformed Christian community, and the entire church of Jesus Christ, a great service in writing this book. I’ve read it twice, being convicted and inspired both times, and I highly recommend it.
Haykin and Robinson begin the book by presenting the “problem”: “Calvin is a historical figure in desperate need of a public-relations makeover….For scores of modern-day evangelicals, Calvin is the ultimate megalomaniac…whose life and doctrines stood firmly opposed to missions and evangelism” (p. 16—all page references from the Kindle edition). After taking the Introduction to set up the opposition to Calvin and the system of soteriology (the doctrine of salvation) to which his name has been affixed, the authors proceed to refute this charge over the next six chapters.
The first three chapters of the book are concerned with Calvin’s own writings and activities. Chapter 1, “For God So Loved The World,” is concerned with “Calvin’s Missional Exegesis”—that is, how Calvin interpreted and applied some of the key biblical texts pertaining to the love of God for all sinners and the mandate for Christians to reach the world with the Good News. Haykin and Robinson demonstrate that while Calvin was careful to allow the text and its context to determine the meaning of disputed words like “all,” not only was Calvin’s interpretation consistent with a universal offer of the Gospel but that a proper understanding of Calvin’s teaching of God’s “two wills” removes any conflict between indiscriminate evangelism and divine election. The second chapter then turns to an examination of Calvin’s doctrine of the kingdom and how it informed his understanding of missions. Here the authors highlight Calvin’s teaching on prayer and how it aids the spread of the Gospel, as well as his passion for Bible translation and distribution and for training and sending missionaries from his base in Geneva. The authors wrap up their examination of Calvin in the third chapter, which describes the Calvinistic missions to Catholic France in support of the Protestant Huguenots and to Brazil. Calvin, perhaps to the great surprise of many, was active in promoting often-deadly missionary work in his native France: “Calvin was vitally involved in every aspect of this missionary work. He taught the Scriptures to the budding ministers, oversaw their pastoral training in Geneva…examined them, and then presented them for ordination and commissioning to France” (p. 68). As for Brazil, while this mission was ultimately unsuccessful, Haykin and Robinson point out that Calvin’s role in its planning and sending—the Reformer personally chose most of the missionaries—shows his desire for the Gospel to reach the ends of the earth.
In the final three chapters of their book Haykin and Robinson turn to some of those who carried on Calvin’s theological tradition: the Puritans of the seventeenth century (chapter 4), Jonathan Edwards (chapter 5), and Samuel Pearce (chapter 6). In chapter 4, Haykin and Robinson introduce the Puritans as “a movement of spirituality” within Protestantism “united [by]…both their doctrine, Calvinism, and their conviction that every aspect of their spiritual lives came from the work of the Holy Spirit” (p. 77). The authors present the view of the historian David Bebbington who, according to Haykin and Robinson, argued that due to the Puritans’ “particular understanding of the doctrine of assurance” they “lacked activism” in comparison to later evangelicals, and that their “introspective piety…and the energy consumed in seeking to determine whether or not one was among the elect seriously hampered Puritan and Dissenting missionary endeavours” (p. 77). Haykin and Robinson disagree, however, pointing out that even Bebbington concedes they were “conversionist” (p. 79) and go on to cite evangelistic passages from the writings of numerous Puritans, particularly the Calvinistic or Particular Baptists, to demonstrate a concern not only for saving souls but for taking the Gospel “beyond their British horizon” (p. 89).
Chapter 5 contains an examination of Jonathan Edwards, who not only personally served as a missionary to the Mohican and Mohawk Indians, but greatly contributed to the promotion of Christian missions in later generations by his publication of two key books. The first, and perhaps better known today, is Edwards’ “Account of the Life of the Late Reverend Mr. David Brainerd,” who was Edwards’ son-in-law. However, Haykin and Robinson’s examination of the second work, whose long and unwieldy title has often been shortened to “Humble Attempt,” forms the climax of their chapter on Edwards. The authors argue that this work, inspired by the example of Scottish evangelicals who devoted regular seasons to prayer for revival and for the lost, was “instrumental in kindling a profoundly significant revival among the Calvinistic Baptists…and in initiating the modern missionary movement” (p. 97). In their sixth and final chapter, Haykin and Robinson survey the life and ministry of the English Puritan Samuel Pearce, who was “vitally involved in the formation of what would eventually be termed the Baptist Missionary Society, the womb of the modern missionary movement” (p. 110). In doing so the authors provide examples from his writings and sermons of his love for souls and concern for missions, making note of the fact that Pearce gamely and humbly accepted the decision of that Society to deny his own request to be sent to the mission field and continued to work tirelessly in support of missions from his location in the United Kingdom.
