Augustine on Ambition

Should Christians be “ambitious”? Is “ambition” the opposite of humility?

Augustine of Hippo, the African bishop from the 4th and 5th Century has a take on ambition which might surprise you.

The Opposite of Ambition is Not Humility

According to Augustine, “the opposite of ambition is not humility, it is sloth, passivity, timidity, and complacency.”

We sometimes like to comfort ourselves by imagining that the ambitious are prideful and arrogant so that those of us who never wish and never aspire, who never launch out into the deep, get to wear the moralizing mantle of humility, but this is just a thin cover for a lack of courage, even laziness.

James K.A. Smith, On the Road with Saint Augustine

Interestingly, Augustine’s view on ambition is that “playing it safe” and not taking risks is not actually an expression of humility like many may assume, but is often based in pride and a fear of other people thinking less of you if you were to fail.

In James K.A. Smith‘s recent book, On the Road with Saint Augustine, he tells the story of Augustine’s journey from provincial North Africa to Carthage, and from there to Rome and Milan, originally as a rhetoric teacher, not as a priest. It was Augustine’s ambition which originally led him from his birthplace to these places, but in Milan his friendship with Ambrose, bishop of Milan, changed his life and led him to pursue a relationship with God which led to him stepping into vocational ministry for the rest of his life.

See also: Book Review: On the Road with Saint Augustine

Smith argues that Augustine never stopped being ambition after giving his life to the Lord. What changed was his goal, the aim of his ambition.

The Ultimate Ambition

According to Smith, the Augustinian question when it comes to ambition is: “Whom and what do I love when I am being ambitious?”

The goal, he would argue, is not to be devoid of ambition, but rather to live a life which has “friendship with God” as its supreme ambition.

This is the only ambition, Smith points out, which comes with a guarantee of success and ultimate security! (“Draw near to God, and he will draw near to you.” James 4:8)

Solomon and the True End of Ambition

Augustine challenges us to ask, What if buried in your ambition to succeed in business, academics, sports, and other pursuits, is a desire for something else, something more – which is found in God himself?

Currently at White Fields we are studying through the life of Solomon in 1 Kings. Solomon was an ambitious person; he asked God for wisdom so that he could govern the nation well, and he succeeded both in making the nation wealthy and powerful, but also in becoming wealthy and powerful himself.

In the Book of Ecclesiastes, Solomon tells the story of his ambition; he acquired many lovers, much money, incredible power, extensive knowledge, as well as exotic animals, parties and entertainment. And yet, in the end, he found all of it to be empty and ultimately unfulfilling. None of it did for him what he had expected it would.

In the end, Solomon comes to the realization that buried in his ambition was ultimately the desire for God himself, and what could only God can give.

Solomon’s conclusion at the end of Ecclesiastes is a cliff-hanger, because Solomon says that the chief end of humanity is to keep God’s commandments (in order to be in relationship with Him). The only problem of course, is that Solomon failed to keep God’s commandments — and so have we! What is needed therefore, is one who can reconcile us to God by somehow bridging the gap created by our shortcomings and sins. The good news of the gospel is that this person has come, and his name is Jesus!

Because of Jesus, our ambition can find its ultimate desire, and can be redirected into areas which are secure and eternally meaningful: relationship with God, and participation in His mission to bring the truth of his love and grace to the world!

May God help us to avoid the false humility which is based in fear and pride, and be ambitious for Him!

What Happened on Holy Saturday?

Holy Saturday is the name given to the day in between Good Friday and Resurrection Sunday.

As I explain in this post: Was Jesus in the Grave Three Days and Three Nights? Here’s How It Adds Up, in reality Good Friday was a Thursday, and Jesus was in the grave on Friday and Saturday. But what happened during that time?

He Descended to the Dead

The Apostles’ Creed, one of the oldest Christian creeds – in continual existence since at least the 4th Century A.D. – contains a line which many people have found intriguing: it declares that Jesus “descended to the dead.”

