John Paton: A Stirring Missionary Story for Us All

In 1606 Spanish explorer Fernandez de Quiros discovered a chain of eighty islands in the South Pacific previously unknown to Western Civilization. In 1773, those same islands were explored by Captain James Cook and this English explorer gave the islands the name New Hebrides because of the similarities they had with the Hebrides Islands off the Northwest coast of Scotland. Today, the New Hebrides Islands form one nation called Vanuatu. Vanuatu is the nation formed by this chain of islands that stretches over 450 miles long in the South Pacific. If you were to draw a straight line from Honolulu, Hawaii to Sydney, Australia you will cut through Port Vila, the capital of Vanuatu, two thirds of the way from Hawaii to Australia. The population of Vanuatu today is about 190,000.

Eighty five percent of the population of Vanuatu considers themselves Christian. The transformation of the pagan, cannibalistic people of the New Hebrides Islands into the Christian people of Vanuatu is a fascinating story of missionary perseverance and trust in God’s divine call. The New Hebrides Islands had no Christian influence until missionaries John Williams and James Harris from the London Missionary Society landed there in 1839. Both of these missionaries were killed and eaten by cannibals on the island of Erromanga on November 20, 1839, only minutes after going ashore.

A young Christian man from Scotland, a man named John G. Paton, was deeply affected by the news of the deaths of John Williams and James Harris. He himself began to feel a divine call to go to New Hebrides. John Paton’s entire missionary story can be found in John G. Paton: Missionary to the New Hebredes, An Autobiography Edited by His Brother (Edinburgh: The Banner of Truth Trust, 1965, orig. 1889, 1891). All quotations from the journal below are taken from this book with appropriate page numbers.

John Paton describes an exchange he had with a Mr. Dickson when John expressed his desire to take his wife and son to New Hebrides to minister among aborigine cannibals. Mr. Dickson exploded,

"The cannibals! You will be eaten by cannibals!"

John Paton responded:

“Mr. Dickson, you are advanced in years now, and your own prospect is soon to be laid in the grave, there to be eaten by worms; I confess to you, that if I can but live and die serving and honoring the Lord Jesus, it will make no difference to me whether I am eaten by Cannibals or by worms; and in the Great Day my Resurrection body will rise as fair as yours in the likeness of our risen Redeemer” (p. 56)

John Paton sailed for the New Hebrides (via Australia) with his wife Mary on April 16, 1858, at the age of 33. The first four years of work on the island of Tanna were full of severe hardships. Both Paton’s wife and son died of fever. Except for the joy of a few conversions, including an old cannibal chief, the work on Tanna was difficult and dangerous. Eventually Paton was driven off the island by the cannibals in February 1862, a mere four years after leaving England. For the next two years Paton traveled around Australia and Great Britain, encouraging the Christians there to support his work in the New Hebrides. John Paton eventually remarried and took his new wife, Margaret, back to the smaller island of Aniwa (two miles wide and seven miles long). They labored together on Aniwa for forty one years until Margaret’s death in 1905. When John and Margaret arrived at the island of Aniwa in 1862, John discovered the natives to be of the same character of those on the island of Tanna, of whom he had written:

Their worship was entirely a service of fear, its aim being to propitiate this or that Evil spirit, to prevent calamity or to secure revenge. They deified their Chiefs . . . so that almost every village or tribe had its own Sacred Man. . . . They exercised an extraordinary influence for evil, these village or tribal priests, and were believed to have the disposal of life and death through their sacred ceremonies. . . . They also worshipped the spirits of departed ancestors and heroes, through their material idols of wood and stone. . . . They feared the spirits and sought their aid; especially seeking to propitiate those who presided over war and peace, famine and plenty, health and sickness, destruction and prosperity, life and death. Their whole worship was one of slavish fear; and, so far as ever I could learn, they had no idea of a God of mercy or grace.

Paton admitted that he wavered as he wondered whether there would be any gospel success. He poured himself into learning the language of the Aniwa people and reduced it to writing. He built orphanages where he and Margaret trained young people for Jesus. Margaret taught a class of about fifty women and girls and they became experts at sewing, singing and plaiting hats, and reading. . They "trained the Teachers . . . translated and printed and expounded the Scriptures . . . ministered to the sick and dying . . . dispensed medicines every day . . . taught them the use of tools . . ." (p. 378). They held worship services every Lord's Day and sent native teachers to all the villages to preach the gospel.

