Four Blood Moons and everyone loses their minds

Luke J. Wilson | 06th January 2018 | Christianity

The topic of human suffering is a subject many Christians struggle with, and is an issue many theologians have written about over the centuries — so it's definitely not something I can fully address in a single blog post! But there are some general principles we can find in Scripture that many Christians can/do accept, which should act as a starting point to addressing this subject, such as: We live in a fallen world due to sin (Gen 3), and so things aren’t perfect and neither are people, therefore suffering can happen from illness, nature, and human action (or inaction). Not all suffering is necessarily “bad”, from a Christian perspective. For example, if we are made to suffer due to our faith, we should rejoice to be counted as partakers in Christ’s suffering — 1 Peter 4:12-16 Beloved, do not be surprised at the fiery ordeal that is taking place among you to test you, as though something strange were happening to you. But rejoice insofar as you are sharing Christ’s sufferings, so that you may also be glad and shout for joy when his glory is revealed. If you are reviled for the name of Christ, you are blessed, because the spirit of glory, which is the Spirit of God, is resting on you. But let none of you suffer as a murderer, a thief, a criminal, or even as a mischief maker. Yet if any of you suffers as a Christian, do not consider it a disgrace, but glorify God because you bear this name. And, Matthew 5:10-12 “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you. Sometimes suffering can be used to test our faith to make us stronger, which we see an example of with Peter in the Gospels: Luke 22:31-32 “Simon, Simon, listen! Satan has demanded to sift all of you like wheat, but I have prayed for you that your own faith may not fail; and you, when once you have turned back, strengthen your brothers.” And also in James’ epistle: James 1:2-4 My brothers and sisters, whenever you face trials of any kind, consider it nothing but joy, because you know that the testing of your faith produces endurance; and let endurance have its full effect, so that you may be mature and complete, lacking in nothing. Lastly, sometimes bad things just happen for no good reason. This kind of relates to point one, but with a bit of a different explanation to point out that just because someone suffers, it doesn’t necessarily mean they were under any judgement or that they were any worse than another person — though there are certain times where God's judgement was on someone, but these things are explained in Scripture so we can expect them (see: Acts 12:22-23 and 1 Cor 11:28-32). We can infer consequential suffering from Jesus’ teaching when he speaks about a local tragedy of a tower collapsing and killing some people: Luke 13: 4-5 Or those eighteen who were killed when the tower of Siloam fell on them—do you think that they were worse offenders than all the others living in Jerusalem? No […] Can we do anything about it? Christianity isn't about trying to philosophise about why we suffer, but rather it's to do with how we respond to suffering. We accept that it's a reality of our lives and world, and then go about trying to make it better. James makes the point in his epistle when explaining that “pure religion” is “to care for orphans and widows in their distress” (James 1:27). This is similar to what Isaiah declared about the type of worship that God is truly interested in: Isaiah 58:6-7Is not this the fast that I choose:to loose the bonds of injustice,to undo the thongs of the yoke,to let the oppressed go free,and to break every yoke?Is it not to share your br...

Luke J. Wilson | 06th November 2015 | Christianity

As much as it a pains me to give this guy any more exposure, sometimes you need to in order to expose something. First, you need to watch the latest video from Joshua Feuerstein to understand what I'm talking about here:     I do this not to further his “cause” or “movement” but rather to counteract it. Mainly with something more practical, but hopefully also with more common sense too. It's things like this that give Christianity a bad name. I mean really, is this really what Christians should be worried about? Why not do something more useful like feed the homeless and start a movement that'll actually benefit society AND do something Jesus actually commanded and cared about? Joshua Feuerstein: YouTuber, pastor and social media celebrity.    Feeding the hungry, helping those in need, comforting the lonely, healing the sick… you know, the things that God and the Bible speak a lot about and places a high level of importance on as ways of living out your faith in a way that pleases God. Getting all offended and upset over coffee cups just seems to be missing the point really. This whole thing is just ridiculous at the end of the day. I suggest starting a better movement. A movement of people who practically live out and demonstrate their faith by caring and aiding those less fortunate; a movement that if done consistently by everyone who follows Jesus (and not just leaving it to the charities and organisations to deal with) then it could very well make a change and difference in our societies. I won't suggest a hashtag though because part of living out like this is to also bring humility and make one more humble – not boastful or full of pride on social media by declaring every good deed you do with a slogan for all to see.   Do good, but do it because the love of Christ compels you. Don't do it with the motive and purpose of being seen in order to attract praise. This is not the way of Christ.   There's no need to hashtag your life and good deeds if you're doing things with the right motives, since what you do privately, God will see and know and reward you for that (Matt 6:3-4). There's also no need to start campaigns against non issues in the name of Jesus, either.   Do things right, and do things that Jesus actually cared about and wanted to be challenged and changed within society!   James 1:22,27But be doers of the word, and not merely hearers who deceive themselves … Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world.   1 John 3:17-18How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses help?Little children, let us love, not in word or speech, but in truth and action.     Further reading:   Good deeds and motives: Matthew 5:16 1 Peter 2:12 Matthew 6:1-4 Matthew 23:3,5 Feeding the hungry, helping the poor etc: Proverbs 19:17 Isaiah 58:10 James 2:14-18 Proverbs 28:27 Proverbs 14:31 Matthew 25:37-40 Galatians 6:2 Deuteronomy 15:7 Leviticus 19:10-11 Luke 3:11 ...