Older translations of the original text into English sometimes translate this phrase as saying that Jesus “descended into Hell.”

Looking at the creed in ancient languages is interesting as the Greek text says: κατελθόντα εἰς τὰ κατώτατα, which means: “descended to the bottom” – and the Latin text says: descendit ad inferos, the word inferos being translated as “Hell.”

More recent translations into English have chosen to say “descended to the dead” rather than “descended into Hell” as “the dead” would be more accurate biblically and theologically than “Hell.” The reason for this is based on a particular understanding of “Sheol” in the Old Testament and the Jewish mind, which was the dwelling place of all souls, being divided (according to Luke 16:19-31) into two parts: Abraham’s Bosom and Hades, AKA: Hell.

Abraham’s Bosom, we are told in Luke 16, was a place of comfort for those who died in faith, i.e. the “Old Testament saints,” such as those described in Hebrews 11, who died prior to the redemptive actions of Jesus, but died in faith that they would be “raised up to a better life” (Hebrews 11:35)

He Proclaimed What He Had Done, and Led Captives in His Train

In 1 Peter 3:19 and 4:6, Peter tells us that Jesus’ spirit went to Sheol after his death on the cross but prior to his resurrection, and declared to the souls of the deceased there what he had accomplished in his life and death. This message would have been:

  1. A message of redemption and release from Sheol for those who were kept in Abraham’s Bosom awaiting the redemptive work of the Messiah (“He led captives in his train” – Ephesians 4:8)
  2. A message of condemnation for those held in the Hades/Hell portion of Sheol.

God Often Does His Greatest Work in the Dark

For the disciples, that first “Holy Saturday” would have seemed much less than holy. It would have felt like defeat and been perhaps the lowest point in their lives. Many of them, having left everything to follow Jesus, would have been wondering, “Now what am I going to do with my life?” – not to mention the fact that they were afraid that they would be next: that the Romans and Jewish leaders would likely come be coming to arrest and execute them as well.

And yet, in the awful silence of that day, God was doing a great work of redemption!

Remember: with God, silence is not absence. Sometimes when God seems most distant to us, is when He is accomplishing his most profound work.

That is the reminder of Holy Saturday: we can’t always see what God is doing.

May God bless you and give you rest in your soul this Holy Saturday!

See also:

Christian Responses to Plagues and Threats in the Past

A virus that affects the vulnerable, the elderly and those with compromised immune systems, is a threat that we should take seriously.

As we consider how to respond to COVID-19, it is worth considering some of the responses to plagues and threats by Christians in the past.

The Plague in Rome

Jesse Lusko posted recently:

In 250 AD the plague wiped out 1/3 of the population of Rome. There was hysteria and most Romans abandoned the weak and the sickly and fled. Pagan historians record how Christians instead sacrificially cared for the sick and faced death with joy and confidence. Cyprian writes “In contrast to the prevailing despair, the Christians seemed to carry their dead in triumph.”

The Atomic Age

C. S. Lewis wrote these words in 1948 after the dawn of the atomic age:

In one way we think a great deal too much of the atomic bomb. “How are we to live in an atomic age?” I am tempted to reply: “Why, as you would have lived in the sixteenth century when the plague visited London almost every year, or as you would have lived in a Viking age when raiders from Scandinavia might land and cut your throat any night; or indeed, as you are already living in an age of cancer, an age of syphilis, an age of paralysis, an age of air raids, an age of railway accidents, an age of motor accidents.”

In other words, do not let us begin by exaggerating the novelty of our situation. Believe me, dear sir or madam, you and all whom you love were already sentenced to death before the atomic bomb was invented: and quite a high percentage of us were going to die in unpleasant ways. We had, indeed, one very great advantage over our ancestors—anesthetics; but we have that still. It is perfectly ridiculous to go about whimpering and drawing long faces because the scientists have added one more chance of painful and premature death to a world which already bristled with such chances and in which death itself was not a chance at all, but a certainty.

