Martin Luther’s Speech at the Imperial Diet in Worms (18 April 1521)

Martin Luther’s Speech at the Imperial Diet in Worms (18 April 1521)

1 Most Serene Emperor, Illustrious Princes, Gracious Lords:

2 I this day appear before you in all humility, according to your command, and I implore your majesty and your august highnesses, by the mercies of God, to listen with favor to the defense of a cause which I am well assured is just and right. I ask pardon, if by reason of my ignorance, I am wanting in the manners that befit a court; for I have not been brought up in king’s palaces, but in the seclusion of a cloister; and I claim no other merit than that of having spoken and written with the simplicity of mind which regards nothing but the glory of God and the pure instruction of the people of Christ.

3 Two questions were yesterday put to me by his imperial majesty; the first, whether I was the author of the books whose titles were read; the second, whether I wished to revoke or defend the doctrine I have taught. I answered the first directly, and I adhere to that answer: that these books are mine and published by me, except so far as they may have been altered or interpolated by the craft or officiousness of opponents. As for the second question, I am now about to reply to it; and I must first entreat your Majesty and your Highnesses to deign to consider that I have composed writings on very different subjects. In some I have discussed Faith and Good Works, in a spirit at once so pure, clear, and Christian, that even my adversaries themselves, far from finding anything to censure, confess that these writings are profitable, and deserve to be perused by devout persons. The pope’s bull, violent as it is, acknowledges this. What, then, should I be doing if I were now to retract these writings? Wretched man! I alone, of all men living, should be abandoning truths approved by the unanimous voice of friends and enemies, and should be opposing doctrines that the whole world glories in confessing!

4 I have composed, secondly, certain works against the papacy, wherein I have attacked such as by false doctrines, irregular lives, and scandalous examples, afflict the Christian world, and ruin the bodies and souls of men. And is not this confirmed by the grief of all who fear God? Is it not manifest that the laws and human doctrines of the popes entangle, vex, and distress the consciences of the faithful, while the crying and endless extortions of Rome engulf the property and wealth of Christendom, and more particularly of this illustrious nation? Yet it is a perpetual statute that the laws and doctrines of the pope be held erroneous and reprobate when they are contrary to the Gospel and the opinions of the church fathers.

5 If I were to revoke what I have written on that subject, what should I do but strengthen this tyranny, and open a wider door to so many and flagrant impieties? Bearing down all resistance with fresh fury, we should behold these proud men swell, foam, and rage more than ever! And not merely would the yoke which now weighs down Christians be made more grinding by my retractation it would thereby become, so to speak, lawful, for, by my retractation, it would receive confirmation from your most serene majesty, and all the States of the Empire. Great God! I should thus be like to an infamous cloak, used to hide and cover over every kind of malice and tyranny.

6 In the third and last place, I have written some books against private individuals, who had undertaken to defend the tyranny of Rome by destroying the faith. I freely confess that I may have attacked such persons with more violence than was consistent with my profession as an ecclesiastic: I do not think of myself as a saint; but neither can I retract these books. Because I should, by so doing, sanction the impieties of my opponents, and they would thence take occasion to crush God’s people with still more cruelty.

Summons for Luther to appear at the Diet of Worms, signed by Charles V. The text on the left was on the reverse side. Published in book authored by Bernhard Rogge.
Elisabeth, Kurfürstin von Brandenburg, nimmt heimlich das heilige Abendmahl in beiderlei Gestalt. Holzstich nach einem Gemälde von Adolph Treidler (1846–1905), erschienen in: Zeitschrift für bildende Kunst 9 (1874) Summons for Luther to appear at the Diet of Worms, signed by Charles V. The text on the left was on the reverse side. Published in book authored by Bernhard Rogge.

