Why do fireworks often fill the sky around Big Ben on November 5th every year?
Written by Dr. Marcus J. Serven
The answer to this question is that on the night of Nov. 4, 1605 the murderous “Gunpowder Plot” was foiled. This evil conspiracy was discovered when an anonymous letter was sent to Lord Monteagle, a member of the English House of Lords, warning him to stay away from a meeting of Parliament planned for Nov. 5, 1605. Alarmed, he immediately informed the governmental authorities of a plot. Some of the conspirators were arrested late on the night of Nov. 4th. The goal of these treasonous English Catholics was to blow-up Westminster Palace, thereby assassinating the King (James I), and also killing his ministers and many of the members of Parliament. This then would have made it possible to install a sympathetic head-of-state who would be favorable to the reestablishment of Roman Catholicism as the state religion.
The conspirator Guy Fawkes is brought before King James I on the morning of Nov. 5, 1605
How did this treacherous act come about? Thirty-six barrels of gunpowder were secretly smuggled into the basement of the castle by the conspirators. One of them, Guy Fawkes (an explosives expert), was actually discovered in the basement the night before with “slow match” burning in a bucket and the barrels of gunpowder scattered about. He was immediately arrested and sent to the Tower of London where he revealed the names of his co-conspirators. It was discovered that Robert Catesby was their overall leader. Days later, Catesby and several other members of the plot died resisting capture at Holbeach House, while the surviving conspirators were tried and publicly executed (hanged, drawn, and quartered) in January 1606.
Guy Fawkes Night is now celebrated every year in the United Kingdom on Nov. 5th
As a result, the Parliament made an edict to establish a “Day of Thanksgiving” to be observed every year on Nov. 5th. They rejoiced that King James and the English government had been delivered from this wicked plot. Over time the “Day of Thanksgiving” has popularly become known as “Bonfire Night” or “Guy Fawkes Night.” It is celebrated throughout the United Kingdom with bonfires, fireworks, and the burning of effigies (“guys”) made of straw. This event was a major blow to any plan to reestablish Roman Catholicism in England. Interestingly enough, the complete rejection of Roman Catholicism would come about eighty-three years later. On that same day–November 5, 1688–King William III and Queen Mary landed with their army at Torbay in southern England and succeeded in establishing a kingly line that favored Protestantism. This event became known as the “Glorious Revolution” and it represented the end of the intense struggle within the United Kingdom between Roman Catholicism and Protestantism. As a result, England’s state religion would be Protestant.
Charles H. Spurgeon
Charles H. Spurgeon passionately argues, “This day [Nov. 5th] ought to be celebrated…by the songs of saints. Our Puritan forefathers most devoutly made it a special time of thanksgiving. There is extant a record of annual sermons preached by Matthew Henry on this day. Our Protestant feeling, and our love of liberty, should make us regard its anniversary with holy gratitude…Thou hast made this nation the home of the gospel; and when the foe has risen against her, Thou hast shielded her…Should it not be laid upon the heart of every lover of the gospel of Jesus on this day to plead for the overturning of false doctrines and the extension of divine truth? Would it not be well to search our own hearts, and turn out any of the Popish lumber of self-righteousness which may lie concealed therein?” (Spurgeon, Morning and Evening, page 620)
Although Spurgeon’s words may seem harsh to our modern day ears, they reflect the sober realization of the fierce theological struggles between Roman Catholicism (i.e. salvation by the accumulation of good works), and Protestantism (i.e. salvation by grace through faith). It is the difference between “darkness” and “light” when it comes to how we understand our relationship to God (See: 2 Cor. 5:16-21 and 6:14b; Eph. 2:4-10; Tit. 3:4-7). Either we must climb “the stairway to heaven” by our good works, or completely cast ourselves by faith upon the merits of Jesus Christ becoming recipients of His grace. Like many of our Puritan brethren, I choose the latter. Therefore, let us rejoice in the mercy and grace of the Lord Jesus Christ who redeems sinners and transforms us into His saints. The Psalmist reminds us, “Though they plan evil against you, though they devise mischief, they will not succeed” (Ps. 21:11). Praise be to God!
Resources for Further Study:
Douglas, J. D., gen. edit. The New International Dictionary of the Christian Church. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
“Catesby, Robert” by J. D. Douglas
“England, Church of” by John A. Simpson
“Fawkes, Guy” by J. D. Douglas
“Gunpowder Plot” by J. D. Douglas
“James VI (of Scotland) and I (of England)” by Henry R. Sefton
“Recusants” by W. S. Reid
“Reformation, The” by Robert D. Linder
“Roman Catholicism” by H. M. Carson
Scott, Otto. James I: The Fool as King. Vallecito, CA: Ross House Books, 1976.
Spurgeon, Charles H. Morning and Evening.Peabody, MA: Hendricksen Publishers, 1991.
Wylie, James A. The History of Protestantism. Two Volumes. Carginagh, Kilkeel, N. Ireland: Mourne Missionary Trust, Reprint, 1990.
Dr. Marcus J. Serven, ThM and DMIn
The Genevan Foundation – Copyright 2026 – All Rights Reserved
Where it all began–in the City of Boston, Massachusetts
Written by Dr. Marcus J. Serven
Over the past few weeks my wife and I, plus four of our granddaughters, traveled out to Boston, Massachusetts and benefited from a fantastic tour of Revolutionary War sites. This tour was sponsored by our old friends at Landmark Events. They organized and led this tour with great planning, organization, and knowledge. Since our tour was just short of forty people, it was a great time for making new friends and renewing some old friendships. I highly recommend Landmark Events for your consideration if you desire to hear a view of history that emphasizes the providence of God. They organize tours in both America and Europe. Here is Landmark Events website: https://landmarkevents.org/.
Our first place to visit was the Boston Common and Public Gardens. Although this site is famous for the popular children’s book “Make Way for Ducklings” written by Robert McCloskey, it was from here many years before that three light brigades of British Redcoats marched off to Lexington and Concord in their disastrous journey into the countryside (April 17, 1775). Later, after the British were forced to leave Boston, the Common became the “trayning ground” for the Revolutionary militia. Thus, in time it became known as the starting point for the “Freedom Trail” that visits sixteen Revolutionary War sites throughout Boston.
If you want to jump onto the Freedom Trail, just follow the “red brick pathway” throughout central Boston!
Next to the Boston Commons is the historic Park Street Church and the famous Granary Burying Ground. Many significant patriots are interred there. Here are a few of their graves. To all Americans this should be “hallowed ground”!
The grave of the patriot James Otis
It is difficult to find a person who influenced the people of Massachusetts more toward the American Revolution than James Otis (1725-1783). As a lawyer he passionately argued against the “Writs of Assistance” (1761), the Sugar Act (1764), the Stamp Act (1765), and many other violations of the English Common Law. Moreover, Otis inspired a large number of young lawyers–such as John Adams–to stand up to the English Parliament and the tyrannical King George III. The colonists argued for “No Taxation without Representation.” That is, they wanted their own provincial congresses to come up with fair and just levels of taxation rather than having taxes imposed upon them by a distant English Parliament and King. James Otis also has to be credited with popularizing the rhetorical talking points for American independence. In particular, he made the argument that all civil government should only be established “with the consent of the people.” His fiery speeches before judges and magistrates were widely read and absorbed by the colonists. For that reason he is greatly esteemed.
Samuel Adam’s grave
Another well-known patriot is Samuel Adams (1722-1803). Here is his grave in the Granary Cemetery. For good reason he is known as the “Father of the American Revolution” since he formed the “Committees of Correspondence” that promoted a sober-minded discussion throughout the colonies of the need for independence from Great Britain. In addition, he led the boisterous “Sons of Liberty” who fomented the revolutionary spirit throughout Massachusetts and who carried out the controversial Boston Tea Party on December 16, 1773. A few years later as a representative from Massachusetts, Samuel Adams signed the Declaration of Independence (1776) and became a leading spokesman calling for a Continental Congress to fund the war effort and to establish a new government that sought to unite the thirteen colonies. Adams was a sincere and outspoken Christian. Following the signing of the Declaration of Independence he wrote, “We have this day restored the Sovereign to Whom all men ought to be obedient. He reigns in heaven and from the rising to the setting of the sun, let His kingdom come.” Reflecting on the agitated state state of the colonies after the conclusion of the war he declared, “If virtue and knowledge are diffused among the people, they will never be enslaved.” Such a man ought to honored!
