My lecture this afternoon is on "The Life and Ministry of T.T. Shields". Forty years ago, Shields was one of the best known Christians on the American Continent. But today, he is largely forgotten or dismissed. Yet he is a man worthy of our respect and imitation.

Thomas Todhunter Shields was born, November 1, 1873, in Bristol, England. His father was a Methodist minister, and thought to be the best preacher of his denomination. Richly endowed with the power to illustrate, the elder Shields was often compared to John Bunyan. Decades after his death, his hearers could still recall the sermons in detail, citing the text, subject, and outline! Well into middle age, the Rev. Shields became a Baptist and emigrated to Ontario, Canada. There, he continued his ministry and was amply rewarded by a large yield of souls.

His son, T.T., all but worshiped his father. Years later, the famous minister would still speak of his father as the best preacher and man he had ever known. But this was true, not only in retrospect. As a young boy, Shields would eagerly go with his father on long and tiresome preaching trips. He especially loved the "church business meetings" over which his father presided. He also read the pastor's books and returned thoughtful reports. He even wrote "practice sermons" for his father to read and critique. Thus, from an early age (no later than 7), T.T. Shields intended to follow in his father's footsteps and enter the Gospel ministry.

But this presented a small problem: Shields was not converted. But he was anxious about his soul. Pastor Shields kept a meticulous church record. His entry of November 9, 1890 reads: "Heard of a young man who asked for prayer. Young man was Tod!"

For three months he continued in this unhappy state, till a Sunday in February, 1891, when his father asked a visiting minister to fill his pulpit. That man, a Mr. MacDonald, was not the preacher that Shields was. And because of his obvious limitations, the younger Shields half fell asleep...until the preacher quoted a familiar verse. About it, Shields would later write:

At age 17, T.T. Shields was "born again". For the next four years, he became a valued assistant to his father. In his first public effort, he taught a Sunday School class for teen-age girls. And although the years ahead would include huge labors and vicious persecution, he found that afternoon Bible study for girls the hardest work of his life! He also preached for his father, supplied neighboring pulpits, spoke at youth-rallies, and so on. By the age of 21, Shields was an accomplished young minister. And this he achieved without benefit of college or seminary training.

At this time, he was called to the pastorate of a small village church in Florence, Ontario. There he ministered for a year and saw the church grow by nearly half. He also developed the great courage he would later show the world. At that time, most churches raised money--not in the Scriptural way of tithing--but by hosting "bake sales", "bazaars", and the like. But Shields would have no part of that, threatening to resign rather than pastor a church of "moneychangers". He succeeded.

From there, he went on to small churches in Dutton, Delhi, and Hamilton. But in 1904--now aged 31--he was called to Adelaide Street Church, London, Ontario, Canada. There, he would preach to more than a thousand hearers each Lord's Day. In London, he also met the notorious Charles Taze Russell, founder of the Jehovah's Witnesses. Russell came to town and preached a sermon titled: "To Hell and Back". This caused quite a stir. And so, Shields answered it with his production: "To Hell and Stay". This sermon was preached at a local roller-rink, which was filled to capacity--and then some! Shields was victorious; Russell beaten; and the Bible doctrine of "Eternal Punishment" vindicated.

But after six fruitful years in London, he received the call to Canada's most prestigious Baptist Church, Jarvis Street, Toronto. The church was old, large, wealthy, and influential. Begun in 1829, it boasted a large membership--including many businessmen, politicians, and artists--and oversaw Canada's only Baptist school of higher learning: McMaster University. In 1910, Shields entered its pulpit and remained there till 1955. His long-stated goal was to "go to heaven from Jarvis Street". And "the desire of the righteous (was) granted".

His preaching was clear, potent, and Scriptural. Toronto's finest minds were entranced with his reasoning. But he was not just a reasoner. He also excelled at illustration and simplicity--thus he became a favorite of children. But best of all, he was Scriptural--both in content and presentation. The sermons came from the Bible itself and were upheld with Biblical theology. And they were preached "in the fear of the Lord". Although Jarvis Street was non-liturgical and without sacred adornment, many commented on the sense of reverence and awe that attended its worship.

But his sermons were more than Biblical. They were Christ-centered. Shields criticized men for "preaching the Bible" without "preaching Christ"--turning the word of God into a "rule book", a "social commentary" or a "fortune teller".

On a trip to England, he heard a sermon which--though Biblical in some ways--did not mention the name of Christ. Shields went away grieved. But that night, he attended another meeting, which he described like this:

As great as he was in the pulpit, though, Shields did not think the minister's job done when he pronounced the benediction. He was also a warm-hearted pastor. Two anecdotes:

The years at Jarvis Street were visibly blessed of God. A near state of revival attended his whole ministry. Over the years, many thousands professed faith in Christ, followed Him in baptism, and were added to the church. A weekly newspaper, called "The Gospel Witness" was produced, translated, and sent out world-wide. A seminary was founded to equip men for pastoral and missionary careers. Arnold Dallimore called the church "a powerhouse for God".