7 Yet, as I am a mere man, and not God, I will defend myself after the example of Jesus Christ, who said: “If I have spoken evil, bear witness against me; but if well, why doest thou strike me?” (John xviii:23). How much more should I, who am but dust and ashes, and so prone to error, desire that every one should bring forward what he can against my doctrine. Therefore, most serene emperor, and you illustrious princes, and all, whether high or low, who hear me, I implore you by the mercies of God to prove to me by the writings of the prophets and apostles that I am in error. As soon as I shall be convinced, I will instantly retract all my errors, and will myself be the first to seize my writings, and commit them to the flames.8 What I have just said will, I think, clearly show that I have well considered and weighed, not only the dangers to which I am exposing myself, but also the parties and dissensions excited in the world by means of my doctrine, of which I was yesterday so gravely admonished. But far from being dismayed by them, I rejoice exceedingly to see the Gospel this day, as of old, a cause of disturbance and disagreement; for such is the character and destiny of God’s word. “I came not to send peace unto the earth, but a sword,” said Jesus Christ. “For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law; and a man’s foees shall be those of his own household.” (Matthew x:34-36)

9 God is wonderful and terrible in His counsels. Let us have a care, lest in our endeavors to arrest discords, we be bound to fight against the holy word of God and bring down upon our heads a frightful deluge of inextricable dangers, present disaster, and everlasting desolations. Let us have a care that the reign of the young and noble prince, the Emperor Charles, on whom, next to God, we build so many hopes, should not only commence, but continue and terminate its course, under the most favorable auspices.

10 I might cite examples drawn from the oracles of God. I might speak of Pharaohs, of kings of Babylon, or of Israel, who were never more contributing to their own ruin than when, by measures in appearances most prudent, they thought to establish their authority! God removeth the mountains and they know not (Job ix:5). In speaking thus, I do not suppose that such noble princes have need of my poor judgment; but I wish to acquit myself of a duty whose fulfillment my native Germany has a right to expect from her children. And so commending myself to your august majesty, and your most serene highnesses, I beseech you in all humility, not to permit the hatred of my enemies to rain upon me an indignation I have not deserved. I have done.

[Having delivered this speech in German, Luther was now asked to repeat it in Latin. After some hesitation, he did so. He was then reminded that he should answer a simple question: whether he would retract or not. Thus he continued:]

11 Since your most serene majesty and your high mightinesses require of me a simple, clear and direct answer, I will give one, and it is this: I cannot submit my faith either to the pope or to the council, because it is as clear as noonday that they have fallen into error and even into glaring inconsistency with themselves. If, then, I am not convinced by proof from Holy Scripture, or by cogent reasons, if I am not satisfied by the very text I have cited, and if my judgment is not in this way brought into subjection to God’s word, I neither can nor will retract anything; for it cannot be either safe or honest for a Christian to speak against his conscience. Here I stand; I cannot do otherwise; God help me! Amen.

(Source for the above.)

Jesus – The Rescuer has come!

My friend Ken Samples has recently posted an article on his page about Original Sin. Basically saying how this doctrine has great explanatory power. Why? Because we see it at work in ourselves and in the world every day. I remember a Tozer sermon where he said how it is sin that has filled all the prisons, how it is sin that causes all the brutality and cruelty, the lying and deceitfulness, and the pride and arrogance we see in the world – and in ourselves.

How sad our state by nature is!
our sin how deep it stains!
and Satan binds our captive minds
fast in his slavish chains.

(Isaac Watts, 1674 – 1748)

His article made me realise afresh what it is that will be great (one of the things anyway) about heaven. There will be no sin. None at all! That is good news. Although if you love your sin that is not good news. There’s a double edge to that. It’s not good news because you love your sin and the rescuer has come. But you don’t want rescuing! Or you don’t see the need for a rescuer. And it’s not good because there will be a price to pay – eventually. You may hang on to your sin, and you may love it: But it’s only for a season. It will be short-lived.

To some extent we all love our sin – including Christians. But Christians can look forward, and do look forward, with joyful anticipation to that time when we shall be unencumbered by our sin. The glory of being without sin will be to worship God. To worship face-to-face without sin. Robert Murray M’Cheyne puts it so well in verse two of ‘When this passing world is done.’

When I stand before the throne,
dressed in beauty not my own,
when I see Thee as Thou art,
love Thee with unsinning heart,
then, Lord, shall I fully know,
not till then, how much I owe.

(Robert Murray M’Cheyne, 1813 – 1843)

This is our desire as Christians is it not – to Love Thee with unsinning heart!

But not yet. But the Rescuer has come! Christ The Saviour has been born. He has lived. He has died. He has risen. He has ascended. And He will return!

