Michael Reeves Quotes

Chris[topher] Reeve wisely parsed the difference between optimism and hope. Unlike optimism, he said, 'Hope is the product of knowledge and the projection of where the knowledge can take us.

There is something gratuitous about creation, an unnecessary abundance of beauty, and through its blossoms and pleasures we can revel in the sheer largesse of the Father.

the center, the cornerstone, the jewel in the crown of Christianity is not an idea, a system or a thing; it is not even “the gospel” as such. It is Jesus Christ.

Indeed, in the triune God is the love behind all love, the life behind all life, the music behind all music, the beauty behind all beauty and the joy behind all joy.

The triunity of God is the secret of His beauty. If we deny this, we at once have a God without radiance and without joy (and without humour!); a God without beauty.

There was the Son of God being so himself that even a Gentile executioner sensed it. On the cross we see the Bridegroom, loving to death; the Lord of glory, giving out his life; the Lord of hosts, crushing Satan; the King, enthroned. 

Creation is built upon the promise of hope, that things will get better, that tomorrow will be better than the day before. But it's not true. Cities collapse. Populations expand. Environments decay. People get ruder. You can't go to a movie without getting in a fight with the guy in the third row who won't shut up. Filthy streets. Drive-by shootings. Irradiated corn. Permissible amounts of rat-droppings per hot dog. Bomb blasts, and body counts. Terror in the streets, on camera, in your living room. Aids and Ebola and Hepatitis B and you can't touch anyone because you're afraid you'll catch something besides love and nothing tastes as good anymore and Christopher Reeve is [dead] and love is statistically false. Pocket nukes and subway anthrax. You grow up frustrated, you live confused, you age frightened, you die alone. Safe terrain moves from your city to your block to your yard to your home to your living room to the bedroom and all you want is to be allowed to live without somebody breaking in to steal your tv and shove an ice-pick in your ear. That sound like a better world to you? That sound to you like a promise kept?

We shall never find happiness by looking at our prayers, our doings, or our feelings; it is what Jesus is, not what we are, that gives rest to the soul. If we would at once overcome Satan and have peace with God, it must be by “looking unto Jesus.

So next time you look up at the sun, moon and stars and wonder, remember: they are there because God loves, because the Father’s love for the Son burst out that it might be enjoyed by many. And they remain there only because God does not stop loving. He is an attentive Father who numbers every hair on our heads, for whom the fall of every sparrow matters; and out of love he upholds all things through his Son, and breathes out natural life on all through his Spirit.

God is love”: those three words could hardly be more bouncy. They seem lively, lovely and as warming as a crackling fire. But “God is a Trinity”? No, hardly the same effect: that just sounds cold and stodgy. All quite understandable, but the aim of this book is to stop the madness. Yes, the Trinity can be presented as a fusty and irrelevant dogma, but the truth is that God is love because God is a Trinity.

Sometimes we find ourselves tiring of Jesus, stupidly imagining that we have seen all there is to see and used up all the pleasure there is to be had in him. We get spiritually bored. But Jesus has satisfied the mind and heart of the infinite God for eternity. Our boredom is simple blindness. If the Father can be infinitely and eternally satisfied in him, then he must be overwhelmingly all-sufficient for us.

We cannot choose what we love, but always love what seems desirable to us. Thus we will only change what we love when something proves itself to be more desirable to us than what we already love. I will, then, always love sin and the world until I truly sense that Christ is better.

Archangel Michael, please sever and release any cords of fear. I am willing to let go of this unhealthy, unbalanced energy. I choose instead to align myself with love and light. I ask you to remove any negative energies from my body. Please release all effects of these cords now. Thank you.

I saw, during the midterm campaign of 2006, how difficult it was for opponents of stem cell research to run against hope. And so it was in the 2008 presidential contest. This was hope in the collective, a definition that should always apply to the expression of a people's political will. Christopher Reeve had believed in a formula: optimism + information = hope. In this case, the informing agent was us. Granted, it may all look different in six months to a year, but it is hard not to be buoyed by the desire for positive change as articulated and advanced by Barack Obama. It is okay to hope. This time the aspiration of many will not be derided as desperation by a few, as it was during the stem cell debate of '06. By the time you read this book, President Obama and the 111th Congress will have established federal funding for stem cell research. The dam has broken. Just as I'd hoped.