Luke J. Wilson | 28th June 2015 | Christianity

The next fifty years in this country (the UK), and the U.S. — the West in general especially really — is going to be very interesting for society; for the Church. Mainly for the Church. Society is going through a major shift, almost on a global scale. A great divide is coming and will hit the Church over issues of sexuality and marriage. More so than it might already seem. A great divide is coming Only one side will come out of it as the dominant "winner". The other, to reside in obscurity in the annals of embarrassing history. Everything is being done under the guise of "love" — almost as if to try and shame the Church into looking as though it's not being or preaching "LOVE" as it's meant to. But it's not love, not truly, it's hedonism with a 'love-mask'. It is lust and desire renamed as "love". The only way the world will be put right is if the Church truly lives out and demonstrates TRUE LOVE. Not fairytale Disney "true love" but real, actual, LOVE. No one has greater love than this, to lay down one’s life for one’s friends. John 15:13   The Church needs to step up, stop squabbling, and demonstrate true love. By this everyone will know that you are my disciples, if you have love for one another. John 13:35   Stop worrying about how The World acts and lives, and manage your own house. For what have I to do with judging those outside? Is it not those who are inside that you are to judge? 1 Cor 5:12 Act in love towards one another and let that bleed out INTO the World. Let them know us by our love and watch them come. God's house will stand in spite of us....

Luke J. Wilson | 02nd May 2014 | Christianity

By now, most people (in Christian circles, at least) will have heard about the Jars of Clay controversy. For those that are thinking "how on earth could there be controversy over some jars?" let me clarify: they are a contemporary Christian music band. The controversy is because the frontman, Dan Haseltine, tweeted some thoughts on the topic of gay marriage. Shocking, I know.   This is what started it all: The treatment of people as less than human based on the color of skin is crazy... Or gender, or sexual orientation for that matter. — Dan Haseltine (@scribblepotemus) April 21, 2014   Not meaning to stir things up BUT... Is there a non-speculative or non "slippery slope" reason why gays shouldn't marry? I don't hear one. — Dan Haseltine (@scribblepotemus) April 21, 2014   I'm trying to make sense of the conservative argument. But It doesn't hold up to basic scrutiny. Feels akin to women's suffrage. — Dan Haseltine (@scribblepotemus) April 21, 2014   Plus many, many, more tweets as time went on, with the whole twitter/blogosphere alight with this madness. Apparently even some radio stations had pulled Jars of Clay's music because of this assumed support of gay marriage by Dan, and by association, the band too. Dan has since issued an apology on his blog, and expanded on his thoughts in ways which the twitter character limitations wouldn't allow him to previously. But as much of a hot-button topic as gay rights within the Church is, it is not what I want to talk about now. No, what got me was the way in which the Christians reacted to this news about JoC and the tweets, and how all the bloggers etc. exploded with articles with some hints of condemnation. Jars of Clay at Toronto, Canada. Photo: Ian Muttoo Though I do agree that twitter probably wasn't the best place to voice such questions and thoughts, which I do think were genuine and not merely provocative, that doesn't excuse the way in which people responded.   It all comes across as very judgemental, mean and downright nasty in some comments. Completely Christ-like behaviour. Obviously.   The whole things just comes across very much with the tone of "you can't question this belief or that doctrine"; but which beliefs and doctrines — well that's entirely up to whoever you speak to! Though in recent times, questioning issues relating to homosexuality — whether secular or Christian related thoughts, can get you in some hot water with certain groups and people. Which is exactly what happened with Jars of Clay. Just take a browse through Dan's twitter feed or the Jars of Clay Facebook page to see the reactions to his thinking out loud. I can't embed Facebook comments, but to give an idea of some responses I'll post a few screenshots which I've taken, and some which Patheos also took when they covered the story: It all comes across as very judgemental, mean and downright nasty in some comments. And my "favourite" has got to be the call to go and basically commit suicide using a veiled reference to Luke 17:2 – Since writing this will probably come across to some as though I'm not "toeing the party line" on the issue, this comment pretty much sums up my sentiments on the "gay issue" as far as this post will go: Whether you agree, disagree, call it sin or not – the fact of the matter is is that the laws of the land (whichever land you happen to be in) are not based on our beliefs. You may say the Bible is your ultimate authority in and for life, but that doesn't make it so for everyone else, and especially not for those in government who dictate the laws. Sometimes I think the sooner we realise that, the better off the Church as a whole would be.   It was only last week I was writing a similar post about the online actions of Christians and how unloving they were in regards to Google no...

