“Come, pluck up, heart; let’s neither faint nor fear. Better, though difficult, the right way to go, Than wrong, though easy, where the end is woe.” ~John Bunyan from The Pilgrim’s Progress
John Bunyan (1628-1688)
John Bunyan was one of the more unusual figures to emerge during the English Reformation. He wasn’t formally trained in a University setting, nor did he pursue licensure and ordination through the Church of England. Yet, he had a profound and long-lasting ministry as a self-taught pastor. Given his independency, it is logical to place him amongst the English Puritans who separated themselves from the State Church. He is best known for his immensely popular allegory on the Christian life, A Pilgrim’s Progress. Outside of the Bible, this one volume has been reprinted more than any other book in the English language!
Throughout Bunyan’s life he endured lengthy times of incarceration in the Bedfordshire jail. He was arrested, charged, and imprisoned for simply serving as an “unregistered preacher” and a “religious enthusiast.” Oftentimes, the local magistrate would remind him that if he promised to no longer preach he would be freed that very day. Bunyan’s stout reply was always the same, “If you free me today, I shall surely preach tomorrow!”
John Bunyan writing The Pilgrim’s Progress while he languished in jail
Bunyan wrote many additional treatises on the Christian life and expositions on the books of the Bible. Here is a quote from Bunyan that I especially value, since it speaks of three significant doctrines: (1) the atoning work of Christ on the Cross (Eph. 1:7; 1 Jn. 1:7); (2) the intercessory prayers of Christ for his people (Rom. 8:34; Heb. 7:25, 9:24); (3) and the preserving power of Christ to protect his people through the many trials and tribulations of life (1 Tim. 2:5; 1 Jn. 2:1). Along these same lines Bunyan thoughtfully writes,
“God…will not lightly or easily lose His people. He has provided well for us: blood to wash us in; a Priest to pray for us, that we may be made to persevere; and, in case we foully fall, an Advocate to plead our case.”
— John Bunyan in The Golden Treasury of Puritan Quotations, edited by Dr. I. D. E. Thomas, page 282.
Let us all take great comfort in knowing that not only did Jesus Christ save us from the penalty of our sins, but he also keeps us safe through all of the difficulties and temptations of this present world. (See: 1 Cor. 10:13; James 1:2-4; 1 Pet. 1:3-5) In summary, we can rightly affirm–along with John Bunyan–that if Jesus Christ has done the greater thing of saving us while we were yet sinners, he will surely do the lesser thing of keeping us safe now that we are Christians. (See: John 10:27-29; Rom. 5:8-11; Phil. 1:6) We can be confident that he will do that very thing!
— Dr. Marcus J. Serven
Sources:
Bunyan, John. The Pilgrim’s Progress. Roger Pooley, ed. First Published in 1678; New York, NY: Penguin Books, Reprint, 2008.
Thomas, I. D. E. The Golden Treasury of Puritan Quotations. Chicago, IL: Moody Press, 1975.
Woodbridge, John D., gen. ed. Great Leaders of the Christian Church. Chicago, IL: Moody Press, 1988.
Sometimes religious debates can get out-of-control! Yet, we see Tertullian (sitting to the right) calmly making his case against the accusers of Christianity.
“See to it that no one takes you captive by philosophy and empty deceit, according to human tradition…and not according to Christ.” Col. 2:8
One of the stellar personalities of the Early Church, in my opinion, was Tertullian (AD c.160-c.215/220). As a young man growing up in Carthage, he received a superior education in rhetoric, literature, philosophy, Latin, and Greek. Once he became a Christian in his late thirties he put all of that knowledge to use in defending the faith. Over the years he wrote many treatises on a multitude of subjects–polemical, theological, and practical. But, at the center of his vast literary output was his zeal at rigorously challenging the opponents of Christianity. Here is an example of his skillful defense,
“He [Paul] has been at Athens and had in his interviews with its philosophers become acquainted with the human wisdom which pretends to know the truth. In fact it only corrupts it and is itself divided into its own multiple heresies by the variety of its mutually hostile sects. What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? What have heretics to do with Christians? Our instruction comes from the porch of Solomon, who himself taught that the Lord should be sought in simplicity of heart. Away with all attempts to produce a Stoic, Platonic and dialectic Christianity. We want no curious disputation after possessing Christ Jesus, no speculation after enjoying the gospel. With our faith we desire no further belief. For this is our prime belief: that there is nothing more that we should believe besides.”
— Tertullian, On the Prescription of Heretics, 7; quoted in Lane, A Concise History of Christian Thought, 16-17.
Consider Tertullian’s penetrating question–“What indeed has Athens to do with Jerusalem?” This is a core concept that all Christians must recognize. We should certainly be familiar with pagan ideas, but we should never embrace them alongside of our Christian convictions. Any attempt at religious syncretism leads to despair and destruction. Jesus said it best, “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other” (Matt. 6:24). Therefore, you are either for Christ or against Him. Give this line of reasoning some careful thought and see if you agree with logic of Tertullian.