Christianity is not primarily about lifestyle change; it is about knowing God. To know and grow to enjoy him is what we are saved for... Nonetheless, getting to know God better does actually make for far more profound and practical change as well. Knowing the love of God is the very thing that makes us loving. Sensing the desirability of God alters our preferences and inclinations, the things that drive our behavior: We begin to want God more than anything else.

J. I. Packer once wrote: ‘If you want to judge how well a person understands Christianity, find out how much he makes of the thought of being God’s child, and having God as his Father. If this is not the thought that prompts and controls his worship and prayers and his whole outlook on life, it means he does not understand Christianity very well at all.

Prayer, then, is enjoying the care of a powerful Father, instead of being left to a frightening loneliness where everything is all down to you.

Knowing God as our Father not only wonderfully gladdens our view of him; it gives the deepest comfort and joy. The honour of it is stupefying.

What we love and enjoy is foundationally important. It is far more significant than our outward behaviour, for it is our desires that drive our behaviour. We do what we want.

as the Father looks with pleasure and delight on this perfect Son of his, so he looks with pleasure and delight on all who are in him.

Clearly the salvation of this God is better even than forgiveness, and certainly more secure. Other gods might offer forgiveness, but this God welcomes and embraces us as his children, never to send us away.

if God is not a Father, if he has no Son and will have no children, then he must be lonely, distant and unapproachable; if he is not triune and so not essentially loving, then no God at all just looks better.

Such are the problems with nontriune gods and creation. Single-person gods, having spent eternity alone, are inevitably self-centered beings, and so it becomes hard to see why they would ever cause anything else to exist. Wouldn’t the existence of a universe be an irritating distraction for the god whose greatest pleasure is looking in a mirror? Creating just looks like a deeply unnatural thing for such a god to do. And if such gods do create, they always seem to do so out of an essential neediness or desire to use what they create merely for their own self-gratification. God’s Ecstasy Everything changes when it comes to the Father, Son and Spirit. Here is a God who is not essentially lonely, but who has been loving for all eternity as the Father has loved the Son in the Spirit. Loving others is not a strange or novel thing for this God at all; it is at the root of who he is.

It is not that he is all that will matter, as if the final conquest of evil and the resurrection of our bodies were trifling things; he is the center in that he is the fountainhead and source of all the blessings of the new creation.

While these ‘five points of Calvinism’ reveal a growing interest in predestination among Calvinists, they were drawn up to protect what the Calvinists believed were important truths denied by the Arminians. They were never intended to be a summary of Calvinist belief or Calvin’s own thought.

Learn much of the Lord Jesus. For every look at yourself, take ten looks at Christ. He is altogether lovely. Such infinite majesty, and yet such meekness and grace, and all for sinners, even the chief. Live much in the smiles of God. Bask in His beams. Feel His all-seeing eye settled on you in love, and repose in His almighty arms. . . . Let your soul be filled with a heart-ravishing sense of the sweetness and excellency of Christ and all that is in Him.2 Yes!

What is your Christian life like? What is the shape of your gospel, your faith? In the end, it will all depend on what you think God is like. Who God is drives everything. So what is the human problem? Is it merely that we have strayed from a moral code? Or is it something worse: that we have strayed from him? What is salvation? Is it merely that we are brought back as law-abiding citizens? Or is it something better: that we are brought back as beloved children? What is the Christian life about? Mere behaviour? Or something deeper: enjoying God? And then there’s what our churches are like, our marriages, our relationships, our mission: all are moulded in the deepest way by what we think of God. In the early fourth century, Arius went for a pre-cooked God, ready-baked in his mind. Ignoring the way, the truth and life, he defined God without the Son, and the fallout was catastrophic: without the Son, God cannot truly be a Father; thus alone, he is not truly love. Thus he can have no fellowship to share with us, no Son to bring us close, no Spirit through whom we might know him. Arius was left with a very thin gruel: a life of self-dependent effort under the all-seeing eye of his distant and loveless God. The tragedy is that we all think like Arius every day. We think of God without the Son. We think of ‘God’, and not the Father of the Son. But from there it really doesn’t take long before you find that you are just a whole lot more interesting than this ‘God’. And could you but see yourself, you would notice that you are fast becoming like this ‘God’: all inward-looking and fruitless.

