When did Christians become so whiny?

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 | 12th March 2026 | Eschatology

Something bizarre happened in the White House Oval Office this week. Photographs circulated on social media showing President Donald Trump seated at his desk, surrounded by approximately twenty Christian pastors from across the country, their hands extended towards him in prayer. The image provoked sharply divided reactions: some saw it as a moving expression of faith; others found it deeply unsettling. Whatever one makes of the optics, it arrived at a charged moment. Trump held a prayer meeting in the Oval Office after his administration admitted the war with Iran will likely last weeks longer than promised | Credit: Dan Scavino's X account Days earlier, reports emerged that a military commander had told troops that the current US war with Iran is “all part of God’s divine plan,” and that President Trump had been “anointed by Jesus to light the signal fire in Iran to cause Armageddon and mark his return to Earth.” These were not fringe internet rumours. They were filed as formal complaints with the Military Religious Freedom Foundation (MRFF) by an anonymous non-commissioned officer acting on behalf of fifteen service members — the majority of whom were themselves Christians. By Tuesday of that week, MRFF had logged more than two hundred similar complaints across fifty military installations, covering every branch of the armed forces. More than two dozen Democratic members of Congress have since called for a Department of Defense Inspector General investigation, citing what they describe as “glaring Constitutional concerns” and potential violations of DoD regulations on religious neutrality. The political questions about separation of church and state in the US are for others to address. What I want to do here is something more straightforward: examine what Revelation actually says, because the theology driving these claims does not hold up under scrutiny. And that matters here a lot; not as a partisan point, but as a question of biblical faithfulness. First, a Word About Context If you have read my previous article on Revelation some of what follows will be familiar ground. But it bears repeating, because the misunderstanding at the heart of this story is so widespread that it has taken on the feel of settled orthodoxy in many circles. The Book of Revelation is commonly thought to be written in the late first century ~95 AD, during or around the reign of Emperor Domitian. Though there is internal evidence that it was possibly written during Nero’s reign prior to 70 AD. Both of these emperors were most aggressive proponents of the imperial cult in Rome’s history. Domitian required that he be addressed as “lord and god,” had this title printed on coinage, and expected acts of religious reverence towards the Emperor as a demonstration of political loyalty. To refuse was to invite economic exclusion, marginalisation, and worse. Rome on seven hills It is into that precise context that John of Patmos writes. He is not composing a coded forecast of twenty-first century geopolitics. He is writing resistance literature — what scholars call apocalyptic literature — a well-established Jewish and early Christian genre which uses vivid symbolic imagery to pull back the curtain on earthly power and name it for what it truly is. The seven-headed beast of Revelation is Rome. The seven heads are the seven hills of Rome, an identification so widely acknowledged in early church scholarship that it barely requires argument. The mark of the beast, calculated through Hebrew gematria to 666 (or 616 in some early manuscripts), points directly to Nero Caesar (transliterated into Hebrew as נרון קסר, “nrwn qsr”) — the Emperor who became the archetype of anti-Christian persecution due to the levels of evilness he enacted. The second beast, which looks like a lamb but speaks for the dragon, performs signs to deceive, enforces the mark, and compels worship of the first beas...

Luke J. Wilson | 22nd November 2025 | Persecution

Every now and then something happens in this country that feels small on the surface but carries a deeper spiritual weight beneath it. In this case it comes from a Labour council just outside of London when in March of this year, Rushmoor Borough Council attempted to criminalise Christian street preaching. The injunction has thankfully been paused (for now) as Christians rallied, prayed, and pushed back. But the implications of what nearly happened, and could still happen, should give all of us pause. Because once one council tries something like this, others start paying attention. A precedent has been set — not necessarily in law, but in what could be. Someone, somewhere, will look at Rushmoor’s attempt and think, perhaps this is the way to make Christianity quiet again. The Quiet Re-emergence of Old Hostilities We tend to imagine persecution as something ancient or foreign. Lions, arenas, emperors, gulags, terror attacks in far off countries. And sure, we here in the UK are not shedding literal blood for the Gospel, but that doesn’t mean persecution has vanished. It has simply changed shape. Instead of swords and prisons, we face restrictions and injunctions. Instead of mobs dragging believers through the streets, councils draft documents that treat prayer, worship, and evangelism as public threats. The methods have changed, but the intent remains strangely familiar: to push the Gospel to the margins, to confine it to the private sphere, and to make public displays of faith something suspicious, weird, and even harmful. If Rushmoor’s injunction had gone through, it would have made praying with someone in town square, even holding out a leaflet, something punishable by fines or prison time. No blood shed, but freedom restricted and removed. No martyrdom, but the same coercive pressure to be silent. Succumb to Caesar (the local council) or face death (prison/fines etc). History Teaches Us Something the Councils Have Forgotten Whenever authorities have attempted to stifle Christianity, something remarkable has happened: the Church has not faded away, but grown. Opposition has never extinguished faith; instead, it has refined it, purified it, strengthened it. Tertullian famously wrote, “The blood of the martyrs is the seed of the Church.” And while no one in Britain today is being asked to spill blood for Christ, the principle still holds. Pressure produces depth. Threats produce courage. Restrictions produce creativity. This is where real faith takes hold and grows! When believers are told to stop preaching, they remember why they preach. When prayer is threatened, prayer increases. When the gospel is pushed out of the public square, Christians step back into it with clarity and resolve. It’s ironic, really. When the world tries to silence the Church, it ends up drawing attention to the very message it wants to suppress. The Real Danger: Not the Injunction Itself, But What Comes Next The paused injunction in Rushmoor is not the end of the story. If anything, it is the prologue. Because we are now entering a season where councils and governments — pressured by secular expectations and political anxieties — may test the boundaries of religious freedom in ways that would have been unthinkable twenty years ago. Once you try to criminalise prayer in public, the next attempt becomes easier. And we’ve already seen examples of this with the so-called “buffer zones” around abortion clinics. Once preaching is labelled “hateful,” more restrictions feel reasonable. A few street preachers have already been arrested this year already. Once a council decides that worship and prayer is “distressing”, others will wonder if they should follow suit. This is how liberties are lost: not in a single moment, but through a drip-feed of small decisions that gradually reshape what is considered normal. That is why Christians cannot afford to shrug this off as a local issue. It is a signpost...

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...