There’s been a lot of fuss on the internet lately about this new statue that the UN has erected outside their headquarters on the Visitor’s Plaza.
I’ve seen screenshots of the original tweet shared on Facebook and other social media platforms, as well as copious articles flooding my newsfeed, all suggesting the same thing: this is the beast from Daniel 7. This of course carries with it the implication that it is also a fulfilment of that prophecy and therefore we should expect something more to happen soon, like “the antichrist” to rise up and consume the world. Or something along those lines. I don’t follow the Dispensational “end times” view anymore, so I try not to get my eschatology from newspaper headlines (or tweets). In nearly all of the other articles I’ve seen on the topic, no one is actually engaging with the Scriptures, but are quoting random tweets and Facebook posts as though that’s where we should derive our exegesis and conclusions.
A guardian for international peace and security sits on the Visitor's Plaza outside #UN Headquarters. The guardian is a fusion of jaguar and eagle and donated by the Government of Oaxaca, Mexico @MexOnu. It is created by artists Jacobo and Maria Angeles. UN Photo/Manuel Elías pic.twitter.com/q8SSsQhz1L
If you can’t see the tweet above, the official UN Twitter account said:
A guardian for international peace and security sits on the Visitor’s Plaza outside #UN Headquarters. The guardian is a fusion of jaguar and eagle and donated by the Government of Oaxaca, Mexico @MexOnu It is created by artists Jacobo and Maria Angeles.
So with that said, let’s have a look at some of the claims and then compare with what Scripture actually says, rather than a bunch of tweets by people losing their minds.
Three passages of Scripture are being thrown about: Daniel 7:2–4, Revelation 13:2, and 1 Thessalonians 5:2–3. But do these verses speak to this new statue?
Daniel 7:2–4 I, Daniel, saw in my vision by night the four winds of heaven stirring up the great sea, and four great beasts came up out of the sea, different from one another. The first was like a lion and had eagles’ wings. Then, as I watched, its wings were plucked off, and it was lifted up from the ground and made to stand on two feet like a human being; and a human mind was given to it.
Alright, Daniel does say the first beast “was like a lion and had eagles’ wings”, which I will admit, is pretty similar to the statue (except that it’s not a lion). I don’t know if Daniel would have been familiar with Jaguars which is why people are pointing out the phrase, “like a lion” due to the similarities of the animals. But these details are really besides the point. The first, and most obvious point to me when I first saw this was that the “beasts” in Daniel 7 (all four of them) are representative of nations and kings. The visions Daniel has are about future kingdoms and their leaders. You only need to read the rest of the chapter to see this, as the angel with Daniel gives the interpretation to him! See below:
Daniel 7:16–17 I approached one of the attendants to ask him the truth concerning all this. So he said that he would disclose to me the interpretation of the matter: “As for these four great beasts, four kings shall arise out of the earth.
Disney Pixar’s “Coco” film poster (2017)
Unless the statue outside the UN is actually a living person who rules a nation… trying to tie it to Daniel 7 is more than a stretch. It’s just nonsensical. The second point which came to my mind too, and anyone else who has seen the Disney film “Coco”, is that these Jaguar-Eagle beast things are part of Mexican culture and mythology (and were warrior classes of the Aztecs). It’s not a unique design the UN came up with, demonically inspired to fulfil prophecy. No, the statue is an “Alebrije” created by Mexican artists Jacobo and Maria Angeles and has no links to Daniel or Revelation.
So let’s go to Revelation next, while we’re thinking about it:
Revelation 13:2 And the beast that I saw was like a leopard, its feet were like a bear’s, and its mouth was like a lion’s mouth. And the dragon gave it his power and his throne and great authority.