Yet if God is absolutely solitary in his supremacy, then surely evil must originate in God himself. Above and before all things, he is the source of all things, both good and evil. Clearly, it is not good for God to be alone. The triune God, however, is the sort of God who will make room for another to have real existence. The Father, who delights to have a Son, chooses to create many children who will have real lives of their own, to share the love and freedom he has always enjoyed. The creatures of the triune God are not mere extensions of him; he gives them life and personal being. Allowing them that, though, means allowing them to turn away from himself—and that is the origin of evil. By graciously giving his creatures the room to exist, the triune God allows them the freedom to turn away without himself being the author of evil.

Ongoingly in his creation, the Spirit vitalizes and refreshes. He delights to make his creation—and his creatures—fruitful. Isaiah writes of the time when “the Spirit is poured upon us from on high, and the desert becomes a fertile field, and the fertile field seems like a forest” (Is 32:15). The psalmist sings: “When you send your Spirit, they [the creatures] are created, and you renew the face of the earth” (Ps 104:30). Small wonder, then, that creativity, the ability to craft, adorn and make beautiful, is a gift of the Spirit: Then the LORD said to Moses, “See, I have chosen Bezalel son of Uri, the son of Hur, of the tribe of Judah, and I have filled him with the Spirit of God, with skill, ability and knowledge in all kinds of crafts—to make artistic designs for work in gold, silver and bronze, to cut and set stones, to work in wood, and to engage in all kinds of craftsmanship.” (Ex 31:1-5) The Spirit makes his creation alive with beauty.

Sibbes sought to draw his audience’s eyes from their own hearts to the Saviour, for ‘there are heights, and depths, and breadths of mercy in him above all the depths of our sin and misery’. How so? Because, since ‘God’s love resteth on Christ, as well pleased in him, we may gather that he is as well pleased with us, if we be in Christ!’ Thus Christian confidence in our spiritual state rests not on our strength of faith or performance, but upon ‘the joint agreement of all three persons of the Trinity’, that the Father loves the Son, and it is in the Son’s merits, and not our own, that Christians are loved. Because God is a loving community, Christians can be confident. Then, instead of simply laying moral burdens on young and struggling Christians, Sibbes showed them Christ’s attractiveness so that they might love him from the heart. From then, the Christian’s first task is ‘to warm ourselves at this fire of his love and mercy in giving himself for us’. Only when Christians do that do they truly stop sinning from the heart (whereas when they merely alter their behaviour it does nothing for the sin of the heart). In other words, Sibbes believed that the solution to sin is not the attempt to live without sin, but the gospel of God’s free grace.

Since God is, before all things, a Father, and not primarily Creator or Ruler, all his ways are beautifully fatherly. It is not that this God ‘does’ being Father as a day-job, only to kick back in the evenings as plain old ‘God’. It is not that he has a nice blob of fatherly icing on top. He is Father. All the way down. Thus all that he does he does as Father. That is who he is. He creates as a Father and he rules as a Father; and that means the way he rules over creation is most unlike the way any other God would rule over creation. The French Reformer, John Calvin, appreciating this deeply, once wrote: we ought in the very order of things [in creation] diligently to contemplate God’s fatherly love . . . [for as] a foreseeing and diligent father of the family he shows his wonderful goodness toward us . . . To conclude once for all, whenever we call God the Creator of heaven and earth, let us at the same time bear in mind that . . . we are indeed his children, whom he has received into his faithful protection to nourish and educate . . . So, invited by the great sweetness of his beneficence and goodness, let us study to love and serve him with all our heart.3 It was a profound observation, for it is only when we see that God rules his creation as a kind and loving Father that we will be moved to delight in his providence. We might acknowledge that the rule of some heavenly policeman was just, but we could never take delight in his regime as we can delight in the tender care of a father.

The Father loves his Son, and so hates sin, which ultimately is rejection of the Son; he loves his children, and so hates their being oppressed; he loves his world, and so hates all evil in it. Thus in his love he roots out sin in his people, even disciplining them that they might be freed from their captivity to it. In his love he is patient with us. And in his love he promises finally to destroy all evil as light destroys darkness.

we don’t need to try to ‘fit’ God into each day, that is to see our prayer life as something different from the rest of life. In fact the danger arises precisely when you do think your prayer life is something separate. No, for the Son everything flows from his communion with his Father, and so it should become for us. When you know that each day is already all God’s and that we have fellowship with him all the time, then prayer suffuses the whole day more naturally. Then you find yourself intuitively praying through the day more, and without feeling the need to be hyperspiritual and concentrated the whole time.

as you grow as a Christian, you should feel not more self-sufficient but ever more needy

To know you are a beloved child of God protects you from thinking of prayer as a ladder to God or an exercise by which you work your way into his favour.