Here is one artist’s rendition of the Boston Tea Party. The impact of this bold event was strongly felt on both sides of the Atlantic–outrage in England, and approval in the Colonies!
The chief financial supporter of the American Revolution was the successful merchant John Hancock (1737-1793). He was by far the wealthiest person in all of Boston, and owned and operated a vast shipping enterprise. He was also a dedicated patriot and served as the president of the Constitutional Congress. At one time Gen. George Washington asked John Hancock if the American army should bombard Boston in order the drive the British out of the city. Hancock replied that Boston should be “burnt to ashes” in order to remove the British. This would mean the destruction of his own mansion on Beacon Hill and many of his offices and warehouses scattered throughout Boston. Hancock risked everything for the cause of the American Revolution. He had much to lose, but he regarded the cause of liberty to be a much greater value than the accumulation of earthly riches. Famously, it is his large signature that was the first to be inked onto the Declaration of Independence.
John Hancock’s large signature stands out from all of the other signers of the Declaration of Independence
Paul Revere’s grave
The remains of Paul Revere (1735-1818) are also buried in the Granary Burying Ground. He distinguished himself as an early patriot and supporter of the cause for liberty. After seeing the signal lanterns in the steeple of the Old North Church (“one if by land, and two if by sea”) he quietly rowed himself across the Charles River under the guns of a British frigate, and then raced on horseback throughout the countryside warning many patriot families that “the Redcoats are coming!” In particular, he warned John Hancock and Samuel Adams who were strategizing in Lexington. Revere’s courage in the face of great danger has become part of American historical lore and an example of the intrepid boldness of many Americans throughout the centuries. We visited his home in Boston, the nearby Old North Church, and saw the site near Lexington where he was briefly detained by British troops on that fateful night. Thankfully, he cleverly escaped from his captors and continued his urgent ride throughout the countryside.
Racing off into the night, Paul Revere took the road to Lexington and Concord to warn the Minutemen–“the Redcoats are coming!”
Benjamin Franklin (1706-1790) also greatly contributed to the efforts for liberty. This striking monument to Franklin is located in the center of Boston at the Granary Burying Ground. Even though the body of Benjamin Franklin is buried in Philadelphia, the people of Boston have honored him as a central figure in bringing about the American Revolution. No self-respecting American Patriot has any quarrel with that sentiment!
A Monument to honor the influence of Benjamin Franklin
Last of all, we visited the site of the Boston Massacre. This significant flashpoint occurred in the street right next to the Old State House of Massachusetts on March 5, 1770. Five colonists died with several others wounded.
Here is one artist’s account of the Boston Massacre. This terrible event generated a firestorm of acrimony towards the British.
Surprisingly, a newly minted lawyer, by the name of John Adams (1735-1826), felt compelled to defend the British soldiers. He argued that they were “provoked” into firing their weapons by the unruly crowd–for fear of their lives. On the other side, the “Sons of Liberty” and their leader Samuel Adams (John Adam’s older cousin) argued that the British officer who commanded the soldiers gave an illegal order for them to fire upon the colonists. In the trial, the cogent arguments of John Adams prevailed and the English soldiers were acquitted. This made John Adams very unpopular for a season amongst the inhabitants of Boston! Nevertheless, given his principled conduct he went on to become a distinguished member of the Continental Congress from Massachusetts, a co-writer and signer of the Declaration of Independence, the first Vice President (under George Washington), and eventually the second President of the United States. John Adams was a man of high principle, and his virtuous character was valued by both friend and foe alike. We visited the home of John and Abigail Adams in Braintree (which is nearby to Boston) and thoroughly enjoyed reflecting on the fine example of married life they have left us in their letters to one another.
Here is our family at the Tea Party Museum in Boston next to a statue of Samuel Adams. (L-R) Naomi, Abigail, the statue of Samuel Adams, Edith, Cheryl, and Bella. What a special day we had exploring Revolutionary War sites through the winding streets of central Boston! More stories and pictures are to come…
Resources for Further Study:
There are a great number of fantastic books written about the American Revolution and its key personalities. Here are a few volumes that I have benefited from and that I personally recommend:
Ellis, Joseph J. Founding Brothers: The Revolutionary Generation. New York, NY: Alfred A. Knopf, 2000.
Ellis, Joseph J. Revolutionary Summer: The Birth of American Independence. New York, NY: Alfred A. Knopf, 2013.
Kostyal, K. M. Founding Fathers: The Fight for Freedom and the Birth of American Liberty. Washington DC: National Geographic Society, 2014.
Kunstler, Mort. The New Nation: The Art of Mort Kunstler. New York, NY: Sterling Publishing Company, 2014.
Lancaster, Bruce. The American Heritage Book of the Revolution. The American Heritage Publishing, 1958.
McCullough, David. 1776. New York, NY: Simon & Schuster, 2005.
McCullough, David. John Adams. New York, NY: Simon & Schuster, 2001.
Metaxas, Eric. Revolution: The Story of the Greatest Nation in the History of the World. New York, NY: Skyhorse Publishing, 2026.
Philbrick, Nathaniel. Bunker Hill: A City, A Siege, A Revolution. New York, NY: The Penguin Group, 2013.
Toll, Ian W. Six Ships: The Epic History of the Founding of the U.S. Navy. New York, NY: W. W. Norton & Company, 2006.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2026 – All Rights Reserved
“Train up a child in the way he should go; even when he is old he will not depart from it.” Proverbs 22:6
Introduction:
Gen. George Washington (1732-1799)
This coming July 4, 2026 we will celebrate the 250th anniversary of the founding of our country. Of course, when the Declaration of Independence was signed in Philadelphia, our independence from Great Britain was far from certain. It was only through the blessing of God that the yoke of tyranny would be thrown off after seven long years of war. Many individuals of strong courage were raised-up during that troublesome season, but it is difficult to find a better example than George Washington who courageously led our troops into battle, and who would later serve as the first President of the United States in two terms (1789-1793 and 1793-1797). He is widely recognized as the preeminent leader of the American Revolution and the Father of our country.
Before that, however, George Washington was a surveyor, soldier, owner of a plantation, representative from Virginia to the Continental Congress, faithful member of the Episcopal Church, and the Commander and Chief of the Continental Army. He consistently depended upon the Providence of God to defeat a more numerous and much better equipped British Army during the Revolutionary War. But, what is it that shaped his character and produced in him a resolute determination to oppose all evil and oppression? Surely, it was the Christian faith which took root in him by the grace of God and that matured through the faithful efforts of his father and mother. It was said of him that he sought to please God more than to receive the praise of men.
A Life to Be Studied:
What key people and significant events shaped the life of George Washington? Below are three examples from Washington’s life—the first being the influence of his father; the second an excerpt from his personal prayer book; and the third the time General Washington was observed praying in a hidden grove of trees at Valley Forge. Each example illustrates the deeply held faith in Jesus Christ that was evident in Washington’s life.
— The Cabbage Seeds:
Augustine Washington (1694-1743)
George Washington’s father, Augustine Washington, came-up with a clever way to instruct his young son in how God created the universe. The father went into the vegetable garden near a pathway that his son always walked on. In the soft soil of the garden he spelled out his son’s full name with tiny cabbage seeds. After a few weeks went by and as young George was walking by the garden bed he saw his name completely spelled out in large letters. Having seen them he quickly found his father and said, “O Pa! Come here! Come here!” “What is the matter, my son, what’s the matter?” George replied, “O come here, I tell you, Pa, come here! And I’ll show you such a sight as you never saw in all your life time.” Leading his father to the site, George pointed at the newly sprouted plants that spelled out his name:
G – E – O – R – G – E — W – A – S – H – I – N – G – T – O – N
“There Pa!” said George, quite in an ecstasy of astonishment, “did you ever see such a sight in all your life time?” “Why it seems like a curious affair, sure enough, George!” “But, Pa, who did make it there?” His father answered, “It grew by chance, I suppose my son.” “By chance, Pa! O no! no! it never did grow there by chance, Pa; indeed that it never did!” “Well George, such a thing might have happened, though you never saw it before!” “Yes, Pa, but I did never see the little plants grow up so to make one single letter of my name before. Now, how could they grow up so as to make all the letters of my name! And then standing one after another, to spell out my name so exactly! —and all so neat and even too, at top and bottom!! O Pa, you must not say chance did all this. Indeed somebody did it; and I dare say now, Pa, you did do it just to scare me, because I am your little boy.” His father smiled, and said, “Well George, you have guessed right—I indeed did it; but not to scare you, my son; but to learn you a great thing which I wish you to understand. I want, my son, to introduce you to your true Father.” “Aye! I know, well enough whom you mean, Pa. You mean God Almighty, don’t you?” “Yes, my son, I mean him indeed. He is your true Father, George.”