As one of the “heirs” of the Protestant Reformation who happily embraces the theology of Wycliffe, Huss, Luther, Zwingli, Tyndale, Calvin, and Knox, I could never imagine myself mixing the thoughts of Zeno, Plato, and Aristotle with my faith in Jesus Christ! Such a strange concoction would surely be an offense to God and harmful to me. Let me exhort you, then, to resolve never to incorporate philosophical speculation with your belief in Jesus Christ. After all, “What indeed does Athens have to do with Jerusalem?”
— Dr. Marcus J. Serven
Greg Bahnsen first introduced me to Tertullian along with Tim Dowley’s History of Christianity. Frame gives a helpful summary of Tertullian’s life and theology.
Resources for further Study:
Bahnsen, Greg L. Always Ready: Directions for Defending the Christian Faith. Robert R. Booth, ed. Atlanta, GA: American Vision and Texarkana, AR: Covenant Media Foundation, 1996.
Dowley, Tim, ed. The History of Christianity: A Lion Handbook. Revised Edition. Oxford, UK: Lion Publishing, 1990.
Frame, John M. A History of Western Philosophy and Theology. Phillipsburg, NJ: P&R Publishing, 2015.
Greenslade, Stanley L., ed. Early Latin Theology: Selections From Tertullian, Cyprian, Ambrose and Jerome. Library of Christian Classics, Vol. 5. Philadelphia, PA: The Westminster Press, 1956.
Lane, Anthony. A Concise History of Christian Thought. Revised Edition. Grand Rapids, MI: Baker Academic, 2006.
Mayflower II – Here is an immaculately detailed replica of the original ship that the Pilgrims traveled in across the Atlantic Ocean
“Whatever the LORD pleases He does, in heaven and in earth, in the seas and in all deep places.” Psalm 135:6
Written by Dr. Marcus J. Serven
When you celebrate Thanksgiving day this year with your family, take time to reflect upon the many ways that the Lord preserved and protected the Pilgrims. One fine example of this is the life of John Howland (c.1592-1672). We don’t know all of the details of his life. We do, however, have a stirring testimony of how the Lord protected him when he fell off the deck of the Mayflower in the middle of the Atlantic Ocean! Here is William Bradford’s account of this dramatic example of God’s providence and the circumstances of his rescue:
Once, as they lay at hull in a terrible storm, a strong young man, called John Howland, coming on deck was thrown into the sea; but it pleased God that he caught hold of the top-sail halliards which hung overboard and ran out at length; but he kept his hold, though he was several fathoms under the water, till he was hauled up by the rope and then with a boat-hook helped into the ship and saved; and though he was somewhat ill from it he lived many years and became a profitable member both of the church and the commonwealth.
— William Bradford, Of Plymouth Plantation, Ch. IX, page 63
“John Howland Overboard” (a print by Mike Haywood): This picture certainly captures the high drama of being thrown off the ship in the middle of the Atlantic Ocean!
Without the intervention of the Lord, the life of John Howland surely would have ended that stormy day in the mid-Atlantic. But, the Lord did intervene and preserved his life! I am certain that dangerous event caused John Howland to reflect on his own mortality and how God spared him from a certain death. He probably also considered what the Lord would have him do with the rest of his life. Here are a few details about what he did over the years:
John Howland (c.1592-1672)
He served as the secretary to Gov. John Carver (who died in the sickness of 1621).
He was the 13th signer of the Mayflower Compact that brought law and order to Plymouth Colony.
He married Elizabeth Tilley (whose father and mother died in the sickness of 1621).
He and Elizabeth were blessed with ten children. Here are their names: Desire, John, Hope, Elizabeth, Lydia, Hannah, Joseph, Jabez, Ruth, and Isaac.
He became a prosperous businessman and landowner in Plymouth.
He oversaw the Kennebec River Trading station and promoted the fur trade with England.
He held several offices in Plymouth Colony throughout his life—a Freeman, Deputy to the General Court, Assistant Governor, and a Selectman of Plymouth Colony.
He was a faithful member of the church in Plymouth.
Finally, on his tombstone, surrounded by the graves of his many descendants, are the following words:
Here ended the Pilgrimage of
JOHN HOWLAND
who died February 23, 167_
aged above 80 years.
He married Elizabeth daughter of
JOHN TILLEY
who came with him in the
Mayflower Dec. 1620.
From them are descended a
numerous posterity
The life of John Howland is a wonderful example of God’s involvement in the lives of his people. The Bible teaches that the Lord providentially oversees and orders all of our actions (See: Gen. 50:20; Prov. 16:33; Matt. 10:30; Rom. 8:28). This fact can give us confidence in knowing that all the events of our life—both the good and bad—are used by God to accomplish his holy will. Life is full of challenges and difficulties, but as Christians we can know that the Lord is thoroughly involved in the details of our life. Let us trust Him in all that comes our way.
Here are three books on the Pilgrims that I have in my personal library–“The Landing of the Pilgrims” is especially good as an out-loud-reader for young children!
Sources:
Beale, David. The Mayflower Pilgrims: Roots of Puritan, Presbyterian, Congregationalist, and Baptist Heritage. Greenville, SC: Ambassador-Emerald International, 2000.
Bradford, Wiliam. Of Plymouth Plantation: Bradford’s History of the Plymouth Settlement (1608-1650). Bulverde, TX: Vision Forum and Mantle Ministries, 1998.
