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Man-Made Tradition vs Apostolic Tradition

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Quite often in discussions which are about or involve some aspects of early church history or practices earlier Christians did, someone will inevitably throw out the "show stopper" that is "it's all just man made tradition" therefore not valid and the discussion is over. It’s as though saying it's "man made", without considering anything other than that they can't find an isolated chapter and verse in the bible which states something explicitly, means they've "won" the debate!

Nothing more to see here folks, someone told us it's man made so we can all go home now.

Either that, or the mere mention of the word “tradition” and suddenly you’re accused of being a Roman Catholic or that any Church tradition only has its basis in the Roman Catholic Church, and is therefore automatically wrong and invalid in a discussion, and/or in practice.

Except that's not exactly true nor a good way to discuss anything (and probably falls under the Post hoc ergo propter hoc fallacy).

Traditions and creeds go back much further than you might think – all the way back to a time of the Apostles.

Yes, Jesus had a go at all the Pharisees for making their traditions greater than Scripture (Matt 15:2-3; Mark 7:9) and in that case dismissing something as "man made" is valid.

But what about when it's something based on or inspired by Scripture, something that becomes almost 'living exegesis' rather than just head knowledge? I've been thinking of Lent lately, as that often is dismissed as "man made” or “Catholic tradition" without looking at the history or how the practice came to be.

Generally, no one has an issue with you saying that you're going to fast, but say you'll do it at a specific time of year or for a certain length of time, and suddenly it's wrong and “man made”?

What do the Scriptures say?

Colossians 2:8
See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ.

This is often something quoted as a backup to arguing against traditions. Paul’s warnings here are quite valid, we should be careful what we believe and follow as Christians. This is a warning against "man made traditions" but what if I told you that Paul also tells the churches to FOLLOW traditions too?

1 Corinthians 11:2
I commend you because you remember me in everything and maintain the traditions just as I handed them on to you.

2 Thessalonians 2:15
So then, brothers and sisters, stand firm and hold fast to the traditions that you were taught by us, either by word of mouth or by our letter.

2 Thessalonians 3:6
Now we command you, beloved, in the name of our Lord Jesus Christ, to keep away from believers who are living in idleness and not according to the tradition that they received from us.

Philippians 4:9
Keep on doing the things that you have learned and received and heard and seen in me, and the God of peace will be with you.

Did you catch the theme here? "Hold fast to the traditions" that the apostles taught the believers, either “by word”, action, or by letter!

There is a big difference between "man made tradition" and Apostolic tradition. The former meaning heathen or non-Christian beliefs, or those added as extra rules on top of God’s commands, and the latter being things which will help the Church grow together in Christ.

The key word here is “Apostolic”.

We only have a handful of the apostles letters still, which now forms our New Testament, so anything else they taught was done orally and in person to the people they discipled. These were the traditions they handed down to be observed.

How can we know what else they taught?

All's not lost though! Those who followed the apostles wrote down many things which they were taught, so that they could then in turn, teach the churches the "traditions" passed onto them. These early Christians well understood the difference between the “man made traditions” which Jesus warned against, and those of apostolic origin.

Bishop of Carthage, Cyprian, who was a prominent early leader and writer (c. 250 AD), sums up the view on human tradition rather well, when he says:

...what presumption, to prefer human tradition to divine ordinance, and not to observe that God is indignant and angry as often as human tradition relaxes and passes by the divine precepts … for custom without truth is the antiquity of error.

Cyprian, Epistle 73:3,9

In contrast, he also says this about “divine tradition”:

…you must diligently observe and keep the practice delivered from divine tradition and apostolic observance, which is also maintained among us, and almost throughout all the provinces

Cyprian, Epistle 67:5

Said no apostle ever meme — Said no apostle ever.

There is actually much said about apostolic traditions which were handed down to the bishops and churches by the Apostles themselves, and which were followed and contrasted with the Scriptures that those same apostles wrote. Tradition wasn’t blindly accepted in the early church, but only followed if it could be shown to have originated with apostolic teaching, either by word or by letter; and if it were by word, it was checked against Scripture to make sure it was all in harmony.

That doesn’t necessarily mean they looked for “chapter and verse” (since chapter and verses didn’t exist in Scripture fully until 1553), but to see if what was being taught was consistent with the principles behind what was written down by the Apostles.

