Who do We Think We are?

In 2004, a TV series titled “Who Do You Think You Are?” first appeared on British television screens. The TV show starts with a famous figure outlining the limited knowledge the family circle has about those of earlier generations and the famous figure outlines possible avenues of enquiry that they want the TV programme to explore. Often the results are surprising. Sometimes ancestors are shown to have been squanderers or criminals. On other occasions previously unknown parental heroism and suffering has been revealed. Occasionally filming has been abandoned where ancestral research has not revealed anything out of the ordinary. The TV show title could be adapted to “Who Do We Think We Are?” to investigate the church family.

A 1975 Peanuts cartoon shows Sally writing a paper on church history. She states “When writing about church history, we have to go back to the very beginning. Our pastor was born in 1930.” Charlie Brown rolls his eyes on hearing this. To a child, someone in their 40s can seem rather ancient but adults too be can caught up with the here-and-now with their interest in church history focusing on their particular congregation rather than the distant historical reaches of the church.

Some Christians are prepared to consider the bigger picture. Yes, the true church existed during the apostolic era and shortly thereafter but then Catholicism extinguished it until its resurrection during the reformation. The Seventeenth Century Anglican theologian Mark Frank addressed this “And indeed in itself it is most ridiculous to think the custom, and practice, and order, and interpretations of all times and Churches should be false, and those of yesterday only true, unless we can think the Spirit of Truth has been fifteen or sixteen hundred years asleep, and never waked till now of late; or can imagine that Christ should found a Church, and promise to be with it to the end of the world, and then leave it presently to Antichrist to be guided by him for above fifteen hundred years together.” So likewise a view that dismisses three quarters of church history contradicts Christ’s promise to always be with the church (Matthew 28:20).

Let us be clear, church history incorporates much more than the history of our particular local church. There are benefits in knowing the circumstances how our assembly of Christian believers came into existence and the struggles and blessings it has known. However, when we ignore the history of the universal church there is much of value that we are missing. We need to see beyond the historical myopia we impose on ourselves with such thinking. It's good to remember that we are part of God's family and God has never deserted the Church.

Church History – The First Century Part 6

Please note that the following is taken from a book published in 1840 which was written from a Presbyterian perspective. Therefore some of this might be outdated but nevertheless I hope this is of some benefit to Christians.

Excerpted from Chapter 1 of James Wharey Church History (Philadelphia: Presbyterian Board Of Publication, 1840).

6. Persecution

From the very beginning, the church has been called to suffer persecution. This was first from the Jews, and about the time that Stephen was stoned to death, persecution seems to have raged very high; so that the disciples were compelled to make their escape, and to flee into distant countries. After this, we are told (Acts 12:1) that "Herod the king stretched forth his hand to vex certain of the church." James he killed with the sword, and Peter he imprisoned. And this he did to gain favour with the Jews. But the Jewish power was then limited, and soon after destroyed, by the utter destruction of their city and temple by Titus, and the final dispersion of their nation.

Nero was the first Roman emperor that persecuted the Christians; and his cruelty was extreme. He falsely accused them of setting fire to the city of Rome, of which crime he was guilty himself. Multitudes were put to the most excruciating death in a variety of ways. The streets of the city, and pleasure gardens, were illuminated at night by the burning of those whom he caused to be sewed up alive in garments covered over with pitch. This persecution commenced about A. D. 64, and raged until the death of Nero, about four years. Paul and Peter are said to have suffered martyrdom at Rome during this persecution; the one by decapitation, the other by crucifixion, with his head downwards. This manner he chose, as being less honourable than that in which his Lord had been crucified. The fury of this persecution subsided after the death of Nero, until it was renewed, near the end of the century by Domitian; in character little inferior to Nero for baseness and cruelty. Under this persecution the apostle John was banished to the isle of Patmos, where he wrote the Revelation. It has been said upon the authority of Tertullian, that he had been previously thrown into a caldron of boiling oil, and came out unhurt. But this is doubted.

(This concludes the First Century)

Church History – The First Century Part 5

Please note that the following is taken from a book published in 1840 which was written from a Presbyterian perspective. Therefore some of this might be outdated but nevertheless I hope this is of some benefit to Christians.