Daugherty, James. The Landing of the Pilgrims. New York, NY: Landmark Books, 1950.
Gragg, Rod. The Pilgrim Chronicles: An Eyewitness History of the Pilgrims and the Founding of Plymouth Colony. Washington, DC: Regnery Publishing, 2014.
Willison, George F. Saints and Strangers. New York, NY: Reynal & Hitchcock, 1945.
Rev. Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2024 – All rights Reserved
“Indeed, all who desire to live a godly life in Christ Jesus will be persecuted.” 2 Tim. 3:12
Written by Dr. Marcus J. Serven
Ignatius (AD c.35-c.117) served the Lord as the bishop of Antioch in Syria. Not much is known of his early life. There is an ancient but unprovable tradition, however, that Ignatius was the child whom Jesus took up into his arms and said, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven” (cf. Matt. 18:3-4). As a young Christian, Ignatius was discipled by the Apostle John through extensive correspondence. Because of this he quickly matured in his understanding of Christianity and became a highly capable church leader.
The church at Antioch of Syria became known as the first place where the disciples of Jesus were identified as “Christians” (Acts 11:26). It was also a significant launching place for Christian missionary endeavors. Paul and Barnabas were sent out by the church of Antioch on multiple missionary trips (Acts 13:1-3). When large numbers of Gentiles were converted, the church in Antioch welcomed them (Acts 15:30-32). Ignatius served as its bishop (Gk. episkopos), alongside of a council of elders (Gk. presbyterion), and the deacons (Gk. diakonia). As the bishop his spiritual influence appears to have far exceeded Antioch, so much so that he was recognized as a spiritual leader throughout the region of Syria and Asia Minor.
The ruins of the Antiochus Gate in Antioch of Syria. Perhaps, Paul and Barnabas walked through this gate at the beginning of their missionary journeys!
Ignatius is best known for seven letters that he wrote during the last year of his life. These letters are preserved in the writings of the “Apostolic Fathers” and they document his pending martyrdom as he was taken to Rome as a captive. In them Ignatius distinguished himself by writing against the Docetists who asserted that Jesus only appeared to have a real birth, death, and bodily resurrection. In essence, they denied the incarnation of Jesus Christ. Ignatius strongly argued that the Docetists (Gk: dokeo = to seem, to appear) were in error about Jesus Christ. He thoughtfully wrote,
Be deaf, therefore, whenever anyone speaks to you apart from Jesus Christ, who was of the family of David, who was the son of Mary; who really was born, who both ate and drank; who really was persecuted under Pontius Pilate, who really was crucified and died while those in heaven and on earth and under the earth looked on; who, moreover, really was raised from the dead when his Father raised him up. In the same way his Father will likewise also raise up in Christ Jesus us who believe in him. Apart from him we have no true life.
— “Ignatius to the Trallians” in the Apostolic Fathers, Art. 9
Hence, even at this early stage in the history of the Christian church, we see a fully formed doctrine of the humanity of Jesus Christ. Jesus did not just to appear to be a man, but he actually was a man. Over time, this contentious debate was finally resolved at the Council of Chalcedon (AD 451) where Jesus Christ was acknowledged to be fully man and fully God at the same time, with the two natures united in one person (i.e. the hypostatic union).
As a determined apologist of Christian orthodoxy Ignatius demonstrated his zeal for defending the truth against all heretical teaching (Gk. hairesis = a choice, destructive opinion, sect or schismatic faction). Therefore, he also argued against the Ebionites who demanded the keeping of Jewish regulations as a way of salvation. Ignatius emphatically noted, “It is utterly absurd to profess Jesus Christ and to practice Judaism. For Christianity did not believe in Judaism, but Judaism in Christianity, in which every tongue believed and was brought together to God” (Ignatius to the Magnesians, Art. 10). In this, Ignatius mirrors the teaching of the Apostle Paul who wrote to the Colossian church, “Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ” (Col. 2:16-17). Clearly, the Apostles’ doctrine was that the work of Jesus Christ on the cross was completely sufficient to justify and cleanse the sinner; nothing else was needed. Ignatius held to this same belief.
He also claimed to possess special gifts from the Holy Spirit by writing that he was “not lacking in any spiritual gift” (Ignatius to the Smynaeans, in the Salutation). Presumably, then, he prophesied, spoke in and interpreted “tongues” (Gk. glossolalia), and performed healings. As a result, some modern-day Pentecostals have claimed Ignatius as an early advocate of the “Spirit-filled” life. It is dubious, however, to make this claim when it is based only on one slender text (cited above). It is more likely that he manifested various spiritual gifts (i.e. the sign gifts), but that these ceased to exist as the Apostolic Age came to an end. See the Apostle Paul’s statement for context, “As for prophecies, they will pass away; as for tongues they will cease; as for knowledge, it will pass away. For we know in part and we prophesy in part, but when the perfect comes [i.e. the New Testament Scriptures], the partial will pass away” (1 Cor. 13:8-10).
In his seven letters Ignatius quoted from three Gospels (Matthew, Mark, Luke) and several of the New Testament Epistles (like the example above from Romans). This fact shows how the NT Canon was already widely recognized at the end of the Apostolic Age.