Luke J. Wilson | 29th January 2025 | Easter

Pope Francis has recently expressed the Catholic Church’s willingness to accept a unified date for Easter, a move aimed at fostering greater Christian unity, particularly with the Orthodox Church. This long-standing issue arises from the different calendars used by Western and Eastern Christian traditions — the Gregorian and Julian calendars — leading to discrepancies in Easter celebrations. Talks between Catholic and Orthodox leaders have intensified, hoping a common date could be agreed upon. However, this raises important questions for Protestant denominations regarding whether they would adopt the unified date or risk falling out of alignment with these historic branches of Christianity. Celebrating the Week of Prayer for Christian Unity recently, Pope Francis noted that this year the Easter date coincides with the West’s Gregorian calendar and the East’s Julian calendar. The Pope said, “I renew my appeal that this coincidence may serve as an appeal to all Christians to take a decisive step forward toward unity around a common date for Easter.” “The Catholic Church is open to accepting the date that everyone wants: a date of unity” — Pope Francis The recent discussions between the Catholic and Orthodox churches regarding the unification of the Easter celebration date have some significant implications for Protestant denominations and as an Anglican, the wider Anglican Communion. Historically, the disparity in Easter dates has been a visible manifestation of Christian disunity, and efforts to establish a common date have been ongoing. Previous Attempts  In 2016, Archbishop of Canterbury Justin Welby expressed support for a fixed date for Easter, engaging in dialogues with leaders from various Christian traditions, including Pope Francis and Orthodox Patriarch Bartholomew. He emphasised the importance of unity in celebrating the resurrection of Christ and hoped for an agreement within a decade, or at least before he retired. Recently uncovered scandals forced him to retire earlier than planned, so that dream isn’t happening for him anymore. A long time ago here in the UK, an act of Parliament was passed in 1928 which allowed for Easter Sunday to be fixed on the first Sunday after the second Saturday in April. But this Act has never been activated and so Easter has remained a variable date, determined by the moon’s cycle. From an Anglican perspective, aligning the date of Easter with Catholic and Orthodox churches would be a significant ecumenical step, reflecting a commitment to Christian unity. The Anglican Communion, known for its via media (middle way) approach, often seeks to bridge differences between traditions. Therefore, it is plausible that the Anglican Church would support and adopt a unified Easter date, should an agreement be reached between the Catholic and Orthodox churches. I would at least expect the leadership to discuss it at Synod, and personally, I hope it would be accepted as a step towards global unity on our most important and significant celebration: the resurrection of Christ! For other Protestant denominations though, reactions may vary. Some may view the unification of the Easter date as a positive move towards greater Christian unity and choose to follow suit. Others, valuing their own traditions and independence (or anti-Catholic bias), might prefer to maintain their current practices as a variable date. The impact on Protestant denominations largely depends on their theological perspectives and openness to ecumenical initiatives. Ancient Controversies Before the Council of Nicaea in 325, different Christian communities celebrated Easter on different dates; the council decided that for the unity of the Christian community and its witness, Easter would be celebrated on the first Sunday after the first full moon after the spring equinox. This is known as the Quartodeciman (lit. Fourteenth) controversy. It’s called this due to the issue being over w...

