Here is a little introduction to Tudur Jones’s place on the theological spectrum.
R. Tudur Jones was born in the Cricieth area in Eifionydd, North Wales, the son of John Thomas and Elizabeth Jones. The 1904-1905 revival had a profound influence on his parents and so we can take it for granted that religion was more than a cultural custom for his family. Although he was brought up in a Christian family, Christianity did not become a real experience for him until he attended an evangelistic crusade in the Promenade Pavilion in Rhyl in 1939. As he stated in a documentary on S4C in 1994, Christianity came alive for him during that meeting; he said ‘…a day comes when the match is lit, and that’s what happened to me in the Pavilion that night…’ The preacher in that meeting interestingly was the evangelical leader Martin Lloyd-Jones.
Dr. Tudur was a reformed Protestant rather than a liberal Protestant. He is of J.E. Daniel’s line rather than that of John Morgan Jones. In addition to the influence of the greats of the reformed faith such as Calvin, and Thomas Jones of Denbigh and Thomas Charles in Wales, Tudur Jones was also influenced by Dutch Calvinist theologians. Individuals such as Abraham Kuyper, who was the Dutch prime minister, developed Calvin’s doctrine on the sovereignty of God, ‘…Kuyper had to be practical. As Prime Minister he had to consider education, promote the arts and the relationship between the overseer and the servant etc…’
One of the Calvinistic teachings that Kuyper emphasized, and which attracted Tudur Jones, was the doctrine of common grace. The common grace doctrine states that grace ‘…falls on everyone with no exceptions’ – God doesn’t discriminate between who can receive the general blessings of grace. The aspect of the common grace doctrine which is relevant to my PhD thesis (i.e. the politics of Tudur Jones) is the concept that the blessings of grace means that justice is possible on this earth, at least at a civic level. The theologian Louis Berkhof said:
Common grace enables man to perform what is generally called justitia civilis, that is, that which is right in civil or natural affairs… Reformed theologians generally maintain that the unregenerate can perform natural good, [and] civil good…
Considering the social and spiritual condition of Wales in the twentieth century, it is understandable that the Dutch Calvinistic school of though with its reformed orthodox theology on one hand and its practical implications on the other was so attractive to Tudur Jones. Of Kuyper he says: ‘He took the challenge of secularism to the national life of the Netherlands very seriously’ and that his doctrine on
…Christ’s kingship echoed some of the fundamental ideas of Frederick Denison Maurice, the founder of the Christian Socialists in England.. And there is a striking similarity between Kuyper’s teachings on sovereignty and the radical and collective nationalism of Michael D. Jones…
On the theological spectrum, Tudur Jones would therefore place himself close to Kuyper and the Dutch Calvinists but he was his own man. He was enough of a thinker to come to his own conclusions. Densil Morgan said: ‘…Kuyper and his followers corroborated the ideology that he already had, and Tudur was never slavishly indebted to them.’ It should also be noted as well that I don’t think Tudur Jones would necessarily commend and agree with Kuyper’s political views (for example Kuyper was an imperialist and he held unfortunate views on race and supported apartheid); it was Kuypers rational towards the political sphere that he agreed with rather than the politics itself.
Tudur Jones’ theology therefore was to do with this world as well as the next world.