This tender conversation continued back and forth between father and son, so that in the end Augustine Washington had given his son, George, a memorable lesson in how the design and complexity of the universe points us to the One who made all things. God must give us faith to believe and trust in his Son, Jesus Christ; but all of creation cries out that there is a God who is our Creator. George Washington’s parents were engaged in covenantal evangelism. In other words, they sought to introduce their young son to the Lord who made all things, and to help him see his need for a Savior. Did this effort bear good fruit? It’s a fair question, to be sure. Fast forward fifteen years and we shall see the answer.
(Adapted from: Rev. Mason L. Weems, Life of Washington, 13-16)
As a young man George Washington spent a number of years surveying the wilds of Virginia
— George Washington’s Prayer Book:
At twenty years old Washington wrote out a prayer book for his daily use. A man’s prayers, in many respects, reveal his true spiritual character. After reading his prayers it is difficult to not come away with the positive conviction that George Washington was indeed a Christian man. Below is a prayer from his own personal prayer book:
“Monday Evening — Most Gracious Lord God, from whom proceedeth every good and perfect gift, I offer to thy divine majesty my unfeigned praise & thanksgiving for all thy mercies towards me. Thou mad’st me at first and hast ever since sustained the work of thy own hand; thou gav’st thy Son to die for me; and has given me assurance of salvation, upon my repentance and sincerely endeavoring to conform my life to his holy precepts and example. Thou art pleased to lengthen out to me the time of repentance and to move me to it by thy spirit and by thy word, and by thy mercies, and by thy judgments; out of a deepness of thy mercies, and my own unworthiness, I do appear before thee at this time; I have sinned and done very wickedly, be merciful to me, O God, and pardon me for Jesus Christ sake; instruct me in the particulars of my duty, and suffer me not to be tempted above what thou givest me strength to bear…Be with me at the hour of death; dispose me for it, and deliver me from the slavish fear of it, and make me willing and fit to die whenever thou shalt call me hence…Pity the sick, the poor, the weak, the needy, the widows and fatherless and all that mourn or are broken in heart, and be merciful to them according to their several necessities. Bless my friends and grant me grace to forgive my enemies as heartily as I desire forgiveness of Thee my heavenly Father. I beseech thee to defend me this night from all evil, and do more for me than I can think or ask, for Jesus Christ sake, in whose most holy name & words, I continue to pray, Our Father, &c.”
— William J. Johnson, George Washington: The Christian, 28-29
In this prayer Washington acknowledged God’s sovereign rule over the entire world. He clearly articulated his understanding of the person and work of Jesus Christ. And, he confessed his own sin and his need for forgiveness from it through Jesus Christ. Last of all, he turned his attention to the needy all around him, and he interceded on their behalf. These are the marks of a true Christian.
— Washington’s Prayer at Valley Forge:
Several recent historians have asserted that George Washington was simply a Deist and not actually a Christian man. The deist believes that God is no more than a distant architect who created the universe and then quietly left it to its own destiny. They also argue that God is not involved in the affairs of men and nations. Instead, God is remote and disconnected from all human beings. In contrast to their assertions, however, this following anecdote regarding Washington’s prayer life shows how he believed otherwise:
Gen. George Washington in prayer at Valley Forge interceding to God for the welfare of his troops
“In the Winter of ’77, while Washington, with the American army lay encamped at Valley Forge, a certain good old friend, of the respectable family and name of Potts, if I mistake not, had occasion to pass through the woods near headquarters. Treading his way along the venerable grove, suddenly he heard the sound of a human voice, which as he advanced increased on his ear, and at length became like the voice of one speaking in earnest. As he approached the spot with a cautious step, whom should he behold, in a dark natural bower of ancient oaks, but the Commander in Chief of the American Armies on his knees in prayer! Motionless with surprise, friend Potts continued on the place till the general, having ended his devotions, arose, and with the countenance of angelic serenity, retired to headquarters: friend Potts then went home, and on entering his parlor called out to his wife, ‘Sarah, my dear! Sarah! All’s well! All’s well! George Washington will yet prevail!’ ‘What’s the matter, Isaac?’ replied she; ‘thee seems moved.’ ‘Well, if I seem moved, `tis no more than what I am. I have this day seen what I never expected. Thee knows that I have always thought the sword and the gospel utterly inconsistent; and that no man could be a soldier and a Christian at the same time. But George Washington has this day convinced me of my mistake.’ He then related what he had seen, and concluded with this prophetical remark—‘If George Washington be not a man of God, I am greatly deceived—and still more shall I be deceived if God do not, through him, work out a great salvation for America.’”
— William J. Johnson, George Washington: The Christian, 102-103
Concluding Remarks:
In these three examples we witness the true character of George Washington. He was a dedicated Christian man who humbled himself before Almighty God, and who depended upon God’s providential blessings throughout the course of his life. We can have confidence that God interceded in the events that brought about the founding of our country; examples abound of God’s providential deliverance from overwhelming odds! To be sure our country has not been perfectly righteous—from such failures we should actively repent. However, it is now our responsibility to faithfully serve God throughout our lives and to seek his glory in the civil sphere as well as in our own personal responsibilities. Let us begin by praying that God would raise-up other national leaders like George Washington within our own time—for the furtherance of God’s glory here on the earth.
Resources for Further Study:
Chernow, Ron. Washington: A Life. New York, NY: The Penguin Press, 2010.
Custis, George Washington Parke. Recollections and Private Memoirs of Washington. First published in New York, NY: Derby & Jackson, 1860; Bridgewater, VA: American Foundation Publications, Reprint, 1999.
Ellis, Joseph J. His Excellency: George Washington. New York, NY: Published by Alfred A. Knopf, 2004.
Fischer, David Hackett. Washington’s Crossing. Oxford, UK: Oxford University Press, 2004.
Flexner, James Thomas. Washington: The Indispensable Man. Illustrated Edition. New York, NY: The Sterling Publishing Company, 2012.
Johnson, William J. George Washington: The Christian. Arlington Heights, IL: Christian Liberty Press, 1992.
McCullough, David. 1776. New York, NY: Simon & Schuster, 2005.
The American Heritage History of the American Revolution. Edited by Richard M. Ketchum. New York, NY: American Heritage Publishing Company, 1971.
Weems, Mason L. The Life of Washington. Edited by Marcus Cunliffe. Cambridge, MA: Harvard University Press, 1962.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2026 – All Rights Reserved
Key Protestant Reformers–(L to R) Ulrich Zwingli, Pierre Viret, John Knox, Martin Luther, John Calvin, Willaim Tyndale, and John Wycliffe
Written by Dr. Marcus J. Serven
“Christ is the only way to salvation for all who were, are, and ever shall be.” Zwingli, Sixty-Seven Articles, #3
Zwingli’s humble birthplace
Most Christians today know very little about the Protestant reformer, Ulrich Zwingli (1484-1531). If you actually lived in Switzerland, however, you would esteem him as one of the more significant figures in Swiss history—one who brought Switzerland out of the darkness of Medievalism into the modern age. Born and raised in Wildhaus, a small rural village in the region of Toggenburg, Ulrich Zwingli was drawn into church service from an early age. He pursued orders within the Roman Catholic Church and he was ordained as a priest in 1506 (at 22 years old). Zwingli served as the pastor of a small rural congregation in Glaurus, Switzerland for ten years before he sought after more extensive training in biblical languages and theology. He settled at the Abbey of Einsiedeln and during his studies he was deeply stirred by reading the New Testament (in the Greek text) and the Early Church Fathers (in Latin and Greek). In time, Zwingli experienced an evangelical conversion and became the pastor of the church in Einsiedeln. As he began preaching the word of God, his popularity grew and he was noticed by others throughout Switzerland.
