We currently live in troubled times lately with a lot of uncertainty around us, both locally and globally. But even now as I write this and think on the topic of the virus, one verse in particular springs to mind:
Psalm 23:4 Even though I walk through the valley of the shadow of death I fear no evil; for you are with me; your rod and your staff — they comfort me.
It does feel a little bit like we are all walking through “the valley of the shadow of death” at the moment! But as the Psalmist says, “I fear no evil” for God is with us and comforts us. That doesn’t necessarily mean we won’t get sick (or die), but that no matter what is happening around us, internally we should be at peace and have a stilled mind; not one filled with worry and hopelessness.
John 14:27 Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid.
Not to mention the mandate to not worry about what we’ll eat or wear etc. (Matthew 6:25–34) especially in this time of panic buying where shops are facing food shortages. We must strive to avoid this type of thinking and behaviour, because not only does it not help anyone (and is incredibly selfish), it just causes more panic. As Christians we should keep in mind what God has spoken through the prophet Isaiah: “So do not fear, for I am with you; do not be dismayed, for I am your God.” (Isaiah 41:10), and what Paul wrote to Timothy that “God did not give us a spirit of cowardice, but rather a spirit of power” (2 Timothy 1:7).
Christians and Plagues Throughout History
Disease, plagues and pandemics are not new things in this world. History is replete with sickness and death, the only difference now is that since around the 20th century, modern medicine and vaccines have improved to such a degree that we are fairly well protected against anything on a pandemic, or even an epidemic, level. Sickness is often relegated to a temporary inconvenience during winter, which we can pop pills for; whereas the more serious sickness and death are hidden away in hospitals and care homes out of sight for the most part.
Prior to this time, past generations just had to deal with recurring diseases and plagues killing off the populations fairly regularly. Just take a look at this infographic to see the scale and frequency of them! It dates back all the major pandemics to the second century, of which there are about twenty, so that’s just over one global disease per century. As scary as the current times are, this is nothing new, historically speaking.
In these past times of plague and disease, many people would flee their towns and cities if they weren’t obviously sick to try and escape the looming deadly virus — but the Christian communities often had the opposite response: they stayed with the sick and dying!
In the year 249 AD, a pandemic swept the Roman Empire known as The Plague of Cyprian, named in commemoration of Cyprian, the bishop of Carthage, as he was a witness to it. At the height of the outbreak, it was thought that around 5,000 people a day were dying, and it almost toppled the Empire. Cyprian wrote about the plague in his On Mortality, describing its symptoms, which some modern historians think could describe a type of Ebola:
This trial, that now the bowels, relaxed into a constant flux, discharge the bodily strength; that a fire originated in the marrow ferments into wounds of the fauces; that the intestines are shaken with a continual vomiting; that the eyes are on fire with the injected blood; that in some cases the feet or some parts of the limbs are taken off by the contagion of diseased putrefaction; that from the weakness arising by the maiming and loss of the body, either the gait is enfeebled, or the hearing is obstructed, or the sight darkened…
As gruesome as that sounds, Cyprian, a couple of chapters later, writes in praise of those who forsook their own well-being for the sake of others who were in need during this trying time:
And further, beloved brethren, what is it, what a great thing is it, how pertinent, how necessary, that pestilence and plague which seems horrible and deadly, searches out the righteousness of each one, and examines the minds of the human race, to see whether they who are in health tend the sick…
Around the year 260 AD, Dionysius the Great (Patriarch of Alexandria), wrote in one of his letters about this plague, describing how badly “the heathens” treated their sick in contrast to the Christians:
But among the heathen all was the very reverse. For they thrust aside any who began to be sick, and kept aloof even from their dearest friends, and cast the sufferers out upon the public roads half dead, and left them unburied, and treated them with utter contempt when they died, steadily avoiding any kind of communication and intercourse with death; which, however, it was not easy for them altogether to escape, in spite of the many precautions they employed. (Epistle 12: To the Alexandrians)