This is the first point to be made: and the first action to be taken is to pull ourselves together. If we are all going to be destroyed by an atomic bomb, let that bomb when it comes find us doing sensible and human things—praying, working, teaching, reading, listening to music, bathing the children, playing tennis, chatting to our friends over a pint and a game of darts—not huddled together like frightened sheep and thinking about bombs. They may break our bodies (a microbe can do that) but they need not dominate our minds.

“On Living in an Atomic Age” (1948) in Present Concerns: Journalistic Essays

Luther and the Plague in Wittenberg

The Bubonic Plague ravaged Europe in the 14th century, but what many people don’t realize is that it continued to pop up at times afterwards for centuries.

In August 1527 the plague showed up in Wittenberg, leading to the closure of the university and other social institutions. People began fleeing the city in panic, and many people did get sick. In fact, the mortality rate of those who contracted the plague was 70%.

Martin Luther and his wife believed that they were called to serve the sick rather than to flee their city. They opened up their home and treated many sick people.

No one should dare leave his neighbor unless there are others who will take care of the sick in their stead and nurse them. In such cases we must respect the word of Christ, “I was sick and you did not visit me …” [Matt. 25:41–46]. According to this passage we are bound to each other in such a way that no one may forsake the other in his distress but is obliged to assist and help him as he himself would like to be helped.

In other words, Martin Luther believed there was an obligation to help those who contracted the plague, but so long as they were helped, it was a matter of conscience if one remained to aide in this great task.

He argued that it would be better for hospitals with trained staff to care for the sick, yet if one were not to be found, “…we must give hospital care and be nurses for one another.

For more on this, see: Martin Luther and His Incredible Response to the Black Plague

Conclusion for Today

As the people of God, it is important that we respond to the current situation in prayer, in faith, in service, and in generosity. We are called to look out for the weak and vulnerable among us, to be the body of Christ in the world, and to speak with a prophetic voice – proclaiming God’s words of life and the message of eternal hope in Jesus.

Reader Questions: Was Jesus Really Related to King David?

Last year I added a page on this site where readers can submit questions or suggest topics (click here for that page). Recently I received this question:

I have been watching an archaeologist/historian video series. She says Jesus could not have been of David’s bloodline because David was Judean from Judea. Any thoughts?

The claim that Jesus could not have been of David’s bloodline because David was a Judean from Judea fails to take into account the fact of the Babylonian captivity.

The Judeans were taken to Babylon for roughly 70 years (it’s “roughly 70 years” because they didn’t all return at once; they returned in waves). Upon return from the captivity, many settled in different places, such as the much more fertile north of Israel, which was also more highly populated and therefore had more work opportunities. Joseph was a builder (“carpenter“ implies wood work in English, but the term used in the Bible implies more that he was more generally a construction worker) and Nazareth was a Jewish settlement right outside of the large Hellenistic city of Sepphoris, where it seems that the Jews of Nazareth went to work every day as laborers.

The lush and fertile north of Israel

Despite their resettlement after the exile, the Jewish people would have kept track of their ancestral hometowns and villages. 70 years is not so long that you would lose connection with your past, especially for ancient people who were more inclined than modern people to keep track of that and value it.

The argument that Jesus could not have been descended from David since he grew up in Nazareth is the same argument made by Nathaniel in John 1. It was an argument which neglected to recognize the fact that while Jesus grew up in Nazareth, his family was originally from Bethlehem, hence the reason Mary and Joseph had to travel there for the census.

Matthew 2 tells us about how Mary and Joseph left Bethlehem because Herod the Great attempted to kill Jesus, fearing him as a threat to his throne. Mary and Joseph took baby Jesus to Egypt, and upon their return they moved to Nazareth in order to stay off the radar of the Herod family even after the death of Herod the Great.

Thanks for the question and God bless you!

What Did John Calvin Mean By, “We must remember that Satan has his miracles too”?

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In a recent post titled If Satan Has Been Defeated, Why Is He Still “Prowling Around”?, we looked at how Satan is not God’s counterpart, and certainly not his equal. How then can someone like John Calvin, who has a high view of God’s sovereignty and power, say that “Satan has his miracles too?