Let's explore a few examples of how Apostolic tradition was understood:

If then, any one who had attended on the elders came, I asked minutely after their sayings—what Andrew or Peter said, or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the Lord's disciples: which things Aristion and the presbyter John, the disciples of the Lord, say. For I imagined that what was to be got from books was not so profitable to me as what came from the living and abiding voice.

Papias, fragments of.

Just in this short quote from Papias (a bishop of Hierapolis, c. 70-163 AD), it displays that there was a value in seeking after those who had had direct contact with the source, and that was the preferred method over reading what was in books, to make sure that what they learned was as accurate as possible.

But, again, when we refer them (the Gnostics/heretics) to that tradition which originates from the apostles, [and] which is preserved by means of the succession of presbyters in the Churches, they object to tradition, saying that they themselves are wiser not merely than the presbyters, but even than the apostles

Irenaeus, Against Heresies III, 2:2

If something was handed down and received from the Apostles, it was held in high regard and used as a means to defeat heresies which often tried to creep into the Church and corrupt the faith. This is also the purpose of the creeds (see 1 Cor 15:3-7 for the earliest type of New Testament creed; or the Apostle’s Creed and Nicene Creed for later adaptations).

Irenaeus talks a lot about the traditions handed down in his Against Heresies, and as a bishop himself, took this responsibility very seriously to keep that which he had received “by … succession, the ecclesiastical tradition from the apostles … which has been preserved in the church from the apostles until now” (Against Heresies III, 3:3).

Basically, whatever the Apostles taught and did, that was Apostolic Tradition!

The early Christians who were close to the time of the Apostles, relied on this tradition for their learning in not only the faith, but in how to go about “doing church” and as a means to settle any disputes that arose over certain things which weren’t written down. They still had available to them churches which were founded or led by apostles, and so could enquire of them, or those who succeeded the apostolic bishop.

The Church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles.

Irenaeus, Against Heresies III, 3:3

Suppose there arise a dispute relative to some important question among us, should we not have recourse to the most ancient Churches with which the apostles held constant intercourse, and learn from them what is certain and clear in regard to the present question? For how should it be if the apostles themselves had not left us writings? Would it not be necessary, [in that case,] to follow the course of the tradition which they handed down to those to whom they did commit the Churches?

Irenaeus, Against Heresies III, 4:1

The expectation was that anyone could consult the ancient, apostle founded churches, and learn from them the things which had been taught – especially in cases where it concerned something that hadn’t been written down, and learn the truth. But not only learn it, but be able to fully trust it because of its long preserved, historical ties back to the apostles themselves.

In cases where there were people that had been directly taught by the apostles still around, or who had left writings on what they were taught, this was also preferential to learning the traditions of the apostles.

In this line of thinking, Irenaeus, again, speaks highly of Polycarp as one who could be relied on to learn about the apostles and their teachings, as he had faithfully handed these things on to those who succeeded him.

But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna … having always taught the things which he had learned from the apostles, and which the Church has handed down … to these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time.

Irenaeus, Against Heresies III, 3:4

But in the case where someone couldn’t directly speak with a bishop from one of these churches, letters which were still in existence were favoured:

There is also a very powerful Epistle of Polycarp written to the Philippians, from which those who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth.

Irenaeus, Against Heresies III, 3:4

And the amazing thing is, we still have Polycarp’s letter today! It has survived and been preserved by the Church for over 2000 years, so we can still learn from him today as one who “would speak of the conversations he had held with John and with others who had seen the Lord” (a description by Irenaeus, who knew Polycarp).

Traditions and creeds — Know your history, know your heresy

What about the Bible?

Scripture was canonised to preserve and teach the basics of the Gospel and the way of salvation. Not everything that was written was canonised but certain other texts were held as important for teaching within the early church

The dependence on other people in the church body for learning and interpretation possibly came from taking those with the teaching gift seriously as Spirit led individuals, which Scripture expects (James 3:1; 1 Tim 3:2), and also from an understanding of Peter’s epistle warning against just making up your own interpretations:

2 Peter 1:20
First of all you must understand this, that no prophecy of scripture is a matter of one’s own interpretation

Just as Jesus didn't write anything down, but taught his disciples personally, they also taught people in the same way, mainly orally and in person, and wrote few things down when the occasion presented itself. Their followers then wrote down the things which they learned from the Apostles instead, probably more so as the Church grew and as time went on, to better preserve all they had learnt.

If we look at Hebrews, we can see what the basic teaching is considered to be:

Hebrews 6:1-2
Therefore let us go on toward perfection, leaving behind the basic teaching about Christ, and not laying again the foundation: repentance from dead works and faith toward God, instruction about baptisms, laying on of hands, resurrection of the dead, and eternal judgment.