The only real weakness of the book is its lack of a conclusion. A concluding paragraph that attempts to wrap up the argument of the whole book appears at the end of Chapter 6, but to this reader it feels like the book ends somewhat abruptly. If the authors (or to be fair, perhaps this was an editorial decision) had opted to expand on the theme and tone of that final paragraph in a separate conclusion, the book and its argument would have been improved. That said, the authors’ intent is plain throughout the book and the evidence marshalled in its defence is frankly overwhelming.
Any Christian interested in church history in general, and in Reformation history and the history of Christian missions in particular, would greatly benefit from reading this book. Calvinistic Christians who hold to Calvin’s convictions about election, predestination, and irresistible grace will find much material here to reassure them in the face of other evangelicals who question the evangelistic and missiological value of their theology. Those considering missionary service themselves would be well-served by the practical spirituality presented throughout the book and especially in the final two chapters. Individualistic Western Christians, particularly, should read the story in Chapter 6 of the rejection of Samuel Pearce’s heartfelt application to go overseas, and his humble acceptance of that decision despite great disappointment, as an example to emulate in the life of the church.
Haykin and Robinson write in a clear and accessible style. The notes and bibliography at the end provide a wealth of potential study opportunities for those interested in going deeper on this subject. The authors have done the Reformed Christian community, and the entire church of Jesus Christ, a great service in writing this book. I’ve read it twice, being convicted and inspired both times, and I highly recommend it.
July 1, 2022
This book considers John Calvin's view on & concern for the advancement of Christ's kingdom, the importance of Geneva in the equipping & sending of missionaries to France & Brazil, and the evangelistic zeal of men such as Jonathan Edwards & Samuel Pearce who held to a Calvinistic view of the Scriptures.
The two things that stood out to me most from reading this book were: (1) how high Calvin's views of God & prayer were and how this fueled his desire to see sinners saved, and (2) the "spiritual ardor" & godliness of Samuel Pearce, and his persistent concern for the lost.
I found this book a helpful and an inspiring read - definitely a book to recommend.
The two things that stood out to me most from reading this book were: (1) how high Calvin's views of God & prayer were and how this fueled his desire to see sinners saved, and (2) the "spiritual ardor" & godliness of Samuel Pearce, and his persistent concern for the lost.
I found this book a helpful and an inspiring read - definitely a book to recommend.
October 1, 2024
This was a great read as someone who knew embarrassingly little about Calvinism prior to reading it. It puts to rest the myth that historical calvinists were not missions-minded by examining the writings of these great men of the faith which showed a zeal for evangelism, not just to their local congregations, but to the ends of the earth.
Reading this book renewed my own desire to evangelize, to see the advancement of God’s kingdom, and to pray fervently for our missionaries. I’ll definitely be picking this one back up in the future after I’ve done some much-needed studying of church history.
Reading this book renewed my own desire to evangelize, to see the advancement of God’s kingdom, and to pray fervently for our missionaries. I’ll definitely be picking this one back up in the future after I’ve done some much-needed studying of church history.
January 3, 2024
Useful, encouraging, and convicting.
May 23, 2014
To the Ends of the Earth: Calvin’s Missional Vision and Legacy by Michael Haykin and C. Jeffrey Robinson has a personal feel for me. As someone who called, in some manner, to foreign missions while simultaneously being one whom embraces a “theology of sovereign grace, complete with its doctrines of predestination and election”, I have often been confronted by church members who cannot fathom how my life and my theology are to be reconciled. To many the doctrine of election and the activity of evangelism and missions are antithetical at best; hypocritical nonsense if bold enough to voice what is actually felt.
So I was excited to see this work available from Crossway. Now, even as much as I enjoy history and historical theology, I was not really concerned with John Calvin in and of himself. What I was interested in was seeing a good defense of the compatibility, really the necessary connection, of Calvin’s view of sovereign grace and the missional zeal with which he lived and taught. Gratefully, that is what I found. The aim of this work is “to lay to rest the charge that to be a Calvinist is to cease being missional. The leading subjects of this book are all Calvinists—and as shall be seen, all passionately missional.”