Perhaps this Christmas with all the disruption and confusion, and even great sadness for some, we have lost sight of what it is we are supposed to be celebrating?

Yes, the Rescuer has come! Jesus, the Saviour for sinners!

The doctrine of original sin has great explanatory power. It explains the state of our world. But the Christian Gospel offers much more than an explanation. It provides an answer. In fact the only answer.

Again, there is only one answer. Jesus, The Rescuer has come.

You will hear it, you may even sing it, but pray with the hymn-writer:

O holy Child of Bethlehem
descend to us, we pray;
cast out our sin, and enter in;
be born in us today.
We hear the Christmas angels
the great glad tidings tell;
O come to us, abide with us,
Our Lord Immanuel.

(Philip Brooks, 1835 – 1893)

Call upon Jesus The Lord. Call upon Him to be your Rescuer! To be your Lord Emmanuel.

‘Luther: A Guided Tour of His Life & Thought’ by Stephen J. Nichols. A ‘Review’

‘Martin Luther: A Guided Tour of His Life and Though’ by Stephen J. Nichols, P & R Publishing, 2002.

This is one book among many that are on the shelf and unread. We all have them. Not sure it’s been on my shelf for nearly 20 years but in any case I’ve wanted to read it for a while and as a change of reading matter was needed, here we are.

The ‘standard’ biography on Luther as I understand it is Bainton’s ‘Here I Stand (1987).’ I’ve dipped into an old edition of that but not read it, so apart from articles and the like this book by Nichols on Luther is really a first for me. Bainton’s book is mentioned at the end.

The book is 240 pages (it starts with the preface on page 11) about A5 size with easy to read print and headings throughout each chapter. It’s not complicated and suits me picking it up and putting it down. When I have sat and read it for a while it’s not been wearisome but actually very enjoyable. The book has several illustrations and is divided down into Preface (11 & 12), Introduction (13-20) followed by three main sections: Luther: His Life (21-66); Luther: The Reformer (67-146); and Luther: The Pastor (147-229). At the end of each chapter is a very helpful final section ‘A Note on the Sources.’ The last section (chapter?) of the book Nichols has included is Continuing the Journey: A Brief Guide to Books by and about Luther. At the end of the book there is a Bibliography, an Index of persons, an Index of Luther’s Works, and an Index of Scripture. A subject index would have been helpful. There are no footnotes or endnotes (my usual gripe) that can be a bit of a chore. I must admit the absence of notes helps the reading. The book is very accessible, reads well, and for me at least, was a good introduction to Luther.

On a topical note here’s a section in chapter 7 about Luther’s response to the plague. He wrote a pamphlet in 1527 on ‘Whether One May Flee from a Deadly Plague.’ Given our Covid Virus situation it made me sit up and take special notice. I’ve linked to it so I can read it later. I thought he’d say we had to stay. But he didn’t. He tells us to do what we can. However, Luther stayed and did not flee. Rather, he opened his house as a hospital and cared for the sick with his wife at great personal risk. Almost dying in the process. The guy is unbelievable on every level! Like many Christians I’ve picked up aspects of Luther’s life and teaching, without, if I’m honest, reading much about him. To actually read about him is amazing. It really is.

The downside of the book, and this is no fault of the author, is that it missed the 500th anniversary of The Reformation. So there is probably a truck load of new stuff on Luther.

If you are new to Luther or want an overview then this book will, I think, do the job. You will read about a giant of a man. In the history of the church there are few his equal. What he accomplished is simply extraordinary. With someone like Luther it’s easy to see how we can be so in awe of the man. We so easily venerate such figures. And I can see why. And it’s easy to do. But we lose sight of what it is that’s driving him if we do. He’s driven by a love for Christ his Saviour and a love for truth, and love for his neighbour. So we copy Luther not worship him. Or anyone else.

I apologise if my ‘review’ lacks detail. So, read the book!

Review – ‘If God is so good why are things so bad?’ by Melvin Tinker

This is the second book I’ve read by Melvin Tinker. It’s published by EP Books and dated 2019 so it’s a recent book. I like the way he writes. That is just a personal preference. The book is laid out nicely with easy to read type with headings throughout each one of its 8 chapters. At 156 pages it’s not a long book, and that includes several pages of end notes (I prefer footnotes), a foreword (by Tim Chester) and a preface. It isn’t a cheap book for its size with a retail price of £8.99 (what I paid), but you’ll probably find it for less.