Calvin was referring to Matthew 24:24 – where, in his Olivet Discourse, Jesus states that during a time to come of great tribulation, “false messiahs and false prophets will arise and perform great signs and wonders, so as to lead astray, if possible, even the elect.”

The Context of Calvin’s Statement: A Response to Roman Catholic Criticisms About a Lack of Miracles in the Reformation

This statement is only part of a bigger statement by John Calvin. It is found in the “Prefatory Address to the King of France,” at the beginning of Institutes of the Christian Religion. In this section, Calvin is responding to Roman Catholic criticisms of the Reformation, one of which was that the Reformation lacked miracles, which they said proved that the Reformation was not a legitimate, apostolic, work of God.

In his response, Calvin said that the immediate purpose of a miracle like healing was to bring relief to the individual, but the ultimate purpose was to prove that the apostolic preaching was true. Calvin then argues that the Reformation is not a new revelation, but rather the reaffirmation of the original apostolic preaching, therefore it does not necessitate miracles to confirm its validity.

Calvin then takes it one step further by suggesting that many of the supposed miracles reported by the Roman Catholic Church may not be from God, but may instead be of the sort talked about by Jesus in Matthew 24:24, i.e. performed by false prophets by the power of Satan to lead people astray and deceive them.

Interestingly however, Calvin does not disavow miracles entirely, but suggests that there were actually miracles that accompanied the Reformation. He then makes the concluding point that the test of miracles should be what they cause you to worship and trust in. Any miracle which causes you to trust in false doctrines or turn away from the Word of God, he says, are suspect in their origin.

This final point is a good one; you might remember that in Exodus, Pharaoh’s sorcerers were able to do replicate some of the miracles which Moses performed. The effect of these miracles was to cause people not to listen to God and repent, but to trust in false gods. I have witnessed a similar phenomenon amongst people in some circles today who seek signs and wonders; sometimes the signs they seek cause them to trust in things other than God, His Word, and the gospel.

You can read a larger excerpt of what Calvin wrote here, but here are some highlights:

In demanding miracles from us, they act dishonestly; for we have not coined some new gospel, but retain the very one the truth of which is confirmed by all the miracles which Christ and the apostles ever wrought.

But the mark of sound doctrine given by our Savior himself is its tendency to promote the glory not of men, but of God (John 7:18; 8:50). Our Savior having declared this to be test of doctrine, we are in error if we regard as miraculous, works which are used for any other purpose than to magnify the name of God.

And it becomes us to remember that Satan has his miracles, which, although they are tricks rather than true wonders, are still such as to delude the ignorant and unwary. Magicians and enchanters have always been famous for miracles, and miracles of an astonishing description have given support to idolatry: these, however, do not make us converts to the superstitions either of magicians or idolaters.

But our opponents tell us that their miracles are wrought not by idols, not by sorcerers, not by false prophets, but by saints: as if we did not know it to be one of Satan’s wiles to transform himself “into an angel of light” (2 Cor. 11:14).

We, then, have no lack of miracles, sure miracles, that cannot be gainsaid; but those to which our opponents lay claim are mere delusions of Satan, inasmuch as they draw off the people from the true worship of God to vanity.

Source: John Calvin, Institutes of the Christian Religion, cited in: The Reformation’s Lack of Miracles: A Response by John Calvin

Celebrating Saint Nicholas

December 6 is Saint Nicholas Day, or the Feast of Saint Nicholas.

Whereas Americans tend to say that Santa Claus comes on Christmas Eve to deliver presents, for Europeans Saint Nick brings chocolate and some gifts on December 6.

“The Real Santa is Dead”

One of my American friends once told me that they don’t do Santa Claus, because they like to keep fairy tales out of their faith. That’s a fair point. However, when it comes to Saint Nicholas, we would do well to not lose the legacy of the historical person as we throw out the proverbial bath water.