John Calvin said that we pray, as it were, through Jesus’ mouth.

Now if God were not triune, if there was no Son, no lamb of God to die in our place, then we would have to atone for our sin ourselves. We would have to provide, for God could not. But—hallelujah!—God has a Son, and in his infinite kindness he dies, paying the wages of sin, for us. It is because God is triune that the cross is such good news.

in 1534 he completed his translation of the Old Testament into German and published it with prefaces, marginal notes, and illustrations. ‘Here you will find the swaddling cloths and the manger in which Christ lies’, announced the preface. Luther always emphasized that all the Scriptures are only ever about Christ, for it is only through faith in him that any could ever be saved.

Here now was a God who does not want our goodness but our trust. All the struggles and all the anxiety could be replaced with massive confidence and simple faith, receiving the gift.

Contrary to popular impression, the Puritan was no ascetic. If he continually warned against the vanity of the creatures as misused by fallen man, he never praised hair shirts or dry crusts. He liked good food, good drink and homely comforts; and while he laughed at mosquitoes, he found it a real hardship to drink water when the beer ran out.1

Sibbes seems to suggest that, even in reforming the Reformation, the real spirit of reformation could be lost, and all the doubts and anxieties of medieval Catholicism come streaming back in through the back door of a zealous Christian moralism that had lost sight of the grace of God. It was to maintain this essence of the Reformation that Sibbes and Puritans like him sought to teach and proclaim ‘the gracious nature and office of Christ; the right conceit of which is the spring of all service to Christ, and comfort from him’.

In the twenty-first century, we do not trust ‘mere’ words. They are the weapons of manipulation, the tools of spin used to coerce us. We have better things to do than pick over words. We are tolerant. The spirit of the Reformation that replaced the altar with the pulpit as the focal point of each church has long gone. A pulpit? The very thought strikes us as authoritarian and manipulative. How Erasmus has conquered! As we saw in chapter 4, it was he who said, ‘The sum of our religion is peace and unanimity, but these can scarcely stand unless we define as little as possible.’ Simply put, we do not like theological precision, for it causes division over issues that, we feel instinctively, are not the most relevant.

For as long as doctrine is ignored, we must remain captives of the ruling system or the spirit of the age, whatever that may be.

The Reformer, John Calvin, wrote that ‘in the cross of Christ, as in a magnificent theatre, the inestimable goodness of God is displayed before the whole world. In all the creatures, indeed, both high and low, the glory of God shines, but nowhere has it shone more brightly than in the cross.

At the beginning of the fourth century, in Alexandria in the north of Egypt, a theologian named Arius began teaching that the Son was a created being, and not truly God. He did so because he believed that God is the origin and cause of everything, but is not caused to exist by anything else. ‘Uncaused’ or ‘Unoriginate’, he therefore held, was the best basic definition of what God is like. But since the Son, being a son, must have received his being from the Father, he could not, by Arius’ definition, be God. The argument persuaded many; it did not persuade Arius’ brilliant young contemporary, Athanasius. Believing that Arius had started in the wrong place with his basic definition of God, Athanasius dedicated the rest of his life to proving how catastrophic Arius’ thinking was for healthy Christian living. Actually, I’ve put it much too mildly: Athanasius simply boggled at Arius’ presumption. How could he possibly know what God is like other than as he has revealed himself? ‘It is,’ he said, ‘more pious and more accurate to signify God from the Son and call Him Father, than to name Him from His works only and call Him Unoriginate.’2 That is to say, the right way to think about God is to start with Jesus Christ, the Son of God, not some abstract definition we have made up like ‘Uncaused’ or ‘Unoriginate’. In fact, we should not even set out in our understanding of God by thinking of God primarily as Creator (naming him ‘from His works only’) – that, as we have seen, would make him dependent on his creation. Our definition of God must be built on the Son who reveals him. And when we do that, starting with the Son, we find that the first thing to say about God is, as it says in the creed, ‘We believe in one God, the Father.’ That different starting point and basic understanding of God would mean that the gospel Athanasius preached simply felt and tasted very different from the one preached by Arius. Arius would have to pray to ‘Unoriginate’. But would ‘Unoriginate’ listen? Athanasius could pray ‘Our Father’. With ‘The Unoriginate’ we are left scrambling for a dictionary in a philosophy lecture; with a Father things are familial. And if God is a Father, then he must be relational and life-giving, and that is the sort of God we could love.