Dionysius praised the Christian community for not abandoning the sick and dying, but for living out the Gospel and a Christ-centred mindset by going to help the ill at the expense of their own lives. I’ll quote this paragraph in full below as I think it’s shows the impact of truly living out the command to “love your neighbour”:
Certainly very many of our brethren, while, in their exceeding love and brotherly-kindness, they did not spare themselves, but kept by each other, and visited the sick without thought of their own peril, and ministered to them assiduously, and treated them for their healing in Christ, died from time to time most joyfully along with them, lading themselves with pains derived from others, and drawing upon themselves their neighbours’ diseases, and willingly taking over to their own persons the burden of the sufferings of those around them. And many who had thus cured others of their sicknesses, and restored them to strength, died themselves, having transferred to their own bodies the death that lay upon these. (Epistle 12: To the Alexandrians)
Eusebius, in his Church History, also chronicles the efforts of Christians during this plague and notes how selflessly they acted in the face of death:
For they alone in the midst of such ills showed their sympathy and humanity by their deeds. Every day some continued caring for and burying the dead, for there were multitudes who had no one to care for them; others collected in one place those who were afflicted by the famine, throughout the entire city, and gave bread to them all; so that the thing became reported abroad among all men, and they glorified the God of the Christians; and, convinced by the facts themselves, confessed that they alone were truly pious and religious. (Church History, Book IX, ch. 8.14)
It was this level of Christ-centred, self-sacrificing love for all people — regardless of age, race or religion — that made even the pagan critics of Christianity sit up and take notice. The Emperor Julian in 362 AD wrote about how the “atheists” (i.e. Christians) demonstrated better virtue and benevolence than his own people and priests did, and to their shame, because the Christians not only looked after their communities, but the wider population and strangers too! While this quote isn’t specifically related to a time of pestilence, it serves as a good example of the general attitude of early Christians in normal times:
…why do we not observe that it is their benevolence to strangers, their care for the graves of the dead and the pretended holiness of their lives that have done most to increase atheism [Christianity]? I believe that we ought really and truly to practise every one of these virtues. And it is not enough for you alone to practise them, but so must all the priests in Galatia, without exception. […] For it is disgraceful that, when no Jew ever has to beg, and the impious Galilaeans [Christians] support not only their own poor but ours as well, all men see that our people lack aid from us. (Letters of Julian, Letter 22)
The Church’s Response
So why am I stating all of this? Hopefully it should be obvious by now: this is how Christians should be thinking and acting during this time of the COVID-19 pandemic.
Obviously, we need to be heeding the government and WHO’s advice during this pandemic, but that shouldn’t stop us going above and beyond to help others during this time of national and global crisis. Even if we observe the social distancing, I’m sure there are ways in which we can still help our communities and limit physical contact and the spread of disease; for example, instead of panic-buying and selfish hoarding, buy extra for the food banks or the homeless, or donate to charity and help those who may get overlooked in all the panic.
As I read through various posts on Facebook and Twitter, I do see a recurring verse getting shared by some people in light of the current situation:
2 Chronicles 7:13–14 When I shut up the heavens so that there is no rain, or command the locust to devour the land, or send pestilence among my people, if my people who are called by my name humble themselves, pray, seek my face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land.
How relevant this is to the coronavirus, I can’t say, but it is surely a principle of Scripture that mass repentance and prayer leads to change and healing from God, so even if we are isolated, sick or feeling generally overwhelmed and helpless in the face of this virus, we can always pray. Church leaders across the UK have declared a National Day of Prayer on March 22nd for Christians across Britain and Ireland to join together in prayer about the pandemic at 7pm.
Above all, remember the words of Jesus:
“Love your neighbour” should guide us in this situation in all things, and what’s more loving than not infecting people with a potentially deadly disease? Stay vigilant, wash your hands, and limit physical contact where possible.