Ignatius is best known by Christians throughout the centuries as a martyr (Gk. marturion = a witness, testimony, evidence). On his way to Rome to suffer martyrdom under armed guard he wrote letters to the Christians in the cities through which he passed (Philadelphia and Smyrna), to cities that sent out delegations to meet him (Ephesus, Tralles, and Magnesia), to Rome (sent ahead of his arrival), and finally to Polycarp (the bishop of Smyrna). These seven letters contain a strong and passionate declaration of the gospel of Jesus Christ; urging his fellow Christians to “stand firm” and to seek lives of holiness. Note this entry To the Ephesians on the subject of humility. He writes,
I am not commanding you, as though I were someone important. For even though I am in chains for the sake of the Name, I have not yet been perfected in Jesus Christ. For now I am only beginning to be a disciple, and I speak to you as my fellow students. For I need to be trained by you in faith, instruction, endurance, and patience. But since love does not allow me to be silent concerning you, I have therefore taken the initiative to encourage you, so that you may run together in harmony with the mind of God. For Jesus Christ, our inseparable life, is the mind of the Father, just as the bishops appointed throughout the world are in the mind of Christ.
— “Ignatius to the Ephesians” in the Apostolic Fathers, Art. 3
These letters show that the episcopal form of church government was beginning to take a strong hold in Syria and Asia Minor as the preferred structure of ecclesiastical authority. It is telling that each one of the major churches that Ignatius sent letters to were ruled over by a bishop (Gk: episkopos). Concerning the structure of church government—bishops, presbyters, and deacons—Ignatius exhorts,
Flee from division as the beginning of evils. You must all follow the bishop as Jesus Christ followed the Father, and follow the council of presbyters as you would the apostles; respect the deacons as the commandment of God. Let no one do anything that has to do with the church without the bishop. Only that Eucharist which is under the authority of the bishop (or whomever he himself designates) is to be considered valid. Wherever the bishop appears, there let the congregation be; just as wherever Jesus Christ is, there is the catholic church. It is not permissible either to baptize or to hold a love feast without the bishop. But whatever he approves is also pleasing to God, in order that everything you do may be trustworthy and valid.
— “Ignatius to the Smyrnaeans” in the Apostolic Fathers, Art. 8
In addition, it was Ignatius who first used the word “catholic” (i.e., “universal”) to describe the interrelationship between the churches scattered throughout the Roman world (See: Ignatius to the Smyrnaeans, Art. 8). In this sense, Ignatius emphasized the fact that the churches were not completely independent from one another, but they were inter-connected. The best evidence for this connection between them was the way in which all of the churches adhered to the ruling of the Jerusalem Council regarding the inclusion of Gentiles into the church (Acts 15:1-21).
Moreover, Ignatius seems convinced that the return of Jesus Christ was imminent. Given the rising persecution against the disciples of Jesus Christ, he can certainly not be faulted for this expectation and hope. He boldly writes,
These are the last times. Therefore let us be reverent, let us fear the patience of God, lest it become a judgment against us. For let us either fear the wrath to come or love the grace which is present, one of the two; only let us be found in Christ Jesus, which leads to true life. Let nothing appeal to you apart from him, in whom I carry around these chains (my spiritual pearls!), by which I hope, through your prayers, to rise again. May I always share in them, in order that I might be found in the company of the Christians of Ephesus who have always been in agreement with the apostles, by the power of Jesus Christ.
— “Ignatius to the Ephesians” in the Apostolic Fathers, Art. 11
Even though Jesus Christ did not return within the life of Ignatius, his strong faith and resilient attitude prevailed in the end. Ignatius expected to be in the presence of his Lord, Jesus Christ, immediately following his death. This was not a vain hope, but one built upon the promise of Jesus—“Let not your hearts be troubled. Believe in God, believe also in me. In my Father’s house are many rooms…I will come again and will take you to myself, that where I am you may be also” (John 14:1-3).
When the Roman Emperor Trajan, who ruled from AD 98-117, visited Antioch he desired to see its most famous citizen, Ignatius. This was not a friendly visit and the Emperor Trajan greeted him in the following manner:
Roman Emperor Trajan
Trajan: “There you are, wicked devil, deceiver of men!”
Ignatius: “‘Not an evil spirit,’ but I have Jesus in my heart.”
Trajan: “Jesus Christ within you? Do you mean him who was crucified by Pontius Pilate?”
Ignatius: “Yes, he was crucified for my sins.”
Without a trial of any kind the heartless Emperor Trajan ordered that Ignatius be taken to Rome and be thrown to the wild beasts. He was to be, “butchered to make a Roman holiday.” It was on his way to Rome that Ignatius penned his famous letters to individual churches and to Polycarp, the bishop of Smyrna. Knowing that he would soon be martyred, Ignatius wrote the following words,
I am writing to all the churches and am insisting to everyone that I die for God of my own free will—unless you hinder me. I implore you: do not be unseasonably kind to me. Let me be food for the wild beasts, through whom I can reach God. I am God’s wheat, and I am being ground by the teeth of wild beasts, so that I may prove to be pure bread. Better yet, coax the wild beasts, so that they may become my tomb and leave nothing of my body behind, lest I become a burden to anyone once I have fallen asleep. Then I will truly be a disciple of Jesus Christ, when the world will no longer see my body. Pray to the Lord on my behalf, so that through these instruments I may prove to be a sacrifice to God. I do not give you orders like Peter and Paul: they were apostles, I am a convict; they were free, but I am even now still a slave. But if I suffer, I will be a freedman of Jesus Christ and will rise up free in him. In the meantime, as a prisoner I am learning to desire nothing.