Excerpted from Chapter 1 of James Wharey Church History (Philadelphia: Presbyterian Board Of Publication, 1840).

5. Errorists in the Primitive Churches

Even in this first century, several errors made their appearance, and heresies began to spring up. A difference of opinion very early arose between the Jewish and gentile converts, about the necessity of an observance of the rules of the Mosaic Law. This subject called together the first council or synod, which was held by the apostles at Jerusalem, and decided upon this question, as we read in Acts 15.

When Jews were converted to Christianity, it was natural that they should still retain some leaning towards the opinions they had formerly entertained, and a partiality for their old ceremonies and institutions. These prejudices, which are natural to the human mind, would not fail to give to Christianity a peculiar model among Jewish converts, suitable to their particular views and feelings. A spice of the old leaven still retained, would leaven the new lump. This thing we find the apostles often labouring to correct; and the whole epistle to the Hebrews seems mainly designed for this purpose.

In like manner, when heathen converts were received into the church, it was natural they should bring with them some taint of their old philosophy, and former superstitions; and some fondness for the rites and ceremonies of their idolatrous worship. Long established opinions are seldom entirely eradicated, and old habits, with which we have been brought up, are not likely to be totally renounced. Sometimes the teachers of religion were too indulgent to those prejudices; and in order that the gospel might be the less offensive, tolerated in their new converts, opinions and practices little consistent with it. An indulgent feeling of this sort was natural, and duly regulated, was very proper. Thus Paul was made "all things to all men that by all means he might save some." But the principle was often carried too far.

From these sources, therefore, we shall find, springing up many of the errors and heresies that deformed the beauty, and marred the peace of the church, during the first three or four centuries. Some of them were Jewish, but most of them of heathen origin; and all proceeded from the same source, a fondness for old opinions and practices, and a disposition to yield as far as possible to these Jewish and heathen prejudices, and thus in a good degree, to remote the offence of the cross. Indeed we shall find that when Christianity became the established religion of the Roman Empire, and took the place of paganism, it assumed, in a great degree, the forms and rites of paganism, and participated in no small measure of its spirit also. Christianity as it existed in the dark ages might be termed, without much impropriety of language, baptized paganism.

"At the head of all the sects," says Dr. Mosheim, "which disturbed the peace of the church, stand the Gnostics. Under this appellation, are included all those in the first ages of the church, who modified the religion of Christ, by joining with it the Oriental philosophy, in regard to the source of evil, and the origin of this material universe." They were divided into a number of particular sects or parties, but seem to have held the following errors in common. They taught that Jesus Christ is inferior to the Father; that he did not possess a real body, and consequently did not really suffer; that evil dwells essentially in matter; and therefore they denied the future resurrection of the body, and enjoined severe bodily penances and mortifications, and held other notions of like character, derived from that false philosophy which they professed, and upon which they attempted to engraft Christianity.

The followers of Simon Magus are reckoned by some, among the Gnostic sects, which, in this century, corrupted the gospel. But, according to the best evidence we possess, Simon, after the memorable rebuke given him by the apostle, (Acts 8:20-23) became, not a corrupter, but a persevering enemy of Christianity.

The Nicolaitans are generally supposed to have been a branch of the Gnostics, although this is uncertain. They rather appear to have been a class of Antinomians, who turned the grace of God into lasciviousness. The Docetae, a Gnostic sect, received their name from their distinguishing tenet that Jesus had not a real, but only an apparent human body, and that consequently his sufferings on the cross were only in appearance. Cerinthus, who was cotemporary with John, the apostle, taught, on the contrary, that Jesus had a real body, and indeed was merely a man, the son of Joseph and Mary; but that, at his baptism, the Christ, a being of superior nature, descended on him in the form of a dove, remained in him during his public ministry, and leaving him, when he was apprehended by the Jews, ascended again to heaven; so that not Christ, but Jesus died. It is related by Irenaeus, on the authority of Polycarp, who was acquainted with John, that this aged apostle once going into a bath at Ephesus, discovered Cerinthus there; upon which, leaping out of the bath, he hastened away, saying, he was afraid lest the building should fall on him, and crush him along with the heretic.

