Archive for category The Bible
Was the Church of England formed in 1534?
Posted by simon peter sutherland in Church of England, Theology on February 11, 2021
Today we often hear claims that the Church of England was formed in 1534 by Henry V111. Often these claims are followed by repeated references to the lifestyle and apparently tyrannical ways of this king of England. By all accounts, the popular claim presents Henry V111 as the boogeyman.
The problem is, it is not true. It is only a fraction of the story.
The historic truth is that the Church of England was not formed in 1534 by Henry V111 because he wanted a new wife, it was actually formed in 597 AD by Augustine of Canterbury. The history shows that while visiting the Forum of Rome, Gregory saw some slaves and was fascinated by their hair and after inquiring of them, learned that they were in fact Angles (people who settled in Great Britain). Being burdened, Gregory met Augustine (of Canterbury) in a monastery in Rome and Augustine mentioned his desire to be a missionary in Britain. Gregory granted permission for Augustine to go to Britain, and in 597 he established a Church in Canterbury where he baptised a quantity of persons. This mission is known as the Gregorian mission and this is the date and event that marks the formal history of the Church of England. Today, Canterbury Cathedral stands in the location associated with that event.
So in answer to my rhetorical title “Was the Church of England formed in 1534?” the answer is no! What happened in 1534 was the Act of Supremacy, being brought about as a response to years and years of doctrinal division and the false usurping of unbiblical teaching and unholy living of Pope’s and clergy, past and present. If you will, it can be likened to a 16th century ecclesiastical Brexit. Just as England and Britain have existed long before the EU, so the Church of England existed long before the creation of Roman Catholicism at the East-West Schism (Great Schism) of 1054.
The reality is the 1534 Act of Supremacy was an engineered event. 16th century reformers William Tyndale, Thomas Cromwell and Thomas Cranmer knew full well what they were doing, and they used and engineered Henry’s desire for a new wife as a Nosus Decipio to get this 16th century Ecclesiastical Brexit Done.
Did everybody agree? No. There was and always will be remainers and Brexiteers. But thank God for William Tyndale and for Thomas Cranmer.
Does the 1549 Book of Common Prayer teach ‘Limited Atonement’?
Posted by simon peter sutherland in "Calvinism", Church of England, Limited Atonement on October 17, 2020
The original 1549 Book of Common Prayer by Thomas Cranmer is a wonderful and historically significant Christian book. In Rylands Library I have had the honour of reviewing and researching ancient original copies of this work, in the original prints and wording.
The original Book of Common Prayer supports the claim to universal redemption as a consistent Christian truth. The text of reads as follows;
Answere:
“First, I Leanne to believe in God the father, who hathe made me and the worlde.
Secondly, in God the sonne, who hath redeemed me and all mankind.
Thirdly, I God the Holy Ghost, who sanctifieth me, and all the electe people of God” (The Book of Common Prayer. 1549. A Cathechisme.)
The proposed questions which I set forth are these;
Q. does this article consider the possibility that the world does not mean ‘the entire world’? That is the entire human race?
A. No it does not. The text clearly states in clear basic terms for simple Christians in England during the 16th century, not to view the world as meaning only the elect or the people from within the world, but all the world. If God made all the world and this means ‘all’, then it follows that when the passage speaks of redeeming “all mankind”, that it means ‘all’ and not only some.
Q. Does this imply universalism? Or does this imply universal offering of redemption?
A. I think the word “redemption” states that the passage refers to universal redemption, that is in the sense of Christ regaining possession of mankind, in the context of a payment. It does not imply universalism. I think there is not even a hint of limited atonement within this article.
Q. But does not the text say “sanctifieth me, and all the elect”? Yes, it does. That those whom have the Holy Spirit are elect and are sanctified by Him and when the Holy Spirit is given, His work is effectual for those who believe. But that belief must be present, active and continuous. A person need not be understood as ‘elect’ because he or she has been determined by God to be elect in order to believe, but that he or she is elect because they believe.