John wrote his gospel, he tells us, so ‘that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name’ (John 20:31). But even that most basic call to believe in the Son of God is an invitation to a Trinitarian faith. Jesus is described as the Son of God. God is his Father. And he is the Christ, the one anointed with the Spirit. When you start with the Jesus of the Bible, it is a triune God that you get. The Trinity, then, is not the product of abstract speculation: when you proclaim Jesus, the Spirit-anointed Son of the Father, you proclaim the triune God.

And what Arius demonstrated was the reverse: when you don’t start with Jesus the Son, you end up with a different God who is not the Father. For the Son is the one Way to know God truly: only he reveals the Father.

There is a fascinating tension at just this point in Islam. Traditionally, Allah is said to have ninety-nine names, titles which describe him as he is in himself in eternity. One of them is ‘The Loving’. But how could Allah be loving in eternity? Before he created there was nothing else in existence that he could love (and the title does not refer to self-centred love but love for others). The only option is that Allah eternally loves his creation. But that in itself raises an enormous problem: if Allah needs his creation to be who he is in himself (‘loving’), then Allah is dependent on his own creation, and one of the cardinal beliefs of Islam is that Allah is dependent on nothing.

Belief in the Trinity works precisely against chauvinism and for delight in harmonious relationships. And that told historically as Christianity first spread through the ancient Greco-Roman world. Studies have shown that in that world it was quite extraordinarily rare for even large families ever to havemore than one daughter. How is that possible across countries and centuries? Quite simply because abortion and female infanticide were widely practised so as to relieve families of the burden of a gender considered largely superfluous. No surprise, then, that Christianity should have been so especially attractive to women, who made up so many of the early converts: Christianity decried those life-threatening ancient abortion procedures; it refused to ignore the infidelity of husbands as paganism did; in Christianity, widows would be and were supported by the church; they were even welcomed as ‘fellow-workers’ in the gospel (Romans 16:3). In Christianity, women were valued.

the Lord God in Isaiah 42 is not a single-person God, desperately hugging himself and refusing to share as he whines: ‘I will not give my glory to another.’ In Isaiah 42, the Lord is speaking of his servant, his chosen one, the one he anoints with his Spirit (v. 1).

True religion, in great part, consists in . . .’ Everything we have seen means that life with this God is as different from life with any other God as oranges are from orang-utans. If, for example, God wasn’t about having us know and love him, but simply about having us live under his rule, then our behaviour and performance would be all that mattered. The deeper, internal questions of what we want, what we love and enjoy would never be asked. As it is, because the Christian life is one of being brought to share the delight the Father, Son and Spirit have for each other, desires matter. As Jonathan Edwards put it, ‘True religion, in great part, consists in holy affections.’15 He was thinking primarily of love for Christ and joy in him, and he wrote one of his main works (Religious Affections) largely to unpack that conviction. What Edwards was getting at was the fact that the Spirit is not about bringing us to a mere external performance for Christ, but bringing us actually to love him and find our joy in him. And any performance ‘for him’ that is not the expression of such love brings him no pleasure at all. Edwards compares such loveless Christianity to a cold marriage, asking: if a wife should carry it [that is, behave] very well to her husband, and not at all from any love to him, but from other considerations plainly seen, and certainly known by the husband, would he at all delight in her outward respect any more than if a wooden image were contrived to make respectful motions in his presence?16

God is love”: those three words could hardly be more bouncy. They seem lively, lovely and as warming as a crackling fire. But “God is a Trinity”? No, hardly the same effect: that just sounds cold and stodgy. All quite understandable, but the aim of this book is to stop the madness. Yes, the Trinity can be presented as a fusty and irrelevant dogma, but

Just so, our great bridegroom has taken all our sin, our death, our judgment, and he shares with us all his life and perfect righteousness. He has become poor that we might share his riches. It is the great marriage swap, or what Luther called the “joyful exchange.” Christ is one with his people, and so all theirs is his, and all his is theirs.9

In Jesus Christ we find the unshakably righteous Holy One who is worthy to live on God’s holy hill. He is the Last Adam who ascends back up to be where the first Adam was: with God. Exodus 23:19 commands: “Bring the best of the firstfruits of your soil to the house of the LORD your God.” He is the firstfruits and forerunner of the new humanity (the humanity that in Adam had first been taken from the soil or dust of the earth) now taken into the house of the LORD. It means that there is now a man, a real man with our flesh and blood, our experiences of the world, our humanity, in heaven. A man now sits next to God in perfect harmony.