Luke J. Wilson | 06th January 2025 | Archaeology

The discovery of an 1,800-year-old silver amulet in Frankfurt, Germany, has captured the attention of archaeologists and theologians alike. Known as the “Frankfurt Silver Inscription,” this artefact is the earliest known evidence of Christianity north of the Alps and serves as a great insight to early Christian theology and liturgical practice. Its early date (230–270 AD) sets it apart from previously known artefacts, which are at least 50 years younger. While there are historical references to Christian communities in Gaul and Upper Germania during the late 2nd century, reliable material evidence of Christian life in the northern Alpine regions generally only dates to the 4th century. This amulet offers new insights into the life and faith of early believers, revealing their theology, liturgical practices, and adaptation of existing traditions. 1. Invoking St. Titus: A Connection to Apostolic Roots One of the most remarkable features of the inscription is its invocation of St. Titus, a disciple and confidant of the Apostle Paul. This early reference highlights the theological importance of Apostolic authority and continuity. Titus, known for his leadership within the early church, symbolises the rootedness of Christian faith in the teachings and mission of the Apostles. In this context, the invocation of a saint also invites a deeper exploration of the “cult of saints,” a term scholars use to describe the veneration of saints within Christian tradition. The cult of saints became a significant aspect of Christian worship in the 4th and 5th centuries, with practices such as the commemoration of martyrs, the dedication of churches to saints, and the belief in their intercessory power. The earliest documented evidence of this practice, including the veneration of relics and the dedication of feast days, often centres on martyrs who bore witness to their faith during times of persecution. However, the invocation of St. Titus in the “Frankfurt Silver Inscription” predates these later developments by over a century, suggesting that the practice of seeking the intercession or spiritual protection of saints may have roots earlier than traditionally believed. This discovery contrasts with historical accounts that identify the late 3rd and early 4th centuries as the period when such practices began to gain prominence within the wider Christian community. As such, the amulet not only sheds light on early Christian devotion but also challenges prevailing assumptions about the origins and development of saintly veneration. Icon of Saint Titus 2. The Trisagion: Early Liturgical Development The phrase “Holy, holy, holy!” — known as the Trisagion — appears prominently in the inscription, marking one of the earliest recorded uses of this liturgical formulation in a Christian context. Though widely recognised in the 4th century, its presence here challenges traditional assumptions about the timeline of liturgical development. This suggests that elements of Christian worship, likely adapted from Jewish practices, were formalised earlier than previously thought. 3. Paul’s Christ Hymn: Scripture as the Foundation of Worship The inscription includes an almost verbatim quotation from Philippians 2:10–11: “At the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord.” This demonstrates the early integration of Pauline theology into Christian liturgy and devotion. The explicit use of Holy Scripture highlights the centrality of Christ’s lordship in early Christian belief, even before the formal canonisation of the New Testament. 4. A Sacred Object for Protection and Proclamation The amulet, containing sacred text, was likely carried as a personal object of devotion and spiritual protection. Such items underscore the blend of Christian faith with ancient traditions of carrying protective talismans. This use of...

Luke J. Wilson | 18th December 2024 | Archaeology

New discovery proclaims Jesus as “Son of God” a century earlier than previously thought. An exciting archaeological discovery has recently come to light: researchers have unearthed an 1800-year-old silver amulet in Frankfurt, Germany. This amulet provides the earliest known evidence of Christianity north of the Alps and disrupts previously held ideas about the spread of the faith, namely that Christianity didn’t get to the German region around the fourth century. The amulet, dating from approximately 230 to 270 AD, was found in 2018 beneath the chin of a man’s skeleton during excavations at a Roman burial site near the former town of Nida, now part of Frankfurt’s northwestern suburbs. 3rd-century burial with silver amulet at the neck. Credit: Michael Obst, Monument Office of the City of Frankfurt am Main Inside the amulet was a delicate silver scroll, measuring about 91 millimetres in length, inscribed with an 18-line Latin text. Due to the fragility of the foil, researchers employed advanced imaging techniques, including computed tomography (CT) scans, to virtually unroll and decipher the inscription. Inscription digitally unscrolled. Credit: LEIZA. / Prof. Dr. Markus Scholz The inscription invokes Jesus Christ's name, identifying Him as the “Son of God,” and includes a Trisagion (“holy, holy, holy”), marking the earliest known use of this liturgical phrase. It also quotes lines from the Epistle to the Philippians (Philippians 2:10–11) in an early Latin translation, demonstrating the early dissemination of Pauline theology in this region. This discovery challenges previous understandings of the spread of Christianity in Europe, suggesting that devout Christian communities existed north of the Alps earlier than previously documented. Before this find, the earliest reliable evidence of Christianity in this area was associated with Maternus, bishop of Cologne, who participated in the Synod of Rome in 313 AD. Translation of the Inscription Here is the text of the Frankfurt Silver Inscription translated into English, with some of the missing/damaged words added in brackets to help make sense of the inscription: (In the name?) of St. Titus.Holy, holy, holy!In the name of Jesus Christ, Son of God!The lord of the worldresists to the best of his [ability?]all seizures(?)/setbacks(?).The god(?) grants well-beingAdmission.This rescue device(?) protectsthe person whosurrenders to the willof the Lord Jesus Christ, the Son of God,since before Jesus Christbend all knees: the heavenly ones,the earthly andthe subterranean, and every tongueconfess (to Jesus Christ). The amulet’s exclusive Christian content, devoid of polytheistic elements common in similar artefacts from that time, underscores early Christians’ distinct identity and devotion amid a predominantly pagan society. This find not only enhances our understanding of early Christian history but also highlights the resilience and faith of believers during times of persecution in the Roman Empire. Similar amulets from this era typically contained inscriptions with elements from Christian, Jewish, and paganism all blended together. The important aspect of this inscription is that there is a noticeable lack of reference to Yahweh, angels, or any local pagan deities, highlighting the exclusive Christian nature of this amulet. This not only underscores the devotion of the wearer but raises a lot of questions about Christianity in what was once the cultural and administrative hub of Roman Germania. As scholars continue to study this artefact, it serves as a tangible testament to the early presence and enduring legacy of Christianity in Europe, rewriting known history, and showing that all of those myths about Jesus’ deity being an invention of Constantine in the fourth century are a complete fabrication. This should inspire us as believers today to reflect on the historical roots of our faith, the steadfastness of early Christians in proclai...