Once again we see further proofs in favor of my claim that the Calvinistic doctrine of ‘Limited Atonement’ need not be understood as pure reformed teaching.
We must consider that if Christ has died for all, He must have made a way for all to receive Him, as communicated throughout the New Testament. But Calvinism cruelly offers salvation to people when in reality it knows all too well that unless a person is determined to believe, he or she cannot receive the grace of God unless that soul has been predestined and elected to salvation by the deterministic power of ‘God’. It offers a man bread only to give him a stone.
It is a very cruel doctrine that is somewhat deceptively diluted by many modern Calvinist preachers and presented as reformed. Yet the 39 Articles of Religion (1562) do not teach it. On the contrary, Article XXX1 (31) states the following;
“The Offering of Christ once made it that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone.”
Visiting Westminster Abbey
Posted by simon peter sutherland in Christianity, Church of England on September 28, 2020
In 2019 I visited Westminster Abbey for the very first time. This was of course in our pre ‘Covid-19’ world which can at times seem a little difficult to conceive. It can almost appear a lifetime ago when people wandered around with hardly anybody wearing face masks, or socially distancing themselves.
To go back even further, I remember visiting Big Ben with my parents back in the 1980’s. However, since Lancashire is well north of London, many of my later visits had centralised themselves around the music scene. History had not yet taken it’s prominence with me.
Today, London has changed quite a lot. It is still however, one of those great places where all people can still find something to do. Whether you are a Christian or a history fanatic like me, a saint or a sinner, or someone who just likes to enjoy the moment, few can deny that visiting Westminster Bridge and the Houses of Parliament rarely makes anyone feel out of place. Or at least it shouldn’t do.
Then comes matters of faith, where the soul of a Christian can often feel out of place in this ever changing world, “For here we have no lasting city, but we seek the one that is to come.” (Hebrews 13: 14) Then comes the material Ecclesiastical buildings known as Churches. They can without doubt help the tent of the soul to feel at home. I certainly did, especially when I reached Westminster Abbey.
Westminster Abbey is a beautiful place that was founded in 960 AD and although the present building dates to the 13th century, it is believed to be dedicated to St Peter.
Standing outside Westminster Abbey can leave a person in awe. While contemplating the many souls and pilgrims who have, for many centuries, been visiting and worshipping here, it is not difficult to reflect upon your own mortality.
It was here where, at the Abbey, where folklore claims the expression “robbing Peter to pay Paul” either originated or at least, took on a new meaning. The story goes that when Westminster was dissolved in 1550, some of the assets were sold to fund the repairs for the old St Pauls.
Curiously enough, St Pauls Cathedral sits 2 miles away from Westminster Abbey who’s architecture differs dramatically. The former has external similarities to St Peter’s Basilica (Vatican), whereas Westminster Abbey is distinctly gothic.
At times the Abbey can have the feeling of looking like a ghost or a spirit from the past. It is alive but not alive, like a soul who has long gone but who’s spirit lives on. I speak course of the building, and not of any humans. The Christian Church however is not a building, but a people. A congregation of human souls who are united in and through Jesus Christ our Lord.
Today however, Christians are not always united. Doctrine divides. One person follows this teacher, another follows that. Yet all claiming to read the same Bible. Strange isn’t it that too many congregations have separated themselves and are all too quick to condemn others for holding opinions that differ to their own. Yet each one reading from the same Bible.
However, it was here, at Westminster Abbey, on Saturday 23rd February 2019 that I decided for certain that I am joining the Church of England and here I will stay. The Anglican communion is far from perfect, but at least here people can agree to disagree.
Since that time I have been drawn to prayer more than ever and the Book of Common Prayer has helped me enormously through the difficult seasons of lockdown.
