{"id":48692,"date":"2026-05-08T14:59:31","date_gmt":"2026-05-08T06:59:31","guid":{"rendered":"https:\/\/www.ttc.edu.sg\/english\/?p=48692"},"modified":"2026-05-13T15:48:01","modified_gmt":"2026-05-13T07:48:01","slug":"symposium-trinity-symposium-and-public-lecture-series","status":"publish","type":"post","link":"https:\/\/www.ttc.edu.sg\/english\/public-lectures\/symposium-trinity-symposium-and-public-lecture-series\/","title":{"rendered":"Symposium\u2014Trinity Symposium and Public Lecture Series"},"content":{"rendered":"

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 <\/p>\n

SYMPOSIUM
“True Religion” in a Modern World:
The Spiritual Theology of the Early Evangelicals
<\/span><\/strong><\/span><\/p>\n

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Tue\u2013Wed 25\u201326 Aug 2026<\/span>
<\/span><\/strong>TTC Chapel<\/span><\/strong><\/span><\/p>\n

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“True Religion” in a Modern World:
The Spiritual Theology of the Early Evangelicals<\/span><\/strong><\/span><\/p>\n

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Trinity Theological College<\/span><\/strong> is honoured to have <\/span>Professor Bruce Hindmarsh<\/span><\/strong>, James M Houston Professor of Spiritual Theology and Professor of the History of Christianity at Regent College, Vancouver, to be the principal scholar for its inaugural TTC <\/span>Trinity Symposium and Public Lecture Series<\/span><\/strong>.<\/span><\/p>\n

The Trinity Symposium is a three-day academic conference where the principal scholar will present three papers, and each paper will be followed by a response.<\/span><\/p>\n

For the symposium, Professor Hindmarsh will explore three key spiritual-theological questions from the point of view of various early evangelical writers:<\/span><\/p>\n

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Tue 25 Aug 2026<\/span><\/strong> |<\/span> <\/span>9\u201311am<\/span><\/strong><\/span><\/p>\n

CONVERSION<\/em>
What does it meant to begin well in the spiritual life?<\/em>
<\/span><\/strong><\/span>Dr Hindmarsh\u2019s lecture will be followed by a response from <\/span>Dr Roland Chia<\/strong><\/a> (TTC).<\/span><\/p>\n

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<\/code>Tue 25 Aug 2026<\/span><\/strong> |<\/span> <\/span>2\u20134pm<\/span><\/strong><\/span><\/p>\n

PERFECTION
What does the spiritual life look like in its consummation?
<\/span><\/span><\/em><\/strong>The lecture will be followed by a response from Rev Dr Wilfred Ho<\/strong><\/a><\/strong> (TTC).<\/span><\/p>\n

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Wed 26 Aug 2026<\/span><\/strong> |<\/span> <\/span>9\u201311am<\/span><\/strong><\/span><\/p>\n

DISCERNMENT
How do we know that our spiritual experience is authentic?
<\/span><\/span><\/em><\/strong>The lecture will be followed by a response from Dr Tan Seng Kong<\/strong><\/a> (BGST).<\/p>\n

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The lectures are free, but registration is required. Please register via this link<\/strong><\/a>.<\/span><\/span><\/strong><\/span><\/p>\n

 <\/p>\n

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Professor Hindmarsh will also be delivering a public lecture entitled Resourcing Reformation and Evangelical Spirituality
for the Church Today <\/span><\/strong><\/a>on Mon 24 Aug 2026 from 7.30\u20139.30pm at the TTC Chapel.<\/p>\n

For details, click HERE<\/strong><\/a><\/p>\n

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\u201cTrue Religion\u201d in a Modern World:<\/strong><\/span>
The Spiritual Theology of the Early Evangelicals<\/strong><\/span><\/p>\n

The word \u201cevangelical\u201d has been overtaken and often distorted by politics in the recent past, especially in America, and this has made it more difficult to understand the evangelical movement in its longer history and international scope. It is a good moment to pause and look back to gain perspective. The origins of modern evangelicalism are found in the transatlantic spiritual awakening of the eighteenth century. In an effort to recover a spiritual theology of the movement in its infancy, these lectures engage in a kind of spiritual archaeology by posing theological questions of enduring significance and giving historical answers: the answers provided by this particular Christian movement in its formative years.<\/span><\/p>\n

This method should offer a kind of ressourcement<\/em>, or recovery of the past for the sake of the present. The questions we shall pose are the same sort of questions we might ask of any spiritual renewal movement: the desert Christians of the fourth century, the Cistercians of the twelfth, the Franciscans of the thirteenth, the Reformers of the sixteenth, and so on. But here we ask them of the early evangelicalism, a distinctly modern form or school of spirituality that still drew deeply on traditional sources.<\/span><\/p>\n

After providing some account of the origins of the movement, with special attention to its roots in the Reformation, we will look at just three of the key theological questions from the point of view of various early evangelical writers. Conversion<\/em>: What does it meant to begin well in the spiritual life? Perfection<\/em>: What does the spiritual life look like in its consummation? Discernment<\/em>: How do we know that our spiritual experience is authentic? In each case, we will set these classical questions about the spiritual life in wider context by tracing some of the previous answers in church history before going on to expound the teaching of key figures in the evangelical spiritual awakening. The lecture series will conclude by placing these three themes within a larger interpretive framework for understanding and evaluating the significance of this movement spiritually.<\/span><\/p>\n