I’ll close this with the words of St. Teresa of Avila as some inspiration for us during this trying time:
“Christ has no body now but yours. No hands, no feet on earth but yours. Yours are the eyes through which he looks compassion on this world. Yours are the feet with which he walks to do good. Yours are the hands through which he blesses all the world. Yours are the hands, yours are the feet, yours are the eyes, you are his body. Christ has no body now on earth but yours.”
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Lent is a time of self denial and of giving things up, and also a period of lament in the lead up to Easter where we remember the Passion and death of Christ before we celebrated the glorious resurrection.
Often this is a personal affair on the discipline side of things, even if it's a practice shared within your church community, but this year has been so very different. With the outbreak of the coronavirus, or COVID-19, the whole world has slowly gone into lockdown country by country, creating a strange sort of global “Lent” where everyone is having to practice self control and self denial. This has been underpinned with a sense of lament at the way things were, the way things should be, and all of the things—and people—we've lost.
I don't think it's coincidental that the most isolating part of this pandemic happened during the Lenten season, causing us all, Christian or otherwise, to stop, step back and reflect on life.
While it can feel a little gloomy of late with all the isolation and lack of social and religious meetings, we mustn't think that God has abandoned us—likewise we also shouldn't lose faith.
The Bible isn't a stranger to times of lament and distress, and we see it often in the Psalms. At times like this of limited food and resources and job loss, we can probably relate to David when he wrote things like this:
Psalms 86:1
Incline your ear, O LORD, and answer me, for I am poor and needy.
Psalms 102:1-2
Hear my prayer, O LORD;
let my cry come to you.
Do not hide your face from me
in the day of my distress.
Incline your ear to me;
answer me speedily in the day when I call.
And such poetic sadness from the book dedicated to lament;
Lamentations 3:16-18
He has made my teeth grind on gravel,
and made me cower in ashes;
my soul is bereft of peace;
I have forgotten what happiness is;
so I say, “Gone is my glory,
and all that I had hoped for from the LORD.”
Hope in the face of darkness
As we look forward to the end of this pandemic with hope like a light at the end of a tunnel, in the meantime we just learn to live in the darkness as the Apostles did on those gloomy days between the crucifixion and the resurrection; when their world ended but was then reborn better than ever expected!
They only had to wait a couple of days to see their hope realised, whereas we have no idea how long this will last. How long will we go without seeing friends and family, meeting up at restaurants or going to church again? Only time will tell, but in the midst of this, we shouldn't worry but rather cling onto the hope of God as the Psalmist did, as the Apostles did and so many others before us.
And in the words of the author of Lamentations: “...the Lord will not reject forever … for he does not willingly afflict or grieve anyone.” (Lamentations 3:31,33).
There is always light at the end of darkness if we put our hope in Christ.
May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit. (Romans 15:13)...
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...
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...
New discovery proclaims Jesus as “Son of God” a century earlier than previously thought.
An exciting archaeological discovery has recently come to light: researchers have unearthed an 1800-year-old silver amulet in Frankfurt, Germany. This amulet provides the earliest known evidence of Christianity north of the Alps and disrupts previously held ideas about the spread of the faith, namely that Christianity didn’t get to the German region around the fourth century.
The amulet, dating from approximately 230 to 270 AD, was found in 2018 beneath the chin of a man’s skeleton during excavations at a Roman burial site near the former town of Nida, now part of Frankfurt’s northwestern suburbs.
3rd-century burial with silver amulet at the neck. Credit: Michael Obst, Monument Office of the City of Frankfurt am Main
Inside the amulet was a delicate silver scroll, measuring about 91 millimetres in length, inscribed with an 18-line Latin text. Due to the fragility of the foil, researchers employed advanced imaging techniques, including computed tomography (CT) scans, to virtually unroll and decipher the inscription.