Jim Packer once wrote, ‘If you want to judge how well a person understands Christianity, find out how much he makes of the thought of being God’s child, and having God as his Father. If this is not the thought that prompts and controls his worship and prayers and his whole outlook on life, it means he does not understand Christianity very well at all.

And for those getting ordained, there was a new expectation: now it was clear that becoming a minister was not about being a priest who offers sacrifices (in the Mass), but primarily about preaching. To that end, those being ordained, instead of being invested with priestly clothes, were given a Bible.

When the devil throws our sins up to us and declares that we deserve death and hell, we ought to speak thus: ‘I admit that I deserve death and hell. What of it? Does this mean that I shall be sentenced to eternal damnation? By no means. For I know One who suffered and made satisfaction in my behalf. His name is Jesus Christ, the Son of God. Where he is, there I shall be also.

Sermons up to seven hours long were not unheard-of. Laurence Chaderton, the extraordinarily long-lived Master of that nursery of Puritanism, Emmanuel College, Cambridge, once apologized to his congregation for preaching to them for two straight hours. Their response was to cry, ‘For God’s sake, Sir, go on, go on!

Prayerlessness always goes hand in hand with a lack of Christian integrity. This is even more so for Christian leaders – to put it bluntly, if they are not enjoying communion with God, then they are selling a product they don’t really believe in.

What to do? “The only palliative,” said Lewis, “is to keep the clean sea breeze of the centuries blowing through our minds.

Bursting through death, out of the grave, the Son overturned the old order—or disorder, we should say—of Adam. The reign of death and corruption was undone, and a human being now stood, body and soul, wholly beyond the reach of the curse.

For whether the Trinity is compared to shrubbery, streaky bacon, the three states of H2O or a three-headed giant, it begins to sound, well, bizarre, like some pointless and unsightly growth on our understanding of God, one that could surely be lopped off with no consequence other than a universal sigh of relief.

All that I am I give to you, and all that I have I share with you,” says the bride to her groom on their wedding day. This is a profound mystery, but I am talking about the cross. For on the cross we shared with Christ all that we have. Born of Mary, he had already come to share our flesh and blood; on the cross we then gave to him all our sin, our death, our shame. The loving Bridegroom took the sorrows and sickness of his Bride down to death to bury them forever.

Out of sheer and boundless love for his Bride, he took her sicknesses upon himself, with all the consequences of her sin. He took her ugliness that she might have his loveliness.

Creation is about the spreading, the diffusion, the outward explosion of that love. This God is the very opposite of greedy, hungry, selfish emptiness; in his self-giving he naturally pours forth life and goodness. He is, then, the source of all that is good, and that means he is not the sort of God who would call people to himself away from happiness in good things. Goodness and ultimate happiness are to be found with him, not apart from him.

Such are the problems with nontriune gods and creation. Single-person gods, having spent eternity alone, are inevitably self-centered beings, and so it becomes hard to see why they would ever cause anything else to exist. Wouldn’t the existence of a universe be an irritating distraction for the god whose greatest pleasure is looking in a mirror?

Luther never believed that he should devise any great programme for spreading the Reformation. He simply wanted to unleash the word of God, and let that do all the work.

A lamb he was born, a lion he became for the Lord who saved him.

Calvin wrote to a friend, ‘The Lord has certainly inflicted a severe and bitter wound in the death of our baby son. But he is himself a Father and knows best what is good for his children.

Knox spent a while in England, trying to push Cranmer to speed up his Reformation, but when ‘Bloody’ Mary came to the throne, he left for Geneva. For Knox, Geneva was paradise: ‘the most perfect school of Christ that ever was in the earth since the days of the apostles’, he called it. It got him dreaming of what his native Scotland could be like.

The things he had understood to be sin (murder, adultery, etc.) he now understood to be mere symptoms of the real problem: unbelief.

When the Spirit rested upon the Son at his baptism, Jesus heard the Father declare from heaven: “You are my Son, whom I love; with you I am well pleased.” But now that the same Spirit of sonship rests on me, the same words apply to me: in Christ my high priest I am an adopted, beloved, Spirit-anointed son.