CONVERSION: How does the spiritual life begin?<\/span><\/h3>\n

Earlier generations of Christians might have answered the question of how spiritual life begins by speaking of baptism or even of joining a monastery (as seen in the use of the Latin word, conversio, <\/em>in the middle ages). A distinguishing feature of evangelical devotion has been an emphasis upon the necessity of a personally meaningful relationship with Jesus Christ on the basis of regeneration by the Holy Spirit. The conviction that the human condition was universally sinful, without exception, meant for evangelicals that no man or woman could save themselves, or turn easily to God. Conversion required grace from God, and was experienced, more often than not, as a crisis. How does true spiritual life begin? It begins with regeneration (the inward work) and conversion (the outward work). Typically, this followed the Puritan and Pietist pattern. It meant coming under a conviction of the depth of one\u2019s sinful predicament under the preaching of the \u201cspirituality of the law,\u201d leading from an initial legal humiliation (trying harder) to a truly evangelical humiliation in which one despaired of one\u2019s own works for salvation. This humiliation prepared one to hear the gospel afresh as good news and to exercise saving faith in the promises of God\u2019s word. What followed from this was a sense of profound relief and joy in the forgiveness of one\u2019s sins and a new evangelical repentance and obedience. The spiritual life began for evangelicals not with ecclesial participation, as such, since with the intertwined religious and political elements of ancien regime societies this could often mean little more than nominal affiliation, but with the interior knowledge of how entirely one depended on the grace of God oneself and with the exercise of personal faith and repentance, and the subsequent joy of sins forgiven. For most people the novelty of evangelical devotion was twofold: first, the insistence that public moral probity and church observance were inadequate to salvation; and second, the claim that one could know personally and with assurance that one\u2019s sins were forgiven. Many thousands of records of conversion narrative in print and manuscript bear witness not only to this experience (as do the hymns), but all to an ebullience and joy that was canalized into tremendous energy for mission in evangelism, pastoral work, and humanitarian concerns.<\/span><\/p>\n

PERFECTION: What is the goal of the spiritual life?<\/span><\/h3>\n

Ancient Christians had much to say about the goal of the spiritual life in unbroken communion with the Creator in holiness, and what it meant to strive toward this goal through purgation, illumination and the grace of union. Were evangelicals concerned with the \u201cperfection of our nature\u201d or only with initial conversion to Christ? If they had Alpha Courses, so to speak, did they have Omega Courses? Indeed, they did. Unlike the orthodox apologists of the eighteenth century, Charles Wesley celebrated in his hymns the way the economic work of the Holy Trinity opens up to believers the life of the immanent Trinity in an apophasis of \u201cwonder love and praise.” We were made to be in the presence of this divine transcendence, \u201cplunged in the Godhead\u2019s deepest sea, and lost in thy immensity.\u201d The teleological drive toward this end for which we were made and redeemed can be seen most strongly and passionately expressed by Charles Wesley in the aspirational force of hymns such as \u201cLove Divine, All Loves Excelling,\u201d just as it was his brother John who most clearly articulated the concern for perfection as the renewal of the image of God, purity of intention, and the twofold love of God and neighbour. The Wesleyan side of the evangelical movement thus stressed the desire for holiness and sought this as a present salvation now and fervent aspiration. Because Calvinists did not believe the sin nature could ever be entirely eradicated, they spoke more about spiritual progress and maturity than spiritual perfection. This “pilgrim\u2019s progress” could be seen in William William\u2019s great typological hymn, \u201cGuide me, O Thou Great Jehovah,\u201d just as it could be seen in the more explicit teaching of John Newton and William Romaine on a believer\u2019s threefold progress from exodus, through wilderness, to Canaan, or from the state of a child, to that of a young man, to that of a father in Christ. For the Calvinist, the final goal of the spiritual life was a state of surrender and continuous contemplation focused on God rather than self; for the Wesleyan, it was more agonistic, in the victory of faith as an outcome of striving after holiness. But for both wings of the early evangelical movement, there was a strong affirmation of Jesus Christ himself as the \u201cend of faith as its beginning.\u201d<\/span><\/p>\n

DISCERNMENT: How is authentic spiritual life evaluated?<\/span><\/h3>\n

Discernment was of critical concern in the New Testament as for early Christians, such as John Cassian. For even if one knows the goal of the spiritual life, how can one be sure that one is on the right spiritual path? How does one discern authentic spirituality? Desert Fathers such as Evagrius had much to say about this. Again, in the seventeenth century the Carmelites were concerned to test ecstatic mystical experience and the Jesuits likewise taught the importance of the discernment of spirits. Jesuits and Puritans alike developed a literature of casuistry that was concerned to guide the sincere believer in discernment. Although it appears that casuistry disappeared in the eighteenth century as a formal concern, it reappeared in evangelical epistolary counsel, as can be seen clearly in the correspondence of John Newton and John Wesley. However, the phenomenon of popular revival introduced a new occasion for the application of discernment to religious experience. How doe I know this experience is real? Is this God? Evangelicals drew upon the tradition of self-examination in preparation for Holy Communion, as seen especially in the Scots Presbyterian tradition, and the use of \u201cmarks\u201d to develop criteria for discerning authentic religious experience more generally. This can be seen nicely in the evangelical Presbyterian ministers\u2019 evaluation of lay religious experience at Cambuslang. But It was Jonathan Edwards, most of all, who fully developed this pattern of evangelical discernment in a series of five works, written over twelve years, as he closely observed individual and community experience in the context of the Great Awakening in America. Throughout these works, Edwards was concerned to outline not only the criteria for \u201ctrue religion,\u201d but also the false criteria which could mislead believers into error. Edwards\u2019 pattern of discernment has had renewed application today in the context of revival and charismatic renewal.<\/span><\/p>\n

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