To that end, my wife and I have always taken the approach with our kids of telling them about the real Saint Nick: the pastor and theologian who loved and cared for the poor in his community.

We explain to them that the reason there are so many Santas in malls and at events is because Saint Nicholas was such a wonderful person that people want to keep his memory and legacy alive, and they do that by dressing up in that red costume with the beard.

This led to a funny episode once, when we were waiting in line to have our picture taken with a mall Santa, and my son – 5 years old at the time – started talking to another kid in line and told him, “Did you know that the real Santa is dead?!” Needless to say, the kid was surprised and concerned to hear this news!

The Real Saint Nick

Saint Nicholas was born in the 3rd century in the village of Patara, in what is now southern Turkey, into a wealthy family. That’s right: no North Pole nor reindeer for the real Santa, but palm trees and white sand beaches.

His parents died when he was young, and he was taken in and raised by a local priest. Following Jesus’ call to the Rich Young Ruler (Mark 10:21) to “sell what you own and give the money to the poor,” Nicholas dedicated his entire inheritance to assisting the sick, needy and suffering.

He became a pastor, and was later made Bishop of Myra. He became famous for his generosity and love for children.

Nicholas suffered persecution and imprisonment for his Christian faith during the Great Persecution (303-311) under Roman emperor Diocletian.

As a bishop, he attended the Council of Nicaea (325), at which he affirmed the doctrine of the deity of Christ against the Arian heresy.

Homoousios or Homoiousios

The discussion at the Council of Nicaea was summarized by which word to use in describing Jesus’ nature: whether he was homoousios (of the “same substance” as God) or homoiousios (of a “similar substance” as God).

At the the Council of Nicaea, bishops from all over the world gathered to study the scriptures and address the Arian controversy which advocated for the term homoiousios, denying Jesus’ full deity. This view, which is also held today by the Jehovah’s Witnesses, was deemed heretical by the council of bishops based on examination of the Scriptures, which teach that Jesus is Immanuel (God with us), and is true God of true God.

The debate got very heated, and at one point Nicholas reportedly got so upset with he deemed to be blasphemy, that he slapped an Arian.

This is the real Saint Nick: Palm trees and white sand beaches, defender of the faith, and slapper of heretics.

Nicholas died in 343 in Myra. The anniversary of his death became a day of celebration, the Feast of St. Nicholas on December 6.

Where the Tradition of Gift Giving Comes From

Many stories are told about St. Nicholas’ life and deeds. Perhaps the most famous story is that of a poor man who had three daughters of marrying age. Because the man was poor, he was unable to provide a dowry for his daughters, which meant that they would not be able to find a descent husband and would either be married into further poverty or would have to become slaves.

After Nicholas found out about this family’s situation, he visited the family’s house at night, leaving them three anonymous gifts: bags of gold, which he tossed through an open window while the family was sleeping.

The story goes that they found the gold in their shoes when they awoke, which is the reason for the tradition in Europe that Saint Nicholas leaves chocolate in children’s shoes. Nicholas provided for these poor girls to help them break out of the cycle of poverty.

Rather than trying to make Christmas Santa-free, let’s take back the true story of Saint Nicholas and take hold of this opportunity to talk about a Christian man who loved Jesus, championed good theology, and exemplified Christ through compassion and generosity to the needy.

 

Suicide, Christianity, & the Meaning of Life

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If – as the Bible teaches – when a believer dies, their soul goes to be with God, where there is no longer any suffering, pain or sickness, then why would we not want to speed up the process a little bit? After all, as Paul the Apostle wrote to the Philippians, “My desire is to depart and be with Christ, for that is far better” (Philippians 1:23). Why not take up smoking, stop using sunscreen, and give up wearing seatbelts? Or, to take it even further, why not just go all the way and end your life now, so you can leave this harsh world behind and go to Heaven?

If that sounds preposterous, keep in mind that this was something that actually happened in early Christian history: there was a time when committing suicide became fashionable among Christians, and the church had to respond and try to end this tragic fad.