The Nazarenes and Ebionites were Judaizing Christians that sprung up in the first century, but were not organized into distinct sects, until the second century. The Nazarenes differed little from the orthodox, except that they adhered to the rites of the Mosaic Law. The Ebionites denied the Divinity of Christ, rejected the Jewish Scriptures, except the five books of Moses, and all of Paul's epistles.

The writers of the first century are the apostles and apostolic fathers. At what time, and by whom the books of the New Testament were collected into one volume, is uncertain; but it is certain that before the middle of the second century, the most of them were read in every Christian church, and regarded as the divine rule of faith and practice. The apostolic fathers are, Clement, bishop of Rome, and author of the Epistles to the Corinthians; Ignatius, disciple and companion of the apostles, who suffered martyrdom under Trajan, being exposed to wild beasts in the theatre at Rome; Polycarp, bishop of Smyrna, who suffered martyrdom at an extreme age, in the middle of the second century. Several works ascribed to these fathers, are known to be spurious; others are doubtful; and those, which are generally received as genuine, are not free from interpolations.

(To be continued)

Church History – The First Century Part 4

Please note that the following is taken from a book published in 1840 which was written from a Presbyterian perspective. Therefore some of this might be outdated but nevertheless I hope this is of some benefit to Christians.

Excerpted from Chapter 1 of James Wharey Church History (Philadelphia: Presbyterian Board Of Publication, 1840).

4. Form and order of the primitive churches

The organization of the church by the apostles, and during the first century, was most simple; and seems to have been modelled after the form of the Jewish Synagogue. The officers were,

1. Elders or Bishops, who laboured in word and doctrine. These were their public teachers —the pastors of churches, who led in their worshipping assemblies, and publicly instructed the people. Of these there were frequently several in the same church, especially the large churches collected in the principal cities. They seem to have stood upon a perfect parity or equality of office; except that, for the sake of order, one was chosen president or moderator. This president was sometimes called the angel of the church, as a similar officer in the Jewish Synagogue was called angel or messenger. To this angel of each of the seven Asiatic churches, are the several epistles in the Revelation addressed. These bishops or pastors of churches were chosen by the people, on account of their wisdom, piety, and aptness to teach; and were regularly set apart to their office by the “laying on of the hands of the Presbytery.” We may suppose that they were generally supported by the people among whom they laboured; according to the particular direction of Christ and his apostles on this head.

2. Elders who ruled—who assisted in the government and discipline of the church; but who did not engage in the business of public instruction. There was a similar class of officers in the Jewish Synagogues, called Rulers of the Synagogue. These lay elders might be properly regarded as the representatives of the people, and the guardians of their rights. Their business was to inspect the conduct of the members, to keep order in their public assemblies, and to assist the bishops in the proper administration of the ordinances and discipline of the church.

3. Deacons, who were the public servants of the church, managed its secular concerns, and had particular oversight of the funds, and the charities of the church.

The forms of worship in the first century, were plain and simple. Their public assemblies were held on the first day of the week, commonly in private houses, or in some building appropriated to that purpose. There is no account of churches built and consecrated to the worship of God, sooner than about the beginning of the third century. These meetings, in time of persecution, were often after night, or before day in the morning. Here prayers were offered, the Scriptures read, short addresses made to the people by their public teachers, the Lord's Supper was celebrated, accompanied with the singing of hymns; and the whole was closed with free will offerings of money or provisions to their common stock, and the feast of charity. This feast of charity seems to have been intended for the benefit of the poor. They who were wealthy, and could afford it, brought something with them, on which they made a common meal; the poor, and strangers, who could bring nothing, being allowed a full share. Converts seem at first, to have been admitted to the communion of the church upon a simple profession of their faith.

(To be continued)

Church History – The First Century Part 3

Please note that the following is taken from a book published in 1840 which was written from a Presbyterian perspective. Therefore some of this might be outdated but nevertheless I hope this is of some benefit to Christians.