Tim Chester describes the book as an invite ‘to walk with Job through the confusion suffering creates (p. 10).’ The author writes that ‘What follows iis a series of expositions which attempt to walk the way of wisdom with Job so that we might learn to think and speak of God aright when hard times come our way (p.15).’ As it says on the cover it’s a discussion of the problem of suffering. I have personally found the book of Job to be a great help. Suffering in some shape, mental or physical, will come upon us all and so books that deal with suffering will continue to be produced. Dealing with the problem and dealing with the suffering might be two separate but connected issues. This book does what it says on the tin and deals more with the problem. But it also deals with the suffering in the sense that it equips us to help others rather than batter them as Job’s friends did

One more minor gripe (the other is end notes – worth reading) is that he sometimes, for whatever reason, doesn’t given a reference. On page 49 & 50 he gives a lengthy quote from John Owen and I really wanted to see where it was from – alas, it was not given. He does this in another book as well as I recall. Maybe it’s just me.

Does he answer the question of the book title? You’ll have to answer that. I think he does, but whether you’re satisfied with his answer is another thing. In the Preface Melvin Tinker compares two men, Primo Levi and Victor Frankl, both prisoners in Auschwitz, who survive with two different views. He quotes Frankl saying, ‘The truth is that amongst those who actually went through the experience of Auschwitz, the number of those whose religious life was deepened – in spite, not to say because of this experience – by far exceeds those who gave up their belief (p. 14).’ That is quite telling. To use modern parlance then, Job is a survivor. And we should listen to what his book has to say. As Jesus said ‘He that has an ear let him hear (Mat 11:15).’

Chapter one introduces us to Job where we see that his ‘religious and moral credentials are established as impeccable from the very beginning (p. 22).’ On page 24 Melvin asks ‘What could possibly go wrong?‘ Job is afflicted as we may know. Satan is given permission to attack Job in the most horrendous manner. And so ‘Here was a man suffering alright, suffering which was heightened, not lessoned, by his faith in God (p. 28).’ Job is set up as one of the good people so ‘how is one to go about explaining what is happening to Job who is one of the good people (p. 28)?’ This is what faces us in the book of Job and what Melvin Tinker seeks to explain in his book.

Chapter two introduces us to Job’s three friends. I believe what Melvin says of them is correct that ‘no matter how crass, misleading and insensitive’ they ‘prove to be, their intentions were nonetheless sincere.’ And then we read ‘In their own way they represent a certain type of Christian today (p.35).’ We may have met that Christian, maybe we are or have been that Christian! The longest section in this chapter has the heading ‘How not to be a ‘comforter’ (p. 43).

Chapter three is a more detailed exposition of Job 9. Here, two profound questions have to be faced. The first question revolves around God’s power and sovereignty and whether he is good? ‘That is the question found lingering on Job’s lips (p. 52).’ The second question is found in Job 9:24 The earth is given into the hand of the wicked; he covers the faces of its judges— if it is not he, who then is it? That is an incredibly powerful question for anyone to ask. If some form of disaster comes into your life ‘if it is not he, who then is it?‘ Melvin discusses this very helpfully, I think, through the rest of the chapter. The materialist really has to face the consequences of how they answer this.

Chapter four sees Elihu step up, Job’s three friends having finished their speeches. Elihu brings a different perspective, suggesting, writes Melvin, ‘that it might be more helpful to look forward to try and identify a purpose in suffering (p. 70).’ it doesn’t mean Elihu hasn’t bought into the retributive principle (p.37), as most people have, but that ‘… it is too narrow a view to think of all suffering as retribution… (p. 70).’

In Chapter five God speaks. The chapter opens with the comment by C. S. Lewis about God being in the dock. Because the book of Job is an ancient courtroom setting Melvin quotes G. K. Chesterton that ‘He [God] is quite willing to be prosecuted (p. 86).’ But ‘God’s defence wasn’t quite as Job had anticipated (p.90).’ The courtroom setting makes sense, and in that context Job’s eventual response fits in with ancient customs. ‘Job finally realised his mistake, which is often ours, namely, to think we are privy to all the facts, when we are not (p. 92).’ Like previous chapters there are helpful testimonies here about how God and His word are known in ways that would have been impossible but for the suffering.

