simon peter sutherland

Christian, Theologian, Musician, Songwriter https://simonpetersutherland.com/ http://shimeon.co.uk/

Homepage: http://enjoyingtheology.wordpress.com

Why I once believed in ‘Once Saved Always Saved’

Once Saved Always Saved © 2019 Simon Peter SutherlandMany years ago I read ‘The Sovereignty of God‘ by A. W Pink. This book is a well written work presenting the doctrine of the Sovereignty of God from the the Calvinistic perspective. It is well worth the read.

In this book the author affirmed the doctrine of ‘Once Saved Always Saved‘. Because of the sheer weight of Scriptures Pink presented, I believed the doctrine as very Scriptural.

A. W. Pink was from Nottingham and in my opinion, Pink was the most consistent Calvinist I have ever read. He was a brilliant man and an excellent Christian Theologian. He proclaimed the doctrines of Calvinism to the fullest with no weakness on his part. Obviously it is not difficult to realise that a man of such Scriptural knowledge would have his collisions with the Church of his day. His biography shows us examples of that. But most of it may relate to his Calvinism.

A. W. Pink should be admired, even by his Theological opponents, because he did not shy away from the proper logical conclusions to the clear teachings of Calvinism. These observations (in my opinion), separate him from the more common, inconsistent and unconvincing Calvinist revisionist preachers and writers of our day.

When I read Pink, it would not be long before I became persuaded by the doctrine of ‘Once Saved Always Saved’. Over time however, and through the clear lens of openly reading Scripture, the impact of Calvinism lost its flavour with me. I began to see too many Scriptures contradicting the system and Calvinistic apologists failing to explain the contrasts with proper exegesis or convincing argumentation.

In answer to my title, the reason I once believed in ‘OSAS’ was because of the selective Scriptures which Calvinists use to affirm their doctrine. I am convinced, if people simply read the Bible and never listened to Calvinistic preachers, they would see that eternal security is conditional and apostasy is possible for true believers. Christians have the duty to abide in Christ and no one can abide in Christ if they never were truly saved to begin with.

As a person who once believed the doctrine of ‘Once Saved Always Saved’, I understand it, not merely from knowledge, but from experience too. It is a very persuasive doctrine. However, over time I could see the natural progression of doctrinal bondage developing. Fear of departing from accepted doctrines and the teachings of popular preachers became easy to break when I digested and trusted the words of Christ “the Truth will set you free“.

The truth be told, people who believe in ‘Once Saved Always Saved’ very rarely arrive at that conclusion by simply reading Scripture alone, but by listening to their favourite preachers or their pastors, or biblically external books. For many people and preachers, the doctrine of ‘OSAS’ is Scripture itself and for an individual to deny it either makes a person a half Christian or simply not born again. These opinions however are absolute none sense. No one need accept such attitudes or permit themselves to be bullied into beliefs that contradict Scripture.

Obviously I would not regard those who teach the doctrine as false teachers, but I would say that without their rhetorical skills, the doctrine has little Scripture to authenticate it. The facts remain, as I have written in a previous article, the doctrine of ‘OSAS’ is a historical anomaly and was not taught in the church until the 16th century. John Calvin was probably the first person to have properly taught the doctrine. As I have previously argued in an earlier article, the doctrine likely has Gnostic origins rather than Scriptural foundations.

Over recent years I have repeatedly re-examined the doctrine and the more I read the New Testament from this perspective, and explored the contexts and the Greek, I saw an overwhelming amount of Scriptural evidences to claim the doctrine has little weight to it at all. In fact, there are so many Scriptures that contradict the position, many Calvinistic apologists and preachers are left scraping the barrel for argument, so much so that they are in danger of getting splinters under their finger nails.

The truth be told, there are over sixty or so verses in the New Testament which speak as warnings to Christians to remain loyal and in the faith and to abide in Christ.

It seems quite clear that the Calvinist claim that any believer who departs from the faith, was never truly saved in the first place, may well have some accurate Scriptural examples, but the majority of the doctrine is a violation of the plain reading of Scripture.

