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John Stott

John Stott (1921 – ) is the world’s most renowned evangelical preacher/teacher (it has been said that if Evangelicals were to elect a Pope, he would be front-runner). Personally he didn’t like the label ‘conservative evangelical’, preferring something like ‘radical conservative evangelical’.

John Stott is Rector Emeritus of All Souls Church in London and Director of the London Institute for Contemporary Christianity. He served All Souls as assistant curate (1945-50), Rector (1950-75), and as Rector Emeritus since 1975. He was appointed a Chaplain to the Queen from 1959 to 1991.

Since his retirement, Stott has invested much of his ministry in working with pastors, church leaders and students in the Third World. He is the author of over 40 books, including Basic Christianity and The Cross of Christ.

Here are some jottings prompted by my reading of Timothy Dudley-Smith’s two volume biography (John Stott, the Making of a Leader, 1999, and John Stott, a Global Ministry, 2001, IVP).

Visit my blog http://rowlandcroucher.blogspot.com/ for my personal reminiscences about John Stott.


The story of John Stott’s conversion is quite moving. ‘Bash’ (E J H Nash) visited Rugby School on Sunday February 13th 1938, and asked the boys (from Pilate’s question): ‘What then shall you do with Jesus, who is called the Christ?’ ‘That I needed to do anything with Jesus was an entirely novel idea to me’ but Bash insisted that everybody had to do something about Jesus – either we copy Pilate and weakly reject him, or we accept him personally and follow him. This was a new thought to John: ‘In a way I can’t quite express I was bowled over by this because it was an entirely new concept to me that one had to do anything with Jesus. I believed in him. I never doubted him. He existed. He was part of my mental furniture.’ When the meeting was over, I went up to ask our visiting speaker some questions. To my astonishment his presentation of Christ crucified and risen exactly corresponded with the need of which I was aware’ (1:93-94). Bash kept up a faithful correspondence with this young convert – ‘he must have written to me once a week for at least five years’! And he was in Bash’s daily prayers.

What would have happened to him – and a generation like him – if they had not been so brilliantly discipled by ‘Bash’? What more/less would he have accomplished if married? A lot less in terms of volume of work; a lot more, I think, in terms of some of his doctrinal beliefs – like conditional immortality, his primarily forensic view of the atonement etc.

Would he have done anything differently in his life? It’s a cliche when someone says ‘I’ve no regrets’ but Stott only has a few. (Like: he wouldn’t scold a colleague about an evangelistic drama next time around).


Stott had a passionate commitment to excellence. From Cambridge university days he set his alarm for 6 am (later in life 5 am) for an hour and a half quiet time and Bible study. John Eddison: ‘His immaculate efficiency, his eye for detail and his almost workaholic perfectionism never diluted his cheerful courtesy, [and] a mischievous sense of humour’. Somewhere: ‘He was noted for his extreme punctuality, his early rising, his high standards and attention to detail…’ He wrote and preached with ‘lucid logic and tremendous persuasion’. He liked chocolate, his only vice, but did not touch it in Lent!

Some have criticized Stott’s ‘evangelical rationalism’: he placed too much confidence in pure reason. Michael Green spoke of how, in one of John Stott’s expositions, ‘St Paul might be pleasantly surprised to see how neatly he had subdivided his material when writing [an] epistle’ (2:445).

As far back as 1975 he prayed every day through the nine fruits of the Spirit – love, joy, peace, patience, kindness, generosity, faithfulness, gentleness and self-control (Galatians 5:22-3). John Stott when asked about the ‘secret’ to his amazing life, would usually say something like ‘The three things I always mention are rigorous self-discipline, absolute humility, and a prayerful spirit’ (2:453).


His motto for pastoral ministry: ‘Lay it to heart to give glory to God’s name.’ ‘It became in a sense my motto, that in all forms of Christian leadership and ministry what we are concerned about is not the glory of our own silly little name, but the glory of the name of God.’

In terms of ‘pastoral methodology’ he believed in empowering the church to minister to itself. Stott used to say ‘Appointing ten curates would not get all the ministry done!’


The ‘clinching argument’ (1:356): ‘The ultimate issue in the question of authority concerns the Lordship of Christ. “You call me ‘Teacher’ and ‘Lord’, he said, and rightly so, for that is what I am” (John 13:13). If Jesus Christ is truly our teacher and our Lord, we are under both his instruction and his authority. We must therefore bring our mind into subjection to him as our teacher and our will into subjection to him as our Lord. We have no liberty to disagree with him or to disobey him. So we bow to the authority of Scripture because we bow to the authority of Christ’ (1:356).