These things listed here were considered to be the “basic teaching about Christ” (and are basically a summary of much of the New Testament doctrine) which implies that there is more to learn apart from these things listed!

If we are serious about our faith and learning all we can in order to fully walk in the way of Christ and his Apostles, then we must consult our forefathers in the faith and learn from them, just as they learned from those who preceded them, and those before them all the way back to the Apostles and Christ himself.

The New Testament letters and Gospels serve as a basis for our faith and doctrine, and as an introduction to the traditions of the Apostles as we can see the things they did and said, and what they taught the churches. But Christianity didn’t (and doesn’t) stop with the New Testament. Jesus himself promised the Holy Spirit to us as a means to be taught more (Jn 14:26) so that we wouldn’t be left alone or have everything he taught, lost to the sands of time.

The truth of the Gospel and how believers should act and live, and how to conduct ourselves in Church gatherings, was tied closely to what the Apostles taught and those traditions of theirs which were handed down to the succession of Bishops in all the churches. These Bishops and church leaders wrote many things which we can learn from, and better understand our faith in light of apostolic tradition, many of whose letters still survive.

But why should we trust them?

Ever sceptical, we should check our sources as there were many forgeries and heretical sects rising up and also writing letters trying to push their agendas. Firstly, historical resources will tell us who is a legitimate author if the date of the letter actually matches the lifespan of the claimed author. Not only that, other historical sources will validate certain people – such as Irenaeus validating Polycarp (and many others) when he makes a list of Bishops in the churches, all whom link back to the apostles. Then we have the vast resources of early Christian writers who took it on themselves to preserve and verify older texts to show which ones were truly written by an Apostle or by “apostolic men” as Tertullian calls them (Prescription against Heretics, ch. 32), meaning the companions of the apostles, like Luke and Mark or Clement (Phil 4:3).

Other than Polycarp’s letter, some of these other texts were so highly regarded and read in the early church, that some were included in early lists of canonical books, possibly due to their close ties with apostles, such as: the Epistle of Barnabas and 1 Clement. Later on, other books such as the Letter to Diognetus; the Shepherd of Hermas and the Didache were also included or widely read and used for teaching.

Better still, all of these texts still survive today and can be read and consulted as a modern way to seek to learn from apostolic tradition, since we can no longer just pop to the Ephesus church and enquire after the things John taught, or go to Corinth and ask after the things Paul which weren’t written down. You can view each of these letters by clicking the corresponding links above.

The references to apostolic traditions and the writings of those who followed and succeeded the apostles in the churches they founded are many. These texts make up a much larger collection than the New Testament, which just goes to show in itself that there was much more to be said and expounded on about the faith which many of us are unaware of.

Many questions that arise from reading the Scriptures have been dealt with quite thoroughly by the early Christians and church leaders and we’d do well to invest time in learning from them too.

So, as John Wesley puts it, “can anyone … be excused if they do not add to that learning the reading of the Fathers? The Fathers are the most authentic commentators on Scripture, for they were nearest the fountain and were eminently endued with that Spirit by whom all Scripture was given.”.

Happy reading!

Luke J. Wilson

Luke has a BA (hons) in Biblical Studies and Theology. He has published two books on the Early Church Fathers – available from Amazon

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Luke J. Wilson | 28th February 2025 | Early Church