Today, in September 2020, a person does not need to look very far to see that this world is a mess. England is no better. Such is always the case when nations abandon the principles of their Maker. But I have a hope within me that England and the Church will be great again, even if the Lord judges her before that time. Light After Darkness (Post Tenebras Lux) is written in creation. Of this I am sure.
I am also sure that although great buildings may not actually be the Church, they can certainly help believers congregate together, and hopefully, if right doctrine permits, dwell together in unity and in truth.
Moving toward the eschatological challenge
Posted by simon peter sutherland in Eschatology, Theology on August 18, 2020
During the Coronavirus Pandemic, a lot of people, Christians and none believers, have been asking a lot of questions. Many Christian spokesmen, leaders and organisations have been expressing their views concerning Covid-19 and its relation to the Christian worldview.
As is common, some views I have agreed with others not. However, it appears that eschatology has become quite topical and many take the viewpoint that we are in the ‘end times’. And in some sense, I would agree.
However, the New Testament is clear that this world has been in the “Last days” (ages, aeons) since the time of Christ. This is stated very clearly in Hebrews 1: 1-2.
God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, who He has appointed heir of all things, through whom also He made the worlds.
The Epistle of Hebrews was written prior to the events of AD 70 and the destruction of the Jerusalem Temple by Titus. This means that the original author of Hebrews, understood the “last days” as an age that had already begun in his day. However, this right understanding is not always mentioned by dispensationalist thinkers. On the contrary, many Christians understand the “last days” as though it either specifically relates to now or our future, but rarely as a period that began 2000 years ago and could span thousands of years.
When I was a young Christian, the majority eschatological opinion, more often than not, conditioned that term ‘last days’ as expressively related to a time in the distant future when the antichrist would sign a peace treaty and a seven year tribulation would follow. This interpretation is taken from Daniel 9: 27.
But not everybody has subscribed to that interpretation.
When I was a young Christian and newly baptised, I was often presented with a then recent publication called ‘Approaching Hoofbeats’ by Billy Graham. The book was popular back then and the dramatic title intrigued me and although I never read it, I often left the Book of Revelation alone through some form of unease.
Well meaning Christians would say ‘We are in the last days’ and read passages to me relating to ‘antichrist’ and a ‘rapture’. “One will be taken, one will be left” (Matthew 24: 40-41) Yet no one ever referenced any other viewpoint, or mentioned the many contrasting interpretations of those passages.
Eager to read the Bible for myself, I grew up, and after reading the Bible from start to finish, I eventually reached an opposite view. I read the Gospel of Matthew in its original context and could not see any reason why our Lord Jesus Christ would warn, or inform, 1st century believers about events that would happen in Jerusalem thousands of years later when they would be no longer on earth.
This is also true of the Book of Revelation. I still see no reason why John would write to Seven Churches in Asia Minor about events that would happen thousands of years later after those original readers were all dead.
It was then that I realised that this common ‘end times’ theology radically took the original 1st century readers out of the equation.
To cut a long story short, I can now comfortable state that I reject Premillennial and Dispensational eschatology. I view this theological system as incredibly inconsistent with the original meaning of many Bible passages and what Scripture reveals Christ achieved during His Life, Death, Burial, Resurrection and Ascension.
Now days being in the Conservative Evangelical wing of the Church of England, I need not listen to ‘Premillennialism’ since the majority view, (if it is ever discussed) is ‘Amillennial’.
I have now reached a point in life where I am ready to engage in the eschatological debate and challenge this idea of ‘Premillennialism’ with Scriptural and historical facts.
Having said that, I accept that eschatology is in no way a salvation issue and I do not look down upon other Christians as half Christians for believing something different than I. But I have no doubts that many other Christians will not offer me the same in return.
William Salesbury’s Book of Common Prayer and Psalms
Posted by simon peter sutherland in Documentaries, The Welsh Bible, Theology on May 6, 2020
On May 6, over 450 years ago, William Salesbury published The Book of Common Prayer and Psalms, newly translated, into Welsh.