When Christians Were Killing Themselves

Until the Edict of Milan, AKA the Edict of Tolleration was issued in 313 AD, Christianity’s status in the Roman Empire was that of religio illicita, an “illicit” or illegal religion (as opposed to Judaism, which held the status of religio licita)During this time, Christians throughout the Roman Empire experienced waves of persecution, usually dependent on the attitudes of local authorities, although there were times when persecution was the official policy of the entire empire – such as during the reigns of Nero and Diocletian. Christians also faced persecution outside the Roman Empire.

During this period, many Christians were martyred, and martyrs were highly regarded and respected as those who had been willing to pay the ultimate price for their faith. In fact, martyrdom was so highly regarded, that people began to seek it out and desire it, as a way of expressing their devotion to Jesus. Ignatius of Antioch, for example, wrote about his desire to die as a martyr.

But some people took it even further. Jerome writes about a young woman named Belsilla who flagellated herself so much that she died from her self-imposed injuries. Another woman, Agathonike, upon witnessing the execution of a bishop by burning, also threw herself onto the fire, declaring “this is the meal that has been prepared for me.” She died in the flames, even though she had not been arrested nor charged. There are other accounts of Christians volunteering to be martyred even though they were not even being sought by the authorities. [1]

The Donatists, who considered themselves particularly hard core and dedicated, greatly desired to show their devotion by being martyred, some even going to the point of simply killing themselves to show how spiritual they were, i.e. how much they were not attached to this life and how much they desired to depart this world and be with Christ.

The Response of the Church

Seeking martyrdom and committing suicide became such a big issue with the Donatists in particular that it threatened the credibility, and even the existence of the church in their area of North Africa.

Judaism had always considered suicide to be sinful, whereas in pagan Roman culture it was considered an acceptable way to exit this life, and was practiced mostly by the wealthy, in part because slaves were not allowed to commit suicide since their lives did not belong to them, but rather to their masters.

It was Augustine of Hippo, a native of North Africa himself, who took up the challenge of addressing this issue and clarifying Christian thinking on this subject. In his book ‘The City of God’, Augustine considered what the Bible has to say about suicide and weighed various arguments for and against suicide. His conclusion was that suicide is always wrong as it is a violation of the sixth commandment (“Thou shall not murder”), and is never justified even in extreme circumstances. This became the official position of the church. [2]

The Meaning of Life

This whole issue touches on something which is core to Christian belief, and which sets Christianity apart from other worldviews and religions.

Many world religions view the world negatively, as a place of chaos, pain, and suffering – where the goal is to escape. This is the goal of transcendence and Nirvana in Eastern philosophies and religions, for example.

Christianity on the other hand, views this world positively. Rather than seeing the origin of the world as having come about through conflict or chaos, it is described as the thoughtful and good creation of a loving God. It is described as a garden paradise, given to us as a gift by our loving creator.

Although this good creation has been corrupted by sin and world currently “lies under the power of the evil one” (1 John 5:19), the world still retains its fundamental goodness, and God has promised that one day He will redeem His creation.

The purpose of our lives, according to the Bible, is not to escape this world, but to steward this world (Genesis 1:28), as well as our lives and everything we’ve been given, to the glory of God and for the benefit and salvation of others. In other words: the people of God have been given a mission which can only be carried out in this life, and therefore this life matters greatly. Rather than escaping this world, His desire for us is to be about His business as long as we live.

It is an unbiblical an anemic theology of life and the world which leads to the attitude that the most spiritual thing to do is to bide your time as you wait to get out of this world to be with God. True spirituality is rather to value this life and the unique opportunities it affords to do the work of God, and be involved in his saving and redeeming work.

As Paul wrote to the Thessalonians: For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we are awake or asleep we might live with him. (1 Thessalonians 5:19)

Between now and the end of our lives, there is a whole space that is significant. How you live it matters greatly to God. There are things he wants you to do with that time (cf. Ephesians 2:10). The Christian life, in other words, is not simply waiting to die so you can go to Heaven. God has given you this life for a purpose and He wants to use you to advance His Kingdom and to touch lives. He values our lives, and so should we!