 

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Tertullian and the Census of Luke 2: 1-2

Forum Rome © 2018 Simon Peter Sutherland

Forum Rome © Simon Peter Sutherland

Around 197 AD, early Christian author Tertullian, wrote concerning the Roman Census of Cyrinius. In his writing Tertullian claimed that there was a reference to the Mary of the Gospels “among the Romans“. The English translation of his words read like;

Jesus was from the native soil of Bethlehem, and from the house of David. For, among the Romans, Mary is described in the census, of whom Christ was born.” (c. 197, W), 3.164. (A Dictionary of Early Christian Beliefs. Birth of Jesus. Page 69. Hendrickson.)

This ancient historic claim is intriguing because it implies that Tertullian himself had seen archival evidence of the census written about in the Gospel of Luke. The text reads like so;

And it came to pass in those days that a decree went out from Caesar Augustus that all the world should be registered. This census first took place while Quirinius was governing Syria.” (Luke 2: 1-2. NKJV)

This archival evidence has clearly vanished from our modern world, yet it seems that both Luke and Tertullian had access to documentation concerning the Roman census.

In a previous article, I theorised over the possibilities that the Census of Luke 2: 1-2 may have been referenced in The Mausoleum of Augustus on the funerary Res Gestae Divi Augusti in Rome. If this is true, then we have two Biblically external evidences that help collaborate the historicity of the Census of Luke 2: 1-2.

In the forum of Rome there are the remains of the ancient Curia Julia. The majority of the legal trials were held in that place. It is therefore possible that the census referenced by Tertullian was once held within the archives of the forum.

History tells us that Tertullian went to Rome after completing his education in Carthage. It was in Rome that Tertullian became interested in the Christian movement and did not return to Carthage until the end of the 2nd century. This places Tertullian as researching Christianity in Rome when documented evidence of the Census of Luke 2: 1-2 was still extant.

 

 

 

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Is “rebaptism” by immersion Biblical?

Simon Peter Sutherland @ Lydia's river, Philippi © 2020 Simon Peter Sutherland

Simon Peter Sutherland @ Lydia’s river, Philippi © 2020 Simon Peter Sutherland

 

Over recent times I have been made aware of the ever growing trend of “rebaptism”. For some, “rebaptism” by immersion is baptism, nothing else. Modern ‘rebaptisers’ claim that there is only “one baptism” and the reason they baptise someone for a second time, is because the first baptism was not legitimate at all.

As always with all my beliefs and Christian practices, I claim that I do not believe or affirm anything in the name of Christianity, if it is not in the Bible. But these days almost all Christians claim that. Some ‘Christians’ claim they hold to ‘Scripture alone’, yet their doctrines are so broad, and unorthodox that it is difficult for me to read or hear them with a straight face. Others have so many variant doctrines, that I have absolutely no idea where their beliefs come from? All I know is they do not come from the Bible.

One of these ideas is the growing trend of ‘rebaptism’ by immersion.  An unorthodox practice that is largely associated with ‘Oneness Pentecostals’ and ‘Southern Baptists’ and ‘youth groups’. This ‘baptism’ by definition is a baptism of a person who has been previously baptised, but some denominations or individuals do not accept previous baptisms as valid, because they were done in other churches. The common claim is that the person who has been previously baptised, did not actually fully believe in Jesus when the previous baptism occurred. The proposal is that the person must be “rebaptised” or simply “baptised”.

This trend of ‘rebaptism’ is absolute none sense! The facts remain that there is not a single reference in the entire New Testament for anyone to be ‘rebaptised’ or baptised more than once in the Name of the Father, Son and Holy Spirit. Thus the answer to the rhetorical title: “Is “rebaptism” by immersion Biblical?” the answer is a direct no. ‘Rebaptism’ simply denies Colossians 2: 12 and the power of God to raise a person up from being dead in sin unto new life, regardless of where that person was spiritually when the baptism occurred.

The harsh and real truth is, baptism by immersion is irrevocable. If someone is foolish enough to get baptised, and yet that person did not truly believe, then that person should take responsibility for their unbelief and actions and seek God for forgiveness. A minister should not allow his congregation to move beyond the realm of Scripture and orthodoxy because a false convert or persons in his congregation have previously made a foolish mistake of being baptised while they have an evil heart of unbelief.

Likewise, a person who goes into a new church and is pressured into being ‘rebaptised’ because the minister or teacher has convinced them they are not really saved, should search the entire Bible first. All people who experience this pressure should ask their pastors why there are no rebaptisms or repeated baptisms, or two baptisms in the Name of the Father, Son and Holy Spirit in the Bible.