Biblical Inspiration and the Canon: How We Got the Bible

The Bible is often described as “God-breathed,” a phrase taken from 2 Timothy 3:16: “All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness.” But what does it mean for Scripture to be “inspired,” and how did the books of the Bible come to be recognised as part of the canon — the authoritative collection of writings that make up the Bible? Were they really “decided” at the Council of Nicaea, as some popular myths claim? Table of Contents Understanding Biblical Inspiration What is the Canon? The Septuagint and the Deuterocanonical Books How Were the Books of the Bible Selected? Why Were Some Books Excluded? Has the Bible Been Edited or Corrupted Over Time? Did the Church Decide the Canon at Nicaea? Conclusion Further Reading Understanding Biblical Inspiration A helpful analogy for inspiration is that of an architect designing a great building. Consider St. Paul’s Cathedral in London — Christopher Wren was the architect who planned and designed it, yet he himself did not lay a single brick. Instead, countless workers followed his design to bring the cathedral into existence. Similarly, God is the ultimate author of Scripture, yet He worked through human writers to bring His message to us. The Holy Spirit inspired them, guiding their words while allowing their personalities, historical context, and literary style to remain evident in their writings. This means that while the Bible is written by human hands, it carries divine authority because its true source is God Himself. The process of inspiration does not mean God dictated each word like a secretary taking notes, or by possessing the authors, but rather that He ensured the truth of His message was faithfully recorded by the biblical writers. What is the Canon? The word “canon” comes from the Greek κανών (kanōn), meaning “rule” or “measuring rod.” In the context of the Bible, the canon refers to the official list of books recognised as divinely inspired and authoritative for faith and practice. The canon developed over time as the early church recognised which writings carried divine authority. The Old Testament canon was largely settled by the time of Jesus, based on the Hebrew Scriptures used in the Jewish community. The New Testament canon, however, was formed through a process of discernment over several centuries, as the church recognised which writings were truly inspired and authoritative. The Septuagint and the Deuterocanonical Books The Septuagint (LXX) is the Greek translation of the Hebrew Scriptures, produced in the 3rd-2nd centuries BC. It was widely used by Greek-speaking Jews and later by early Christians, including the apostles. The Septuagint included several books not found in the Hebrew Bible, known as the Deuterocanonical books (such as Tobit, Judith, Wisdom, and 1–2 Maccabees). While these books were accepted in many early Christian communities and remain part of the canon in Catholic and Orthodox traditions, Protestant reformers later removed them, considering them useful but not divinely inspired at the same level as the rest of Scripture. The reformers’ view was influenced by Jerome, who, in the 4th century, argued that these books were not part of the Hebrew Bible and therefore should be considered separate. However, he still included them in his Latin Vulgate translation, recognising their historical and devotional value. The Reformers followed Jerome’s stance, moving these books into a separate section rather than outright removing them. It was not until the 19th century that an American Bible Society, citing printing costs and other practical considerations, physically removed these books entirely from Protestant Bibles. This decision solidified what is now commonly referred to as the “Protestant canon” of 66 books. And the other Books (as Hierome saith) the Church doth read for example o...

Luke J. Wilson | 23rd December 2023 | Early Church

Understanding The New Testament: Inspiration, Canonisation, And Historical Context

A common modern perception of the inspiration of Scripture often portrays it as a rigid, divine dictation of words from God to be written down verbatim. This perspective leads to concerns among some religious communities, such as Muslims, who view any alteration or addition to the text as a potential threat to the entire faith. The Islamic understanding of inspiration emphasises direct and unalterable divine dictation, contributing to their scepticism of multiple Bible translations, which they falsely label as “corruption”. In contrast, the Biblical inspiration of the Scriptures has never been viewed as a literal divine dictation, as if the apostles were under a holy spell ensuring word-for-word accuracy. Dr Michael Heiser emphasises that the writers were influenced by God through the circumstances of providence, with God guiding them to write what was deemed necessary for posterity. This perspective shifts the focus of inspiration from the writers to the ultimate, providential guidance of God. The canonisation of the New Testament was not a straightforward process. The authority of the authors played a crucial role, and texts were included based on their ability to teach the fullness of salvation and faith. Noteworthy texts, like the Didache, were highly regarded, read, and taught to new converts but did not meet the specific criteria for canonisation. The canon was a dynamic concept, and some New Testament books faced scepticism before gaining widespread acceptance. These texts were known as “antilegomena” (from Greek ἀντιλεγόμενα) literally meaning “spoken against”. In the Early Church, the antilegomena enjoyed widespread readership, encompassing works such as the Epistle of James, Jude, 2 Peter, 2 and 3 John, the Book of Revelation, the Gospel of the Hebrews, the Epistle to the Hebrews, the Apocalypse of Peter, the Acts of Paul, the Shepherd of Hermas, the Epistle of Barnabas, and the Didache. Within the Early Church, there existed differing opinions on whether these particular texts merited canonical status, though. Eusebius, who wrote Church History (~325), used the Greek term “antilegomena” to refer to the group of disputed writings. He uses this word in two places when speaking about these texts: It is not indeed right to overlook the fact that some have rejected the Epistle to the Hebrews, saying that it is disputed [αντιλέγεσθαι] by the Church of Rome, on the ground that it was not written by Paul. (3.3.5) Among the disputed writings [των αντιλεγομένων], which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are called the second and third of John, whether they belong to the evangelist or to another person of the same name. Among the rejected writings must be reckoned also the Acts of Paul, and the so-called Shepherd, and the Apocalypse of Peter, and in addition to these the extant epistle of Barnabas, and the so-called Teachings of the Apostles; and besides, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject, but which others class with the accepted books. And among these some have placed also the Gospel according to the Hebrews, with which those of the Hebrews that have accepted Christ are especially delighted. And all these may be reckoned among the disputed books [των αντιλεγομένων]. (3.25.3–5) Delving into specific biblical references, such as 1 Corinthians 5:9 and Colossians 4:16, these verses shed light on the existence of letters by apostles that did not make it into the New Testament. Paul’s mention of an earlier letter in 1 Corinthians and the reference to a letter from Laodicea in Colossians raise questions about missing apostolic letters. However, these omissions should not be a cause for concern. Bart Ehrman, a notable agnostic New Testament scholar and textual critic, says in his book Misquot...