— “Ignatius to the Romans” in the Apostolic Fathers, Art. 4
A visitor to the Colosseum once asked, “Are there any relics still to be obtained?” The guide replied, “Gather the dust from the floor of the Colosseum; it is all the martyrs.”
Many weeks later when Ignatius finally arrived in Rome, the Emperor Trajan sentenced him to death. Ignatius replied by looking up to heaven and uttering these words, “I thank thee, O Lord, that thou hast vouchsafed thus to honor me” and later while facing the lions he stated, “I am God’s grain, to be ground between the teeth of wild beasts, so that I may become a holy loaf for the Lord.” Soon after this all that was left of Ignatius was a few gnawed bones. When his friends recovered his remains they knew that Ignatius was “with Christ, which is far better” (Phil. 1:23). One hundred and twenty years later, Tertullian (AD c.160-220), the Latin Church Father, rightly affirmed, “The blood of the martyrs is the seed of the church.” The testimony of Ignatius, and many other martyrs of the Early Church, serve as sober reminders to modern-day Christians that the secular authorities can turn against the members of Christ’s Church. The Apostle Paul emphatically noted, “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted” (2 Tim. 3:12). Let us, then, be watchful, and let us prepare ourselves for what trials and tribulations may come in the providential will of God.
These three books first introduced me to the treasures of Ignatius–all are winners!
Sources for Further Study:
Abott-Smith, G. A Manual Greek Lexicon of the New Testament. Third Edition. Edinburgh, Scotland, T. & T. Clark, 1981.
Boer, Harry R. A Short History of the Early Church. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1976.
Douglas, J. D. ed. New International Dictionary of the Christian Church. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
“Antioch (Syrian)” by James M. Houston
“Apostolic Fathers” by David F. Wright
“Apostolic Succession” by R. E. Nixon
“Bishop” by Peter Toon
“Chalcedon, Definition of” by G. T. D. Angel
“Christology” by Samuel J. Mikolaski
“Deacon” by J. W. Charley
“Docetism” by G. W. Grogan
“Ebonites” by H. L. Ellison
“Eusebius of Caesarea” by J. G. G. Norman
“Heresy” by Stephen S. Smalley
“Ignatius” by David F. Wright
“Martyr, Martyrology” by Ralph P. Martin
“Persecution” by David F. Wells
“Polycarp” by David F. Wright
“Presbyter” by W. Stanford Reid
“Rome” by Clyde Curry Smith
“Tertullian” by David F. Wright
Dowley, Tim, ed. The Lion Handbook of the History of Christianity. Revised Edition. Oxford, UK: Lion Publishing, 1990.
Eusebius Pamphilus. The Ecclesiastical History of Eusebius Pamphilus. Grand Rapids, MI: Reprint, Baker Book House, 1992.
Holmes, Michael W., ed. and trans. The Apostolic Fathers in English. Third Edition; after the earlier version of J. B. Lightfoot and J. R. Harmer. Grand Rapids, MI: Baker Academic, 2006.
Houghton, S. M. Sketches from Church History. Carlisle, PA: The Banner of Truth Trust, 1980.
Leith, John H., ed. Creeds of the Churches. Third Edition. Louisville, KY: John Knox Press, 1982.
Richardson, Cyril C. Early Christian Fathers. New York, NY: Macmillan Publishing Company, 1970.
Schaaf, Philip. History of the Christian Church. Volume 2. Fifth Edition. Originally published in 1858. Reprint, Peabody, MA: Hendricksen Publishers, 1996.
Woodbridge, John D. ed. Great Leaders of the Christian Church. Chicago, IL: Moody Press, 1988.
“Ignatius of Antioch” by Edwin M. Yamauchi
“John and the End of the Apostolic Age” by Leon Morris
“Paul and the Missionary Enterprise” by F. F. Bruce
Workman, Herbert B. Persecution in the Early Church. Bloomington, IN: Warhorn Media, Reprint, 2014.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2024 – All Rights Reserved
Sharing the vision for Redeemer Theological Academy for the new school year
Two weeks ago on Saturday, Sept. 21, Cheryl and I hosted a Fall “Kick-off dinner” in our home for all of the students and their spouses at Redeemer Theological Academy. It was a very a enjoyable gathering with excellent food, good fellowship, and an opportunity for all students to hear the plans for the new school year.
What exactly are our plans? In short, we anticipate adding a second teacher during the Winter term with a class on “New Testament Survey.” In addition, we plan to establish a “Chaplaincy” position to provide spiritual care for our students, and an “Academic Advisor” to assist with students who are writing research papers for the Certificate program. It should be an exciting year!