Zwingli as a young Pastor
As a result, Zwingli was invited to be a guest preacher in the Great Minster of Zurich (Ger. Grossmuenster). Following a series of sermons on the Gospel of Matthew, Zwingli was invited to become the pastor of the Great Minster and in a short time he became known as the “People’s Priest” (1519-on). Building his ministry on the clear exposition of the Bible, he was convicted to bring about many reforms within the church. In particular he advocated a great number of significant changes: the breaking of Lent, allowing the clergy to marry, encouraging a fresh translation of the Bible, revising the baptismal order, criticism of the Mass, the removal of images in churches (i.e. iconoclasm), severing the church from the control of the Papacy, the dissolution of monasteries, reforming the ministerial schools, establishing weekly Bible study groups for the clergy (which were called “prophesyings”), the termination of church music, the replacement of the Mass, establishing a quarterly Communion, ordering synodical church government, and setting-up church discipline under a shared clerical and lay control. These sweeping reforms kept him extremely busy, but they also awakened a small group of vocal citizens in Zurich who were opposed to his efforts. Since he worked with the local magistrates at enforcing these reforms, he became known (along with Martin Bucer, Martin Luther, John Calvin, and several other reformers) as one of the “Magisterial Reformers.”
The beautiful city of Zurich, Switzerland
Swiss Sausages of the kind eaten by Zwingli and others at the “Sausage Supper” (1522)
In 1522 Zwingli participated in the “Affair of the Sausages” when he boldly stood against the Roman Catholic prohibition of eating meat during Lent. This simple Swiss dinner at the home of Christoph Frowschauer, kicked-off the Reformation in Zurich and represented a repudiation of Roman Catholic practices. On a more personal note, in early 1524 Zwingli secretly married Anna Reinhart (a local widow). A public ceremony occurred a few months later when they were married in the church on April 2, 1524. Over time they were blessed with four children—Regula, William, Huldrych, and Anna.
A year later in 1525 a small, but determined, group of young men in Zurich began advocating that only adult believers should be baptized, in contrast to the regular practice of infant baptism. Three out-spoken leaders emerged from this group: Conrad Grebel, Felix Manz, and Georg Blaurock. They called themselves “Anabaptists” (Gk. ana-baptizo = again baptized). A public disputation was held between Zwingli and the Anabaptist leaders, but the City Council favored the arguments for the validity of infant baptism presented by Zwingli. As a result, the Anabaptists were repressed, persecuted, arrested, imprisoned, banished, and some were even executed. Sadly, Zwingli encouraged this purge. Nevertheless, despite the persecution it was out of this small group that the Anabaptist movement emerged and rapidly spread throughout Europe. Martin Luther coldly referred to the Anabaptists as “Schwarmer” (i.e. like the bugs found under a rock). Moreover, Zwingli published an extensive critique of Anabaptism called, Refutation of the Tricks of the Catabaptists (i.e. the Anabaptists). Much later, in a more charitable manner, certain scholars of the Reformation referred to the Anabaptist sect as the “Radical Reformation” and “The Stepchildren of the Reformers.”
Luther and Zwingli debate the nature of the Lord’s Supper at the Marburg Colloquy (1529)
In 1527 Zwingli participated in an important meeting with Martin Luther and other Reformers at Marburg, Germany. The purpose of this conciliatory gathering was to bring about an opportunity for the German Reformers to find common ground in their doctrines and practices with the Swiss Reformers. Good progress was being made until the participants came to the subject of the Lord’s Supper. At that point a severe disagreement took place between Luther and Zwingli over the “real presence of Christ” in the elements of the Lord’s Supper. Luther taught “Consubstantiation” (i.e. that Christ is present “in, with, and under” the elements). Zwingli, however, taught that the Lord’s Supper is merely a “Memorial Feast” (i.e. a time of remembering the sacrifice of Christ on the Cross for the sins of his people). In response, Luther loudly shouted the words of Jesus, “Hoc est corpus meum” (“this is my body”)! Luther angrily repeated this phrase over and over to Zwingli at the gathering and thereby ended the discussion. Sadly, any possibility of the Lutheran and Reformed theologians coming to an agreement on the real presence of Christ in the Lord’s Supper was destroyed. Rather than finding unity, this gathering brought about a breach between the Lutheran churches and the Reformed churches that still remains to this day.
Finally, in 1529 Zwingli participated in a military conflict between Zurich and the neighboring Roman Catholic cantons (i.e. the 1st Cappel War). The outcome was a uncertain and an armistice was negotiated. A few years later at the Second Battle of Cappel in 1531 Zwingli served as a chaplain to the army of Zurich. Unfortunately, he was encountered on the battlefield by enemy soldiers, was recognized, and immediately slain. The people of Zurich had lost their “People’s Priest” and they deeply mourned the loss. Zwingli was succeeded in Zurich by his assistant, Johan Heinrich Bullinger (1504-1575). A leading Reformation scholar, Dr. Geoffrey Bromiley, summarizes the numerous contributions that Zwingli made at reforming the church in Switzerland; he notes,
Zwingli’s death at the 2nd Battle of Cappel (1531)
Ulrich Zwingli in his maturity
“Zwingli dismantled the corrupt medieval system. Like Luther, he stopped the hierarchical abuse of power and the financial racketeering associated with masses, indulgences, relics, and pilgrimages. He substituted the popular tongue for Latin and replaced the sacramentalist round by the expository preaching of a trained ministry. More radically than Luther, he simplified the liturgy, purging it of esthetic elements. He took a more drastic disciplinary action, set up synodical government, brought the laity more fully into church affairs, and secured tighter biblical control. Zwingli’s work had its defects. His services involved liturgical impoverishment, especially the odd exclusion of singing (later reversed). He tied church and state too closely together, working through the council, retaining tithes, and enforcing discipline by secular penalties. The discipline involved an unhealthy and petty legalism, and cantonal policy became subservient to religious ends, with disastrous results at Cappel. Theologically, Zwingli, like Luther, opposed the distortions linked to purgatory, merit, clericalism, sacramentalism, and tradition. He championed scriptural primacy, Christ’s all-sufficient work, justification by faith, election, and calling by Word and Spirit. Distinctive emphases include the clarity and power of Scripture, the Spirit as its true exegete, the covenant, divine sovereignty in providence and predestination, and the Eucharist as a visible word by which the Spirit nourishes those who partake in faith.”
— Geoffrey Bromiley, “Third Man of the Reformation” in Great Leaders of the Christian Faith, 200
This great Swiss champion served in the first wave of the Protestant Reformation (1515-1535). In time, Ulrich Zwingli would become known to many as “The Third Man of the Reformation” behind two other Protestant Reformers of note—Martin Luther and John Calvin. To this day, however, the people of the Reformed churches in Switzerland see him as an example of a mighty man of God. He led the way back to the gospel, which had been corrupted by the traditions of men, and restored a vibrant life-giving faith. In short, Zwingli reintroduced the Swiss people to their Lord and Savior, Jesus Christ. And for that, they remain exceedingly grateful!
Rising high above the city of Zurich, the lofty spires of the Grossmuenster Cathedral serve as an ongoing memorial to their beloved pastor–Ulrich Zwingli!