The growing interest in medieval-period reconstruction is vividly legible in the music, cinema listings and television schedules of the late 1960s and early 70s. Besides the BBC Tudor series mentioned earlier – which led to a spin-off cinema version, Henry VIII and his Six Wives, in 1972 – there was Anne of the Thousand Days (1969), centred on Henry’s first wife Anne Boleyn, starring Richard Burton and Geneviève Bujold; the Thomas More biopic A Man for All Seasons (1966); Peter O’Toole as Henry II in Anthony Harvey’s The Lion in Winter (1968); David Hemmings as Alfred the Great (1969); the hysterical convent of Russell’s The Devils (1971); and future singer Murray Head in a melodramatic retelling of Gawain and the Green Knight (1973). In the same period HTV West made a series of often repeated mud-and-guts episodes of Arthur of the Britons (1972–3), and visionary Italian director Pier Paolo Pasolini unveiled his earthy adapations of the Decameron (1970) and The Canterbury Tales (1971). From the time of the English Civil War, Ken Hughes cast Richard Harris in his erratic portrait of Cromwell (1970); and the twenty-three-year-old doomed genius Michael Reeves made his Witchfinder General in 1968, in which the East Anglian farmland becomes a transfigured backdrop to a tale of superstition and violent religious persecution in 1645. Period reconstruction, whether in film, television or music, has been a staple of British culture, innate to a mindset that always finds its identity in the grain of the past.

Thus if your tendency is to think you’re rather wonderful, just remember your prayer life.

The Son’s very identity is found in this: that he is the beloved of the Father.

And false prophets—wolves in sheeps’ clothing that Jesus warned us would come—may still be with us. There are liberals who deny the Bible, and legalists and moralists who ignore its message, and prosperity teachers who twist it, but there are countless millions who’ve read the Word and understood and believed the gospel.

If the style of my programmes was to be inspired by anyone else, I thought it had to be, of course, the great Michael Palin.

There are those like Peter James Lee, Episcopal Bishop of Virginia, who said in 2004, ‘If you must make a choice between heresy and schism, always choose heresy.

A shared seat, shared music; and then the chap next to him nodding his head to Bruce Springsteen. Michael never let anyone’s situation define them. He started to break down barriers and helped a generation of viewers dismiss the stereotypes that had plagued our view of other cultures.

Such were most Christians on the eve of the Reformation: devoted, and devoted to the improvement, but not the overthrow, of their religion. This was not a society looking for radical change, only a clearing-up of acknowledged abuses.

Preachers, therefore, must avoid vacuousness in their preaching, and they must avoid heartless intellectualism. The object of all true preaching, after all, is the heart, and preaching has failed “unless it makes men tremble, makes them sad, and then anon brings them to Christ, and causes them to rejoice. Sermons are to be heard in thousands, and yet how little comes of them all, because the heart is not aimed at, or else the archers miss the mark.

Learn much of the Lord Jesus. For every look at yourself, take ten looks at Christ. He is altogether lovely. Such infinite majesty, and yet such meekness and grace, and all for sinners, even the chief. Live much in the smiles of God. Bask in His beams. Feel His all-seeing eye settled on you in love, and repose in His almighty arms. . . . Let your soul be filled with a heart-ravishing sense of the sweetness and excellency of Christ and all that is in Him.

But for the Reformers preaching was more than simply the transfer of information. The reality is that most of the time most of the congregation know the truths contained in the sermon. If you view preaching as simply a process of education, then you will pursue novelty, and that is a dangerous path to pursue. instead, we come to the preaching of the Word as those who need to hear Christ's voice and encounter his presence. We need to hear from him words of reassurance or words of challenge. Sometimes we will learn new things. But this is not the measure of good preaching. A wife does not want new information on her wedding anniversary. She wants her husband to reassure her of his continuing love. This is what Christ does for his bride each week through the preaching of the Word.

Reliance on ourselves is no option in light of the cross. However fantastically marvelous we may think we are, the cross is God’s verdict on us as sinners. It annihilates even the possibility of finally placing our trust in ourselves. Meaning we can know a far greater assurance, anchoring it in firm ground outside ourselves, in Christ. Christians are people who have given up all claims to both our badness and our goodness—and instead gotten him. 

If God is like Jesus, then, though I am sinful like the dying thief, I can dare to cry, “Remember me” (see Lk 23:42). I know how he will respond. Though I am so spiritually lame and leprous, I can call out to him. For I know just what he is like toward the weak and sick. In

Neither a problem nor a technicality, the triune being of God is the vital oxygen of Christian life and joy.