Currently, our class on “History of the Early Church” is in progress (Thursday mornings from 9:30 to 11:30 AM). We have enjoyed a solid turnout averaging over twenty attendees each week. Three students are enrolled in our Certificate of Theological Studies program and making good progress. I also anticipate we will hold one or two “Crucial Question Seminars” over the Fall as well.
The Lord is with us! Thanks be to God!
— Dr. Marcus J. Serven, Director of Redeemer Theological Academy
I found myself strongly moved by this quote on the doctrine of sanctification by Dr. J. I. Packer. Read it for yourself and see if it ministers to you as it did for me.
Dr. J. I. Packer (1926-2020)
“In God’s school of holiness our Lord Jesus Christ (the Father’s Son and the Christian’s Savior) is with us, and we with him, in a controlling relationship of master and servant, leader and follower, teacher and student. It is crucially important to appreciate this. Why is it that in the school of holiness, as in the schools to which we send our own children, some move ahead faster than others? How are the different rates of progress to be explained? Fundamentally, the factor that makes the difference is neither one’s intelligence quotient, nor the number of books one has read nor the conferences, camps and seminars one has attended, but the quality of the fellowship with Christ that one maintains through life’s vicissitudes. Jesus is risen. He is alive and well. Through his word and Spirit he calls us to himself today, to receive him as our Savior and Lord and become his disciples and followers. Speaking objectively—with reference to how things really are, as distinct from how they might feel at any particular moment—the “there-ness” of Jesus, and the personal nature of his relationship with us as his disciples, are as truly matters of fact as were his bodily presence and his words of comfort and command when he walked this earth long ago. Some, however, do not reckon with this fact as robustly and practically as others do. That is what makes the difference.”
— J. I. Packer, Rediscovering Holiness, 17-18
Essentially, Dr. Packer asserts that the predominant element in our sanctification is the fellowship that we enjoy with the living Lord. We can have every confidence in knowing that our relationship with Christ is secure, and we thank God for that! We need to realize, however, that our fellowship with Him waxes and wanes throughout the course of our life. This is why “the “there-ness” of Jesus, and the personal nature of his relationship with us as his disciples, are as truly matters of fact as were his bodily presence and his words of comfort and command when he walked this earth long ago.” Praise be to God for Dr. Packer’s stirring words!
Moreover, the Lord does not leave us bereft of resources to strengthen us for the trials and tribulations of this world. He gives us a number of significant resources and remedies (i.e. the “means of grace”) to encourage us in our fellowship with Him. These “means of grace” are: (1) the Word of God; (2) the Sacraments (in particular our ongoing participation in the Lord’s Supper); and (3) the practice of prayer (See: Westminster Shorter Catechism #88). Each one of these “means of grace” are beneficial remedies to depression, despair, and discouragement. Each one is a spiritual discipline that we should cultivate for our own good. God has given them to us so that we can be strong and resilient Christians. By faith, let us make the effort. I believe you will be glad you did!
The Stoning of Stephen, as Saul looks on in approval
On September 19, 2024 we begin the Fall Semester of Redeemer Theological Academy. Our class will be a study of the “History of the Early Church” (Apostolic Age through AD 451). Below are all the details:
Class Description:
This weekly in-person class will meet on Thursday mornings in Calvin Hall, Room 206 (9:30-11:30 AM) at Redeemer Presbyterian Church. Each week Pastor Serven will give lectures on the key people, events, and issues of this important period in the development and growth of the New Testament Church. In particular, we will focus on the lives of the Christian martyrs, the major doctrinal controversies, and the way in which the Lord protected and preserved his Church through many crushing difficulties. In addition to lectures from Pastor Serven we will read and discuss portions of The Apostolic Fathers (which include The Didache & writings by Clement, Ignatius, and Polycarp). Near the end of the semester we will read The Confessions by Saint Augustine.
Required Textbooks:
— The Apostolic Fathers in English. Michael W. Holmes, ed. Third Edition. Grand Rapids, MI: Baker Academic, 2006.
— Augustine, Aurelius. Confessions. Sarah Ruden, trans. New York, NY: The Modern Library, 2018.
Schedule:
Class begins on Thursday, September 19, 2024 (9:30-11:30 AM). A list of reading assignments will be given out on the first day of class.
Class Instructor:
Rev. Dr. Marcus J. Serven is a longtime teacher of the Bible, Reformed theology, and the history of Christ’s Church. After a lengthy pastoral career of serving Presbyterian churches in both California and Missouri (1980-2016), Marcus and his family relocated to Austin, Texas in order to retire—but God had other plans! He now serves as the Pastor of Christian Discipleship here at Redeemer Presbyterian Church and is a member of the Presbytery of South Texas (PCA). Marcus has earned degrees from the University of California at Davis (BA), Fuller Theological Seminary (MDiv), and Covenant Theological Seminary (ThM and DMin). He is an active member of the Evangelical Theological Society.
Martin Luther and Katharina von Bora–a renegade monk and a runaway nun–and how the Lord brought them together to be a married couple.