But these great years were marred by controversy and bitterness. First, in Jarvis Street Church itself. The church was large and wealthy; but it still ran up annual deficits. After observing this for three years, the pastor put his foot down: "No more". And, for the next forty-two years, the church was debt-free, despite an ever-widening ministry, church-splits, and even a fire which burned the stately building to the ground. This was, of course, a good thing. But it "stepped on some toes", too.

Later, Shields had a run-in with his choir director, who insisted on so much music that there was little time for the sermon! This offended him, his choir, and the members who preferred entertainment to the preaching of God's Word.

Shields also disturbed the worldlier members of his congregation by preaching against amusements.

These are but gentle breezes compared to the hurricane which was about to blow up. For the religious world of the 1920's was torn apart by the rise and quick spread of modernism.

This complex theology can be summed up in one sentence: It rejects supernatural Christianity. The Bible, therefore, is a collection of antique writings--but not the word of God. Jesus Christ is a compelling moral figure--but not the Son of God. The Holy Spirit is a wonderful influence--but not the Third Person of the Trinity. Miracles are quaint stories--but not historical events. Conversion is a change of life--but not a new birth. Hell is a bad conscience--but not a "Lake of Fire".

The first man to advocate modernism among the Canadian Baptists was Dr. I.G. Matthews, professor of Old Testament at McMaster University. The University was founded by Baptists and chartered with a confession of faith, which every faculty member was required to sign. Matthews did, but taught otherwise in his classes. Lecture notes were brought to Shields who demanded the ouster of Professor Matthews.

But it is interesting how he reasoned. His biographer, L.K. Tarr explains: "Dr. Shields did not advocate the suppression of their views, but he did maintain that they had no right whatever to expound those views under the auspices of the churches whose doctrinal statements clearly taught otherwise. Liberal teachers should, in honesty, follow the example of Robert Ingersoll and other skeptics who lectured from their own platforms and did not seek the sanction of orthodox churches and accept financial support for evangelicals."

Thus, he did not say: "Dr Matthews has no right to his liberal views!" He only said: "We're not going to pay for them". But for this stand against modernism, Shields was charged with "bigotry" and "censorship".

But he was able to rally the rank-and-file Canadian Baptists to his side, and force I.G. Matthews' resignation.

But this stand for the truth and honesty against "academic freedom" would cost him dearly in the years to come. For the McMaster faculty was influential; and some of its professors were members of Jarvis Street Baptist Church.

A few years later, he would fight another battle, this time against Professor Marshall--a worse heretic than Matthews had been. About his views, Shields said: "Modernism is not an interpretation of Christianity; it is a denial of Christianity. It is another religion, as distinct from historic Christianity as Buddhism or Mohammedism".

This time, though, he could not rally the faithful. Most of the Canadian Baptists had been infected with (what he called) "Status quoitis"--peace at any cost. In the fall of 1926, T.T. Shields and his church were expelled from the Baptist Convention of Ontario and Quebec. The charges against him were so outrageous that even the secular press came to Shields' defense.

This act also split the church, nearly half of its members quitting their devoted pastor and starting a rival church in the neighborhood. Among these unfaithful friends were some of the church's wealthiest members. Shields responded to their departure with kind words to them--and an encouraging sermon to those who remained: "One Millionaire Who has Not Left Jarvis Street", i.e., Christ (see Philippians 4:19).

This heroic stand encouraged others to separate from ungodly denominations, riddled with unbelief and heresy. Perhaps more than anyone else, Shields led the movement that included J. Gresham Machen, Francis Schaeffer, and others who preferred to win the praise of God rather than the praise of men.

For the next twenty-five years, Shields returned to his work at Jarvis Street, and once again, built its attendance back up to more than the building could accommodate. But more than this: he equipped the saints for the work of the ministry. A visitation program was implemented. Evangelism classes were taught. Tracts were distributed. The Church sink into a negative and reactionary force, but continued its "forward movement" in winning sinners to Christ and teaching them to "observe all things that He has commanded them".

But T.T. Shields was now growing old. At 64, he suffered a heart attack, from which he speedily recovered. For the next fifteen years or so, he went on in his great work, as usual, and added to it. But by 1953, his vitality was spent. He was now eighty years old. But still, he kept on. One of his last sermons was filled with hope:

A few months later, he "went to heaven from Jarvis Street". And his influence, unlike some other great men, has remained. The church called Shields' nominee, H.C. Slade to the pastorate. He followed in the paths of his predecessor. As have the men to follow. In fact, to this day, Jarvis Street Baptist Church has remained faithful to the ministry of T.T. Shields. As well they should. Not because of Shields himself, of course not. But because of Who he represented: the Head of the Church, Jesus Christ.