‘The hallmark of Evangelicals is their a priori resolve to believe and obey whatever Scripture may be shown to teach. ‘They see this humble and obedient stance as an essential implication of Christ’s lordship over them’ (1:357). He liked Luther’s comment to Erasmus: ‘You sit above Scripture and judge it, while I sit under Scripture and let it judge me.’

He was never attracted, as were many of his contemporaries, to the writings of C S Lewis, ‘feeling that, though credally orthodox, he did not address the question of authority; they met only briefly and hardly knew each other’ (2:438).


‘According to Kittel’s great Theological Dictionary of the New Testament, the Greek word for salvation was used in the ancient world from Homer onwards of ‘an acutely dynamic act in which gods or people snatch others by force from serious peril’ whether the danger was a battle, a storm at sea, condemnation in a law court, illness or death… We use the same terminology today, when a surgeon saves a patient’s life by an operation, the fire brigade saves someone trapped in a burning building, or a rescue team saves a climber stranded on a mountain rockface. In each case somebody is in acute peril. “Salvation” means nothing unless there is a situation of grave danger from which a person needs to be rescued… So let me ask you: have you received the salvation which the gospel proclaims? Have you trusted personally in Christ who once secured and now offers this salvation? Only then shall we be able to say from our experience: “I am not ashamed of the gospel, for it is the power of God unto salvation to everyone who believes”.’ [1]


‘When the first International Congress on Preaching was held in London in 1997, one of the most exciting elements for me was the opportunity to meet John Stott. For so many years I have admired this gifted author and preacher, whose insights about the preaching task have meant so much to so many. His little book, The Preacher’s Portrait, is one of the most meaningful volumes ever written about the nature and calling of the preacher; I cannot count the number of times I have recommended it to young pastors.

‘At a stage of life and a stature in which he could do whatever he wishes, Dr. Stott is today dedicating his life to helping train and encourage Christian preachers in the Third World. Only God knows the number of lives which will have been influenced for Christ because of the faithful ministry of John Stott.’ (Michael Duduit, Editor, Preaching)

In his book I Believe in Preaching, Stott emphasized the place of proclamation in his own ministry: ‘Nothing is better calculated to restore health and vitality to the church or to lead its members into maturity in Christ than a recovery of true, biblical, contemporary preaching… The task of preaching today is extremely exacting, as we seek to build bridges between the Word and the world, between divine revelation and human experience, and to relate the one to the other with integrity and relevance.’

All his life he preached like this: ‘Our great desire is to direct men and women to Jesus Christ. He is the centre of our vision. He is the object of our witness. We have three unshakable convictions about Him. The first concerns who He is, the second what he came to do, and the third what He is asking of us.’

On preaching: [Let us] ‘be authoritative in expounding biblical principles, but tentative in applying them to the complex issues of the day. This combination of the authoritative and the tentative, the dogmatic and the agnostic, conviction and open-mindedness, teaching the people and leaving them free to make up their own minds, is exceedingly difficult’ (2:333). When Stott expounds a text so many respond (as I have): ‘That’s exactly what it means! Why didn’t I see it before?’


Re Charismatic renewal: Stott loathed ‘the interminable singing of the word Hallelujah’. He doubted whether we should expect signs and wonders as the early Christians experienced (so he changed the ‘Healing Service’ to ‘A service of Prayer for the Sick’). He quotes from notes taken by John Wimber in a discussion between them. John wrote that he had never seen major deformities of the body healed, although thousands say (his emphasis) they have been healed of conditions which cannot be seen.’

And it took some years to heal the rift between himself and his colleague Michael Harper, who, to John Stott’s consternation, had an experience of ‘renewal’, not through a Pentecostal meeting, but through reading the Scriptures (September 1962). Harper later wrote: ‘It was earth-shaking – baptized in the Spirit, everything leapt off the page.’ Stott’s ‘rational evangelicalism’ could not cope with that, and their friendship was ‘tarnished’, leading Stott later to make a public apology to Michael Harper (2:155). Stott never got used to ‘charismatic praise’, muttering about whether ‘the Holy Spirit’s presence is measured in decibels’. And he critiqued the Pentecostal movement for its ‘growth without depth’ superficiality everywhere.’