Again, similar words and phrases, but this doesn’t make it about the statue. Especially since this description lacks the eagle’s wings, not to mention that this description by John is a blending of the four beasts from Daniel’s vision. Compare the other beasts at the start of Daniel 7: “The first was like a lion … a second one, that looked like a bear … another appeared, like a leopard”. Daniel’s visions and John’s vision are intrinsically linked and speak to the same events; though Daniel looked forward into the very distant future, John looks a little closer to home within the Roman Empire. These previous empires pale in comparison to the breadth and might of Rome, as though it had the strength of all previous beasts combined.
But the point remains, these passages of Scripture may be linked and related to one another, but they aren’t related to a statue outside the UN headquarters. People are trying to make the inference that the UN has the power and authority over the people and nations which the devil has given them, but the problem with this is that the UN has no real power–it’s authority is limited. It can’t enforce things on nations or member states and can’t overrule individual governments.
Finally, here’s the most tenuous link being bandied about. The UN’s tweet said that the statue is a “guardian for international peace and security”, so obviously that must be a reference to 1 Thess 5. Because that’s not a common expression at all, right?
1 Thessalonians 5:2–3 For you yourselves know very well that the day of the Lord will come like a thief in the night. When they say, “There is peace and security,” then sudden destruction will come upon them, as labor pains come upon a pregnant woman, and there will be no escape!
Even within the context of Paul’s writing here, the way he phrases “when they say…” he is using it as though it’s a well-known expression, if it’s even a specific phrase, rather than just a generalisation about the attitude of the world who aren’t waiting for the Lord to return. Paul is speaking about being aware and keeping our minds fixed on Jesus, because we can’t, and don’t, know when things will happen; especially so when we think everything is fine and dandy, then suddenly everything can crash down around us if we’re not paying attention.
To bring this to some kind of conclusion, and to answer the question in the title: no, the statue has nothing to do with Daniel and John’s visions about beasts because they are representative of nations and kings (particularly Babylon, the Medo-Persian Empire, Greece and Rome), not literal beasts and even less about sculptures.
While we have nothing to fear from Mexican artwork outside the UN building, we should all bear in mind what Paul did write to the Thessalonians, and “keep awake and be sober” so we don’t “fall asleep as others do”. Though Jesus may come like “a thief in the night”, we shouldn’t be caught by surprise, Paul says, and to do that we must know our Bibles better! All of these articles jumping on the bandwagon claiming that this statue is the fulfilment of Revelation 13 just goes to show that people aren’t actually studying the Scriptures and are seeing patterns where there are none, because if you knew Daniel and Revelation well enough, you’d see that this is totally unrelated. Be like the Bereans and open your Bibles to check claims before posting it all over social media, stirring up “end times hysteria” and making the Body of Christ look like fools.
Our interpretations of Scripture should come from good exegesis, not newspaper headline comparisons.
If you do want to read more about the end times, and specifically in relation to Daniel, see my blog series The Coming of Jesus, or sign up to be notified about my upcoming book, The Coming of Christ.
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This is a guest post from Charles Meek
Hal Lindsey’s bookThe Late Great Planet Earth
Hal Lindsey’s book The Late Great Planet Earth, first edition in 1970, sold over 40 million copies. Gullible Christians got sucked into Lindsey’s soon-end-of-the-world cult-like poppycock. As time has passed without his version of Armageddon taking place, we can now objectively analyze where Lindsey went wrong:
Lindsey (p. 54, 181), like other dispensationalists, placed the beginning of the end with Israel becoming a nation in 1948. He thought all prophecy would be fulfilled within a 40-year generation (Matthew 24:34). But 1988 came and went, proving him to be a false prophet. (This should be adequate proof that 1948 has nothing to do with Bible prophecy.)