Likewise people should ask why there are no denominational rebaptisms in the Bible? Is a single baptism in the Name of the Father, Son and Holy Spirit insufficient?

Likewise, the idea of rebaptising false converts is also destroyed by the Bible. In Acts 8 when the sorcerer was baptised, and after ward tried to purchase the Holy Spirit with money, Peter told that person “your money perish with you” (Acts 8: 20). Peter told the man to repent and seek God for forgiveness, in the hope that God may forgive him (Acts 8: 22). Peter did not mention anything about a rebaptism and neither did Luke the author of the Book of Acts.

What is clear is that the modern unorthodox revisionist and emotionally charged practice of ‘rebaptism’ by full immersion in the Name of the Father, Son and Holy Spirit, is nothing less than fiction.

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Luke 2: 1-2: Augustus, the Census and Rome

Rome © 2018 Simon Peter SutherlandWell, the Christmas season is upon us! Yet recent months and hours have been a strange time for the people of Britain. England is politically divided and chaotic, the country appears to be tearing itself apart and it is difficult for the average person to see any bright future? However, I have repeatedly stated that an East Wind is coming, and I believe it is. But I know that God is in control.

Sometimes in this wicked world, it is necessary for a person to set himself apart and come away a while. In November I visited Rome. This was my third visit. Rome is a bustling busy city, and being there is like walking through an outdoor museum. The streets are filled with ancient rubble. A person who visits Rome is walking in the footsteps of historic giants.

Rome Forum © 2018 Simon Peter SutherlandThe Roman Forum is by far one of my beloved areas of Rome. Here I can bathe myself in Biblical history and bring myself back to what really matters. Biblical Truth! Here stands The Arch of Titus, The Temple of Caster and Pollux, The Curia Julia, where Paul stood trial. The location of the conflict between Peter and Simon Magus.  The Mamertine Prison, where tradition claims Peter and Paul were imprisoned.

Across the way from the Mamertine, there stands the remains of the ancient Forum of Augustus. This forum was inaugurated in 2 BC by the man who decreed the census to be taken around the time when Jesus was in the womb of Mary.

In Luke 2: 1-2 it reads: “And it came to pass in those days that a decree went out from Caesar Augustus that all the world should be registered. This census first took place while Quirinius was governing Syria.” (NKJV)

By Luke’s reference to “all the world” I take that to mean all the Roman world. The Greek (G3625) is with special reference to a part of the globe, “specifically the Roman Empire”. However, the facts surrounding the census are still a matter of much debate.

Yet in The Mausoleum of Augustus, Rome, there once stood Bronze pillars which had an engraved reference to a Census of Augustus. This funerary inscription is known as “Res Gestae Divi Augusti“. It was upon this inscription where Augustus recorded the achievements he had made during his life. One such achievement reads “CENSVM-POPVLI”. This when translated reads ‘I did a census‘.

Dates for this census are well established, but my question is; could this reference be remotely related to the census written about by St. Luke? After three visits to Rome I have concluded that Luke probably wrote his Gospel from this ancient City of Seven Hills. However, some modern scholars claim there is no historic evidence for the census of Luke 2: 1-2. Yet in claiming this they assume Luke’s narrative is not a reliable source. Likewise, they sometimes fail to explore the possibilities of other arguments and views that differ to their own. They often likewise ignore the possible translations issues concerning the correct rendition of (G2958) and the possibility of a continued or repeated census.

In a pause of reflection, what strikes me about Augustus and the “Gestae Divi Augusti” is how historically absolute it is that this Roman Emperor was distinctly associated with a census. Whichever way we look at it, we cannot dismiss that Augustus was known for a census of the Roman world.

What Luke was communicating was a fulfilment of the Scripture that a ruler over Israel would come out of Bethlehem (Micah 5: 2). That the ancestral home of Joseph was Bethlehem. Yet, when Augustus Caesar did his census, he thought he was bringing this about of his own power. But Luke was communicating that it was God who was bringing it to pass, not man.

Here we can learn. The world is a mess. People are sinful and depraved. Does that mean that Christ is not reigning or a Ruler? Has God lost control of His universe? On the contrary. There is no greater way to cause people to change their ways than pain. In the Scriptures God often hands nations over to corrupt leaders to teach them and bring them to repentance. Yet He must have been reigning in order to have done such things.