Luke J. Wilson | 17th April 2023 | Archaeology

A scientist has reportedly uncovered an ancient translation containing sections of the Gospel of Matthew, believed to be the sole surviving evidence of the fourth manuscript supporting the Old Syriac version of the Gospels. The research team, which includes medieval expert Grigory Kessel from the Austrian Academy of Sciences (OeAW), employed ultraviolet imaging to reveal the ancient translation concealed beneath three layers of text. The research, published last month in the journal New Testament Studies, presents an interpretation of Matthew 11:30 to Matthew 12:26, initially translated as part of the Old Syriac translations around 1,500 years ago. According to the British Library, Syriac was an Eastern Aramaic dialect utilized by the Church in Syria and various Middle Eastern countries from the first century through the Middle Ages. While it used the same alphabet as Hebrew, the Syriac language featured distinct characters. The study indicates that the Gospel book was undoubtedly created no later than the sixth century. Comparisons with dated Syriac manuscripts help narrow the time frame to the first half of the sixth century. An OeAW statement released earlier this month reveals that the text was created in the third century and replicated in the sixth century. Over a millennium ago, an ancient Israeli scribe erased a Syriac Gospel book to repurpose it, since parchment was a rare resource in the desert during the Middle Ages and frequently reused. Kessel explains that Syriac Christianity encompasses multiple translations of the Old and New Testaments. Until recently, only two manuscripts containing the Old Syriac translation of the Gospels were known. The fragment of the translation of the New Testament is visible under UV light © Vatican Library   One of these fragments is housed at the British Library in London, while the second fragment, a "palimpsest" or reused manuscript that retains traces of its original form, was discovered at St. Catherine's Monastery on Mount Sinai. Kessel's identified fragment offers a "unique gateway" into the early phase of the Gospels' "textual transmission." The statement highlights, for example, that while the original Greek of Matthew 12:1 states: "At that time Jesus went through the grainfields on the Sabbath; and his disciples became hungry and began to pick the heads of grain and eat," the Syriac translation says: "[...] began to pick the heads of grain, rub them in their hands, and eat them." Claudia Rapp, director of the Institute for Medieval Research at the OeAW, commends Kessel for his discovery, attributing it to his "profound knowledge" of ancient Syriac texts and script features. Rapp estimates that the Syriac translation predates some of the oldest surviving Greek manuscripts, including the Codex Sinaiticus, by at least a century. The Codex Sinaiticus is a complete Gospel text, thought to be older than the fourth century. Rapp emphasizes the significance of combining modern digital technologies and basic research when examining medieval manuscripts, as demonstrated by this discovery. In February, The Christian Post reported the upcoming auction of the Codex Sassoon in May, possibly the earliest single codex containing all Hebrew Bible books. Created around 900, the book comprises 24 books split into three sections. The Hebrew Bible is fundamental to Christianity, Judaism, and Islam, with the 24 books comprising the canonical Hebrew Scriptures: the Torah, the Nevi'im, and the Ketuvim. Sotheby's, the fine arts company auctioning the manuscript, estimates it could fetch up to $50 million at the New York auction. Prior to the auction, the manuscript will tour major cities, including Tel Aviv, Israel, Dallas, and Los Angeles, granting the public an opportunity to view it. Further Reading Scientist discovers 'erased' 1,750-year-old Bible translation | World News (christianpost.com) NEW TESTAMENT: FRAGMENT OF 1,750-YEAR-OLD TRANSLATION DISCOVERED (oeaw.ac.a...