Within fifteen years, John and Margaret Paton saw the entire island of Aniwa turn to Christ. He would continue to minister to the people of Aniwa for another twenty-five years and would write in his journal toward the end of his life, "I claimed Aniwa for Jesus, and by the grace of God Aniwa now worships at the Savior's feet" (p. 312). Even in his old age, when John would leave New Hebrides and travel around the world championing the cause of missions in the South Pacific, he continued to minister to his beloved Aniwan people and "published the New Testament in the Aniwan Language" in 1897. Paton outlived his second wife by two years and died in Australia on January 28, 1907. Until the day of his death he was translating hymns and catechisms and creating a dictionary for the Aniwa, even though his health prevented him from being on the island.

There are three things that strike me about the character of John Patton and seem to me to be the mark of all great missionaries.

His courage

John Patton often spoke directly and forcefully to his cannibal assailants, trusting in God’s divine Providence that whether he lived, or died, it was all in God’s hands.

One morning at daybreak I found my house surrounded by armed men, and a chief intimated that they had assembled to take my life. Seeing that I was entirely in their hands, I knelt down and gave myself away body and soul to the Lord Jesus, for what seemed the last time on earth. Rising, I went out to them, and began calmly talking about their unkind treatment of me and contrasting it with all my conduct towards them. . . . At last some of the Chiefs, who had attended the Worship, rose and said, "Our conduct has been bad; but now we will fight for you, and kill all those who hate you" (p. 115).

[Once] when natives in large numbers were assembled at my house, a man furiously rushed on me with his axe but a Kaserumini Chief snatched a spade with which I had been working, and dexterously defended me from instant death. Life in such circumstances led me to cling very near to the Lord Jesus; I knew not, for one brief hour, when or how attack might be made; and yet, with my trembling hand clasped in the hand once nailed on Calvary, and now swaying the scepter of the universe, calmness and peace and resignation abode in my soul (p. 117).

His joy

Shortly before his death, John Patton wrote to his family the following words regarding his joy in serving Christ on the mission field and his desire that his children and their children follow him.

Let me record my immovable conviction that this is the noblest service in which any human being, can spend or be spent; and that, if God gave me back my life to be lived over again, I would without one quiver of hesitation lay it on the altar to Christ, that He might use it as before in similar ministries of love, especially amongst those who have never yet heard the Name of Jesus. Nothing that has been endured, and nothing that can now befall me, makes me tremble - on the contrary, I deeply rejoice – when I breathe the prayer that it may please the blessed Lord to turn the hearts of all my children to the Mission Field and that He may open up their way and make it their pride and joy to live and die in carrying Jesus and His Gospel into the heart of the Heathen World! (p. 444)

His perseverance

The island of Tanna, during Patton’s first four years of missionary work, saw little fruit. Following those initial four years of missionary service on Tanna, the entire island population rose against Paton, blaming him for an epidemic, and came against him and his little band of Christians. There were some spectacular life and death close calls and one remarkable, even miraculous deliverance from fire by wind and rain and finally a wonderful answer to prayer as a ship arrived just in time to take him off the island. (page 215).

In response to this, after four years of risking his life hundreds of times and losing his wife and child, he recounts this incident:

Conscious that I had, to the last inch of life, tried to do my duty, I left all results in the hands of my only Lord, and all criticisms to His unerring judgment. Hard things also were occasionally spoken to my face. One dear friend, for instance, said, "You should not have left. You should have stood at the post of duty till you fell. It would have been to your honor, and better for the cause of the Mission, had you been killed at the post of duty like the others." (p. 223)

Most Christians would quit under the withering criticism of Christian friends. Paton not only did not quit, he returned to the same island chain two years later to continue his missionary effort for another four decades.

Listen to Paton’s own explanation for the four years of hardships on the island of Tanna and the unprecedented missionary success on the island of Aniwa afterwards:

Oftentimes, while passing through the perils and defeats of my first four years in the Mission-field on Tanna, I wondered . . . why God permitted such things. But on looking back now, I already clearly perceive . . . that the Lord was thereby preparing me for doing, and providing me materials wherewith to accomplish, the best work of all my life (page 222).

May God raise among Southern Baptists more missionaries like John Paton.

In His Grace,

Wade Burleson

Psychoheresy in the Southern Baptist Convention?

Searching the internet last night I came across an article entitled The Southern Baptist Convention and Pyschoheresy. This article was prepared by the people at Psychoheresy Awareness Ministries.

Reading the article below made me realize that Christian fundamentalists are never satisfied until those who express differing views, practice alternate methodologies of ministry, or attempt any form of cross-culturalism in sharing the gospel are called 'liberal.'