* * * * * * *
His Early Years: Birth and Preparation (1484-1506)
1484 Born on January 1st in Wildhaus (Toggenburg), a small village in the canton of St. Gallen, Switzerland
1489 Zwingli begins his initial studies in Weesen, then in Basel, and later in Bern
1498 He begins University studies in Vienna, and again at Basel under the reforming ministry of Thomas Wyttenbach (1472-1526)
In Glarus: His Ordination and Service as a Priest (1506-1516)
1506 Ordained into the Roman Catholic priesthood he serves as pastor for ten years at the village church in Glarus, Switzerland
1510 He writes The Poetic Fable about the Ox, an allegorical poem criticizing the Swiss mercenary system
1513 Zwingli travels to Novara, Italy with troops from Glarus and witnesses first hand the horrors of warfare; as a result he rejects the Swiss mercenary system
1516 He writes The Labyrinth; a satirical allegory that criticizes the use of mercenaries to fight the wars of others
1516 He accompanies Glarus troops to Marignano, Italy
1516 Zwingli visits in Basel with the Humanist Scholar, Desiderius Erasmus (c.1466-1536)
In Einsiedeln: His Conversion and Initial Efforts at Reform (1516-1518)
1516 He studies at the Abbey of Einsiedeln and comes to an evangelical faith; in particular he focuses his studies on the Greek New Testament and the Early Church Fathers
1516 In November Zwingli is appointed the pastor of the church in Einsiedeln
1518 He is offended by the peddling of indulgences by a Franciscan priest named Samson; he begins to doubt the authenticity and authority of the Roman Catholic Church
In Zurich: Serving as the People’s Priest (1519-1528)
1519 On January 1st he begins the verse by verse exposition of Matthew’s Gospel (Lat. lectio continua); large crowds eagerly attend his preaching in Zurich
1519 Zwingli begins his public ministry as the “People’s Priest” (Ger. Leutpriester) at the Great Minster (Ger. Grossmuenster) in Zurich
1519 Zwingli strongly urges the magistrates of Zurich to rebuff Samson, the seller of indulgences, at the gates of the city; Samson returns to Italy in defeat
1522 The “Affair of the Sausages” takes place as a rejection of not eating meat during Lent; this event sparks the Protestant Reformation in Zurich
1522 Zwingli begins making numerous reforms in Zurich–to the worship service and to the morals of the people; many approve, but a few oppose his reforms
1523 The Zurich Disputation takes place and the city becomes Protestant
1523 Zwingli writes the Sixty-Seven Articles; Divine and Human Righteousness; and publishes a key sermon on The Clarity and Certainty of the Word of God .
1524 Zwingli secretly marries Anna Reinhart (a widow); a few months later they are married in a public ceremony on April 2, 1524
1525 The rise of the Anabaptist sect occurs in Zurich. A public disputation takes place, but the arguments of Zwingli prevail. The leaders of the Anabaptist movement are jailed, exiled, and some are even executed
1525 Zwingli writes three significant treatises True and False Religion; The Pastoral Office; and Baptism
1526 Zwingli writes a highly-valued treatise on nature of the Lord’s Supper
1526 The Baden Disputation—Zwingli suffers a setback when the Roman Catholic theologian John Eck prevails over Johannes Oecolampadius (a fellow-reformer); as a result Zwingli’s books are banned by the Papacy
1527 Zwingli writes Refutation of the Tricks of the Catabaptists (i.e. the Anabaptists)
1528 The Bern Disputation—Zwingli reverses the defeat suffered at Baden by his powerful preaching and argumentation; Bern becomes a Protestant canton
1528 Bern endorses Protestant reform efforts in Basel, Vaud, Neuchatel, and Geneva–leading over time to each canton identifying with the Protestants
At War: Theological and Military Conflicts (1529-1531)
1529 First Cappel War—Roman Catholic cantons versus the Protestant cantons; an armistice is negotiated, but with no apparent victor
1529 The Marburg Colloquy takes place, but with no measurable results
1530 Zwingli writes An Account of the Faith (Lat. Fidei Ratio); he also publishes a key sermon on the doctrine of God’s Providence
1530 The Augsburg Diet. Zwingli writes his well-regarded treatise, Exposition of the Faith, for King Francis 1st of France with the hope that he could be won to the Reformation; this proves to be futile
1531 Second Cappel War begins and Zwingli dies in the battle (October 11, 1531); all of Zurich and the Protestant forces mourn his death
1531 Zwingli is succeeded by Heinrich Bullinger in December 1531; Bullinger becomes the Head Pastor of the Great Minster in Zurich and ably serves for the next 44 years
Resources for Further Study:
Bainton, Roland H. The Reformation of the Sixteenth Century. Boston, MA: The Beacon Press, 1952.
Bettenson, Henry. Documents of the Christian Church. Second Edition. London, Great Britain: Oxford University Press, 1963.
Bromiley, Geoffrey. “Third Man of the Reformation” in Great Leaders of the Christian Church. Edited by John D. Woodbridge. Chicago, IL: The Moody Press, 1988.
Bromiley, Geoffrey, ed. Zwingli and Bullinger. The Library of Christian Classics. Vol. 24. Philadelphia, PA: The Westminster Press, 1953.
Douglas, J.D. ed. The New International Dictionary of the Christian Church. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
“Bucer (Butzer), Martin” by D. F. Wright
“Bullinger, Johann Heinrich” by Robert C. Walton
“Erasmus, Desiderius” by Robert G. Clouse
“Luther, Martin” by Carl S. Meyer
“Marburg Colloquy (1529)” Robert G. Clouse
“Oecolampadius” by Robert G. Clouse
“Zwingli, Ulrich” by Robert C. Walton
Douglas, J. D. ed. Who’s Who In Christian History. Wheaton, IL: Tyndale House Publishers, 1992.
Dowley, Tim ed., The History of Christianity. Revised Edition. Oxford, Great Britain: Lion Publishers, 1990.
Estep, William R. The Anabaptist Story. Revised Edition. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1975.
Fox, John. Fox’s Book of Martyrs. Grand Rapids, MI: Zondervan Publishing House, 1967.
Gabler, Ulrich. Huldrych Zwingli: His Life and Work. Edinburgh, Scotland: T&T Clark, 1986.
George, Timothy. Theology of the Reformers. Nashville, TN: The Broadman Press, 1988.
Houghton, S.M. Sketches from Church History. Carlisle, PA: The Banner of Truth Trust, 1980.
Jackson, Samuel Macauley, ed. Ulrich Zwingli (1484-1531): Selected Works. Philadelphia, PA: University of Pennsylvania Press, 1901.
Latourette, Kenneth Scott. A History of Christianity (Vol. 1). Revised Edition. New York, NY: Harper & Row Publishers, 1975.
Verduin, Leonard. The Reformers and Their Stepchildren. Grand Rapids, MI: Baker Book House, 1964.
Williams, George Hunston. The Radical Reformation. Philadelphia, PA: The Westminster Press, 1962
Wylie, James A. The History of Protestantism. 3 Volumes. Kilkeel, N. Ireland: Mourne Missionary Trust, 1990.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2026 – All Rights Reserved
“Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.” Phil. 4:6
George Mueller (1805-1898), in my opinion, is one of the most remarkable men of faith in the 19th Century. Following his conversion in a prayer meeting at age twenty, he began to develop a great passion for the evangelization of the Jews. He subsequently left his native Germany and traveled to England to be trained as a missionary. In 1829 he associated with The London Society for Promoting Christianity Amongst the Jews. After relating to the society for less than a year, he received formal notice that they felt he was unfit to be a missionary because of his unwillingness to submit to the leadership of the society. This was an extremely humbling blow to his dreams and aspirations, but it can now be seen in hindsight that this was God’s way of breaking him of his pride and fierce independence. In George Mueller’s Bible the following verse is underlined, “The steps of a man are ordered by the Lord” (Ps. 37:23) and then in his own handwriting, “as well as his stops.” God’s providential hand had firmly closed the door on George Mueller becoming a missionary to the Jews—but what door would the Lord now open for him?
Shortly after his dismissal George Mueller started preaching in a small Plymouth Brethren congregation. There in 1830 he met and married his life’s partner, Mary Groves, and also made a life-time commitment to receive no salary from his ministry, simply living “by faith.” Little did he know that God was already preparing him for a ministry that would focus on meeting the needs of one of the most disadvantaged groups of society; the homeless “street children” of Victorian England. After witnessing first hand the deplorable state that many young children were in, Mueller determined—with God’s help—to be a “Father of the fatherless” (Ps. 68:5). What began as a small effort in 1832, when the Mueller’s opened their home for children to sleep on the floor at night and to receive a warm breakfast the next morning, eventually grew into five large homes on Ashley Down in Bristol, England. These purpose built dormitories cared for as many as 2,000 orphaned and abandoned children all at one time. Besides providing food for the orphans, Mueller’s ministry was also committed to providing clothing, Christian education, and vocational training. All this was accomplished “by faith” without any public solicitation for funds.