Chapter six explains the Behemoth as death and the Leviathan as the Satan and we are therefore introduced to the reality of death and of supernatural evil. There’s opposition to God and all his works. There’s a war on in the heavenly realm, and we (Christians) are in it.

In Chapter seven I appreciated Melvin’s comment on Job’s end. I mean, it’s a fairy tale ending isn’t it (p. 121, also endnote 3 p. 155). This isn’t a Disney film. Apart from the great loss he sustained materially, all his children were killed. I don’t think it ended with a plastic Christian smile on his face. Why ever do we think it did. There is restoration, but I believe Job’s heart continued for the rest of his life to ache for his dead children. The end is that he meets with God. ‘Job had his hearts desire fulfilled, he met with God. That encounter changed everything, his blessings and his trials, in a new light because he saw God (p. 128).’

In the final Chapter eight Melvin writes, ‘We have been following the trials of one who is ‘victim and hero’; subject to ‘the worst horrors of pain and humiliation,’ the man Job (p. 133).’ We are then taken typologically (and powerfully) from Job to Jesus. As I was reading the book I had confirmed, I think, that the answer to the why of evil has to be found in God himself. I haven’t quite thought all this through but it seems to me that it’s in Christ that we see the why of evil. For me then, the book has been extremely helpful. And the final chapter in particular. At one point I did wonder if I could in all honesty recommend it, but this chapter sold it to me. Here, we are taken to the cross of Christ. This, is where we must all come.

The book is sprinkled throughout with ‘testimonies’ of the suffering that have both rejected God, and those that have found him to be their all in all. I think it would be helpful if you were to read the book (this book, and Job) but most probably will not do that. The question that cannot be avoided though, is where do you find yourself? As the rejector of God? Or the one who finds God in Christ to be their all in all?

This a very helpful book and Christians will find much benefit in reading it. I’m not sure it will answer some of the deeper questions non-Christians might have or even of some Christians (although see above on Ch 8). Some answers will never be found in a book but only in an encounter with God himself. Let’s not forget, that is what happened to Job in the end. His questions – if I can put it that way – weren’t answered by his three friends, nor Elihu, or even Job but by God himself. Books are good, but they aren’t a substitute for meeting with God. There is only one book where God meets us, and that’s his own word The Bible. The book of Job, in the end is in the Bible for that very reason – so we can meet with the living God.

 

The Lord Christ sets His Face as Flint.

Luke 9:51 ‘….he (that is, the Lord Jesus) steadfastly set his face to go to Jerusalem;’
Says John Gill ‘or “strengthened his face”, as the Vulgate Latin and Ethiopic versions; set his face like a flint, as in Isa 1:7 denoting not impudence, as hardening of the face is used in Pro 21:29 but boldness, courage, constancy and firmness of mind: or “he prepared his face”, as the Syriac; or “turned his face”, as the Arabic, he looked that way, and set forward; or as the Persic version renders it, “he made a firm purpose”, he resolved upon it, and was determined to go to Jerusalem, his time being up in Galilee; and though he knew what he was to meet with and endure; that he should bear the sins of his people, the curse of the law, and wrath of God; that he should have many enemies, men and devils to grapple with, and undergo a painful, shameful, and accursed death; yet none of these things moved him, he was resolutely bent on going thither, and accordingly prepared for his journey;’
Source: From the Luke 9:51 verse comments in John Gill’s Exposition of the Bible.

‘On The Incarnation’ – St Athanasius (299 – 373)

What follows is a fairly lengthy quote, but I hope you will be blessed by it. I tried to type it ‘as is’ but I’m sure there are some typos for which I will take responsibility.