 

Martyn Lloyd-Jones on the Benefits of Studying Church History

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In his book, Preaching and Preachers, Martyn Lloyd-Jones discusses the following benefits of studying church history:

Church History Guards Us Against Error

Most of the theological discussions that people have today, as well as most heresies that exist today, were already discussed, debated and settled within the first 500 years of Christian history. For example, Jehovah’s Witnesses are basically neo-arians, and their view of Jesus is the same one which led to the Council of Nicaea and the Nicene Creed. The modern heresies of today are really just rebranding and recycling older ideas which the church has already spent a lot of time addressing.

For more on Arius and Arianism, check out: Was It Necessary for Our Salvation that Jesus be God? 

Lloyd-Jones says this:

The way to safeguard yourself…is to learn something about heresies—how they arose in the past generally through very good and conscientious men. History shows how subtle it all is, and how many a man lacking balance, or by failing to maintain the proportion of faith, and the interrelationship of the various parts of the whole message, has been pressed by the devil to put too much emphasis on one particular aspect, and eventually pressed so far as to be in a position in which he is really contradicting the Truth and has become a heretic. So Church history is invaluable… It is not the preserve of the academics. I would say that Church history is one of the most essential studies for the [believer] were it merely to show him this terrible danger of slipping into heresy, or into error, without realising that anything has happened to him.

Lloyd-Jones, D. Martyn. Preaching and Preachers (pp. 128-129).

Church History is a Source of Encouragement

Some people think about studying church history as being kind of like a visit to a sausage factory: the finished product might be great, but the way it was made wasn’t pretty. On the contrary, I would say that church history should cause us to be filled with wonder and amazement that in spite of human folly, errors, and mistakes, God has providentially guided and protected His Bride, because He loves her and is devoted to her.

Lloyd-Jones says this:

I know of nothing, in my own experience, that has been more exhilarating and helpful, and that has acted more frequently as a tonic to me, than the history of Revivals.

Take the time we are living in. What discouraging days they are, so discouraging that even a man with an open Bible which he believes, and with the Spirit in him, may at times be discouraged and cast down almost to the depths of despair. There is no better tonic in such a condition than to familiarise yourselves with previous eras in the history of the Church which have been similar, and how God has dealt with them.

The French novelist Anatole France used to say, whenever he felt tired and jaded with a tendency to be depressed and downcast, ‘I never go into the country for a change of air and a holiday, I always go instead into the eighteenth century.’ I have often said exactly the same thing, but not in the same sense in which he meant it, of course. When I get discouraged and over-tired and weary I also invariably go to the eighteenth century. I have never found George Whitefield to fail me. Go to the eighteenth century! In other words read the stories of the great tides and movements of the Spirit experienced in that century. It is the most exhilarating experience, the finest tonic you will ever know.

For a preacher it is absolutely invaluable; there is nothing to compare with it. The more he learns in this way about the history of the Church the better preacher he will be. At the same time let him, of course, during this training become familiar with the stories of the great men of the past, the great saints and preachers. It will not only act as a wonderful tonic to him in times of depression, it will keep him humble when tempted to pride and a spirit of elation.

Lloyd-Jones, D. Martyn. Preaching and Preachers (p. 129).

Where to Begin?

There are a lot of really great books on church history. If you know a good one, please feel free to post it in the comments section.

I think a great place to start, with a book that is accessible, substantial, and enjoyable to read, is From Jerusalem to Irian Jaya by Ruth Tucker.

Also check out this great free online lecture series on church history from David Guzik at Enduring Word.

Another great resource is Christian Theology: An Introduction by Alister McGrath, which doesn’t sound like a church history book by the title, but approaches theology by looking at it through the development of Christian beliefs over the course of history.

We also offer a class at White Fields on church history. Check out our School of Ministry page, and if you’re interested in the class, shoot us an email at the address listed on that page, and we’ll keep you posted on when we will be hosting that class again.