Luke J. Wilson | 20th November 2023 | Early Church

A myth that never seems to fade away: the idea that the Council of Nicaea, convened in 325 AD under the authority of Roman Emperor Constantine, played a pivotal role in establishing the Biblical canon. This notion suggests a conspiracy and power play orchestrated by a select group of elite bishops; a narrative popularised by works like Dan Brown’s Da Vinci Code. However, a closer examination reveals a lack of historical basis for this claim. The Council of Nicaea and the Canon Contrary to popular belief, there is no evidence that the Council of Nicaea discussed or established the Canon of Scripture, leading to the creation of the Bible. Early Christian canon lists and other historical sources indicate that discussions on the canon occurred both before and after the Council of Nicaea. To emphasise that the convened bishops had no interest in this topic, there are no records from the Council or accounts from eyewitness attendees, such as Eusebius or Athanasius, mentioning any deliberations on the Canon of Scripture. The Origin of the Myth The myth of the Council of Nicaea’s involvement in forming the biblical canon can be traced back to a late ninth-century Greek manuscript known as the Synodicon Vetus. This manuscript, claiming to be a summary of decisions from Greek councils up to that point, presented a narrative where a divine miracle occurred at the Council of Nicaea. According to the manuscript, the Lord miraculously separated the canonical books, placing them on the table, while the apocryphal or spurious ones fell beneath. The canonical and apocryphal books it distinguished in the following manner: in the house of God the books were placed down by the holy altar; then the council asked the Lord in prayer that the inspired works be found on top and the spurious on the bottom. (Synodicon Vetus, 35) This account, propagated through various channels, found its way into the works of influential figures like Voltaire in the 18th century. In his Philosophical Dictionary, Voltaire perpetuated the idea that the fathers of the Council of Nicaea distinguished between authentic and apocryphal books through prayer and a miracle, further fuelling the myth. It was then later picked up and revived again in the 19th century by Christian radical Robert Taylor. Debunking the Myth The publication of Synodicon Vetus in 1601 by John Pappus, along with subsequent citations of the miraculous event at Nicaea, contributed to the endurance of this narrative. While Dan Brown did not invent this myth, he certainly exploited and perpetuated it in the modern generation. However, historical evidence shows that the formation of the biblical canon was a more complex process, involving discussions among Christians long before and after the Council of Nicaea. Conclusion In conclusion, the myth that the Council of Nicaea, under Constantine’s influence, played a decisive role in shaping the biblical canon is unfounded. Despite the messy aspects of the history of the canon, there is no indication that it was established by a small group of bishops at the Council of Nicaea in 325 AD. Debunking such myths is crucial for a more accurate understanding of the historical development of the Christian Bible. Further Reading Creedal Christians: The Nicene Creed | The Sacred Faith: Timeless Truths for Modern Minds The Council of Nicaea (Nicea) and the Bible (tertullian.org) John Meade on The Biblical Canon Lists — Phoenix Seminary (ps.edu) The Council of Nicaea and Biblical Canon — Phoenix Seminary (ps.edu) Synodicon Vetus — Wikipedia Voltaire — Wikipedia Robert Taylor (Radical) — Wikipedia The Project Gutenberg eBook of A Philosophical Dictionary, by Voltaire. Bizarre; Notes and Queries; a Monthly Magazine of History, Folk-lore, Mathe… — Google Books ...