A girls class at the Bristol orphanage from the 1840’s
Consider these typical examples of God’s provision from Mueller’s detailed diary,
August 18, 1838. I have not one penny in hand for the Orphans. In a day or two again many pounds will be needed. My eyes are up to the Lord. Evening. Before this day is over, I have received from a sister λ5. She had some time since put away her trinkets, to be sold for the benefit of the Orphans. This morning, whilst in prayer, it came to her mind, “I have this λ5, and owe no man anything, therefore it would be better to give the money at once, as it may be some time, before I can dispose of the trinkets.” She therefore brought it, little knowing that there was not a penny at hand, and that I had been able to advance only λ4 15s 5d for housekeeping in the Boy’s Orphan House, instead of the usual λ10; knowing also, that within a few days many pounds more will be needed.
August 20, 1838. The λ5 which I had received on the 18th, had been given for housekeeping, so that today I was again penniless. But my eyes were up to the Lord. I gave myself to prayer this morning, knowing that I should want again this week at least λ13, if not above λ20. Today I received λ12 in answer to prayer, from a lady who was staying at Clifton, whom I had never seen before.
August 23, 1838. Today I was again without one single penny, when λ3 was sent from Clapham, with a box of new clothes for the Orphans.
— Roger Steer, George Mueller: Delighted in God!, 89
These are the buildings that served the orphanage in Bristol, England. Today, they house a museum dedicated to the life and work of George Mueller, and a local Community College.
Mueller was convinced that God had “a bank which cannot break.” After the first five years of operating the orphan home “by faith” Mueller explained,
The chief end for which the Institution was established is that the Church of Christ at large might be benefited by seeing manifestly the hand of God stretched out on our behalf in the hour of need, in answer to prayer. Our desire, therefore, is not that we may be without trials of faith, but that the Lord graciously would be pleased to support us in the trial, that we may not dishonor Him by distrust. This way of living brings the Lord remarkably near. He is, as it were, morning by morning inspecting our stores, that accordingly He may send help. Great and more manifest nearness of the Lord’s presence I have never had, than when after breakfast there were no means for dinner, and then the Lord provided the dinner for more than one hundred persons; or when after dinner, there were no means for tea, and yet the Lord provided the tea; all this without one single human being having been informed about our need…
— Roger Steer, George Mueller: Delighted in God!, 107
During the course of sixty-six years of ministry there was never a day that the orphans went hungry or were ill-dressed. A debt never went unpaid. Through his ministry, the Scriptural Knowledge Institution, he tabulated that 1,453,153 pounds was raised for the work of the gospel. Asked his secret, Mueller replied, “There was a day when I died, utterly died,” and, as he spoke, he bent lower and lower until he almost touched the floor, “died to George Mueller, his opinions, preferences, tastes, and will—died to the world. Its approval or censure—died to the approval or blame even of my brethren and friends—and since then I have studied only to show myself approved unto God.” Here was a humble man of faith who served a faithful and generous Lord. He carried out his life and ministry by trusting God for the results, and therefore he became a powerful example of Christian piety to the entire world. His motto was simple: “The beginning of anxiety is the end of faith. The beginning of true faith is the end of anxiety.” The Lord blessed him in all that he endeavored. When anxious, he simply got on his knees and prayed that God would meet the need. And it can be demonstrated that the Lord never let him down.
Here is a picture of Rev. George Mueller and a favorite quote
Sources of Information: Davey, C. “George Mueller: Brethren Philanthropist” in Great Leaders of the Christian Church. Edited by John D. Woodbridge. Chicago, IL: Moody Press, 1988.
Douglas, J. D., ed. The New International Dictionary of the Christian Church. Revised edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
“George Mueller” by J. G. G. Norman
“Plymouth Brethren” by G. C. D. Howley
Douglas, J. D. and Philip W. Comfort, eds. Who’s Who in Christian History. Wheaton, IL: Tyndale House Publishers, 1992.
“George Muller” by Norman Hillyer
Steer, Roger. George Muller: Delighted in God! Wheaton, IL: Harold Shaw Publishers, 1975.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2026 – All Rights Reserved
St. Giles Cathedral in Edinburgh, Scotland. John Knox faithfully served here as Pastor from 1559-1572.
“And they devoted themselves to the apostles’ teaching…” Acts 2:42a
The quote below from R. B. Kuiper’s classic treatise, The Glorious Body of Christ, really resonated with me. He powerfully argues that, “Organizational succession without doctrinal succession is worthless.” Those churches who have departed from the teaching of the Apostles have no real connection to the true Christian faith. They are mere counterfeits and shadows of what our Lord Jesus Christ intended. Let us, then, “contend for the faith that was once for all delivered to the saints” (Jude 1:3b). It is only those who have remained faithful to the teachings of the Lord and the Apostles who should be considered as legitimate churches of Jesus Christ.
Prof. R. B. Kuiper (1886-1966)
Certain churches lay claim to apostolicity in the sense of their being exclusively, or nearly so, the uninterrupted continuation of the organized church as it existed in the days of the apostles. Particularly do they boast of their clergy as the unbroken succession of the bishops ordained by the apostles. This view is known as “apostolic succession” and is held by the Greek Catholic, the Roman Catholic and the Anglican churches…One serious fallacy in these claims to apostolic succession is that they completely overlook the fact that organizational succession does not guarantee doctrinal succession. To say nothing of the other communions just named, the Roman Catholic Church has departed very far from the teaching of the apostles. Does it not deny that doctrine which lies at the very heart of apostolic teaching—justification by faith only? For that reason, among others, the Reformers of the sixteenth century did not hesitate to pronounce Rome a false church. Organizational succession without doctrinal succession is worthless. A church that possesses the former but has lost the latter is no longer a church of Jesus Christ. Our Reformed fathers were right when they said that ‘succession of doctrine’ rather than ‘succession of persons and places’ is a mark of the true church. [See Bavinck, Gereformeerde Dogmatiek, Vol. IV, p. 353]”
— R. B. Kuiper, The Glorious Body of Christ, 64-65.
Remember the distinction made in Kuiper’s quote–that the difference between “organizational succession” and “doctrinal succession” is the determining factor between truth and error. It is only faithful “doctrinal succession” that is worth fighting for. Moreover, upholding the “apostles’ teaching” is a mark of the true church of Jesus Christ.
— Dr. Marcus J. Serven
Source: Kuiper, R. B. The Glorious Body of Christ: A Scriptural Appreciation of the One Holy Church. Edinburgh, Scotland: The Banner of Truth Trust, 1967.
Biographical Statement: Prof. R. B. Kuiper served as the President of Calvin College for 22 years (1930-1952). He then taught at Westminster Theological Seminary for 14 years as the Professor of Practical Theology (1952-1966). He was well-loved for his zeal in teaching the Bible and for the application of its principles to the doctrine of the Church. “Well done good and faithful servant” (cf. Matt. 25:21).
The Basilica Santa Maria Novella lies in the very center of Florence, Italy–it is such a beautiful, inspiring, and majestic city!
Written by Dr. Marcus J. Serven
“For we are an aroma of Christ to God among those who are perishing, to one a fragrance from death to death, to the other a fragrance from life to life.” 2 Cor. 3:15-16
Who was Girolamo Savonarola (A.D. 1452-1498)? Briefly stated, he was an Italian monk and preacher who arose just prior to the Reformation. Savonarola was under Dominican orders and vows throughout his adult life (from 1474); although he grew somewhat more independent as he became better known throughout Italy. Born in Ferrara, from 1482 he made his home and base of operations in Florence. There he became the Prior of the convent of San Marco and began to preach in the cathedral. Church historian, S. M. Houghton observes,
But whereas Wycliffe and Huss were involved in attacking the unbiblical teachings of the Roman Catholic Church, Savonarola was not a doctrinal reformer. He was a man who attacked the evil lives and immoral habits of many of his fellow countrymen. God had used the writings of Augustine of Hippo to open his eyes to the moral apostasy in the Church.