It is Christ who holds all things by the word of His power (Hebrews 1: 3) there is no governing power outside of Him. By bringing about a Census, Augustus was doing the will of God, not the will of man. We all must learn from that. Christ is in control.

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Discerning Biblical truth from fiction…

Bible lands © 2018 Simon Peter Sutherland

The term Biblical truth does not always mean what the individual person considers the term to mean. Each person has a definition of every word. What is Biblical truth to one man is heretical to another and vice versa. The Bible has a habit of contradicting many of our ideologies and theologies. But for me, when something is clearly stated in scripture and plainly referred to, the ideas and opinions of men mean little to me. Where the truth is concerned, what does it matter what men may think?

It is a fact that the many spurious gospels employed by modern secular critical scholars when dealing with the historical and spiritual life of Christ were written much later than the canonical Gospels and letters. It is not difficult to conclude that many of these writings are fictional fabrications and interpretations of real events and real people. Since many apocryphal texts are not conclusive in terms of dating due to the lack of historical reference in the texts they cannot all be deemed as truth but rather fictionalised truth.

I bring to attention the “Acts of Paul” which Tertullian claimed was a forgery by a Presbyter who wrote it out of his “love for Paul” 1. These texts, though interesting, are not as good as the biblical texts. They have very little majestic quality to them and I conclude the reason why so many were not included in the Biblical canon, is because they were not authoritative. Some of them contain stories that are so fictional, they appear unbelievable. Yet they come in useful to help us understand the minds of the ancients. If they are a record of beliefs and myths and factual traditions from the early Christians era’s, they can be useful. The problems happen when modern critical secular scholars use those texts in relation to Jesus in their attempts to disprove the New Testament. Too often they make out many of these books are modern discoveries and that the New Testament contains blatant errors. Yet scholars have been debating textual issues from the earliest days of the church. The arguments when presented today are merely part of a much larger soup of recycled argument. Re-packaged, re-marketed and re-developed for a modern audience.

EXCERPT FROM UPCOMING BOOK BY SIMON PETER SUTHERLAND
© 2018 Simon Peter Sutherland

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P52. St. John’s Fragment

 

Popular thinking has it that the Bible is unreliable and the manuscripts differ widely. It is often thought that the manuscripts contain large amounts of copying errors. But a tiny fragment found in Egypt, challenges this view. In John Rylands Library, Manchester UK, there is the oldest fragment of the New Testament to date. This fragment was acquired in Egypt in 1920. In 1934 the text was translated into English and it was found to be a fragment of the Gospel of John. This manuscript fragment is known as ‘P52’ and contains the words of Jesus and the words of Pontius Pilate. Some claim the fragment dates to 125 – 150 AD, others think an earlier date of writing is possible.

I visit and view P52 often. It is about 9 cm and written in Greek and is at present on public view. There are few greater pleasures for me than to view this fragment. Often after a long day of voluntary Theological research, it brings my focus back to the Biblical text. For me, it is a breath of fresh air, that during an age of modern critical scholarship and its heavy denial of Biblical texts, we have a great testimony in direct contrast to many critical claims of modern textual scholars.

In contrast to many modern scholars who deny the authenticity and early composition dates of the Gospels, P52 stands as a testimony against the claims that the New Testament accounts were written much later than they actually were. When I see this fragment as I do on a regular basis, its surviving words never cease to amaze me as it could for all who trust in Jesus Christ. These words are a pure testimony to the reality of the absolute identity of Jesus Christ, son of God, who was and is, and is to come, “the Truth”. Not truth, but ‘The Truth’.

The Greek fragment, of John 18: 31-33, on the recto reads as follows;

“the Jews, “For us it is not permitted to kill
anyone,” so that the word of Jesus might be fulfilled, which he
spoke signifying what kind of death he was going to
to die. Entered therefore again into the Praeto-
rium Pilate and summoned Jesus
and he said to him, “Thou art king of the
Jews?”

The Greek fragment of John 18: 37-38, on the verso reads as follows,

“a King I am. For this I have been born
and (for this) I have come into the world so that I would
testify to the truth. Everyone who is of the truth
hears of me my voice.” Said to him
Pilate, “What is truth?” and this
having said, again he went out unto the Jews
and said to them, “I find not one
fault in him.”