Luke J. Wilson | 17th September 2022 | Early Church

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Luke J. Wilson | 23rd January 2025 | Science

The Neuroscience Of Resisting Temptation

Have you ever wondered why God asks us to resist temptation and practise self-control? At first glance, it might seem like God is just trying to limit our enjoyment of life, especially when the world tells us to “follow your heart” and “give in to what feels good.” But what if I told you that resisting temptation is not about taking away your joy, but about protecting and blessing your life — spiritually, emotionally, and even mentally? I was recently watching a TV series with my wife (called Perception, if you’re interested) about a neuroscience professor who consults for the FBI. The series often gives some interesting facts about the brain and human behaviour, and in one episode the main character capped off the episode by talking about how resisting temptations benefits your mental health. This piqued my interest, as it made me think of the obvious Scriptural connections, so I looked it up to see if the episode was accurate. And it was! A 2017 neuroscience research study highlights how beneficial self-control and resisting temptation are for your brain and mental health. These findings echo the timeless truths of Scripture, showing us that God’s design for self-control is not just a moral obligation but a pathway to wholeness and flourishing as a healthy person. The Science Behind Resisting Temptation The study on self-control and temptation explored the brain’s salience network — the system responsible for detecting what’s important — and found something really very interesting: people better at resisting temptation have a healthier dynamic between this network and other parts of the brain, such as the visual system. In other words, their brains are better at ignoring distractions and focusing on what truly matters. Here are some of the benefits of self-control revealed by the study: Improved Focus — Resisting temptation strengthens your ability to stay on task and avoid distractions. Emotional Resilience — Self-control helps regulate emotions, making you less reactive and more at peace. Mental Clarity — It improves how your brain processes information, aiding decision-making. Protection from Harm — It reduces the risk of mental health issues like depression, addiction, and impulsive behaviour which may help mitigate some symptoms of ADHD by strengthening attention regulation and executive function. Spiritual Growth—Though not a part of the study, self-control aligns with God’s call for holy living and leads to greater spiritual maturity. This isn’t just science talking; it’s evidence of God’s amazing design for your body and mind which has been testified to in the Scriptures for thousands of years, long before neuroscience could confirm it. I couldn’t help but be struck by this connection when I came across this study. What Does the Bible Say? The New Testament repeatedly highlights the importance of self-control and resisting temptation. These teachings are not arbitrary rules to suck the “fun” out of life, but divine guidance to help you thrive. Let’s explore how the Bible speaks to this: Self-Control is a Gift from GodThe Bible teaches that self-control is a fruit of the Spirit (Galatians 5:22–23) and that God has given us a spirit of “power and of love and of self-discipline” (2 Timothy 1:7). The ability to resist temptation is not something we muster up alone; it’s a gift God gives to help us grow in Him and rely on His strength. Resisting Temptation Brings FreedomJames 1:14–15 warns us that temptation, if left unchecked, leads to sin and ultimately to death. Science backs this up, showing that unchecked impulsivity can lead to destructive behaviours like addiction and emotional instability. God’s commands to resist temptation protect us from harm and lead us to freedom in Christ (John 8:36). Your Mind MattersRomans 12:2 urges us to “be transformed by the renewing of your minds.” Resisting temptat...