As we have often said, there is at least a little psychological leaven in practically every Bible College, seminary, denomination and church. We chose to examine the Southern Baptist Convention (SBC) because it is the largest Protestant denomination in America and is number one on the list of the one hundred largest mission agencies by number of overseas personnel serving over four years. In fact, it has more missionaries than the combined total of missionaries from the last forty agencies on the list.

The SBC is comprised of two groups, generally referred to as "conservatives" and "moderates." However, there is one platform upon which both the conservatives and the moderates stand yoked together, which is neither conservative nor moderate. It is the "science falsely so-called" (1 Tim 6:20), liberal platform of psychoheresy. Psychoheresy is the integration of secular psychological counseling theories and therapies with the Bible. Psychoheresy is also the intrusion of such theories into the preaching and practice of Christianity, especially when they contradict or compromise biblical Christianity in terms of the nature of man, how he is to live, and how he changes.

We give two examples to demonstrate that psychoheresy abounds in the SBC. The first example is from the SBC mission agency and the other is from two SBC seminaries.

As we reported in Missions and Psychoheresy (M&PH):

The SBC representative reported that missionary candidates must see a psychiatrist as part of the screening process. Two of the tests that all candidates must take, which we will discuss later, are the Minnesota Multiphasic Personality Inventory and the Myers-Briggs Type Indicator. We were told that, if any issues come out in the psychiatric interview and psychological testing, a clinical psychologist is used to counsel the individual.

With respect to mental health care of missionaries who are experiencing problems of living, the SBC has a self-funded health program, which includes the provision for mental health professionals. The representative said that their concern is to have the missionary who experiences problems see a professional, licensed, mental health professional, such as a psychiatrist, psychologist, or marriage and family counselor. The SBC representative emphasized that the license, training, degrees and professional background of the mental health professional were all important (pp. 15, 16).

We demonstrate the heresy of this throughout the balance of M&PH.

The second example is a comparison of two seminaries, one known to be conservative and the other moderate. The Southern Baptist Theological Seminary (Southern Seminary) in Louisville, Kentucky is regarded as an excellent representation of the conservative wing of the SBC. Logsdon Seminary at Hardin-Simmons University in Abilene, Texas would be regarded as an example of the moderate wing of the SBC.

Southern Seminary and Logsdon are merely examples. All six SBC-owned seminaries, as well as other such seminaries, are guilty of psychoheresy to a greater or lesser degree. While a statement of faith is important, the application of that statement of faith is its true test. The application of the statement of faith through classes and programs offered at these seminaries, within which psychoheresy exists and thrives unchallenged from within, creates equality among the entire group of SBC conservative and moderate seminaries.

By reading pages 190 -194 in the Southern Seminary catalog, one will find course offerings that integrate clinical psychology and psychological testing with Scripture. The course description for "Psychological Testing for Pastoral Counselors" states "students will be exposed to the various types of psychological tests and their application to the assessment and treatment of individuals, couples, and families" (p. 192). The "Advanced Marriage and Family Counseling I, II" course description says:

This course is an advanced theoretical two-semester exploration of the prevailing models for doing marriage and family counseling. Attention will be given to a variety of models for the assessment of marital and family dysfunction as well as a review of the dominant theoreticians in the field of marriage and family therapy. Furthermore, the course will explore the historical foundations and evolution of marriage and family therapy as a profession within the mental health field as well as practical, ethical and legal issues related to the practice of marriage and family counseling as a specialization within pastoral care and counseling (p. 192).

The "Advanced Pastoral Counseling I, II" course description begins:

Supervised pastoral counseling of individuals, couples, families, and groups with guided clinical reading, case conferences, and in-depth study of personality theories of pastoral psychotherapy (p. 192).

One of the professors in the area of "Christian Counseling and Marriage and Family Studies" was interviewed about the various classes offered and general orientation of the program. This professor is a licensed clinical psychologist and a member of the Christian Association for Psychological Studies (CAPS) and also a member of the Kentucky Psychological Association (KPA). CAPS is a group of psychologists who believe in integration. KPA is a secular group of psychologists. As a result of this interview and investigation of courses offered such as the ones above, we conclude that Southern Seminary is guilty of psychoheresy.

Logsdon School of Theology (Logsdon) is at Hardin-Simmons University (HSU). Of particular interest is Logsdon’s Family Ministry program (FMIN). The FMIN lists core classes some of which are offered in the Family Psychology (FPSY) program of HSU. The FMIN course description for "Principles of Counseling Ministry" says:

The course will include subject areas such as marriage and family (systems), grief, crisis, group counseling, brief counseling, making referrals, and ethics of counseling.