This 16th century prayer book had been previously written for use within the Church of England by Archbishop Thomas Cranmer. The Book of Common Prayer would become an important spiritual ingredient in the daily diet of Christians throughout England, and beyond, and continues to be used by Anglicans, even to this day.
The Book of Common Prayer and Psalms has been deeply revered within Christianity, and a majority of English Bibles were printed and bound with it from the 16th century up to the 19th century. It was that important.
Early 19th century editions published by the British and Foreign Bible Society are among some of the earliest Bibles to exclude the BCP. But earlier printed Bibles such as the Geneva Bible and King James Bibles, all contained Cranmer’s Prayer book.
In the year 1567, William Salesbury had translated his version into Welsh under the title; Lliver Gweddi Gyffredin. Back in those days Parliament was Biblically minded and Westminster had given Salesbury the deadline of 1 March 1567 (St David’s Day) to publish his translation. Sadly that deadline was missed. The Book of Common Prayer and Psalms into Welsh did not appear until May 6. But it was not without its opponents.
Anger had outburst by opponents of the Welsh tongue, and people had aggressively demanded that the translation be utterly abandoned. But such opposition was unfruitful. Salesbury did not give in.
Lliver Gweddi Gyffredin was published on 6 May 1567. But Salesbury was the translator, not the author.
Cranmer’s original Book of Common Prayer had been a work of absolute genius and Christian devotion. Rather than divide the Church, Cranmer sought to unify her through Scripture and Prayer.
Cranmer’s prayer book is a very special gift and people would always do well to read it. The Book of Common Prayer and Psalms is a monumental work that has echoed on through the centuries and has fed the Church of God with Scripture, through with Prayer.
It is not a book of ‘prayers’, it is a book of prayer. We need more of that today, perhaps more now than ever.
500 witnesses to the resurrection of Christ
Posted by simon peter sutherland in Theology on April 12, 2020
Easter is a ‘Christian festival‘ that celebrates and remembers the resurrection of Jesus Christ. All around the world, Christians and religious persons gather to remember an event that has changed the face of the world we live in.
For many Christians, Easter is a very special time. But as with most Christian or religious festivals and practices, Easter attracts a wide variety of opinion and belief.
For some, Easter has become a time for organisations to make a profit. For others it is a time when families get together and give people chocolate eggs. For others, Easter is just a paganised festival and not in the Bible. For others Easter is just a time when religious people sit in churches listening to texts being read over and over. As I say, there are many thoughts and beliefs.
But laying aside the varying ideas of religious paganization, ritualistic services and fairytale like storytelling and chocolate eggs, let us remember that Easter represents a very real and verifiable historic occurrence. Let us remember that this occurrence is an event that no serious historian or Theologian does or can satisfactorily deny.
This event happened 2000 years ago in Israel and this event has changed the face of the world we live.
To clarify the familiar story, I am writing about the resurrection of Jesus Christ.
History and the Bible shows that sometime around AD 33 Jesus of Nazareth was crucified in Jerusalem by the Romans. The Messiah had been betrayed by His friend Judas and arrested in the garden of Gethsemane. Jesus withstood six trials during the night, and the early morning, and after being punished by Pontius Pilate He suffered an extreme beating and scourging by Roman solders. He was then sentenced to death and after carrying His own cross, He was crucified outside the city walls of ancient Jerusalem. After six to nine hours on the cross, He was certified dead.
By all accounts the story should have ended there. But it didn’t. His body was wrapped in a shroud, placed in a rich mans tomb. A large stone was rolled over the entrance, and it was then given an official Roman seal. Guards were then placed (night and day) around the tomb to keep watch so that His followers could not remove the body and simulate a resurrection. Three days later however, the tomb was found empty and the stone was rolled away.
Jesus was then seen alive by Mary Magdalen, a woman and after He was seen by His Apostles and then by five hundred people at one time.