Inscription digitally unscrolled. Credit: LEIZA. / Prof. Dr. Markus Scholz
The inscription invokes Jesus Christ's name, identifying Him as the “Son of God,” and includes a Trisagion (“holy, holy, holy”), marking the earliest known use of this liturgical phrase. It also quotes lines from the Epistle to the Philippians (Philippians 2:10–11) in an early Latin translation, demonstrating the early dissemination of Pauline theology in this region.
This discovery challenges previous understandings of the spread of Christianity in Europe, suggesting that devout Christian communities existed north of the Alps earlier than previously documented. Before this find, the earliest reliable evidence of Christianity in this area was associated with Maternus, bishop of Cologne, who participated in the Synod of Rome in 313 AD.
Translation of the Inscription
Here is the text of the Frankfurt Silver Inscription translated into English, with some of the missing/damaged words added in brackets to help make sense of the inscription:
(In the name?) of St. Titus.Holy, holy, holy!In the name of Jesus Christ, Son of God!The lord of the worldresists to the best of his [ability?]all seizures(?)/setbacks(?).The god(?) grants well-beingAdmission.This rescue device(?) protectsthe person whosurrenders to the willof the Lord Jesus Christ, the Son of God,since before Jesus Christbend all knees: the heavenly ones,the earthly andthe subterranean, and every tongueconfess (to Jesus Christ).
The amulet’s exclusive Christian content, devoid of polytheistic elements common in similar artefacts from that time, underscores early Christians’ distinct identity and devotion amid a predominantly pagan society. This find not only enhances our understanding of early Christian history but also highlights the resilience and faith of believers during times of persecution in the Roman Empire.
Similar amulets from this era typically contained inscriptions with elements from Christian, Jewish, and paganism all blended together. The important aspect of this inscription is that there is a noticeable lack of reference to Yahweh, angels, or any local pagan deities, highlighting the exclusive Christian nature of this amulet. This not only underscores the devotion of the wearer but raises a lot of questions about Christianity in what was once the cultural and administrative hub of Roman Germania.
As scholars continue to study this artefact, it serves as a tangible testament to the early presence and enduring legacy of Christianity in Europe, rewriting known history, and showing that all of those myths about Jesus’ deity being an invention of Constantine in the fourth century are a complete fabrication.
This should inspire us as believers today to reflect on the historical roots of our faith, the steadfastness of early Christians in proclai...
You are not alone. Around the world, many Muslims — people who already believe in one God, pray, and seek to live righteously — are drawn to know more about Jesus (ʿĪsā in Arabic). Some have heard He is more than a prophet. Some have sensed His presence in a dream or vision. And some simply long to know God more deeply, personally, and truly.
So what does it mean to become a Christian? And how can you take that step?
This guide is for you.
1. What Christians Believe About God and Jesus
➤ One God, Eternal and Good
Christians believe in one God — the same Creator known to Abraham, Moses, and the prophets. But we also believe God is more personal and relational than many realise. In His love, He has revealed Himself as Father, Son (Jesus), and Holy Spirit — not three gods, but one God in three persons.
➤ Jesus Is More Than a Prophet
Muslims honour Jesus as a great prophet, born of the virgin Mary. Christians also affirm this — but go further. The Bible teaches that Jesus is the Word of God (Kalimat Allāh), who became flesh to live among us. He performed miracles, healed the sick, raised the dead — and lived without sin.Jesus came not just to teach but to save — to bring us back to God by bearing our sins and rising again in victory over death.
2. Why Do We Need Saving?
➤ The Problem: Sin
All people — no matter their religion — struggle with sin. We lie, get angry, feel jealous, act selfishly, or fail to love God fully. The Bible says:
“All have sinned and fall short of the glory of God.” (Romans 3:23)
Sin separates us from God. And no matter how many good deeds we do, we can never make ourselves perfect or holy before Him.
➤ The Solution: Jesus
Because God loves us, He did not leave us in our sin. He sent Jesus, His eternal Word, to live as one of us. Jesus died willingly, offering His life as a sacrifice for our sins, then rose again on the third day.