The FMIN course description for "Clinical Supervision" declares:

Students gain experience in marital and family therapy through direct client contact.

Logsdon has the following "Clinical Experience Requirement":

Each student is required to complete successfully a semester of clinical work at the Family Psychology Center on the Hardin-Simmons campus.

After one reads the descriptions of the Family Ministry and Family Psychology classes one is led to conclude that Logsdon School of Theology has an integrated program of psychology and the Bible and is therefore guilty of psychoheresy.

Regardless of what may separate SBC conservatives and moderates there is one liberal, false teaching that comes right from the wisdom of men about which Christians have been warned (1 Cor. 2:5), which joins them together and upon which they have apostatized. It is the joining together of the Bible and the worldly, psychological wisdom of men, in a word: PSYCHOHERESY.

Well, I guess if Southern Seminary and the IMB are 'liberal,' then I'm in good company since my theology reflects that of the Abstract of Principles and my missiology reflects the official position of the IMB. Seems to me there is really no need to even respond to those Christian fundamentalists who wish to label me a liberal. :)

It's all in the eye of the beholder, and sometimes when certain groups wish to identify you as 'liberal,' you ought to wear the title as a badge of honor.

In His Grace,

Wade

A Patrick Henry Colloquy for the SBC: "We Shall Grant Liberty, Or We Shall Be Given Death"

No man thinks more highly than I do of the Southern Baptist Convention, as well as the abilities of the very worthy men and women who compose our local Southern Baptist churches. Believers often see the same subject in different lights; and, therefore, I hope it will not be thought disrespectful to those Southern Baptists who view things differently if I shall speak forth my sentiments freely and without reserve. This is no time for pretense or ceremony. The question before our convention is one of serious consequences for our future. For my own part, I consider the issue as nothing less than a question of freedom or slavery; and in proportion to the magnitude of the subject ought to be the vigor of the debate. Forthright debate is the only way that we can hope to arrive at truth, and to fulfill the great responsibility which we hold to God. Should I keep back my opinions at such a time, through fear of giving offense, or worse, creating enemies of friends, I should consider myself as guilty of treason towards my God and of an act of disloyalty toward His kingdom, which I revere above all earthly honors or religious positions.

It is natural to man to indulge in the illusions of hope. We are apt to shut our eyes against a painful truth, and listen to the song of that siren till she transforms us into beasts. Is this wise for pastors engaged in a great and arduous struggle for the liberty wherein Christ has set us free? Are we to be counted in the number of those who, having eyes, see not, and, having ears, hear not, the things which shall bring about our destruction? For my part, whatever anguish of spirit it may cost, I am willing to know the whole truth; to know the worst, and to provide for it. We are in danger of exalting certain recent denominational traditions and Baptist shibboleths above the sacred Word of God.

I have but one lamp by which my feet are guided, and that is the lamp of God’s word. I know of no way for judging any future course of action but by the sacred text. I wish to know what there has been in the conduct of the leaders of our convention for the last ten years to justify the hopes of many that we are becoming a kinder, more focused convention with an aim toward the fulfillment of the Great Commission? Is it simply the proclamation that our convention is more missions oriented that convinces you? Words become simply a snare to your feet when you are led down paths that words have not constructed.

Ask yourselves how gracious proclamations of the desire to win the lost square with the repeated removal from ministry of those otherwise God-called and qualified Southern Baptist missionaries and leaders for tertiary issues which have nothing to do with the gospel. Are demands for conformity and separation for reasons of differences over tertiary issues necessary to a work of missions’ cooperation and world evangelism? Have we shown ourselves so unwilling to be reconciled followers of Jesus Christ and lovers of His Word that brute force must be called in to win back our alleged unity? Let us not deceive ourselves. Any attempt at bringing Baptists into subjugation over tertiary doctrinal matters is the last argument to which those who desire a creedal denomination resort. What does the effort to move our agencies beyond the Baptist Faith and Message 2000 mean, if its purpose be not to force us into spiritual submission and bondage? Can anyone rationally assign any other possible motive for it? Has the Southern Baptist Convention any enemy within her walls to call for all this accumulation of extra-biblical and extra-BFM 2000 demands for conformity? She has none. Any religious tradition or shibboleth that would bring Southern Baptists into a form of spiritual bondage is simply meant for those who live their lives free from the religious chains of man-made tradition.