This event is called the resurrection of Jesus Christ and it is the cornerstone of the Christian faith. Without the resurrection of Jesus Christ, Christianity is just another religion and faith is useless.
Writing about this event some 20 or so years after it happened, Paul was writing to believers in ancient Corinth. This city was (and is) in southern Greece and in the 1st century Corinth was situated on a trade route.
In 1 Corinthians 15: 3-7 Paul had this to say:
For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures, and that He was seen by Cephas, then by the twelve. After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep. After that He was seen by James, then by all the apostles.
This claim is extraordinary. Some may say ‘well, that’s just what the Bible says...’ as though the resurrection of Jesus is just a claim made in the Bible alone and that the Bible is just another religious book. But the problem is, even if the entire New Testament, or the individual writings were not part of the Bible, the letter of Paul to the Corinthians would still be extant. Even as a singular document, Corinthians would still stand as a historical source by itself.
By saying this, I am claiming that there was a time when the Books of the New Testament were individual works, written by individual persons to specific peoples. Paul’s letters to the Corinthians are like that.
If we take our minds back and add some imagination, it would not be difficult for us to imagine the things people were saying about the resurrection of Christ during the time of St. Paul. Some said there is no resurrection of the dead. Others said there is no life after death. Others said the disciples could have made the stories up. Others may have said the disciples were hallucinating and saw Jesus alive due to being overcome with enormous grief over His death.
But Paul appealed to his original readers and invited them to check his facts with the original eye witnesses to the resurrection of Jesus Christ. If they didn’t believe Paul, they could go and interview the eye witnesses themselves. These eyewitnesses were likely to have been the people living in Galilee. At the time of writing most of these eye witnesses were still living.
Thus, modern reader, I invite you to consider the following points:
- All scholars, modern and ancient, accept that Paul wrote 1 Corinthians.
- All scholars, modern and ancient, accept that Paul was an actual historic 1st century person.
- All scholars, modern and ancient, accept that there was a Church in Corinth.
- All scholars accept that 1 Corinthians likely dates to around AD. 55, 56 or earlier.
- History shows that Corinth was under Roman rule at the time of writing and no charge was raised against Paul for claiming Jesus’ death and resurrection was historical fact.
- Mass hallucinations do not occur. It is impossible for over 500 people to hallucinate the same thing at the same time.
For the modern reader, I close with these words. It is my belief that Jesus Christ is proof of God. I believe that Jesus Christ is proof that there is life after death. I believe that Jesus Christ is proof that God has power over life and death and that the Bible is true.
Real Christianity has something that no one else has. That something is The Resurrection of Jesus Christ.
People, let us remember that life is so uncertain and fragile and can pass away at any moment. We live but we do not live by our own control. Christ is the One who holds all things by the word of His power (Hebrews 1: 3) Paul said to the philosophers in Athens, “In Him we live and move and have our being” (Acts 17: 28). Let us remember that life is beyond us. We are but dust and from dust we came and to dust we will return.
It is to be believed, that those who believe in Jesus Christ and trust in Him, will live forever. Will you this day, turn from your sin, put your trust in Jesus Christ, believe in Him and receive the gift of everlasting life.
William Salesbury’s 500th Anniversary
Posted by simon peter sutherland in The Bible, The Welsh Bible on March 6, 2020
2020 marks the 400th anniversary of the Welsh Bible and the 500th anniversary of the traditional birthdate of Welsh New Testament translator William Salesbury.
According to tradition, William Salesbury was born in 1520 and died sometime around 1580 or 1584. He was from a small town in North Wales and became one of the greatest scholars and Christian hero’s Wales has ever known.
He became an Oxford scholar and withdrew into seclusion during the reign of Mary Tudor between 1553-1558. In 1567 he published a Welsh translation of the New Testament which became the foundation for the 1588 Welsh Bible by Bishop William Morgan.