Excerpted from Chapter 1 of James Wharey Church History (Philadelphia: Presbyterian Board Of Publication, 1840).

3. Extraordinary success of the Gospel

Only a few days after his ascension, according to his promise, the Spirit was poured out on the disciples, on the day of Pentecost, and three thousand converts were added to the church. From this time the word of the Lord began to take root and spread. At this feast of Pentecost there were great numbers of Jews and Jewish proselytes present, from almost all the surrounding countries; and many of them were probably converted on that occasion; and when they returned home, carried the gospel with them. These would be pioneers to the apostles in their future travels through those countries, and greatly assist them in establishing churches. Paul was raised up by the providence of God, and called in a most extraordinary manner, from being a most virulent persecutor, to be the great apostle of the gentiles. By his abundant labours, assisted by various companions, the gospel was spread in a short time, throughout Asia Minor, Greece, and the islands of the Archipelago; and churches established in all their principal cities.

To what extent the gospel was preached by the apostles themselves, except so far as indicated in the Acts of the Apostles and the Epistles, is involved in great obscurity. From the most ancient traditions, which have reached us, (more to be relied on than those of later date, and yet not greatly to be trusted,) it appears more or less probable, that Peter extended his labours beyond Judea and Syria, to Babylon, and to parts of Asia Minor; hat Matthew, Jude, and Thomas, penetrated still farther eastward, to Persia, Parthia, and India; that Andrew and Philip spent some portion of their time, the latter in Phrygia, and the former along the shores of the Black sea; that James, the son of Alpheus, remained at Jerusalem, till his martyrdom, shortly before the destruction of that city; and that Bartholomew went to Arabia, and John to Ephesus, after the death of Mary, the mother of Jesus, where he lived to an advanced age. But although we are left to glean only a few uncertain and unsatisfactory statements respecting the apostles, beyond what the New Testament records of them; it is, nevertheless, certain, that in the first century, and even during the lives of the apostles themselves, Christianity obtained a considerable prevalence throughout a great part of the then known world.

The spread of the Christian religion in the first century, is truly wonderful; and can be accounted for only on the supposition, that it was the Lord's doing. “The cause must have been divine that enabled men, destitute of all human aid, poor, friendless, neither eloquent nor learned, fishermen, publicans, and moreover Jews, that is, persons odious to all other nations, in so short a time, to persuade so great a part of mankind to abandon the religions of their fathers, and to embrace a new religion, which is opposed to the natural dispositions of men.” In the hands of these weak, but heaven-commissioned, and heaven-directed instruments, the gospel was the “power of God, and the wisdom of God unto salvation.” They were no doubt much aided in exciting an interest, and making an impression upon the minds of men, and in stopping the mouths of gainsayers, by the miraculous powers with which they were endowed. Their general want of human learning was no doubt more than compensated by the extraordinary influences of the Holy Spirit which were afforded to them, and the gift of tongues by which they were enabled to speak languages which they had never learned. Their humble, devoted, blameless lives too, would gain them credit and influence. But nothing will account for the extraordinary spread of the gospel, opposing as it did, the passions, prejudices, and worldly interests of all men, but the supposition that it was accompanied by the mighty power of God. It was “mighty through, God, to the pulling down of strongholds.”

(To be continued)

Church History – The First Century Part 2

Please note that the following is taken from a book published in 1840 which was written from a Presbyterian perspective. Therefore some of this might be outdated but nevertheless I hope this is of some benefit to Christians.

Excerpted from Chapter 1 of James Wharey Church History (Philadelphia: Presbyterian Board Of Publication, 1840).

2. Life and Death of Christ

In the fullness of time, when God in his providence had thus prepared the world for it, Christ made his appearance. His birth was indeed miraculous, and attended with extraordinary circumstances; but his condition, according to ancient prophecies, was mean and contemptible. “He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.”