“The highest gift and favor of God is a pious, kind, godly, and domestic wife, with whom thou mayest live peaceably, and to whom thou mayest intrust all thy possessions, yea, thy body and thy life.” ~Martin Luther
Written by Dr. Marcus J. Serven
The ruins of the Cistercian Convent of Nimbschen
Many Christians have wondered just how Martin Luther (1483-1546) met his future wife, Katharina von Bora (1499-1552). This story is a unique and humorous one. Katharina along with eleven other nuns were desirous of leaving the convent. When she was just sixteen years of age Katharina had entered the Cistercian Convent of Nimbschen near Grimma, where she took the religious vows of “stability, poverty, chastity, and obedience” (1515). She along with the other nuns had read Luther’s pamphlets and were sympathetic with the beliefs of the Reformation. In particular, the nuns all hoped to leave the convent, to get married, and to raise children. Luther’s friend, Leonard Koppe, was a local merchant in Torgau who served the needs of the convent. In 1522 he delivered twelve barrels of pickled herring to the convent’s kitchen for food supplies. A secret plan, however, had been arranged for the twelve young nuns to hide themselves in the barrels once they were empty and to quietly leave the convent. As the wagon trundled out the gate and down the road imagine the discomfort of the young ladies inside the barrels! It was certainly very smelly, stuffy, and hot! Once it was safe, the lids from the barrels were pried off and the former nuns were now free! They were all taken by Leonard Koppe into Wittenberg where, after a short time, suitable marriages were arranged for them.
Katarina “Katie” Luther
One nun, however, proved to be a difficult person to match with a husband. That person was Katharina von Bora. Martin Luther encouraged her to marry a fellow Reformer, Dr. Glatz from a nearby town, but Katie replied “No, I can never marry old Dr. Glatz!” Instead, she insisted that she would marry Dr. Luther himself, rather than Dr. Glatz. This comment planted an idea in Luther’s mind, and after a short time he enthusiastically concluded that he should marry Katie himself. Finally, they were married on June 13, 1525; at the time Martin Luther was 42 years old and Katie was 26 years old. Their difference in age was of no account. They enjoyed a happy life together and were blessed with six children—Johannes, Elisabeth, Magdalena, Martin, Paul, and Margaret. There was a saying that Martin loved to quote: “Let the wife make her husband glad to come home and let him make her sorry to see him leave.” He also stated, “I would not change Katie for all of France or for Venice.” In short, they loved one another deeply and their marriage became a fine example to many other Christians who desired to marry.
Surrounded by their many children, and their friend Phillip Melancthon, Martin and Katie Luther enjoy singing hymns during family worship.
For Further Reading:
Bainton, Roland H. Here I Stand: A Life of Martin Luther. New York, NY: Meridian Books, 1955.
DeRusha, Michelle. Katharia & Martin: The Radical Marriage of a Runaway Nun and a Renegade Monk. Grand Rapids, MI: Baker Books, 2017.
Kittelson, James M. Luther the Reformer: The Story of the Man and His Career. Minneapolis, MN: Augsburg Publishing House, 1986.
Mall, Jane E. Kitty My Rib. St. Louis, MO: Concordia Publishing House, 1959.
Petersen, William J. Martin Luther had a Wife. Wheaton, IL: Tyndale House Publishers, 1983.
Rev. Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2024 – All Rights Reserved
“…work out your own salvation with fear and trembling…” Phil. 2:12b
Written by Dr. Marcus J. Serven
From the very earliest days in my walk with Jesus Christ, I remember reading these words in St. Paul’s Letter to the Philippians and wondering exactly what they meant. Did these verses mean that my salvation was somehow not by grace and that I needed to “work” my way into heaven? That interpretation seemed contrary to so many other passages in the Bible–especially those that clearly teach salvation by grace through faith (e.g. Rom. 3:24-26; Eph. 2:8-9; Tit. 3:4-7)–and as a result I couldn’t accept it. But what was the answer to my question?
Over the years, as I matured in my own understanding of the Bible, I finally arrived at a rational answer that made sense. First of all, I recognized that God’s sovereign “work” of predestination supersedes and undergirds everything I might do in time by working “out my own salvation.” Secondly, I learned that all of my “works of obedience” were the result of God’s prior “work of regeneration” in my life (John 1:12-13; Tit. 3:4-7). Hence, God gets all the glory–Soli Deo Gloria! By the Holy Spirit I was transformed by regeneration and was made into a “new creation” (2 Cor. 5:17). Thirdly, I concluded that when Paul uses the expression “work out your own salvation” (Gk: soterion katergazesthe) in Phil. 2:12 he is referring to the entire scope of the Christian’s life and not just to that one moment in time when a person first believes in Jesus Christ. To express this thought more personally, when God first began His “good work” in me, He promised to “bring it to completion at the day of Jesus Christ” (Phil 1:6). This should give all Christians hope–God is at work in your life slowly maturing you so that your salvation is complete at the Last Day when you are raised to glory (cf. 2 Cor. 5:1-5; Phil. 3:20-21)
And so, how would you understand Paul’s statement in Philippians 2:12-13? Here is his entire argument contained in two verses:
“Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.” Philippians 2:12-13
English Standard Version
Dr. R. C. Sproul struggled over the meaning of this passage for many years. Here is Sproul’s interpretation, and thankfully his view dovetails quite nicely with what my own views on this passage have been. Frankly, that is confirming to me and lets me know that I have not been going down the wrong trail!