“But God proves his love for us in that while we still were sinners Christ died for us.” (Romans 5:8)
3. How Do I Become a Christian?
Becoming a Christian is not about joining a Western religion. It’s about entering a relationship with God through faith in Jesus Christ.
Here is what the Bible says:
✝️ 1. Believe in Jesus
Believe that Jesus is the Son of God, that He died for your sins, and that He rose again.
“If you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” (Romans 10:9)
💔 2. Repent of Your Sins
Turn away from sin and ask God to forgive you. This is called repentance. It means being truly sorry and choosing a new way.
“Repent therefore, and turn to God so that your sins may be wiped out.” (Acts 3:19)
💧 3. Be Baptised
Jesus commands His followers to be baptised in water as a sign of their new life. Baptism represents washing away your old life and rising into a new one with Jesus.
“Repent and be baptised every one of you in the name of Jesus Christ so that your sins may be forgiven.” (Acts 2:38)
🕊️ 4. Receive the Holy Spirit
When you believe in Jesus, God gives you the Holy Spirit to live within you, guiding you, comforting you, and helping you follow His will.
“You received the Spirit of adoption, by whom we cry, ‘Abba! Father!’” (Romans 8:15)
🧎 5. Begin a New Life
As a Christian, you are born again — spiritually renewed. You begin to grow in faith, love, and holiness. You read the Bible, pray, fast, and gather with other believers. Your life is no longer your own; you now live for God.
4. What Does a Christian Life Look Like?
Jesus said:
“If anyone wants to become my followers, let them deny themselves and take up their cross and follow me.” (Matthew 16:24)
This means:
Loving God with all your heart
Loving your neighbour — even your enemies
Forgiving others
...
When we think about David and Saul, we often focus on David’s rise to kingship or his battle with Goliath. But hidden within that story is a deep lesson for today’s generation about leadership, resistance, and the power of revolutionary love.
At a recent youth training event (thanks to South West Youth Ministries), I was asked how I would present the story of David and Saul to a Christian teenage youth group. My mind turned to the politics of their relationship, and how David accepted Saul’s leadership, even when Saul had gone badly astray. David recognised that Saul was still God’s anointed king — placed there by God Himself — and that it was not David’s place to violently remove him.
Gen-Z are more politically aware and engaged than previous generations, and are growing up in a world where politics, leadership, and social issues seem impossible to escape. We live in a world where political leaders — whether Trump, Putin, Starmer, or others — are often seen as examples of failed leadership. It’s easy to slip into bitterness, cynicism, or violent rhetoric. These kids are immersed in a culture of activism and outrage.
As Christians, we’re called to care deeply about truth and justice and approach leadership differently from the world around us (Hosea 6:6; Isaiah 1:17; Micah 6:8). The story of David and Saul offers pertinent lessons for our modern lives.
Respect Without Endorsement
David’s respect for Saul was not blind loyalty. He did not agree with Saul’s actions, nor did he ignore Saul’s evil. David fled from Saul’s violence; he challenged Saul’s paranoia; he even cut the corner of Saul’s robe to prove he had the chance to kill him but chose not to. Yet throughout, David refused to take matters into his own hands by force.
Why?
Because David understood that even flawed authority ultimately rested in God’s hands, he trusted that God would remove Saul at the right time.
This is echoed later in the New Testament when Paul writes in Romans 13 that “there is no authority except from God, and those authorities that exist have been instituted by God”, something even Jesus reminded Pilate of during his trial (John 19:10–11). In other words, even flawed leadership can be part of God’s bigger plan, whether for blessing or discipline.
Even when leaders go bad, our call as believers is to maintain integrity, respect the position, and resist evil through righteousness — not rebellion.