Lindsey (p. 44) prophesied a 7-year, world-wide, tribulation. He got this from Revelation 11 which speaks of the “holy city” being trampled for 42 months — and “two witnesses prophesying” for 1,260 days. He simply adds both of these 3 ½-year periods together to get 7 years (of tribulation). There is NO indication in the text that this is a valid interpretation. He was reading something speculative into the text that is not there. Indeed, there is no passage in the Bible that clearly teaches a 7-year tribulation. Further, Jesus limited the time of the trampling of Jerusalem to his own generation (Luke 21:20–22, 32). Interestingly, the final assault on Jerusalem by the Roman army under Titus lasted 42 months from February AD 67 to August AD 70. This is strong supporting evidence for the Great Tribulation being fulfilled at the Jewish-Roman War ending with the fall of Jerusalem in AD 70.)
Lindsey (p. 87, etc.) saw the existence of nuclear weapons as an important sign of the end times. However, Jesus taught that the so-called “end times” would be when God’s people would “fall by the edge of the sword” (Luke 21:24). Jesus’ prophecies were about ancient warfare, not modern nuclear weapons. The context of this prophecy by Jesus was about the coming destruction of the temple (Luke 21:6). Jesus told his listeners that it would happen when THEY saw Jerusalem surrounded by armies (Luke 21:20), in THEIR generation (Luke 21:32). This all happened when the Roman armies invaded Jerusalem in AD 67–70.
Lindsey (p. 56–57) said, “It is certain that the Temple will be rebuilt. Prophecy demands it.” Problem is, not a single verse of the Bible can be mustered to support a future rebuilding of the temple. This idea is merely an invention of dispensationalists to try to justify their theory.
Lindsey (p. 88, 124) even makes this astounding prediction: “The prophetic Scriptures tell us that the Roman Empire will be revived shortly before the return of Christ to this earth. A new Caesar will head this empire.” It’s hard to believe anyone took this charlatan Lindsey seriously.
Lindsey (p. 108), in speaking of the Antichrist, “He will have a magnetic personality, be personally attractive, and a powerful speaker. He will be able to mesmerize an audience with his oratory.” But the Antichrist is never mentioned in Revelation, let alone any such description of him. The Antichrist is only mentioned in John’s epistles, which say that the Antichrist was already in the world when John was writing (1 John 4:3). Indeed, John taught that it was already the “last hour” as he wrote (1 John 2:18). If you believe John was an inspired writer, this precludes any future fulfillment.
Lindsey (p. 125, 126) said that modern drug addiction and witchcraft is evidence of the “sorceries” of Revelation 9:21. He quoted a TV station that “Nearly every respectable high school these days has its own witch.” (Besides the obvious problem of nonsense, Revelation itself teaches that it is about things that MUST SHORTLY TAKE PLACE (Revelation 1:1; 22:6). Indeed, there are over 30 passages in Revelation that reiterate that its fulfillment was “near,” “soon,” or ...
It’s not often we read the text of the triumphant entry into Jerusalem as an eschatological text thinking about the return of Christ. Especially as at this point the in the Gospel narratives, Jesus is on earth in his first coming, and still a week away from his crucifixion!
While the texts usually read across the world on Palm Sunday may be familiar to us (Luke 19:28–40), we might miss the connection with the preceding parables if we don’t read the whole of Luke 19 together.
I won’t quote everything here, as you can read the whole text for yourself, but the pertinent verses come from the Parable of the Ten Minas in verses 11–27:
Luke 19:11, 27As they were listening to this, He went on to tell a parable because He was near Jerusalem, and they thought the kingdom of God was going to appear right away. … But bring here these enemies of mine, who did not want me to rule over them, and slaughter them in my presence.
This parable is pointing to the departure of Jesus (the king) who leaves his servants in charge (his disciples then and now) while he goes to receive “royal power for himself” (v.12) and has a delayed return in which he will slaughter those who opposed his kingship once he is back (v.27).
This leads into the “Palm Sunday” day of Jesus coming as a rightful king and then later being rejected and leaving to receive his authority:
(v.12) So he said, “A nobleman went to a distant region to receive royal power for himself and then return.