Until he entered upon his public ministry, at about the age of thirty, he seems to have resided with his parents in poverty and obscurity, and to have excited little or no public attention. He was preceded by John the Baptist, whose ministry seems to have formed a connecting link between the Jewish and Christian dispensations. It participated with both, but belonged properly to neither. By him Christ was baptized in Jordan, and thus was consecrated to his priestly office; and at the same time, he received the unction of the Holy Ghost, who descended upon him “in bodily form, like a dove.” His commission and authority as a divine teacher, were announced by a miraculous voice from heaven, saying, “This is my beloved Son, in whom I am well pleased.”

During his public ministry, which lasted about three years, he manifested the most entire devotion to the glory of God and the good of man He lived the most blameless and holy life, taught the most pure and heavenly doctrines, and confirmed his divine character by a succession of the most extraordinary miracles. But the Jews, who expected a temporal deliverer in their Messiah, were offended in him and by their influence with Pilate the Roman governor, procured his crucifixion. "He was numbered with the transgressors; for the transgression of my people was he stricken." But on the third day, according to his own prediction, he rose again from the dead; and after meeting with his disciples, and conversing with them on various occasions, for the space of forty days, he ascended up to heaven, and sat down at the right hand of the Majesty on high.

(To be continued)

Church History – The First Century Part 1

Please note that the following is taken from a book published in 1840 which was written from a Presbyterian perspective. Therefore some of this might be outdated but nevertheless I hope this is of some benefit to Christians.

Excerpted from Chapter 1 of James Wharey Church History (Philadelphia: Presbyterian Board Of Publication, 1840) with very slight modifications.

1. State of the world in the beginning of the Christian era

The coming of Christ, about the end of four thousand years from the creation, is said to be "in the fullness of time;" by which we may understand, that in the providence of God, there was a particular preparation and fitness in the state of the world at that time for his coming. At the birth of Christ, the Roman Empire was extended over almost the whole of the then known world; it was in its meridian glory, and stood firm upon its "legs of iron." (Dan 2:33) The arts and sciences had arrived at their greatest height in the heathen world, and philosophy had exerted all its powers. But in a religious point of view, the whole world was in a most deplorable condition.

Among the Jews, indeed, the worship of the true God was maintained, but in a very corrupt state. They taught for doctrines the commandments of men, and were devoted to the mere forms and externals of religion, while the spirit and morality of it were almost wholly neglected. They were divided into three principal sects among themselves; the Pharisees, the Sadducees, and the Essenes. The Pharisees were the most numerous and popular sect, who prided themselves on their punctilious observance of the external forms and ceremonies of religion. They added many things to the Law of Moses, upon the authority of their doctors, which additions were called the traditions of the elders. But their religion was little more than a hypocritical pretence. The Sadducees were a kind of sceptics of that day. They denied the existence of angels, and of a future state; rejected traditions, and received the five books of Moses as of superior authority to the other Scriptures; and appear to have regarded religion as a mere matter of state policy. Many of the wealthy, and of those who occupied high stations, belonged to this sect. The Essenes were a kind of monastic order, who retired from society, and spent their time in solitude and devotion. We read also of the Herodians; but these it is probable, were not so properly a religious sect, as a political party. They were the favourers of Herod the Great, and of that government which he exercised under the authority of the Romans. The state of the Jewish church called loudly for a reformation.

In the heathen world, the knowledge of the true God was almost wholly lost. The most wretched polytheism and idolatry everywhere prevailed. The discovery was completely made, and the practical truth fully developed, that "the world by wisdom knew not God." It seems to be the policy of God's government, to permit man to try his own strength first; and to afford extraordinary aid, when every other means has failed. Man's extremity is God's opportunity. Thus it is, he exalts his own almighty power, and "hides pride from man."