Yet is all this fair to Erasmus? Was he not the one who made the Greek New Testament available, so providing the coals for the Reformation? Certainly he did, and yet his possession of the Scriptures (and his deep study of them) changed little for the man himself because of how he treated them. Burying them under convenient assertions of their vagueness, he accorded the Scriptures little practical, let alone governing, authority. The result was that, for Erasmus, the Bible was just one voice among many, and so its message could be tailored, squeezed, and adjusted to fit his own vision of what Christianity was. To break out of that suffocating scheme and achieve any substantial reformation, it took Luther’s attitude, that Scripture is the only sure foundation for belief (sola Scriptura). The Bible had to be acknowledged as the supreme authority and allowed to contradict and overrule all other claims, or else it would itself be overruled and its message hijacked. In other words, a simple reverence for the Bible and acknowledgment that it has some authority would never have been enough to bring about the Reformation. Sola Scriptura was the indispensable key for change.

Our delight in God is so essential because it 1) distinguishes us from demons, 2) is the heartbeat of the saints, 3) is part of entering the true life of God, and 4) is what we were made for.

We breathe in Scripture, and we breathe out prayer. Breathe in, breathe out: that’s the Christian life. Prayer is the breath of heavenly life: where that life is, there must be some prayer; where that life flourishes, there will be much prayer, and much pleasure in prayer. And friends, let us be clear: the life-breath of Christianity, of healthy churches, is not our talent, or even our hard work. It is prayer: active dependence upon God.

Let’s consider the leader who forgets that he is a sinner saved by grace and not his own efforts, the leader who finds his identity not in Christ but in his pastoring: how will his ministry play out? If he slips into thinking he is justified by his works—and the most orthodox Christian can make this error—he will be driven by his works. If he forgets he is a sinner saved by grace, he may try to fake his own perfection in front of his people. This is surprisingly common! If he forgets the cross and his justification before God and seeks to find his worth instead in the approval of others, he will never lead, but will merely pander to whatever makes him popular. In other words, for the leader to have strength of purpose, integrity, and the ability not to be driven (and burned out) by his ministry, he must maintain a solid grasp on the cross and so on his justification.

Christian life is communion with Christ.

Over the following months he became increasingly clear that, if Rome held the pope to be an authority above Scripture, she could never be reformed by God’s word. The pope’s word would always trump God’s. In that case, the reign of the antichrist there was sealed, and it was no longer the church of God but the synagogue of Satan.

You can explore further the topic of the Trinity in the book Life in the Trinity by Dr. Donald Fairbairn, the theological reviewer of this book. He also recommends Delighting in the Trinity by Michael Reeves and The Deep Things of God by Fred Sanders.

To learn Christian theology is to clear out the junk that has accumulated in our minds through years of listening to the world around us, and to replace it with truth. It is to put on the mind of Christ and so sift out the lies in our culture that otherwise would drive us. It is refusing to drift with the assumptions of our society.

When your culture is hedonistic, your religion therapeutic, and your goal a feeling of personal well-being, fear will be the ever-present headache.

Alas! can we think that the reformation is wrought, when we cast out a few ceremonies, and changed some vestures, and gestures, and forms! Oh no, sirs! it is the converting and saving of souls that is our business. That is the chiefest part of reformation.

If anything, what that difference proves is how the Reformation, at its heart, was about doctrine. It was not a quest for political, social, or moral reform dressed up in theological clothes; deeper down than anything else was a set of theological questions: ‘What is the gospel?’ ‘How can we know?’ ‘What is salvation, and how can I be saved?’ ‘Who are God’s people, and what is the church?

Richard Sibbes said, ‘What a joyful spectacle is this to Satan and his faction, to see those that are separated from the world fall in pieces among themselves! Our discord is our enemy’s melody.

More, for the first time in nearly four hundred years, Jews were allowed back into England (the idea was that they might be converted, the conversion of Israel precipitating the Second Coming, but they were allowed to worship freely).

Let’s consider the leader who forgets that he is a sinner saved by grace and not his own efforts, the leader who finds his identity not in Christ but in his pastoring: how will his ministry play out? If he slips into thinking he is justified by his works—and the most orthodox Christian can make this error—he will be driven by his works. If he forgets he is a sinner saved by grace, he may try to fake his own perfection in front of his people. This is surprisingly common! If he forgets the cross and his justification before God and seeks to find his worth instead in the approval of others, he will never lead, but will merely pander to whatever makes him popular.