This ties into Daniel 7 when the Son of Man (Jesus) goes to the Father (the “Ancient One”) and is given authority and a kingdom:
Daniel 7:13–14As I watched in the night visions,I saw one like a human being coming with the clouds of heaven.And he came to the Ancient One and was presented before him.To him was given dominion and glory and kingship,that all peoples, nations, and languages should serve him.His dominion is an everlasting dominion that shall not pass away,and his kingship is one that shall never be destroyed.
Coming on or with clouds is a metaphor often used throughout the Old Testament to signify the sovereign judgement of God coming upon a nation. If you want to understand more about this concept, see my other article: The Coming of Jesus: Coming on the clouds.
When Jesus says that he is coming again, hinted at in the parable, and at other times that he will come “on the clouds”, we must remember that this is a reference to a prophecy set within a context of God doing some judging (Dan 7:10). This language isn’t unique to Daniel either, but is a typical example of apocalyptic imagery used by prophets.
He then returned “in the clouds” in the Roman-Jewish War of AD 66-70 to bring that judgement on the “delegation” that didn’t want him to be king (Luke 19:14) — e.g. pharisaical Judaism; the Jews who rejected Jesus.
The temple was abandoned by God and the Romans trampled it, as predicted:
Luke 21:24 They will fall by the edge of the sword and be led captive into all the nations, and Jerusalem will be trampled by the Gentiles until the times of the Gentiles are fulfilled.
We can see how this played out in the writings of Josephus, a first century Jewish historian, who reported what happened in Jerusalem and at the temple during the Roman-Jewish war.
Moreover, at the feast which is called Pentecost, the priests on entering the inner court of the temple by night, as their custom was in the discharge of their ministrations, reported that they were conscious, first of a commotion and a din, and after that of a voice as of a host, “We are departing hence.”Josephus, Jewish Wars, 6.5 (circa 75 AD)
We see a similar thing happening in Ezekiel when the glory of God was prophesied to leave the temple before the first temple destruction:
Ezekiel 10:18Then the glory of the LORD went out from the threshold of the house and stopped above the cherubim.
Then we have angelic visions above the city of Jerusalem prior to its...
Most people have some idea about what the rapture is – or do they? Generally there is an idea or concept of a form of escapism from the world when Jesus returns, which happens pre, mid or post tribulation and in some connection to the millenium. Now, if you understood any of those terms, you are most likely on, or aware of, the Dispensationalism side of things.
There’s a lot of doctrine all bundled together in “end times” beliefs, and a fair bit of speculation around “the rapture” with its timing and logistics etc. which makes the whole thing a but murky, but nonetheless, it’s pretty much taken for granted as a staple belief within the Evangelical world. But has this always been so, and does it have any biblical basis?
In short: sort of.
What is The Rapture?
This is the primary verse where the doctrine finds its footing:
…then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. — 1 Thessalonians 4:17
On the face of it, that is a pretty obscure (and short) text, yet so much has been written on and speculated about around this event.
I’m not going to cover every aspect of rapture doctrine here, but rather want to just highlight the context of this verse and its parallels in Paul’s other letters, as this seems to get lost under centuries of doctrinal baggage, which, incidentally, also the leads to the next point to look at: is the rapture biblical?
The origin of The Rapture
The word “rapture” itself comes from the Latin word rapere, which means: “to seize” or “to abduct”. It is a translation from the Greek word that is rendered as “caught up” (ἁρπάζω / harpázō) in our English Bibles today.
For many, asking if this belief is biblical is a non-starter because it is assumed so based on 1 Thess. 4 so obviously it is. But this is a presupposition, reading the modern ideas of what “the rapture” means into the text. The modern idea being that Jesus comes back briefly (and maybe secretly), whooses all the Christians into the sky and takes them to heaven, away from all the troubles on the earth, before coming back later to do a proper “second coming”.