David and Saul: A Lesson in Respect and Restraint
Saul was Israel’s first king — anointed by God but later corrupted by pride, fear, and violence. David, chosen to succeed him, spent years running for his life from Saul’s jealous rage.
One day, David found Saul alone and vulnerable in a cave. His men urged him to strike Saul down and end the conflict. But David refused:
“I will not raise my hand against my lord; for he is the Lord’s anointed.” (1 Samuel 24:10)
Instead of killing Saul, David cut off a piece of his robe to prove he could have harmed him, but didn’t. In doing so, he demonstrated a real form of nonviolent resistance. He stood firm against Saul’s injustice without resorting to injustice himself, and acted in a way that could try to humble Saul instead.
Peacemaking Is Not Passivity
There is a modern misconception that peacemaking means doing nothing and just letting injustice roll all over us. But true biblical peacemaking is not passive; it actively resists evil without becoming evil.
Interestingly, David’s actions toward Saul also foreshadow the type of nonviolent resistance Jesus later taught. When Jesus commanded His followers to turn the other cheek, go the extra mile, and love their enemies, he was not calling for passive submission but offering what scholar Walter Wink describes as a “third way” — a bold, peaceful form of resistance that uses what he calls “moral jiu-jitsu” to expose injustice without resorting to violenc...
Over the years, I’ve encountered many Christians who’ve quoted from Alexander Hislop’s The Two Babylons as if it were a solid historical resource. The book claims that the Roman Catholic Church is not truly Christian but rather a continuation of ancient Babylonian religion. It’s self-assured and sweeping, and for many people, it seems to explain everything, from Marian devotion to Lent and Easter, to Christmas, as rooted in paganism. But is it accurate?
In short: no, it really isn’t.
Hislop’s work is a classic example of 19th-century pseudohistory — a polemical piece, written to prove a point, not to explore any historical truth.
Flawed Methods and Wild Claims
Hislop argues that most Catholic practices — from the Mass and clerical robes to festivals like Christmas and Easter — were somehow borrowed from Babylonian religion. The problem being that Hislop doesn’t rely on primary sources or credible historical data. Instead, he draws connections based on word similarities (like Easter and Ishtar) or visual resemblances (like Mary and child compared with mother-goddess statues from ancient cultures). But phonetic resemblance isn’t evidence, and neither is visual similarity.
For example, if I say “sun” and “son” in English, they may sound alike, but they aren’t the same thing. That’s the level of reasoning at work in much of The Two Babylons. Hislop often lumps together completely different ancient figures — Isis, Semiramis, Ishtar, Aphrodite — as if they were all just variations of the same deity. He then tries to say Mary is just the Christian version of this pagan goddess figure. But there’s no credible evidence for that at all. Mary is understood through the lens of Scripture and Christian theology, not through pagan myth. The earliest depictions of Mary and the Christ-child date back to the second century and do not resemble any of the pagan idols. But, again, the common accusations are based on superficial similarities of a woman nursing a child. That’s going to look the same no matter who or what does that!
Oldest depiction of Mary. Dura-Europos Church, Syria, 2nd century
What About Lent and Tammuz?
One of Hislop’s more popular claims is that Lent comes from a Babylonian mourning ritual for the god Tammuz, mentioned in Ezekiel 8:14. He argues that early Christians borrowed the 40-day mourning period and just rebranded it.
But this doesn’t line up with the evidence. Lent developed as a time of fasting and repentance leading up to Easter — especially for new believers preparing for baptism. The number forty comes from Scripture: Jesus’ forty days in the wilderness, Moses’ fast on Sinai, and Elijah’s journey to Horeb. Church Fathers like Irenaeus and Athanasius saw it as a time for self-denial and spiritual renewal — not mourning a pagan god.
Yes, there are pagan festivals that involve seasonal death and rebirth stories. But similarity does not mean origin. If that logic held, then even Jesus’ resurrection would be suspect because pagan cultures also told resurrection-like stories. Yet the gospel stands apart — not because of myth but because of history and revelation.