10 Truly this great work supremely befitted the goodness of God. For if a king constructed a house or a city, and it is attacked by bandits because of the carelessness of its inhabitants, he in no way abandons it, but avenges and saves it as his own work, having regard not for the carelessness of the inhabitants but for his own honour. All the more so, the God Word of the all-good Father did not neglect the race of human beings, created by himself, which was going to corruption, but he blotted out the death that had occurred through the offering of his own body, and correcting their carelessness by his own teaching, restoring every aspect of human beings by his own power. One may be convinced of these things by the theologians (He means the writers of Scripture) of the Saviour himself, taking their writings, which say, “For the love of Christ constrains us, as we judge this, that if one died for all, then all died; and he died for all that that we should no longer live for ourselves but for him who died and rose” from the dead, our Lord Jesus Christ (2 Cor 5: 14-15). And again, “We see Jesus who, for a little while, was made lower than the angels, crowned with glory and honour because of the passion of death, that by the grace of God he might taste death on behalf of all” (Heb 2:9). Then he also points out the reason why it was necessary for none other than the God Word to be incarnate, saying, “For it was fitting that he, for whom are all things and through whom are all things, in bringing many sons to glory, should make the pioneer of their salvation perfect through sufferings” (Heb 2:10). Saying this, he means that it was for none other to bring human beings out from the corruption that had occurred except the God Word who had also created them in the beginning. And that the Word himself also took to himself a body as a sacrifice for similar bodies, this they indicated saying, “Since therefore the children share in flesh and blood, he himself likewise partook of them, that through death he might destroy him who has the power of death, that is the devil, and might deliver all those who through fear of death were subject to lifelong bondage” (Heb 2: 14-15). For by the sacrifice of his own body, he both put an end to the law lying against us and renewed for us the source of life, giving hope of the resurrection. For since through human beings death had seized human beings, for this reason, again, through the incarnation of the God Word there occurred the dissolution of death and the resurrection of life, as the Christ-bearing man says, “For as by a human being came death, by a human being has come also the resurrection of the dead; for as in Adam all die, so in Christ shall all be made alive” and that which follows (1 Cor 15: 21-22). For now we no longer die as those condemned, but as those who will arise do we await the common resurrection of all, which God, who wrought and granted this, “in his own time will reveal” (1 Tim 6:15; Titus 1:3).
This therefore, is the first cause of the incarnation of the Saviour. One might also recognise that his gracious advent consistently occurred from the following.”

On The Incarnation, St Athanasius. St Vladimir’s Press. Popular Patristics Series, Number 44b. Pp, 59 & 60.

Page 60 is as far as I have read.

Patrick of Ireland: His Life and Impact by Michael Haykin – Brief Overview

Now I have visited Ireland (RoI and NI) I wanted to read about Patrick (Circa 390-Circa 460 AD). So I decided to read Patrick of Ireland: His Life and Impact by Michael A. G. Haykin. For such a small book there is an awful lot packed into it yet avoids being a dense read. Probably too short at 102 pages (total) for an index but each of the chapters has easy to follow headings. There are quite extensive footnotes throughout each chapter, mainly references to other works with the occasional helpful comment. The text is small but not difficult to read. There are a few pages at the end of the book with recommended further reading with helpful summaries of each work should you wish to research further into the life and times of Patrick.

The book is easy to read and not overly concerned about the historical difficulties: although at first, I thought it might overshadow Patrick Himself. However, Dr Haykin doesn’t shy away from the problems so the book isn’t a hagiography. The two primary sources are his ‘Confession’ and ‘Letter to the Soldiers of Coroticus.’

The explanatory boxes throughout the book, I thought, are a nice touch and help the context. For example: ‘The fall of the Roman Empire’, ‘On The Teaching of Arius’ and ‘Celtic Paganism.’ Not all the pages are so full of page notes (see example below) but if notes are not your thing you can easily read through without referencing them. Unfortunately, I like to read them so it can break the flow a bit. Very helpful if I wanted to look into the life of Patrick in more detail. His Confession and Letter are referenced throughout.

After being captured by a party of Irish raiders Patrick is taken to Ireland. Patrick interprets this as a judgment for ignoring the Word of God. After coming to know Christ he escapes back to Britain and some 20 years later (after theological training) returns full of missionary zeal to proclaim the Gospel of Christ to the very same people who kidnapped him!