John Nelson Darby, a 19th-century theologian, is often credited with creating this premillennial rapture doctrine, followed closely by C.I. Scofield who wrote a best-selling annotated Bible which promoted Darby’s rapture views in its footnote commentary. This particular Bible became wildly popular across America in the early 1900s and ended up solidifying the futurist dispensational viewpoint for generations to come within Evangelicalism.
Despite the popularity of Scofield’s Bible, what it (and Darby) taught was a novel idea which had not been seen nor heard of before in the previous 1800 years of Church History, yet many Christians accepted it without hesitation, likely due to it being part of the exposition alongside the Scripture they were reading, and therefore a seeming authority.
I realise there is somewhat of an irony here in that I’m acting similarly like an authority telling you that this belief is wrong whereas Scofield was writing as though it were accurate, but in an even more ironic twist, just a handful of verses later, the same letter to the Thessalonians says to “test everything; hold fast to what is good” (1 Thess. 5:21). This is what I would invite you to do: don’t just take my word for it, test everything and see if what I say is accurate.
The context of The Rapture
So what is the context of these verses, if not about being whisked away into the sky with Jesus? A couple of things, but one slightly more obvious than the other, though still overlooked by people, I’ve noticed; the other requires knowing some more about the ancient Greco-Roman culture of the time.
Firstly, we only need go back a few verses to see what Paul is writing about here: he begins the passage in verse 13 by sayi...
What is the “eighth day” you may ask; surely we know there are only seven days in a week!
But in ancient times, Sunday – which was also known as the first day of the week, was also referred to as the eighth day by Christians.
This day was considered a holy day from the earliest of times by Christians (despite some weak arguments that Constantine, or the Pope, “changed the Sabbath” some 400 years later), and this was because it was the day on which Christ rose from the dead!
I will make a beginning of the eighth day, that is, a beginning of another world. For that reason, also, we keep the eighth day with joyfulness, the day on which Jesus rose again from the dead.
Barnabas 15:8-9
Barnabas, in his epistle, makes the first recorded mention of this day as specifically called the “eighth” which is as early as somewhere between 70 - 130 AD.
But the concept of an "eighth day" isn't new and is found throughout the Scriptures in the Old Testament, specifically in the last of the great feasts: the feast of booths (Leviticus 23:33 onwards), and circumcision on the eighth day after birth. The priests and Nazirites also had seven days of cleansing before offering sacrifices specifically on the eighth day (Numbers 6, Leviticus 8:33ff).
The apostles pick up on these themes, like with the eight people, including Noah, who were “saved through water” (1 Peter 3:20) and how we now have a spiritual circumcision of the heart instead of a physical procedure (Romans 2:29). But if we look back at the gospel in John 7:37-38 and also John 8:12, we can see that during the festival of booths Jesus used the symbols of that festival (water and light) to declare that he himself is the true fulfillment of that! You can read a more in depth explanation of that at jewsforjesus.org.
After Barnabas, we find scattered references in other early writings which show understanding of Christ's fulfillment in these things – such as Justin Martyr, who wrote saying that the eighth day “possessed a certain mysterious significance, which the seventh day did not”; and Cyprian who wrote that this was also the fulfilment of the Jewish practice of circumcision on the eighth day after birth (Genesis 17:12) which was a shadow of Christ rising from the dead to give us “the circumcision of the Spirit”. This symbolism and spiritual fulfillment carries on throughout various early authors too, and is also sometimes referred to as the “Lord’s Day”, which is a phrase you might recognise from Revelation 1:10 too.
But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure.
Didache 14:1
As early as Acts, we can see the believers all began to gather and teach on a Sunday (the first day):
Acts 20:7
On the first day of the week, when we met to break bread, Paul was holding a discussion with them; since he intended to leave the next day, he continued speaking until midnight.
1 Corinthians 16:2
On the first day of every week, each of you is to put aside and save whatever extra you earn, so that collections need not be taken when I come.