— S. M. Houghton, Sketches in Church History, 72
One artist’s depiction of Girolamo Savonarola preaching his message of reform to the people of Florence, Italy
He called the city and the Roman Catholic Church to moral reform by a series of scathing sermons on a coming Apocalypse. This apocalyptic theme, which he garnered from reading the Old Testament prophets and the Book of Revelation, dominated his preaching and became his lifetime message. For example Savonarola proclaimed in one fiery sermon, “In the primitive church the chalices were of wood, the prelates of gold; in these days the church hath chalices of gold and prelates of wood.” This kind of direct confrontation of church leaders brought forth both praise from some and opposition from others. Moreover, Savonarola embraced an early version of the doctrine of biblical authority (Lat. Sola Scriptura = “by Scripture Alone”) and called the Church to reject the authority of the Pope by looking to the Bible alone.
Girolamo Savonarola in his maturity (1452-1498)
In 1494 Charles VIII, King of France, sent his armies ravaging throughout Italy and twice spared Florence due to Savonarola’s requests. The people of Florence interpreted this to be an example of God protecting the city from judgment. Savonarola used this “victory” to call for further moral reforms in Florence, which were enforced at times with a strong hand—for example during the Carnival of 1496 many profane and lewd books were publicly burnt in a “bonfire of vanities.” Some people welcomed these changes, but others resisted his efforts at reformation. He was openly opposed by the rival Franciscans, and by citizens who were still loyal to Piero de’ Medici (who had fled when Charles VIII threatened the city with destruction).
Pope Alexander VI (1431-1503)
Pope Alexander VI (also known as Alexander Borgia) responded to Savonarola’s criticisms of the Roman Catholic Church by threatening to place Florence under an interdict if they allowed Savonarola to continue his preaching. The Pope referred to Savonarola as “that meddlesome friar” and in 1497 excommunicated him. Savonarola responded with the charge that the Pope was “a representative of Satan not of Christ.” This led to Savonarola’s arrest in 1498, a trial for sedition and heresy, an extensive time of torture, and finally on May 23 a martyr’s death. Between episodes of torture he wrote meditations on Psalm 32 and 51, which Martin Luther later published and referred to them as “a piece of evangelical testing and Christian piety.” At his execution, Savonarola was stripped of his priestly vestments. The presiding Bishop said, “I separate thee from the church militant and from the church triumphant.” Savonarola boldly replied, “Militant, not triumphant, for you have no power to separate me from the church triumphant to which I go.” He was then hanged, and his body was burned at the stake. His remains, and those of two other men who were killed alongside of him, were thrown into the river Arno so that no relic of his life could be preserved. Dr. Howard F. Vos summarized Savonarola’s life with these words,
While Savonarola demanded reform in the church, he never took the more advanced position of Wycliffe and Huss. He had no quarrel with the teaching or the organization of the church, but seems to have believed in justification by faith. He was characterized by religious zeal and personal piety.
— Howard F. Vos, Who’s Who in Christian History, 607-608
Thus, a remarkable man passed from the scene. Yet, his energetic preaching, biblical teaching, and personal zeal laid the ground work for the Reformation which would spring forth into existence from the religious awakening of another monk in twenty years time–and that man was Martin Luther.
Here is the execution of Savonarola in the public square of Florence (May 23, 1498). In God’s providence he preceded the beginning stages of the Reformation by twenty years. Many of the Protestant Reformers greatly esteemed him!
Resources for Further Study:
Douglas, J. D., Gen. Edit. The New International Dictionary of the Christian Church. Second Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
“Alexander VI,” by Robert C. Clouse
“Dominicans” by A. S. Toon
“Papal States,” by Marvin W. Anderson
“Reformation, The” by Robert D. Linder
“Roman Catholicism” by H. M. Carson
“Savonarola, Girolamo,” by Robert C. Clouse
Houghton, S. M. Sketches from Church History. Edinburgh, Scotland: The Banner of Truth Trust, 1980.
Kuiper, R. B. The Glorious Body of Christ. Edinburgh, Scotland: The Banner of Truth Trust, 1966.
Sheldon, Henry C. History of the Christian Church. Vol. 2, “The Medieval Church.” New York, NY: Thomas Y. Crowell and Co., 1895; Peabody, MA: Hendricksen Publishers. Reprint, 1988.
Vos, Howard F. “Savonarola” in Who’s Who in Christian History. Douglas, J. D. and Philip W. Comfort (Co-editors). Wheaton, IL: Tyndale Publishers, 1992.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright Nov. 2025 – All Rights Reserved
Archibald Alexander Hall at Princeton Theological Seminary
“The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs–heirs of God and fellow heirs with Christ…” Rom. 8:16-17a
A close family friend sent this powerful quotation from Dr. Benjamin B. Warfield to one of my family members who has been struggling with her health. What an encouragement it was to her and to all of us! This citation is from a sermon given by Dr. Warfield in Miller Chapel to his students at Princeton Theological Seminary. Over the course of his lengthy ministry of teaching systematic theology in the classroom (1887-1921), he also passionately exhorted his students from the pulpit. Let me share it with you…
Dr. B. B. Warfield (1851-1921)
“If God be for us who can be against us?” (Rom. 8:31) Let our hearts repeat this cry of victory today. And as we repeat it, let us go onward, in hope and triumph, in our holy efforts. Let our slack knees be strengthened and new vigor enter our every nerve. The victory is assured. The Holy Spirit within us cannot fail us. The way may be rough; the path may climb the dizzy ascent with a rapidity too great for our faltering feet; dangers, pitfalls are on every side. But the Holy Spirit is leading us. Surely, in that assurance, despite dangers and weakness, and panting chest and swimming head, we can find strength to go ever forward.”
— Warfield, Biblical and Theological Studies, 558
I pray the Lord will encourage and strengthen you to go forward by faith in the Christian life. The Holy Spirit who dwells within you, is stronger than all of the temptations and trials of this present world (1 Cor. 3:16 and 6:19-20; 1 John 4:4). His presence in our life is a great blessing, and one that we should regularly remind ourselves of. Recall as well, this ringing exclamation: “If God be for us who can be against us?” (Rom 8:31)
— Dr. Marcus J. Serven
Source: Warfield, Benjamin Breckinridge. “A Sermon: The Leading of the Spirit” in Biblical and Theological Studies. Edited by Samuel G. Craig. Philadelphia, PA: Presbyterian and Reformed Publishing Company, 1968. [page 558]
This is not a very clear photo–but here is my family and some dear friends gathered at the graves of B. B. Warfield and his wife in the Old Princeton Cemetery (“Heroes, History, and Hope Tour” 2013)
The Wartburg Castle near Eisenach, Germany, is where Dr. Martin Luther was safely held for nearly a year in 1521-1522
“The LORD of hosts is with us; the God of Jacob is our fortress.” Psalm 46:11
Yesterday, I had the opportunity to preach for Reformation Sunday at Redeemer Presbyterian Church (PCA) here in Austin, Texas. We have four pastors at Redeemer, and since I am the only one who is “semi-retired” I usually preach once or twice a year. Instead, my main role at Redeemer is focused on teaching. I regularly instruct adults in our School of Discipleship classes on Sunday mornings. Beyond that, I am the director of Redeemer Theological Academy teaching college-level courses in Biblical studies, Systematic Theology, Church History, Apologetics, and Ministry. This suits me quite well, and I am grateful to focus my energies on teaching at this point in life. Nonetheless, below is an audio file of my most recent sermon. Also, you will find an introduction to the sermon and an outline of the text. I hope you enjoy it!
— Dr. Marcus J. Serven
* * * * * * * * * *
“The Lord is our Fortress” – Psalm 46:1-11
Direct, succinct, and pastoral–it is hard to beat Derek Kidner’s fine commentary on the Psalms.