Demands for tertiary doctrinal conformity are an effort to bind and rivet upon us those chains which Southern Baptist fundamentalism has taken so long forging. And what have we to oppose them? Shall we try argument? We have been trying that for the last two years. Have we anything new to offer upon the subject? We have held the subject up in every light of which it is capable; but it has been rejected as troublemaking. Shall we resort to entreaty and humble supplication? Of course, and we shall never exhaust it, but I beseech you all that we not deceive ourselves. We have done everything that could be done to avert the storm which is now coming on. We have pleaded; we have remonstrated; we have supplicated; we have prostrated ourselves before the throne of God, we have passed motions at the Southern Baptist Convention, and we have stood strong in the face of severe persecution at the hands of those who felt their positions threatened. Our petitions have been slighted; our remonstrances have produced additional insult; our supplications have been disregarded; and we have been spurned, with contempt, from many who see themselves as the doctrinal watchdogs and guardians of our convention. We must think carefully about indulging the fond hope of peace and reconciliation. There is but a little room for hope.

If we wish to be free-- if we mean to preserve inviolate those inestimable privileges for which we have been so long contending as Southern Baptists--if we mean not basely to abandon the noble struggle in which we have been so long engaged to exalt Christ, and evangelical cooperation around His Word, and which we have pledged ourselves never to abandon until the glorious coming of our Lord Jesus Christ--we must redouble our efforts! I repeat it, to everyone, we must redouble our efforts! An appeal for participation at all levels of Southern Baptist life and an appeal to the God of hosts is all that is left us!

They tell us that we are weak, short in number, and unable to cope with so formidable an adversary. But when shall we be stronger? Will it be the next week, or the next year? Will it be when we have totally lost our sense of mission, and when a denominational doctrinal watchdog shall be stationed in every church? Shall we gather strength by irresolution and inaction? Shall we acquire the means of effectual resistance by looking solely at our individual churches and hugging the shadow of personal comforts, until our enemies shall have bound us into legalism and religious bondage hand and foot? We are not weak if we make a proper use of those means which the God of nature hath placed in our power. The thousands upon thousands of Southern Baptist pastors and people, armed in the holy cause of gospel liberty, and in such a convention as that which we possess, are invincible by any force which can be sent against us. Besides, we are not alone. There is a just God who presides over the destinies of nations and religious conventions, and Who will raise providential circumstances to aid us in our goal. He is zealous for the honor of His Son and His Son’s Bride, and shall not allow religious entity to subvert either. The struggle for the soul of our convention is not to the strong alone; it is to the vigilant, the active, the brave. Besides, we have no choice. If we were foolish enough to desire leave of the struggle, it is now too late to retire from the contest. There is no retreat but into spiritual submission and slavery! Our chains are forged! Their clanking may be heard on the plains of Fort Worth and Louisville! The day of decision is inevitable--and let it come! I repeat, let it come.

It is in vain to extenuate the matter. Gentlemen may cry, Peace, Peace-- but there is no peace. The next gale that sweeps from the north in Indianapolis will bring to our ears the clash of resounding arms! Our brethren are already in the field! Why stand we here idle? What is it that we wish? Liberty! What would they have? Bondage! Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? Forbid it, Almighty God! I know not what course others may take; but as for me, give me liberty or give me death! Victory in the struggle for the soul of our convention means that all Southern Baptists will be granted liberty in the non-essentials. Defeat means our certain death as a cooperating convention for the cause of Christ and the fulfillment of the Great Commission. In short, we shall grant liberty, or we shall be given death.

In His Grace,

Wade Burleson

Wording, style, and major theme from Patrick Henry's speech at St. John's Church in Richmond, Virginia, on March 23, 1775.

Christ Alone Gives the Authority to Baptize

Kevin Sanders is a missionary, the author of Kevsworld and a fellow Southern Baptist who works among the people in the Philippines. Kevin has a heart for the lost and has provided for us an illustration, from the mission field, on how a non-Biblical understanding of baptism can be harmful.

Wade,

You are 100% correct about this baptism issue. It has impacted us directly here in Manila, Philippines. I'll explain:

Last year, one of our students came to know Christ as a result of our campus
evangelism (for those who are not familiar with us, we do campus-based evangelism and discipleship). This student joined one of our campus cell groups, and they eventually studied our lesson on baptism. We teach baptism as a step of obedience to Christ, not as a way to join a church or denomination. This student gladly agreed to be baptized.

