Fasting: A spiritual and physical discipline

Luke J. Wilson | 29th February 2020 | Fasting

The season of Lent is here once again which of course brings up the topic of fasting, since the tradition of Lent comes from following Jesus’ example of his time in the wilderness (Luke 4:1–2). I wasn’t planning on writing anything specific this year like I have previous in previous years, but I felt inspired today at church from one of Gospel readings: Matthew 9:14–15 Then the disciples of John came to him, saying, “Why do we and the Pharisees fast often, but your disciples do not fast?” And Jesus said to them, “The wedding guests cannot mourn as long as the bridegroom is with them, can they? The days will come when the bridegroom is taken away from them, and then they will fast.” Often times when the topic of fasting, or Lent, comes up, people are quick to defend their inaction towards self-denial by claiming that, “Jesus didn’t command us to fast!”. Let’s take a look at that claim for a moment. There may be no chapter and verse you can point to where Jesus says, “Thou shalt fast” — but it was certainly implied in a couple of places when Jesus spoke on the topic, the verse from Matthew above being one of those times, when he finishes off by saying: “and then they will fast” after the “bridegroom” (ie. Jesus) is taken away (death and ascension into heaven). The other time Jesus talks about fasting is a little earlier on in Matthew’s Gospel, in chapter six: Matthew 6:16–18 And whenever you fast, do not look dismal, like the hypocrites, for they disfigure their faces so as to show others that they are fasting. Truly I tell you, they have received their reward. But when you fast, put oil on your head and wash your face, so that your fasting may be seen not by others but by your Father who is in secret; and your Father who sees in secret will reward you. Here we can see that Jesus clearly speaks with the expectation that his followers will fast and even gives instructions and guidance on how to do so and how to avoid being lumped together with the “hypocrites” (sometimes translated as Pharisees). When Jesus tells us how to fast and when it will be appropriate, he was making sure to raise the bar again as he did with many things he taught on. As the Jewish leaders would fast in an obvious way to make sure that everyone could witness their apparent piety, Jesus was telling his followers to go about the business like normal; to get up, have a wash and not look miserable in their hunger. Reading past the Gospels and into Acts and the Epistles, we begin to see how the Apostles and other early believers took Jesus seriously and did begin to fast once the “bridegroom” has been taken away from them. In Acts, the Church was fasting and praying when making decisions about missionary work and who to send (Acts 13:2–3), before appointing leaders (Acts 14:23) and oftentimes fasting preceded receiving visions from God, which we see in both Old and New Testaments (Acts 10:10; 11:5; 22:17). Fasting was also used for various other needs people wanted from God, like petitioning for answers in prayer, for protection, forgiveness or simply for humbling yourself (Ezra 8:21; Nehemiah 1:4; 9:1; Esther 4:3; Psalm 35:13; 69:10; Daniel 9:3; Joel 2:12; Zechariah 8:18–19). As you can see, fasting has a long and active tradition within Judaism, which passed on into Christianity quite naturally. During Second Temple Judaism, biweekly fasts were a common practice amongst Jews (see Luke 18:12 for a brief mention of it), and this is what Jesus would have been targeting in his teaching in Matt. 6. A late first century text from the early church, called The Didache (which was a sort of “church handbook”), expands on this teaching of Jesus and demonstrates to us how the earliest believers understood this and carried on the practice of fasting, taking the familiar model they were used to in Judaism, and reshaping it: But let not your fasts be with the hypocrites; for they fast...

Luke J. Wilson | 15th December 2025 | Hell

Christian conversations about hell have never been especially calm, but the recent online reaction to Kirk Cameron’s comments in favour of annihilationism has been particularly revealing. Social media has erupted with accusations of heresy, doctrinal collapse, and theological compromise.  It’s the “Rob Bell Incident” all over again (if anyone remembers that).  The infamous John Piper tweet about Rob Bell A lot of comments I saw were wondering what Ray Comfort thinks of this, as he and Kirk worked closely together in ministry for about 25 years, and while Ray wasn’t as dismissive as John Piper was of Rob Bell, he still calls out Kirk’s new views as “erroneous”: While we believe Kirk is sincere, we believe that conditional mortality and annihilationism are erroneous views, and that the Bible’s clear teaching on hell is known as eternal conscious torment. We firmly believe that this is the only correct biblical view. (source) Yet beneath the noise of social media grinding its gears is something far more ordinary and far more Christian: a believer wrestling seriously with Scripture, or as some would say, “being a Berean” (Acts 17:11). This is something we all should be doing, forming our views and doctrines from Scripture, not out-of-context social media video snippets and memes. Whether one agrees with Cameron’s conclusions or not, what is happening is not the abandonment of orthodoxy, but the resurfacing of a long-standing and legitimate theological discussion. Annihilationism, or, more precisely, Conditional Immortality — is neither novel nor liberal, nor is it an attempt to make Christianity and hell more palatable, as many people presume. It is a position grounded in Scripture, represented throughout Church history, and held by Christians who take divine judgement every bit as seriously as their eternal-torment counterparts. This is not a debate invented by Twitter (or “𝕏” as it’s called now…). It’s been around for a long, long, time. Watch Kirk’s video in full here before forming an opinion Immortality Is Assumed, Not Taught One of the quiet assumptions behind Eternal Conscious Torment (ECT) is the idea that all human souls are inherently immortal, and therefore must exist forever somewhere. Once that premise is accepted, eternal suffering becomes unavoidable. The difficulty is that Scripture does not teach innate human immortality. In fact, it repeatedly teaches the opposite. Immortality is consistently presented as a gift, not a default state. Eternal life is something God grants, not something humans naturally possess (Rom. 6:23).  In Genesis, humanity is barred from the tree of life precisely so that they might not “live for ever” in a fallen state (Gen. 3:22–24). In the New Testament, immortality is something Christ “brings to light through the gospel” (2 Tim. 1:10), and something believers “put on” at the resurrection (1 Cor. 15:53–54). Conditional Immortality simply takes that biblical theme seriously. It argues that only those united to Christ are granted immortality, while the wicked ultimately perish. Judgement is real, severe, and final — but it does not require endless conscious suffering. This distinction matters, because much of the outrage directed at annihilationism is based on inherited philosophical assumptions, which come from Plato, rather than careful exegesis. Biblical Language: Death Means Death One of the most compelling aspects of conditionalism is the sheer consistency of biblical language concerning the fate of the wicked. Scripture repeatedly speaks in terms of: Death — “The soul that sins shall die” (Ezek. 18:4) Perishing — “God so loved the world… that everyone who believes in him may not perish” (John 3:16) Destruction — “They will suffer the punishment of eternal destruction” (2 Thess. 1:9) Being consumed or brought to an end —�...

Luke J. Wilson | 23rd January 2025 | Science

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 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...