There are quotes from his Confession and Letter throughout – all referenced. Embedded in the test the words of Patrick really brings the man alive. There were huge controversies in Patrick’s day, not the least of these was the Trinity. What comes over very clearly is a man committed theologically to The Triune God, The Gospel of Christ and a fearless missionary burden to bring the Gospel to the unreached no matter what the cost to himself. Patrick’s life challenges us in these areas: Theological commitment, Love for Christ and the Gospel and Missionary Zeal.

After a brief chronology and preface there are five chapters:

  1. ‘I Am Patrick’: The Life and Historical Context of Patrick.
  2. ‘One God in the Trinity of the Holy Name’: The divine foundation of Patrick’s theology
  3. ‘I am bound by the Spirit’: Patrick and his Irish Mission
  4. ‘God has spoken’: Word and Spirit in Patrick’s piety
  5. An Evangelical reflects on Patrick – Very brief

This a great introduction to Patrick. It gives a flavour of the man and his time. I enjoyed it very much and thoroughly recommend it. I bought it for a £1.00 with another book plus postage on 10 of Those (still £1). It normally sells for £7.99. Buy it anyway, you won’t be disappointed.

The Ligonier State of Theology Survey shows Evangelicalism is in a State.

The Ligonier State of Theology Survey is now available.

‘What do Americans think about God, Jesus Christ, sin, and eternity? Ligonier Ministries’ State of Theology survey helps uncover the answers. Every two years, we take the theological temperature of the United States to help Christians better understand today’s culture and equip the church with better insights for discipleship. Read some of our key findings from 2018 below and explore the data for yourself.’

Thanks for the information and the invitation to explore the data. There are some worrying results. The two that immediately stands out is the question on the Trinity and the follow-up question on who Christ is. These are for Evangelicals – so called.

The question on the Trinity is stated thus: ‘There is one true God in three persons: God the Father, God the Son, and God the Holy Spirit.’ The response is overwhelmingly orthodox with 94% agreeing Strongly. Excellent you might think. But the next survey question is this: ‘Jesus is the first and greatest being created by God.’ The response is quite startling. 73% Strongly agree! The survey of 2016 was 64% Strongly agree. But the total agreement with that Heretical Statement finds this:
2018: 78% agree vs. 18% disagree. 2016: 71% agree vs. 23% disagree.

It’s figures like that that give strength to Mormons, Jehovah Witnesses, Christadelphians, and Muslims. I’m sure these groups will find the survey quite encouraging.

It’s just extraordinary that on the one hand there’s such a high percentage agreeing with a Trinitarian statement and the contradictory finding on the person of Christ. It’s actually worse this year!! What would a survey here (UK) reveal? Honestly, I dread to think!

I tried to sit and think about it for a while as I’m sure many reading the results will have done. And with a great deal of soul-searching and dismay, I shouldn’t wonder. What is going on?

Churches that I have been a member of teach unreservedly that The Lord Jesus Christ is exactly that, LORD. That is, Jesus is God. He is the second person of The Trinity and is co-equal with God The Holy Spirit and God the Father. Read The Athanasian Creed for a fuller statement. I’m thankful for these Churches.

And yet, to my knowledge, these doctrines have never been taught in a systematic way. There is so much high-quality material available that we really have no excuse at all. Much of it coming from America – the same America of these results! History plays a major role in this. Why do I say that? The battle over the person of Christ was hammered out centuries ago. Yet the writing of those men is not only relevant to today but vital. Dr Nick Needham has edited a wonderful book of Daily Readings from The Church Fathers. The persons of the Trinity take centre stage. And rightly so. I have heard it said that what the Church needs is an understanding of the humanity of Christ. And I understand that. But it cannot be to the detriment of His Deity.

It occurred to me that there is a mighty gulf between being regularly and even passionately told these truths from the pulpit, and being systematically taught these same truths – not necessarily from the pulpit. Do Ministers and Pastors, and Elders know what their people are reading? I’m not advocating an Evangelical version of the Thought Police but the Ligonier Survey is shouting out that ‘Something is not working.’

You are in a Church where good teaching takes place. Thank God for it. Friends, especially those brought up in even a good Church, have had to ask themselves if they believe what they believe because that’s what they are told or because that’s what they believe for themselves. Believing these fundamental truths needs the operation of The Holy Spirit. There’s no denying this. But on the other hand, to believe them for oneself needs the opportunity to engage with those truths. What better way to engage than through Church History or The Reformed Confessions. Well, I would say that wouldn’t I. Yes, it’s a hobby-horse that I ride occasionally but the results, I think, of this survey, justify a good gallop!