Is it not amazing that the oldest fragment in the world of the New Testament, dated possibly earlier than 100 AD and no later than 150 AD, speaks of such a great testimony to the word of God. Jesus said, “Heaven and earth shall pass away, but my words shall not pass away.” Matthew 24: 35.

EXCERPT FROM UPCOMING BOOK BY SIMON PETER SUTHERLAND
© 2018 Simon Peter Sutherland

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Recent discoveries in the Mamertine Prison, Rome

Mamertine Prison Rome. By Simon Peter Sutherland © 2014

Mamertine Prison, Rome © 2018 Simon Peter Sutherland

“In 2017 I revisited the Mamertine prison, and forum, Rome and explored a number of new discoveries made at the Mamertine the previous year. I believe Paul wrote 2 Timothy from that prison. I also think it possible that 2 Peter and Acts of the Apostles was written from here.

The Mamerine Prison is one of my favorite Biblical places in the world. I have visited the proposed cell of St. Paul at Philippi, I have visited St. Paul’s Grotto, Rabat, Malta, but the Mamertine has won me. It is or was, a cold, damp, dark and dingy place, and such is what I love about it. It is highly primitive. Ancient. Biblical!

In the Basilica of St. Paul outside the walls, Rome, there is an ancient ‘chain’ reputed to have been used to bind St. Paul during his time in Rome. The chain was found in the ancient tomb of St. Paul over which the Basilica was built. When I visited the basilica in 2014, I noticed in 2 Timothy 1: 16 Paul referred to his “chain”. This in the Greek and the English is in the singular. For me, it perfectly matched the description given by Paul. It also fit perfectly with the type of chain that would have been used to bind Paul at the Mamertine.

Having read through an excellent series of books entitled “The Book of Acts in its first century setting” Volume 3, Paul in Roman Custody by Brian Rapske, it is explicitly clear that the Apostolic era was a time of great suffering. Here at the Mamertine, Paul suffered greatly and wrote to Timothy about his departure being at hand (2 Timothy 4: 6). He had stood trial before Casear, probably at the Curia and Eusebius in Ecclesiastical history 2: 22, informs us it was on Paul’s second visit to Rome that he was martyred under Nero.

At the Mamertine when Paul was held there about 60 AD and later, the 2016 excavations revealed that the cell did not have an upper floor like we see today. The upper floor is only about 500 years old and was constructed into the building when it was used as a Church. The original cells were more in the format of a cave rather than a fixed upper and lower level structure. Visitors for many years have believed that Paul was lowered into the lower dungeon via the circled hole in the upper cell floor. But the 2016 excavations revealed that the entrance to the lower cell area came from the upper roof, not the upper floor. When Paul was incarcerated here before his execution, he would have been lowered into the lower dungeon from the upper roof.

This practice often left prisoners physically damaged. Sometimes the broke a leg or an arm. We do not know of the level of damage Paul suffered here, but we know that his time at the jail, within the cell, would have been to face death. Once prisoners were put in here, it was to await execution.

The excavations revealed areas not seen by the public for centuries. These areas were around the main cell, and raised somewhat. If Peter was ever held here, he would have been held in the upper cells until his trial, and when condemned, dropped into the lower cell from the upper roof to await his death.

As I previously mentioned, it is also possible that 2 Peter was written in this cell. Although some modern scholars claim that Peter never wrote 2 Peter, I disagree entirely. While in Rome I attempted to view the letter from the perspective of the ancient city. Upon my return to England I researched the letter internally and found hints of ancient Rome in the text. One of which involved the great fire of Rome, of whom Nero, by tradition, is believed to have blamed the Christians. If Peter was in Rome at the time, he too would have been accused of either arson or inciting it. This could reveal insight into his references to “fire” in 2 Peter 3: 7, 12. He may well have been using the ‘fire’ reference to provoke believers to remember that a coming judgment will bring about the destruction of the world, by “fire”. There can be little doubt from this perspective that the great fire of Rome, would have been the fresh and current hot topic of the city. If Peter was being held in the Mamertine while the great fire was fresh in the minds of the Roman people, it is not difficult to see why he used this reference to remind people of the coming greater judgment at the end of the world. This would place the composition date toward the summer/autumn of 64 AD, because the fire took place in July of that year.”

Excerpt from upcoming book by Simon Peter Sutherland
© 2018 Simon Peter Sutherland

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