‘More of my own heart and mind went into [the book] The Cross of Christ than into writing any other, so that it is in some sense my personal apologia’. The central theme: ‘Our sins put him there’: ‘Sin has separated us from God. So he suffered for our sins, an innocent Saviour dying for guilty sinners’. John Stott was always surprised at the resistance of even ‘biblical’ scholars to the idea of substitutionary atonement. However the great Scottish scholar-preacher James Stewart applauded the book and the main idea (2:342-3, 346).

‘Because Basic Christianity, even in its second edition, still takes too much for granted, it is now used less as an evangelistic book than as a primer for new converts’ (1: 459). (For that reason I would give Brian McLaren’s Finding Faith to thoughtful young adults).

John Stott gave 95-98% of book royalties to charitable trusts.


(Commenting on Jesus’ Commission to his disciples in John 20): ‘Now he says to us “As the Father sent me into the world, so send I you.” I personally believe that our failure to obey the implications of this command is the greatest weakness of evangelical Christians… [which] mplies a ministry of compassionate service that is wider than evangelism’. Evangelism and social action belong together in the church’s compassionate and sacrificial mission’. ‘I tried to bridge the gulf between the two stereotypes of those who entirely politicize and those who entirely spiritualize the gospel’ (2: 122, 123, 127, 307).

Hence Stott’s favourite expression “double listening” – to the Scriptures and to the contemporary world. And he often said he had a love for people rather than a ‘passion for souls’.


‘There are three strands or parties within Anglicanism – Evangelical, Catholic and Liberal – which are sometimes amusingly described as ‘low and lazy’, ‘high and crazy’, ‘broad and hazy’.

Stott wrote about his bishops: ‘[They] would relax and talk about everything under the sun, the Test match and the weather, and so on: yet I think it’s accurate to say that not once… did a bishop say to me, “Well now, tell me, how’s the battle going?” Or “Shall we pray together?” or anything like that’ (2:44). (Stott was invited twice to accept the office of Bishop in Australia, in the 1950s and 1970s, but declined).


To a WCC audience, he listed five things which that body needed to recover: (1) the doctrine of [humanity’s] lostness (over against the popular universalism of the day); (2) confidence in the truth, relevance and power of the biblical gospel (without which evangelism is impossible); (3) the uniqueness of Jesus Christ (over against all syncretism); (4) the urgency of evangelism (alongside the urgent demands of social justice), and (5) a personal experience of Jesus Christ (without which we cannot introduce others to him)’ (2:206).


Re homosexuality: ‘Homosexual people are in every way as valuable to and valued by God as heterosexual people, and should find the church to be a community of love. Now that doesn’t mean that the church should give its approval to a homosexual lifestyle…’ (2: 399, 400).

There’s an interesting story of his disagreeing with a young person who left a discussion group studying John Fowles’ The Magus, because he said it was ‘pornographic’: ‘That was most unfortunate. I thought it was erotic, but not pornographic.’


Here’s the hymn (by Charles Wesley, 1707-1788) John Stott has chosen to be sung at his funeral:

1. Jesus! the name high over all, in hell or earth or sky; angels and mortals prostrate fall, and devils fear and fly.

2. Jesus! the name to sinners dear, the name to sinners given; it scatters all their guilty fear, it turns their hell to heaven.

3. O that the world might taste and see the riches of his grace! The arms of love that compass me would all the world embrace.

4. Thee I shall constantly proclaim, though earth and hell oppose; bold to confess thy glorious name before a world of foes.

5. His only righteousness I show, his saving truth proclaim; ’tis all my business here below to cry, “Behold the Lamb!”

6. Happy, if with my latest breath I may but gasp his name, preach him to all and cry in death, “Behold, behold the Lamb!”

A TV interviewer in Chicago asked him ‘Mr Stott, you’ve had a brilliant academic career: firsts at Cambridge, Rector at 29, Chaplain to the Queen; what is your ambition now?’ In a five-word reply, John Stott said it all: ‘To be more like Jesus’. After that, what is there left to say? (2:452).


[1] John Stott, ‘Salvation Today’, a sermon preached in All Souls’ Church of England, Langham Place, London, on 7 October, 1973. Published in All Souls’ Magazine, date unknown, pp. 11-15.

Rowland Croucher

May 2007

Timothy Dudley-Smith’s two volume biography (John Stott, the Making of a Leader, 1999, and John Stott, a Global Ministry, 2001, IVP) are available from Ridley College Bookshop – http://bookshop.ridley.unimelb.edu.au/bookweb/

More… http://rowlandcroucher.blogspot.com/2009/11/30-john-stott.html


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