We usually do our baptisms at the swimming pool here at my apartment building. We do a simple “ceremony”: we give the students some final instructions, pray for them, then precede with baptism by immersion. Afterwards we give the students a Bible. Normally whoever leads the student to Christ is the one to do the baptism. It is also normal for the student’s friends or cell group members to be present.

This student wanted to attend a Baptist church where one of her friends attends. We encouraged this because we want her to be connected to a Christian church (she would also be welcome at our worship service). Here's the problem: the Baptist church she attends initially wanted to re-baptize her.

Their argument was that she was not baptized under the "authority" of any church. I explained to the student that the Great Commission (among other Scriptures) was our authority for doing the baptism. I also wrote a letter and baptism certificate to the church, explaining that she had been scripturally baptized (although I still don’t understand why the student’s testimony alone was not enough). The church has since backed down a little, but it still remains to be seen if they will fully accept her as a member without another baptism.

Some may argue that she should just get baptized again. Well, this is short-sighted. What happens when she wants to share her testimony to other students? What happens if she wants to teach them about baptism? Won't students be confused when she tells them she was baptized three times (infant baptism and two believer's baptisms)? Will she teach baptism as a step of obedience to Christ or as a “Baptist membership” requirement? Such issues could seriously hinder the work of God on our campuses.

I recently had a long talk with this student. It turns out that this particular church is an independent Baptist church with some legalistic practices (KJV only; etc). We discussed several issues and hopefully I’ve helped her to distinguish biblical principles from legalistic practices.

Where did this church inherit such Landmark theology and legalistic tendencies? Most likely from American missionaries! Is this the kind of thing that Southern Baptists also want to propagate to other countries? Recent IMB policies are pointing us in that direction.

I live in a country where people are bogged down by man-made religious traditions. I find it painfully ironic that I now have to deal with this same issue from fellow brothers and sisters in Christ.

Kevin Sanders

Well said Kevin. Go give him a visit at Kevsworld

In His Grace,

Wade

A Great Book on Marriage For Use In Counseling

As a pastor of a fairly large congregration, I am always looking for books that I can recommend to couples who come to me for marriage counseling. When I meet with a couple for the first time I usually try to give them an assignment of reading a good book on marriage, and tell them to complete the task before they try to schedule a second appointment. This helps me see very quickly who is, and who isn't, serious about getting help for their marriage.

Needless to say I am always looking for good books on the subject of marriage, particularly helpful books that give practical, Biblical advice on how to restore a broken marriage. I have recently discovered an outstanding book on the subject of marriage entitled The Pursuit of Pleasure in the Pleasure of Another: A Christian Hedonist Guide to a Happy Marriage by F. Darby Livingston. I believe this book will be extraordinarily helpful to those couples who find they have no more 'feelings' for the person they married. Darby provides a virtual 'how to' manual for those couples whose relationship has grown cold - and the reason I like the book so much is because it doesn't contain a list of 'dos' and 'donts' for the husband or the wife. Rather, the book shows couples with brilliant clarity how God has designed marriage to magnify the truth and worth and beauty and greatness of God. Darby shows that a passion for the supremacy of Jesus Christ displayed in the gospel is the fountain that sustains a God-glorifying, enjoyable and durable marriage. No marriage that rivals God's glory is going to be a happy one.

In short, this book will show every husband and wife that marriage will not be deeply pleasurable - in every good sense of the word - until both the husband and wife quit looking at each other to find his or her pleasure.

Stephen Davis, Executive Director of the State Convention of Baptists in Indiana commends this book saying:

"Is your marriage blessed, joyful, delightful, intoxicating? That’s how God wants it to be. God has provided everything husbands and wives need to experience this kind of intimacy and bring Him glory at the same time. This book shows how a passion for the gospel of Jesus Christ is the fountain that sustains a Godglorifying, enjoyable and durable marriage. “Looking for fresh insights on the joy and glory of marriage as God intended? Then this book is for you. Pastor Darby brings excellent biblical scholarship and thoughtful, practical, wholesome ideas for improving your marriage relationship. None of that syrupy stuff with no real substance, but wise counsel from God’s Word challenging couples to experience God’s best as He designed it to be.”

Darby Livingston is the founding pastor and a counselor at Come as You are Fellowship in Union City, Ohio. Darby is also co-founder of Joyful Hope Ministries, a cell-church planting ministry, and a Christian author. He is happily married to Amanda and they have five young children.

Order "The Pursuit of Pleasure in the Pleasure of Another: A Christian Hedonist Guide to a Happy Marriage" here.

You'll be glad you did.

In His Grace,

Wade Burleson