Why Hislop’s Work Persists
Even though The Two Babylons is poor scholarship, it’s unfortunately had a long shelf life. That’s partly because it appeals to a certain kind of suspicion. If you’re already sceptical about the Catholic Church, Hislop offers an easy explanation: “It’s all pagan!”. But history isn’t ever that simple. And theology — especially the theology handed down through the ages by the faithful— isn’t built on conspiracy and apparent obscure connections, but on Christ and the truth of the Scriptures.
Interestingly, even Ralph Woodrow, a minister who once wrote a book defending Hislop’s ideas, later retracted his views after digging deeper into the evidence. He eventually wrote a book called The Babylon Connect...
Guest post by Darwin to Jesus
Dostoevsky famously said, “If there is no God, then everything is permitted.”
For years, as an atheist, I couldn’t understand what he meant, but now I do…
Here’s a simple analogy that shows why only theism can make sense of morality:
Imagine you just got hired at a company.
You show up, set up your desk, and decide to use two large monitors.
No big deal, right?
But then some random guy walks up to you and says: “Hey, you’re not allowed to do that.”
You ask, “What do you mean?”
They say, “You’re not permitted* to use monitors that big.”
In this situation, the correct response would be: “Says who?”
We’ll now explore the different kinds of answers you might hear — each one representing a popular moral theory without God — and why none of them actually work.
Subjective Morality
The random guy says, “Well, I personally just happen to not like big monitors. I find them annoying.”
Notice that’s not a reason for you to change your setup.
Their personal preferences don’t impose obligations on you.
This is what subjective morality looks like.
It reduces morality to private taste.
If this were the answer, you’d be correct to ignore this person and get back to work — big monitors are still permitted.
Cultural Relativism
Instead, they say, “It’s not just me — most people here don’t use big monitors. It’s not our culture.”
That’s cultural relativism: right and wrong are just social customs, what is normal behavior.
But notice customs aren’t obligations. If the culture were different, the moral rule would be different, which means it isn’t really moral at all.
You might not fit in. You might not be liked.
But you’re still permitted to use big monitors.
Emotivism
Here after being asked “says who?” the person just blurts out, “Boo, big monitors!”
You reply, “Hurrah, big monitors!”
That’s the entire conversation.
This is emotivism. On this moral theory when we talk about right and wrong we’re actually just expressing our personal feelings towards actions, I boo rape, you hurrah rape.
But shouting “boo!” at someone doesn’t create real obligations.
You’re still permitted to use large monitors.
Utilitarianism
Here, the person says, “Your big monitors lower the overall productivity of the office. You’re not permitted to use them because they lead to worse consequences.”
This is utilitarianism: morality is based on producing the greatest happiness for the greatest number.
But even if that’s true — so what?
Who says you’re obligated to maximize group productivity?
And what if your monitors actually help you work better?
Utilitarianism might tell you what leads to better outcomes, but it doesn’t tell you why you’re morally obligated to follow that path — especially if it comes at your own expense.
You’re still permitted to use large monitors.
Virtue Ethics
Here they say, “Using big monitors just doesn’t reflect the virtues we admire here — simplicity, humility, restraint.”
This is virtue ethics. Morality is about becoming the right kind of person.
But who defines those virtues?
And why are you obligated to follow them?
What if your idea of a virtuous worker includes productivity and confidence?
Without a transcendent standard, virtues are just cultural preferences dressed up in moral language.
If you don’t care about virtue or their arbitrary standards, then you have no obligation.
You’re still permitted to use large monitors.
Atheist Moral Realism
But what if they say, “Listen, there’s a rule. It’s always been here. It says you can’t use monitors that large.”
You ask, “Who made the rule?”
They say, “No one.”
You ask, “Who owns this company?”
They say, “No one owns it. The company just exists.”
You look around and ask, “Where is the rule?”
They say, “You won’t find it w...
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