2020 also marks the 400th anniversary of 1620 Revision of the Welsh Bible by Bishop Richard Parry and Dr John Davies and events around Wales will be held to commemorate this event.
My documentary “William Salesbury, The Man from Lllansannan” marks the dawn of my journey into the history of the Church in Wales and Welsh Christian history. This documentary is my contribution to the life and legacy of this most excellent and dedicated Christian man. Of whom Wales owes so much.
Throughout the Bible, people read, spoke and heard people speak in their own languages. Jesus read the Scriptures in Hebrew, one of His own languages (Luke 4: 16). At Pentecost, the people were confounded because they heard people speak in their own languages (Acts 2: 6). The Apostles and New Testament authors wrote in languages people could understand and the early Church translated them into the common tongue.
Let us remember those who were once in great need of reading the Scriptures in their own languages and remember those who gave their lives and dedication to seeing the most important Book in the world translated into the common tongue.
Ancient Kameiros, and the spread of early Christianity on Rhodes
Posted by simon peter sutherland in Christianity on September 24, 2019
Kameiros, Rhodes © 2019 Simon Peter Sutherland
Recently I visited the ancient City of Kameiros on the Greek island of Rhodes. This is now an archaeological site.
In ancient times Kameiros was one of the three ancient cities of Rhodes and today has some evidences of the spread of early Christianity on the island. Here the city was built upon three levels. There was a Temple of Athena, a Stoa and an Acropolis. There was even a reservoir.
Here, hundreds of people once lived in terrace type houses. On my visit I greatly admired an area where these ancient houses once stood. Here, archaeologists affirm many early Christians once lived.
This is interesting because the first and only time Rhodes is mentioned in the Bible is in Acts 21: 1 and my documentary explores that passage of Scripture. However, it must be pointed out that before the time of Paul’s visit to Rhodes in the AD 50’s, there is no evidence for Christianity on the island. We can only imagine that Christianity must have spread from either Rhodes town or Lindos, after the Apostles visit.
Here in Kameiros early Christians would have had to live amongst pagan temples and the worship of other gods. However, in 142 AD an earthquake destroyed the city. Today it lies in ruins.
Kameiros, Rhodes © 2019 Simon Peter Sutherland
Much of ancient Kameiros is yet to be excavated, some of the finds are in the British Museum. But what I learned from this visit was that Christianity was present on Rhodes very early. This is interesting because clearly someone brought the Gospel to Rhodes in the early days of Christianity. I propose that archaeology and history affirms that Luke in Acts was correct and that he and Paul brought Christianity to Rhodes on Paul’s third missionary journey.
A 15th century image on St. Paul’s Gate, Rhodes
Posted by simon peter sutherland in Biblical archaeology, The Bible on June 18, 2019
Apostle Paul on Rhodes © 2019 Simon Peter Sutherland
While on the Greek island of Rhodes, I revisited the site of Acts 21: 1. This location is Rhodes Town, the site of the Colossus of Rhodes and St. Paul’s Gate. Here Paul and Luke landed in the 50’s AD.
It is quite easy to miss but within the walls surrounding the Gate of St. Paul, there is a 15th century image of the Apostle high up on the wall.
The image itself is faded and undefined. But it represents the familiar image of the Paul we know.
St. Paul, Rhodes Town © 2019 Simon Peter Sutherland
This is Paul the elderly and powerful. His left arm is raised. His right arm is carrying a sword. Representing the sword of the Spirit. His head is leaning to the left.
The Gate of St. Paul was constructed during the 15th century and fortifies an area of the harbour known as the Kolona Harbour. The locals of Rhodes town generally accept that this was the precise location where Paul and Luke landed. This location satisfies me as the site of Acts 21: 1.
Once again, as always, it was wonderful to stand in the places written about in the Bible. The message is clear, keep our eyes fixed upon the Apostles’ doctrine (Acts 2: 42).
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