Introduction: The image of a “fortress” or “stronghold” in relation to the Lord shows up in many passages in the Old Testament (e.g. 2 Sam. 22:1-4; Ps. 9:9; 18:2; 31:3; 71:3; 91:2; 144:2; Prov. 18:10; Jer. 16:19). It is a portrait of strength, security, and safety for the people of God. Indeed, the Lord is the only one who could provide such protection in times of trouble. He is the one who created all things and also controls all things (Ps. 103:19). Essentially, this word-picture of a “fortress” and “stronghold” teaches us the doctrine of the sovereignty of God. In other words, we can believe that when everything in our world seems to be falling apart we can take comfort from the fact that all things are firmly under the control of the Lord. Even when misfortunes come our way, or when wickedness is exalted, we can be confident that “The Lord has made everything for its purpose, even the wicked for the day of trouble” (Prov. 16:4). This doesn’t mean that we never experience any difficulties and trials in life. It does mean, however, that God is in the midst of these difficulties and trials, and that he is able to bring good out of them (Rom. 8:28). Let us, then, go forward as those who trust in the sovereign rule of the Lord over all things in our own personal circumstances and in the tumultuous events of this world. Soli Deo Gloria!
Here is an outline of my sermon: 1. The Lord is our Refuge and Strength, (vs. 1-3) 2. The Lord is the Source of All Blessings, (vs. 4-5) 3. The Lord is the Ruler of the Nations, (vs. 6-9) 4. The Lord is the King of His Saints, (vs. 10-11)
These four volumes are good places to start if you want to know more about Martin Luther
Also, here is a short article about the fateful day that Martin Luther was kidnapped and taken to the Wartburg Castle.
“Trust in the LORD with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths.” Proverbs 3:5-6
As a young man Nicholas Von Zinzendorf (1700-1760) struggled with what the Lord would have him do in his life. He thought, “Perhaps I should be a missionary, or a minister, or an evangelist. How can I decide between these three?” But his wise and pious Grandmother urged him to accept the fact that he had been born a Prince who in time would become a very powerful Count amongst the nobility in Saxony, Germany. In God’s providence he would inherit thousands upon thousands of acres of land, several fortified castles, and an immense fortune. He would be a ruler over many subjects, and if he followed his father’s example he would be a wise and compassionate leader. He still, however, questioned his calling as a future ruler.
Count Nicholas Von Zinzendorf’s impressive estate in Herrnhut, Saxony
Going off to foreign lands with the gospel seemed so much more exciting and glamorous to him! He dreamed of serving the Lord and sharing the gospel with the heathen tribes all around the world. One day when Zinzendorf was eighteen years old he was touring a museum in Dusseldorf, Germany when he came across a famous painting—Ecce Homo (“Behold the Man”) by Domenica Feti. In the title the artist quotes the mocking words of Pontius Pilate as he presents Jesus Christ to the hostile crowd in Jerusalem before sending him off to be crucified–“Behold the Man!” (see: John 19:5). The artist also gives his painting the caption, “This I have suffered for you; now what will you do for me?” This painting and the challenging question attributed to Jesus deeply stirred the young man. As he reflected upon this experience, along with his Grandmother’s wise counsel, he realized that he could serve God as a Count just as well as serving Him as a missionary, minister, or evangelist. Zinzendorf wrote in his diary, “I have loved him [Jesus Christ] for a long time, but I have never actually done anything for Him. From now on I will do whatever He leads me to do.” He determined at that moment to fulfill his destiny and become a wise and compassionate ruler just like his father.
The Czech Preacher & Martyr, Jan Hus (1369-1415)
In time, Zinzendorf legally inherited the land, the castles, and the wealth. He took his place amongst the German nobility as the Count of Saxony. About the same time he also became aware of the many trials and tribulations of a small group of Christian refugees in nearby regions. What exactly was their story? Two hundred and fifty years before, the ancestors of these refugees had come to Christ through the powerful preaching ministry of the Czech minister Jan Hus (1369-1415). Ever since Jan Hus had been betrayed and put to death, his followers had been harassed and persecuted so much that they fled into the forests of Bohemia never settling but moving from place to place. They became known as the “Bohemian Brethren” and eventually sought refuge in Austria, Poland, Southern Germany, and Moravia. In 1722 when Zinzendorf heard about their sufferings his heart was broken and he invited these religious refugees to settle on his land. He called the settlement Herrnhut (lit. “under the Lord’s watch”) and eventually they became known as the Moravians. While they were under Count Zinzendorf’s protection, they flourished and began earnestly training to go to far-away lands as missionaries to preach the gospel, make disciples, and establish churches.
Moravian Missionaries preaching the Gospel to the natives in North America
Where did the Moravians go? In 1732 some went to the West Indies to evangelize the African slaves of the Caribbean. Some went to the frozen lands of Greenland and Labrador to preach to the Eskimos. Some went to the South Sea Islands to minister to the native tribes and fierce head-hunters. Some went to India to proselytize the Hindus. And some went to the American colonies to bring the gospel to the native Indians. In 1735 John Wesley—the famous preacher and evangelist of the 1st Great Awakening—encountered Moravian missionaries on the same ship that he was traveling on when he sailed to Georgia as a missionary.
A year later after a dismal experience in Georgia Wesley encountered some Moravian missionaries once more when he returned to England. He recorded in his personal Journal how impressed he was with their piety and courage during a life-threatening storm at sea. He also reflected in his Journal, “I went to Georgia to convert the Lost, but Oh who will convert me?” Once he arrived back in England, Wesley sought out a Moravian gathering at the Fetter Lane Chapel in London. There he heard the fiery Moravian preacher, Peter Boehler, read from Martin Luther’s Commentary on Paul’s Letter to the Romans and give a short message on Romans 1:16-17. As a result, Wesley’s “heart was strangely warmed” and by the regenerating power of God he was thoroughly converted. Throughout the remainder of his life Wesley conducted extensive preaching missions in England and America. From this effort the Methodist Church was established. The simple witness of the Moravians had an absolutely huge impact upon his life and future ministry.
Nicholas Von Zinzendorf in his maturity (1700-1760)
And so, did Nicholas Von Zinzendorf make the right decision? It turned out that he found great purpose and intense satisfaction in doing the very thing that was right in front of him—fulfilling his call to become a Count, a kind-hearted ruler, and a member of the German nobility. Given his immense wealth and extensive properties he was able to minister to fellow Christians who were persecuted and afflicted. He provided safety and security at Herrnhut so that the Moravians could equip themselves as missionaries, ministers, and evangelists. He died a happy man knowing that the Lord had used his service as a Count in a remarkable and lasting way. Truly, he “trusted the Lord with all his heart…and the Lord made straight all his paths” (Prov. 3:5-6). Let each one of us resolve to do the same—to trust the Lord to direct our steps, and to be faithful at doing what lies right in front of us.
Hernhut as it looks today: “The little village that changed the world”
Resources for Further Study:
Douglas, J. D. ed. The New International Dictionary of the Christian Church. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
The seal and motto of the Moravians
“Bohemian Brethren” by Peter Toon
“Boehler, Peter” by J. G. G. Norman
“Constance, Council of” by Robert G. Clouse
“Czechoslovak Church” by J. G. G. Norman
“Hus, Jan” by Matthew Spinka
“Luther, Martin” by Carl S. Meyer
“Moravian Brethren” by J. G. G. Norman
“Pietism” by Robert G. Clouse
“Wesley, John” by A. Skevington Wood
“Zinzendorf, Nicholas Von” by Richard V. Pierard
Firak, Tom. “Zinzendorf, Nicholas Von” in Who’s Who In Christian History. J. D. Douglas, ed. Wheaton, IL: Tyndale House Publishers, 1992.
Houghton, S. M. Sketches from Church History. Edinburgh, Scotland: The Banner of Truth Trust, 1980.
Neill, Stephen. A History of Christian Missions. Second Edition. New York, NY: Penguin Books, 1986.
Outler, Albert C., ed. John Wesley. New York, NY: Oxford University Press, 1964.
Schattschneider, Allen W. Through Five Hundred Years: A Popular History of the Moravian Church. Fourth Edition. Bethlehem, PA: The Moravian Church in America, 1996.
Serven, Marcus J. “Jan Hus (1373-1415): Bohemian Reformer and Martyr” on The Genevan Foundation Website, 2012. (Here)
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright, Sept. 2025 – All Rights Reserved