The charge consistently brought against those who embrace election, predestination, and the like is that Calvin’s theology necessarily impedes missions. Haykin and Robinson argue to the contrary.
Haykin and Robinson spend some time showing why Calvin was interested in missions and then showing how this moved from the theoretical to the practical in France, under intense persecution, and in Brazil, albeit in a rather unsuccessful way. After looking at Puritan involvement in missions and Edwards’ “Humble Attempt” to unite the Christian world in missional prayer, the last chapter looks at the passion for missions of Samuel Pearce. You don’t know who he is?!? Neither did I, but this seems like one believer from history with whom we would all benefit becoming acquainted.
The recounting of an episode where,“(n)ot afraid to appear as one lacking in homiletical skill, especially in the eyes of his fellow pastors, Pearce in his zeal for the spiritual health of all his hearers had sought to minister as best he could to this “poor man” who had arrived late,” quite nearly brought me to tears. That page alone is worth the money and time you will invest in this work.
A “central aim” of To the Ends of the Earth is “to demonstrate that there is a Calvinistic tradition of missionary passion that goes back from pioneers of the modern missionary movement, like Carey and Pearce, through the Puritans to the Reformed fountainhead in the writings and labors of John Calvin and, as such, puts to rest the myth that one cannot be both Calvinistic and missional.”
But, the authors are not content to prove that there is a historical basis for missions in a Reformed mindset, but that this work is also a “call to those who rejoice in their Calvinism to be sure that they are equally passionate about missions and evangelism.” Right doctrine leads to right living. And living a life focused on glorifying God to the ends of the earth is, most definitely, right living.
I received a copy of this book from Crossway for review purposes.
So I was excited to see this work available from Crossway. Now, even as much as I enjoy history and historical theology, I was not really concerned with John Calvin in and of himself. What I was interested in was seeing a good defense of the compatibility, really the necessary connection, of Calvin’s view of sovereign grace and the missional zeal with which he lived and taught. Gratefully, that is what I found. The aim of this work is “to lay to rest the charge that to be a Calvinist is to cease being missional. The leading subjects of this book are all Calvinists—and as shall be seen, all passionately missional.”
The charge consistently brought against those who embrace election, predestination, and the like is that Calvin’s theology necessarily impedes missions. Haykin and Robinson argue to the contrary.
Calvin’s theology was actually no impediment to his own missionary activities, but, rather, served as a catalyst for transforming Geneva into a hub of missionary activity where Reformed ministers were trained and sent out to proclaim the gospel throughout Europe and beyond, especially France and Brazil. Despite his reputation, Calvin was no stay-at-home theologian, and his theology was by no means a do-nothing worldview.
Haykin and Robinson spend some time showing why Calvin was interested in missions and then showing how this moved from the theoretical to the practical in France, under intense persecution, and in Brazil, albeit in a rather unsuccessful way. After looking at Puritan involvement in missions and Edwards’ “Humble Attempt” to unite the Christian world in missional prayer, the last chapter looks at the passion for missions of Samuel Pearce. You don’t know who he is?!? Neither did I, but this seems like one believer from history with whom we would all benefit becoming acquainted.
Though scarcely known today, Samuel Pearce was in his own day well known for the anointing that attended his preaching and for the depth of his spirituality. It was said of him that “his ardour . . . gave him a kind of ubiquity; as a man and a preacher, he was known, he was felt everywhere.” William Jay (1769–1853), who exercised an influential ministry in Bath for the first half of the nineteenth century, said of his contemporary’s preaching, “When I have endeavoured to form an image of our Lord as a preacher, Pearce has oftener presented himself to my mind than any other I have been acquainted with.” He had, Jay went on, a “mildness and tenderness” in his style of preaching, and a “peculiar unction.” Jay wrote these words many years after Pearce’s death, but still, he said, he could picture Pearce in his mind’s eye and feel the impression that he made upon his hearers as he preached. Ever one to appreciate the importance of having spiritual individuals as one’s friends, Jay made this comment about the last time that he saw Pearce alive: “What a savour does communion with such a man leave upon the spirit.”
The recounting of an episode where,“(n)ot afraid to appear as one lacking in homiletical skill, especially in the eyes of his fellow pastors, Pearce in his zeal for the spiritual health of all his hearers had sought to minister as best he could to this “poor man” who had arrived late,” quite nearly brought me to tears. That page alone is worth the money and time you will invest in this work.