Luke J. Wilson | 21st July 2024 | Trinity

Monarchical Trinitarianism, also referred to as the “Monarchy of the Father,” is a theological perspective that asserts the Father as the sole source (or monarch) within the Trinity. This view maintains a clear distinction of roles among the Father, the Son, and the Holy Spirit while upholding their unity in essence. It is essential to distinguish this from Monarchianism, a heretical belief condemned in the 4th century, which posited that God is a single person rather than three distinct persons. The Eternal Begottenness of the Son The term “created” used by the early pre-Nicene Fathers does not align with the Arian view, which posits that the Son was created ex nihilo (out of nothing), making Him a creature. As Arius infamously declared, “there was a time when the Son was not”. Rather, the Fathers articulated that the Son was begotten out of the Father, emphasising His divine origin and eternal existence within the Father’s bosom (cf. John 1:18 in Greek). As Justin Martyr explains, “For Christ is the first-begotten of God, and we have declared above that He is the Word of whom every race of men were partakers; and those who lived reasonably are Christians, even though they have been thought atheists” (Justin Martyr, First Apology, Chapter 46). This highlights that the Son, the Word, existed eternally with the Father before being begotten and manifested. Similarly, Hippolytus expounds on this concept, noting that “God, subsisting alone, and having nothing contemporaneous with Himself, determined to create the world … For He was neither without reason, nor wisdom, nor power, nor counsel And all things were in Him, and He was the All. When He willed, and as He willed, He manifested His word in the times determined by Him, and by Him He made all things. … And thus there appeared another beside Himself. But when I say another, I do not mean that there are two Gods, but that it is only as light of light, or as water from a fountain, or as a ray from the sun. For there is but one power, which is from the All; and the Father is the All, from whom cometh this Power, the Word. And this is the mind which came forth into the world, and was manifested as the Son of God.” (Hippolytus, Against the Heresy of One Noetus, Chapter 10–11). Here, Hippolytus underscores the eternal existence of the Word within God, proceeding from the Father and being of the same essence. The Procession of the Holy Spirit The procession of the Holy Spirit from the Father is another essential aspect of Monarchical Trinitarianism. The Spirit, like the Son, derives His essence from the Father, ensuring that He is co-equal and consubstantial with the Father and the Son. Tertullian speaks to this procession in his work, Against Praxeas, explaining how the Word and Spirit derive their essence from the Father. But still the tree is not severed from the root, nor the river from the fountain, nor the ray from the sun; nor, indeed, is the Word separated from God. … Now the Spirit indeed is third from God and the Son; just as the fruit of the tree is third from the root, or as the stream out of the river is third from the fountain, or as the apex of the ray is third from the sun. Nothing, however, is alien from that original source whence it derives its own properties. In like manner the Trinity, flowing down from the Father through intertwined and connected steps, does not at all disturb the Monarchy, while it at the same time guards the state of the Economy. (Tertullian, Against Praxeas, Chapter 8). Looking at how Tertullian describes this doctrine, we can see how he has gone to lengths to carefully explain how the relationship within the Trinity exists together and relate to one another, while keeping intact the source and essence of divinity united and uncompromised. When we talk about these things, we use terms like “ontological” and “economy” to help to describe the Godhead. Ontology is the study of being, and what make...

Luke J. Wilson | 01st July 2024 | Trinity

The Battle for the Trinity: Historical Heresies and Church Defences

The Trinity is a cornerstone of Christian faith, defining God as one Being in three Persons: Father, Son, and Holy Spirit. However, throughout history, various misunderstandings and false teachings — known as heresies — have arisen, challenging this core doctrine. Understanding these heresies can strengthen our faith and deepen our appreciation for the truths held by the Church since its earliest days. What Is the Trinity? Before diving into the heresies, let’s briefly review what we mean by the Trinity. The Christian doctrine of the Trinity teaches that God is one essence in three distinct Persons: The Father: The Creator and sustainer of all. The Son (Jesus Christ): God incarnate, who lived, died, and was resurrected for our salvation. The Holy Spirit: The presence of God active in the world and within believers. This concept is rooted in Scripture and has been affirmed by the Church through various councils and creeds. Common Historical Heresies Arianism What It Taught: Arius, a priest in the early 4th century, claimed that Jesus Christ was not of the same substance as the Father. He taught that the Son was a created being, distinct and subordinate to the Father. Church’s Response: The Council of Nicaea in 325 AD condemned Arianism, affirming that the Son is “of the same substance” (homoousios) as the Father. This is reflected in the Nicene Creed: “We believe in one Lord Jesus Christ, the only Son of God… of one Being with the Father.” Patristic Quote: Athanasius, a staunch defender against Arianism, wrote, “For the Son of God became man so that we might become God” (On the Incarnation, 8:54). Modalism (Sabellianism) What It Taught: Sabellius proposed that God is one Person who reveals Himself in three different modes or aspects: as the Father in creation, as the Son in redemption, and as the Holy Spirit in sanctification. This denies the distinctiveness of the three Persons. Church’s Response: Modalism was rejected because it undermines the relational aspect of the Trinity. The distinct Persons interact with each other, as seen in Jesus’ baptism where the Father speaks, the Son is baptised, and the Spirit descends like a dove. Patristic Quote: Tertullian argued against Modalism by affirming the distinctiveness within the Godhead: “We do indeed believe that there is only one God, but we believe that under this dispensation… there is the Son, who has issued from the Father, and the Spirit, who has issued from both Father and Son” (Against Praxeas, 2). Nestorianism What It Taught: Nestorius, a 5th-century bishop, suggested that Jesus Christ was two separate persons — one human and one divine — rather than one Person with two natures. Church’s Response: The Council of Ephesus in 431 AD declared that Jesus is one Person with two distinct yet united natures: divine and human. This ensures that Jesus is fully God and fully man, capable of bridging the gap between humanity and divinity. Patristic Quote: Cyril of Alexandria emphasised the unity of Christ: “Wherefore we confess one Christ, one Son, one Lord. According to this understanding of this unmixed union, we confess the holy Virgin to be Mother of God; because God the Word was incarnate and became Man, and from this conception he united the temple taken from her with himself.” (Cyril of Alexandria Letter to John of Antioch). Docetism What It Taught: Docetists believed that Jesus’ physical body was an illusion and that He only seemed to suffer and die on the cross. Church’s Response: The Church affirmed that Jesus’ incarnation and suffering were real, as this is essential for our salvation. Jesus’ true humanity allows Him to truly represent us and atone for our sins. Patristic Quote: Ignatius of Antioch stressed the reality of Jesus’ incarnation and suffering: “He was truly of the seed of David according to the flesh, and the Son of God according to the will and powe...