Rev. Dr. R. C. Sproul (1939-2017)
“Those verses (Phil. 2:12-13) were weighty to me because I began to see that spiritual growth is something that, in the ultimate sense, rests in the grace of God. He is working in us, through us, and with us. But at the same time there is an admonition for us to work out our salvation. I understood even then that spiritual growth, this progress in the Christian life, is a matter of labor, or toil. It may be a labor of love, to be sure, but the apostle Paul, under the inspiration of the Holy Spirit, chooses that word carefully and precisely: work. Sanctification is not a casual endeavor. Paul tells us to work out our salvation with fear and trembling. Now understand, this is not the fear and trembling of someone who cowers in the darkness out of total intimidation or some kind of paralyzing phobia. Rather, he’s writing about a labor of care and of concern and of diligence that we take very seriously—to the point of fear and trembling. We don’t tremble before our human adversaries in fear. We tremble before God and we do so with hope, knowing that God is working within us. We work because God works in us to work.” (Sproul, Growing in Holiness: Understanding God’s Role and Yours, 10-11)
R. C. Sproul, Growing in Holiness: Understanding God’s Role and Yours, 10-11
Moreover, the Westminster Shorter Catechism expresses the doctrine of sanctification with the following words,
Q. 35: What is sanctification?
A.: Sanctification is the work of God’s free grace (#1), whereby we are renewed in the whole man after the image of God (#2), and are enabled more and more to die to sin, and live unto righteousness (#3).
(#1) 2 Thes. 2:13
(#2) Eph. 4:23-24
(#3) Rom. 6:4, 6; Rom. 8:1
Westminster Shorter Catechism, Question 35
This question and answer from the Westminster Shorter Catechism makes it very clear that God is the one who is “working” in our sanctification. Yes, there is no denying the fact that efforts in holy living are required of individual Christians so that we work “with fear and trembling.” The Apostle Peter exhorts us to holiness by stating, “As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy you also be holy in all your conduct, since it is written, ‘You shall be holy, for I am holy'” (1 Pet. 1:14-16).
In other words, we obey the Lord in our sanctification by seeking to live in holiness. But, let us recall that Paul continues the verse by declaring, “for it is God who works in you, both to will and to work for his good pleasure” (Phil. 2:13). Verse 13 then powerfully drives home the point that God’s work undergirds all efforts we might make in the Christian life. That fact should give Christians a lot of comfort. We can know with certainty that progress in the Christian life (i.e. our sanctification) is not solely up to us. God is the one who “works in you, both to will and to work for His good pleasure.” His work of sanctification is the undergirding foundation of the Christian life. Soli Deo Gloria!
Dr. R. C. Sproul has written a great number of books that I value, but here are three that touch on the subject of sanctification.
Rev. Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2024 – All Rights Reserved
Here is a typical class–with the students asking me all of the “hard” questions they can possibly think of!
“…much study is a weariness of the flesh.” Ecclesiastes 12:12b
We just finished our theology class for the Winter/Spring term this past Thursday, May 16th–and it is time to take a summertime break. On the average we had twenty-one students each week. Six students are pursuing the Certificate of Theological Studies program. They will be completing a final exam and a ten-page long research paper. Overall, we had a wonderful time of working our way through all of the major subjects related to the doctrine of Salvation. We covered the following topics: Predestination and Election, the Order of Salvation, Efficacious Calling, Regeneration, Conversion, Faith, Repentance, Justification, Adoption, and Sanctification. It was a great class!
Besides my weekly lectures, we discussed Evangelism and the Sovereignty of God by Dr. J. I. Packer, and Redemption: Accomplished and Applied by Prof. John Murray. There were numerous “rabbit trials” along the way, but we kept coming back to the main themes related to the doctrine of Salvation and that worked out quite well. Throughout the class I regularly brought up citations from the Westminster Confession of Faith and the Larger and Shorter Catechisms. It is my personal goal to not only familiarize students with our Confession of Faith, but also to help them build-up their own library with excellent Reformed literature.
Here are a few pictures from our celebratory luncheon at Pok-e-Jo’s BBQ located here in Austin. Pok-e-Jo’s BBQ is definitely “old school” Austin with some of the best brisket sandwiches around! The pork ribs are pretty good too! The entire class couldn’t join us for the luncheon, but it was still a good representative group for our closing feast. I can guarantee you, no one left hungry!
Left to right: Robert, Steven, Mike, Landy, Donna, Jacqueline, Max, and Boyd.
Left to right: Ann, Tami, Sandy, Steve, Me, and David (photo credit: Brian)
This coming Fall we will study the “History of the Early Church” (from the Apostolic Age through AD 400). Our weekly class will meet on Thursday mornings in Calvin Hall [9:30-11:30 AM, Room 206] and will begin mid-September (more info to come). In addition to lectures we will read and discuss The Apostolic Fathers (which includes The Didache & writings by Clement, Ignatius, and Polycarp). Plus we will also read The Confessions by Augustine. And…Lord willing, we will offer an evening class as well.