Praise and worship was held on Sunday’s because of the resurrection – this day was to be a celebration of what Jesus accomplished and what that now means for the rest of us who are in Christ: being a part of the New Covenant, which makes us a new creation through baptism and through our outworking of the faith, we reconcile the world back to God as co-workers with Jesus (1 Corinthians 3:9)!
2 Corinthians 5:18-19
All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us.
Resting with God
This is God showing that things work differently now. No longer is he...
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...
This is a guest post by “KingsServant”
In 2019 a book called Defying Jihad was published by Tyndale House, the reputable Christian publisher telling the story of “Esther Ahmad” a pseudonym used by the author alongside her co-author Craig Borlase, who has previously written alongside, well known Christian personalities such as Matt Redman the singer and Andrew Brunson, an American pastor imprisoned by the Turkish government.
As I began to read this book over this past year I was expecting an encouraging account of how a former Jihadi found Christ and escaped her previous accomplices. Very quickly, however, I became uncomfortable, her descriptions of her background involved allegedly committed Muslims doing very un-Islamic things and the unnamed militant group doing unusual things that didn’t fit my knowledge gained from years of study of Islam and interactions with Muslims, including extremists. As my doubts about the authenticity of the book solidified, and yet I couldn’t find anyone else who had questioned these things before me, or on the other hand provided verification of her story. I decided to contact Craig. During our brief and cordial email exchange he told me that he had been in touch with people who knew Esther after she escaped her family home, but so far has not suggested he has any other lines of evidence confirming any of the key elements of her account before that time. As a result, I am writing this article to draw attention to the aspects that raise suspicion.
According to “Esther’s” story, she was raised in Pakistan where she was sent to an extremist madrassa (or Muslim school) for girls, there they were shown images of victims of violence and told that Christians and Jews were responsible - the emphasis on Jews and particularly Christians by a militant group based in Pakistan is strange. All the terrorist groups in Pakistan direct their efforts towards Hindus (especially in Kashmir) or other Muslims, since Christians are such a tiny minority there.
Things rapidly become even stranger when a Mullah displays weapons to the group of girls telling them “… one day you will get to handle these” as the book continues describing them being encouraged to aspire to physical violence towards Jews and Christians specifically, the description of “Aunt Selma” volunteering for and dying fighting Jihad is likewise out of place. Islamic terrorist groups very rarely recruit women for combat roles, as Devorah Margolin describes Hamas and ISIS as departing from convention by encouraging female participation in violence and even then in only a very restricted way under particular circumstances with a specific fatwa (or Islamic ruling) being issued.1
On page 33, the militant group leader “Anwar” suggests that Esther could find a husband in the west to bring him to Islam. It is strictly forbidden for a Muslim woman to marry a non Muslim man, the idea that they would be encouraged by a scholar to date is about as unbelievable. In a conservative Pakistani culture, she would more likely find herself the victim of a so-called “honour killing” for such a thing.2
After her initial chance encounters with her future husband “John” (not as a result of trying to follow “Anwar’s” advice), on page 92 it is recorded that he said to her “… I’m not against your faith and beliefs…”, it’s the kind of thing that we might expect a liberal in the west to say, but not a Pakistani believer who knows that Islam denies that Jesus is the Son of God and that he died for sinners.
Following her conversion according to her account, she engaged in a number of public debates with clerics in which she defended her decision to leave Islam and follow Christ. It is not uncommon for apostates to have meetings with scholars arranged by their family members in the hope that they might be won back to Islam, but it is very surprising that her influential father would want to give his apostate daughter su...
Ash Wednesday marks the beginning of Lent, a season of repentance, fasting, and preparation for Easter in the Christian calendar. It is observed by many Western Christian traditions, including the Roman Catholic Church, Anglican Communion, Lutheran churches, and some Methodist and Reformed communities. The day falls 46 days before Easter Sunday and is always on a Wednesday.