I’ll leave it to others to analyse the data but it isn’t good.

How would you answer? You can take the survey.

‘The City of God’ – Augustine

I thought it might be a good idea to read Augustine’s ‘The City of God’. A good idea until it arrived! It is a massive great thick tome. I decided to get help ‘if’ and it’s a big ‘if’ I decide to read the thing. There were some old Westminster Conference papers going cheap and in 2005 a paper was given by Dr Michael A. G. Haykin on Augustine’s work with the title ‘”The most Glorious City of God”: Augustine of Hippo and The City of God.’ I don’t know if the paper is available online.

Reading Michael’s paper it was a surprise to find that Christians had attached themselves to The Roman Empire to such an extent they were at such a loss over its fall.

‘Many Christians were equally stunned and shocked by the horrors that had overtaken the city of Rome. Jerome, for instance, was absolutely overwhelmed by reports that he heard and for a while could do little else but weep.’ Later Jerome lamented “The whole world is sinking into ruin” (Haykin, Page 39, Westminster Papers, 2005).’ On page 40 we read ‘… many other Christians of his (Jerome) day, seems to have been utterly unable to conceive of a Romeless world.’

Not so Augustine. Eusebius, sometimes called the father of Church History, viewed history through the lens of The Roman Empire. So that in ‘Eusebius’ hands the Roman state has become a sacred realm. (page 42).’ This is the beauty of Augustine’s work, it doesn’t rely on particular Empires but is a Biblical view of history that works for all ages. It was great to discover this because it is exactly what I was hoping for. Many Empires have come and gone.

I was left asking if the European Union is an Empire? Is it? I believe it is. It has a President and a Parliament with Vassal States just like any other Empire. And it will come to an end just like the rest. I find it astonishing some are so Anti-Western Colonialism or Imperialism. Don’t they realise there were a great many Eastern Empires? Western Colonialism will go just like the rest. The British Empire has gone. The Ottoman Empire has gone. The Egyptian Empire has gone. The Persian Empire has gone and so forth.

It seems to me that (some) Christians are unable to conceive of a world where The UK is not part of The European Union. So, one reason for reading Augustine’s weighty tome is to come to a better understanding, not only of history, but the flow of history, and of the European Union as an Empire. And, as an Empire that will not last.

Dr Haykin sets the context and then very helpfully gives an overview of the book which I won’t detail here. When I do finally get round to reading the book it will be good to have an overview to hand. Maybe I’ll write some more at another time.

Dr Haykin’s last quote (Westminster, page 54) from Augustine is powerful and relevant. Augustine writes:

‘Look, my brothers and sisters, do you wish that unto you should belong that peace which God utters? Turn your heart unto him: not unto me, or unto any man. For whatever man would turn unto himself the hearts of men, he falls with them. … Our joy, our peace, our rest, the end of all troubles, is none but God: blessed are they that turn their hearts unto him.’

If your hope is in the State (The City of Man) you are going to be hugely disappointed and will ultimately fall with it like ancient Babylon. But if you are looking for another city, namely, The City of God, then you will also share in its final triumph when the King in all His Glory comes to take residence.

 

Dr Nick Needham Lecturing on ‘The Synod of Dort’ at Aberystwyth

Dr Nick Needham will be coming to Aberystwyth Saturday 23rd June to give two lectures on The Synod of Dort.

If you are in Aberystwyth do come along. The lectures will take place at Alfred Place Baptist Church. Coffee at 10:30.

Lecture 1 (11:00). What on Earth was The Synod of Dort?

Lecture 2 (14:30). Why Should I Care?

Dr Needham is the author of ‘2000 Years of Christ’s Power‘ currently in Four Volumes.

Volume 1. The Age of the Early Church Fathers

Volume 2. The Middle Ages

Volume 3. Renaissance and Reformation

Volume 4. The Age of Religious Conflict

(Nick has an overview of the Synod of Dort in Volume 4 of ‘2000 Years of Christ’s Power’ Chapter 2, Section 2, p 127 – 142.)