A general expectation existed, not only among the Jews, but throughout the East, founded upon the predictions of the Jewish prophets, that a very extraordinary personage should arise in Judea, about this time, who should establish a kingdom over the whole world. Hence the alarm of Herod, when it was said that Christ was "born king of the Jews;" and the consequent murder of the children of Bethlehem. Tacitus, Suetonius, and Josephus, speak very expressly of this expectation as being very general throughout the East; and as being founded on predictions contained in the sacred books. Virgil plainly alludes to this expectation; and uses almost the very language of some of the prophets respecting the Messiah, in his fourth Eclogue, inscribed Pollio. The general acquaintance with the Greek language that then existed throughout the East, in consequence of the conquests of Alexander the Great; and the previous translation of the Hebrew Scriptures into that language by the direction of Ptolemy Philadelphia, were no doubt designed, in the providence of God to prepare the way of the Lord, and to facilitate the spread of the gospel. That state of general peace which existed throughout the Roman Empire under the prosperous reign of Augustus Caesar, was peculiarly fitted for the advent of the Prince of Peace.

(To be continued)

Why Study Church History

The idea has too generally prevailed, that church history belongs only to theologians, and that it could be neither important nor interesting to the common reader. Hence there is perhaps no branch of knowledge, of which the mass of people are more ignorant, than the history of the Church of Christ in the world. Most of our church histories are too voluminous for the generality of readers: and this is one reason, perhaps, why the subject has been so much neglected.

Few branches of study would be found more interesting as an amusement; certainly none, fuller of affecting and important incident. Even the lover of romantic subjects would find many events recorded in the history of the Church, of quite as powerful interest, as any of the dreams of fiction. And how much better would it be for our youth, to employ their leisure hours, and their seasons of recreation, in storing their minds with the interesting facts developed in the history of the Church of God in the world, than in feeding their imaginations with ideal fancies. How much more profitable and rational to be employed in laying up knowledge in regard to the history of the Church, that has so direct a bearing upon the happiness of man here, and his hopes and prospects hereafter, than to spend so much time, as many do, in pursuing the mere vagaries of a wild imagination, that have no real existence either in the present or the future world; and that often tend only to corrupt the heart, and disqualify the person, as well for living in this world, as for dying and going to a better!

But the study of church history would be found, not only interesting and amusing, but highly profitable, in guarding and fortifying the mind against those errors that are so often introduced under the pretence of being some new discovery; but which, on examination, will be found to be only some exploded notion of a former day, brought forward with some little modification, perhaps, and under a new name. Scarcely a new notion is broached, or a new sect springs up, but they will be found to have their prototypes in some opinion, or sect of antiquity. How much a correct knowledge of the past history of the Church would be calculated to guard the minds of people from being ensnared and led away by such errors, it is easy to see. And hence we discover the importance of this knowledge, to every individual, and especially to every member of the Church.

But there is another reason why the study of church history should be encouraged and promoted in this Protestant country, as far as practicable: and that is, to guard against the influence and proselytism of the Roman Catholic Church. Great efforts are making by that body to gain an extensive influence, and establish a permanent footing in the United States. What can be calculated more effectually to guard our people against the insidious approaches and pretensions of that apostate communion, than to have a general knowledge of the past history of the Church, diffused through society? It is there we learn what have been the spirit and practice of that Church, ever since she first assumed to be the only catholic and infallible church on earth; and claimed the right, as the vicar of Christ, and the representative of God himself upon earth, to exercise spiritual dominion over every nation. There we learn how the nations of Europe have suffered under her domineering influence, and how she has ever waged a war of extermination against all that are not of her communion, whenever and wherever she has had the power to do so And in this she is the same that she ever was. She has not given up her claim to infallibility, and therefore cannot change. The history of the Church develops to our view the whole rise, increase, and consummation of this mystery of iniquity. Let our people be well acquainted with the history of the Church, and we shall have but little to fear from Roman Catholic influence.

Finally: The Church is the kingdom of God in this world; and would anyone be willingly ignorant of the history of this kingdom? The histories of the kingdoms of this world are eagerly sought and read, although we may have no connexion with them; shall we not, then, seek an acquaintance with the kingdom of God in the world, with which we do hold a most important connexion? The history of the Church, as an interesting branch of general knowledge, ought not to be neglected; but when it is considered as that Church or kingdom of God in the world, in which each individual is regarded as a subject, or a rebel; and in which each one is, finally, to be saved or lost: surely its history ought to be eagerly sought, and diligently studied.


Taken from the Preface of James Wharey Church History (Philadelphia: Presbyterian Board Of Publication, 1840).