Origins and Historical Development
The practice of Ash Wednesday can be traced back to the early centuries of Christianity, though its formal observance developed over time. The use of ashes as a sign of repentance has deep biblical roots, appearing frequently in the Old Testament. People would cover themselves with ashes as an outward sign of sorrow for sin and a desire to turn back to God (e.g., Job 42:6, Daniel 9:3, Jonah 3:6).
By the 8th century, the imposition of ashes on the forehead became a common practice in the Western Church. Pope Urban II (r. 1088–1099) helped formalise Ash Wednesday as the official beginning of Lent, reinforcing the idea of a season of penitence leading up to Easter. The name “Ash Wednesday” itself comes from the tradition of marking the faithful with ashes, typically in the shape of a cross, while the priest or minister recites words such as, “Remember that you are dust, and to dust you shall return” (Genesis 3:19) or “Repent, and believe in the Gospel” (Mark 1:15).
The Lenten Fast
Fasting has always been a central aspect of Lent, and by the time of the Council of Nicaea (AD 325), a forty-day period of fasting before Easter had become a standard part of Church practice. This was based on the example of Jesus’ forty days in the wilderness (Matthew 4:1–2) and was intended to prepare believers spiritually for the Passion and Resurrection of Christ.
Athanasius, the great bishop of Alexandria, regularly wrote paschal (Easter) letters to the churches to encourage fasting, self-control, and moderation during this period. His writings provide valuable insight into how Lent was observed in the early Church and confirm that the practice was well established long before later claims that it had pagan origins. In one of his letters, written around AD 332, he describes the structure of the Lenten fast:
The beginning of the fast of forty days is on the fifth of the month Phamenoth [Ash Wednesday]; and when, as I have said, we have first been purified and prepared by those days, we begin the holy week of the great Easter on the tenth of the month Pharmuthi [Palm Sunday], in which, my beloved brethren, we should use more prolonged prayers, and fastings… — Athanasius, Letter III (c. AD 332)
The early Lenten fast was stricter than modern observances. Many early Christians abstained not only from meat but also from dairy, eggs, and wine. In some traditions, believers ate only one meal per day, typically in the evening. While practices have evolved over time, the principle remains the same: Lent is a time of self-discipline, spiritual renewal, and preparation for Easter.
Meaning and Observance of Ash Wednesday
Ash Wednesday serves as a solemn reminder of human mortality and the need for repentance. The ashes, often made by burning the palm branches from the previous year’s Palm Sunday, symbolise both death and the hope of renewal in Christ.
The day is also marked by fasting and abstinence in many traditions, such as within Roman Catholicism and Eastern Orthodoxy, the faithful are required to fast and to abstain from meat and dairy on various days. Many other denominations encourage similar practices or personal acts of self-denial as a way of focusing on spiritual growth.
Churches hold special services where worshippers receive the imposition of ashes. The act is not merely ritualistic but is meant to be a public declaration of one’s commitment to turn away from sin and seek God’s grace.
Greek Orthodox Yearly Fasting Calendar (2025). Fasting isn’t just for Lent!
An Anglican Perspective
The Ch...
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...
For 1700 years, the Council of Nicaea has been surrounded by myths, misunderstandings, and outright fabrications. From claims that Constantine “invented” the Trinity to the idea that the council decided the books of the Bible, there’s no shortage of misinformation floating around.
That’s why I’m excited to announce my upcoming book, What Really Happened at Nicaea? This book sets the record straight, taking you inside the actual events of 325 AD—what was debated, what was decided, and why it still matters today.
If you’ve ever wondered:✅ Did Constantine rewrite Christianity?✅ Was Jesus’ divinity really up for debate?✅ Did Nicaea create the Bible?✅ What was actually said about Arianism?
Then this book is for you.
Be the First to Know!
What Really Happened at Nicaea? will be available soon, and you can be among the first to hear when it’s released. Head over to lukejwilson.com/what-really-happened-at-nicaea.html and sign up for updates.
Let’s cut through the myths and uncover the truth about Nicaea!
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