Luke J. Wilson | 27th June 2024 | Eucharist

Melchizedek to Jesus: The Divine Thread of Bread and Wine

This past Sunday at church, we were looking at Genesis 14 in the sermon. There’s a lot going on in this chapter with nine different kings all at war fighting one another, and Abram and Lot somehow mixed up in the middle of it (this is before Abram is renamed to Abraham). Sodom gets invaded, Lot gets taken captive (along with everyone else) and then Abram mounts a daring rescue with 318 of his men! It’s really quite action-packed for such a short chapter. I don’t know about you, but I always think of Abraham as this kindly old man, not some tribal warrior ready to go all “Taken” on his enemies (Gen 14:14–16). Abraham, probably It’s in the midst of all this action that we meet a mysterious character who pretty much just turns up out of nowhere: Melchizedek, king of Salem. He is one of those characters from the Old Testament whose actions reverberate down through history into the New Testament era and beyond and into our present-day worship. Despite the number of kings fighting all across Canaan, Melchizedek doesn’t appear to be a part of these conflicts and only enters the scene when it’s all over, and Abram has rescued Lot and subdued the king who captured Sodom. Then “the king of Sodom went out to meet [Abram] at the Valley of Shaveh, that is, the King’s Valley.” (Gen 14:17), which is modern-day Kidron Valley, just outside of Jerusalem. So the meeting was local and close to Melchizedek, but still doesn’t explain what happens next to Abram: Genesis 14:18–20And King Melchizedek of Salem brought out bread and wine; he was priest of God Most High. He blessed him and said, “Blessed be Abram by God Most High, maker of heaven and earth,and blessed be God Most High, who has delivered your enemies into your hand!” The blessing of bread and wine by Melchizedek connects us with the divine thread that will flow through all time and history: the then-future Passover and, ultimately, with Jesus’ institution of the Eucharist. This connection underscores a sacred continuity that we, as Christians, continue to partake in today until Jesus returns. Melchizedek: Priest and King Melchizedek appears in Genesis 14:18–20, where he is described as the king of Salem and a priest of the Most High God. His encounter with Abram (Abraham) is brief but significant. He brings out bread and wine and blesses Abraham. He then responds by giving Melchizedek a tenth of everything. Both of these acts point to aspects of the Law, tithes and sacrifices, which at this point in time had not yet been given, which leaves us with more unanswered questions regarding what this priesthood of Melchizedek was (and its origins), and also why Abraham would give a tenth like a tithe. Salem, which is understood to be the ancient name for Jerusalem, means “city of peace”. This is highly significant as it links to the messianic prophecy of Jesus being the Prince of Peace (Isaiah 9:6). The connection between Melchizedek being the king of Salem and Jesus being in the lineage of David, who reigned in Jerusalem, ties the notion of peace directly into the divine narrative. Melchizedek’s role as a king and priest in the city of peace prefigures the ultimate role of Jesus as Messiah. Jesus, the Prince of Peace, not only fulfils the royal lineage through King David but also the priestly order of Melchizedek. Hebrews 7:2–3 elaborates on Melchizedek’s name and title, explaining that Melchizedek “means ‘king of righteousness’; next, he is also king of Salem, that is, ‘king of peace’.” This dual kingship of righteousness and peace perfectly summarises Jesus’ ministry and mission. Psalm 110:4 further cements Melchizedek’s significance by declaring the Messiah as “a priest forever according to the order of Melchizedek”. This eternal priesthood signifies a lasting peace and righteousness that Jesus embodies and imparts to His followers (John 14:27). Thus, Melchizedek’s brief appearance becomes a profound for...