A “central aim” of To the Ends of the Earth is “to demonstrate that there is a Calvinistic tradition of missionary passion that goes back from pioneers of the modern missionary movement, like Carey and Pearce, through the Puritans to the Reformed fountainhead in the writings and labors of John Calvin and, as such, puts to rest the myth that one cannot be both Calvinistic and missional.”
But, the authors are not content to prove that there is a historical basis for missions in a Reformed mindset, but that this work is also a “call to those who rejoice in their Calvinism to be sure that they are equally passionate about missions and evangelism.” Right doctrine leads to right living. And living a life focused on glorifying God to the ends of the earth is, most definitely, right living.
I received a copy of this book from Crossway for review purposes.
September 30, 2025
Excellent short book giving a quick overview of John Calvin’s missional emphasis along with later pastors and leaders who came after him. The first half of this book on Calvin himself is absolutely phenomenal. Personally, the second half when it speaks of men who came later is also great but I feel like different examples would have been better. For example, I believe covering John Paton and some of the Presbyterian missionaries to Korea may have been excellent examples of the continuing of Calvin’s legacy. That way there would be included more examples of Calvin’s missional legacy propelling Christians to countries other than Europe or the U.S, but I totally appreciate and understand why Dr Haykin chose who he did. This is truly just a minor point. Everything by Dr Haykin is absolute gold and I’m jealous of all the brothers who get to study under him at Southern Seminary. Book is concise, powerful, and devotional. Totally recommend. 5/5
September 19, 2015
“Calvinism is opposed to missions.” “Oh you’re a Calvinist? Then evangelism must not be your thing.” “Since you believe in limited atonement, obviously you don’t prioritize sharing the gospel with the nations.” These statements, lobbied against Calvinist affirming Christians, are all too familiar. The charge that Calvinism, and its (unintended) progenitor, are opposed to missions and evangelism. Michael Haykin (Southern Seminary) and Jeffrey Robinson (The Gospel Coalition) provide a brief, yet enjoyable, text that historically demonstrate the opposite: John Calvin and those who claim his legacy were not squeamish about missions—they led the way.
John Calvin’s training school for pastors, and subsequent paradigm for sending these pastors to evangelize the nations, is often overlooked. Important to understand for Calvin’s context is that in Calvin’s mind, Roman Catholics were in need of evangelism. A supposed Christian European nation was in need of revival and a full understanding of the gospel of God’s grace. The authors observes, “Calvin…was not satisfied to be involved in simply reforming the church. He was tireless in seeking to make the influence of the church felt in the affairs of the surrounding society and thus make God’s rule a reality in that area of human life as well (54).” This began with prayer and the consistent preaching of the Word. These are to be the first means of evangelism for Christians. This is not insular focus, but rather, affirms the need to put God’s revelation and primary means of transformation at the forefront of missional endeavors. As the authors assert, any reader of Calvin’s sermons and commentaries will observe an explicit call for the extension of God’s Kingdom through the intentional actions of God’s people. For Calvin, his native France was the first target for evangelism. Subsequent missions to the new world demonstrate how Calvin-trained pastors were at the forefront of gospel advance.
From here, the authors provide a glancing look at the Puritan mentality in advancing the gospel. In numerous Puritan writings, there is a clear concern to witness to the unconverted. For the Puritans, like Calvin, this could not be done apart from intentional prayer and the diligent preaching of Scripture. Likewise, the life of Jonathan Edwards in 18th-century New England demonstrates a concern for the unconverted, and a championing of those who promoted the task of evangelism. His relationships with George Whitfield and David Brainerd reveal a deep affection for these evangelism-hearted men. These men, including their preaching and theology, reveal a direct affirmation of the doctrines of grace in the legacy of Calvin. The 18th century English Baptist minister, Samuel Pearce, displays a lifestyle of missions. Surrounding by the likes of Andrew Fuller, William Carey, and John Ryland among others, Pearce and his Calvinist colleagues reveal a heart for the lost. Such a heart was not stifled by reformed doctrine—it was fueled by it!
Michael Haykin and Jeff Robinson have produced a helpful, though brief, history of missions within the legacy of Calvin and reformed theology. It is not comprehensive, nor is it a constructive missiology from a reformed perspective. That is not its intention. Responding to claims that Calvinism opposes missions and evangelism, Haykin and Robinson, through the testimony of numerous individuals, have soundly proved the contrary.As a historian, it was a fun and informing read. Those seeking to understand the relationship between Calvinism and missions, should read this text. For a history of missions course, whether at church or in college classrooms, this text should be considered. Missions and evangelism is a gospel call upon all believers. Calvin and many who followed in his theological footsteps agree.
Thanks to Crossway Books for a complimentary copy of this book in exchange for an honest review!
John Calvin’s training school for pastors, and subsequent paradigm for sending these pastors to evangelize the nations, is often overlooked. Important to understand for Calvin’s context is that in Calvin’s mind, Roman Catholics were in need of evangelism. A supposed Christian European nation was in need of revival and a full understanding of the gospel of God’s grace. The authors observes, “Calvin…was not satisfied to be involved in simply reforming the church. He was tireless in seeking to make the influence of the church felt in the affairs of the surrounding society and thus make God’s rule a reality in that area of human life as well (54).” This began with prayer and the consistent preaching of the Word. These are to be the first means of evangelism for Christians. This is not insular focus, but rather, affirms the need to put God’s revelation and primary means of transformation at the forefront of missional endeavors. As the authors assert, any reader of Calvin’s sermons and commentaries will observe an explicit call for the extension of God’s Kingdom through the intentional actions of God’s people. For Calvin, his native France was the first target for evangelism. Subsequent missions to the new world demonstrate how Calvin-trained pastors were at the forefront of gospel advance.
From here, the authors provide a glancing look at the Puritan mentality in advancing the gospel. In numerous Puritan writings, there is a clear concern to witness to the unconverted. For the Puritans, like Calvin, this could not be done apart from intentional prayer and the diligent preaching of Scripture. Likewise, the life of Jonathan Edwards in 18th-century New England demonstrates a concern for the unconverted, and a championing of those who promoted the task of evangelism. His relationships with George Whitfield and David Brainerd reveal a deep affection for these evangelism-hearted men. These men, including their preaching and theology, reveal a direct affirmation of the doctrines of grace in the legacy of Calvin. The 18th century English Baptist minister, Samuel Pearce, displays a lifestyle of missions. Surrounding by the likes of Andrew Fuller, William Carey, and John Ryland among others, Pearce and his Calvinist colleagues reveal a heart for the lost. Such a heart was not stifled by reformed doctrine—it was fueled by it!
Michael Haykin and Jeff Robinson have produced a helpful, though brief, history of missions within the legacy of Calvin and reformed theology. It is not comprehensive, nor is it a constructive missiology from a reformed perspective. That is not its intention. Responding to claims that Calvinism opposes missions and evangelism, Haykin and Robinson, through the testimony of numerous individuals, have soundly proved the contrary.As a historian, it was a fun and informing read. Those seeking to understand the relationship between Calvinism and missions, should read this text. For a history of missions course, whether at church or in college classrooms, this text should be considered. Missions and evangelism is a gospel call upon all believers. Calvin and many who followed in his theological footsteps agree.
Thanks to Crossway Books for a complimentary copy of this book in exchange for an honest review!
May 29, 2015
This was an excellent work but shorter then I had even hoped. I feel like there is a great deal more details to analyze in this discussion. I can't help but think of how Arnold Dallimore's biography of George Whitefield destroyed some of my own presupossitions and changed the course of my own personal thinking. I feel good recommending this resource to anybody wanting an honest assessment. May the gospel of Jesus go to the ends of the earth and may everyone sing the praises of the Glory of the Lord.
March 4, 2015
Calvinism and Missions?
This book tackles the question can one be a Calvinist and a great supporter of Missions. The answer is a resounding yes. The strongest chapter is the last one. It gives concrete examples of missionaries and Missions mobilizers who were Calvinist. The book is a brief response to the stereotype that one cannot embrace both Calvinism and missions.
This book tackles the question can one be a Calvinist and a great supporter of Missions. The answer is a resounding yes. The strongest chapter is the last one. It gives concrete examples of missionaries and Missions mobilizers who were Calvinist. The book is a brief response to the stereotype that one cannot embrace both Calvinism and missions.
March 21, 2015
A strange little book where Haykin writes a couple of chapters on Calvin followed by a few short chapters on figures in the 'Calvinist' tradition. A few interesting bits but really nothing more here than a good length article.
May 27, 2015
Bom livro, porém comprei achando que houvesse maiores detalhes sobre a missão enviada ao Brasil.
July 7, 2020
A great history of the missional impulse in the Calvinist tradition.
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