“Christians Dwell in the World, Yet are Not of the World”: A 2nd Century Description of Christians

March 12, 2013January 5, 2015Kirk E. Miller

The following is an excerpt from “The Epistle of Mathetes to Diognetus,” an anonymous letter (mathetes [μαθητής in Greek] simply meaning “disciple”) believed to be dated around the 2nd century. Here, “Mathetes” gives us a positive description of Christians (as opposed to the more common descriptions of Christians at this time–confused and/or condescending) from his 2nd-century-perspective.

For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking method of life. Continue reading →

Wesley on “What Manner of Men We Ought to Be”

December 22, 2012January 5, 2015Kirk E. Miller

Preface

In John Wesley’s “An Address to the Clergy” in Wesley’s Works (1872 Jackson ed., vol 10), originally addressed or more likely written in London on February 6, 1756, Wesley addressed a group of clergy/ministers (or as we might say, “pastors/elders”) as to what type of men he and they ought to be as shepherds of God’s Church. The following is Wesley’s selected list of attributes (in direct quotes) that I trust you will find both interesting and challenging.

“To begin with gifts”

“With those that are from nature”

“First, a good understanding, a clear apprehension, a sound judgment, and a capacity of reasoning with some closeness.”
“Secondly. Is it not highly expedient that a guide of souls should have likewise some liveliness and readiness of thought?”
“Thirdly. A good memory. . . .”

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Tongues | A Historical Theology of Tongues-Speaking

July 27, 2012January 5, 2015Kirk E. Miller 5 Comments

The following belongs to a series on the continuation or cessation of the miraculous phenomena of tongues-speaking. Read the previous post here.

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“Reinventing the wheel” has never been an efficient venture. Contemporary theology owes much to the theological progress made before it. Although it certainly does not have the final word in the matter, what historical theology can contribute to this study on tongues must be considered, as demanded by wisdom and caution.

If continuationism is true, one would expect to find evidences of tongues in those centuries closest to the apostolic era. However, as D.A. Carson notes, from the beginning of the 2^nd century until the Montanists emerged, claims of tongues-speaking were tremendously rare.1 Eusebius of Caesaria (AD 263-339) gave report of this 2^nd century sect (the Montanists) which practiced babbling speech. His report reveals that this group was divisive, declared heretical, and expelled from the Church.2

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The Presbyterian Seperatist: J. Gresham Machen

December 31, 2011December 18, 2013Kirk E. Miller

This is a paper I wrote my Junior year, spring semester of 2011, at Maranatha Baptist Bible College for a class entitled “Fundamentalism.” This is a narrowly focused biography of one of my heroes, J. Gresham Machen, specifically on how his actions made him a leader in the separatist movements during his day.

Machen was definitely a leader in Fundamentalism’s separatist withdrawal from liberal and modernistic ecclesiastical institutions in the 1930’s. His militancy against liberalism and those who made friends with liberals characterized the latter half of his life. He split from the Presbyterian Church to establish a pure Presbyterian denomination. He faced the difficulties of beginning a new mission board after condemning the Presbyterian board of its liberalism. He made an exodus from the moderate infested Princeton to found Westminster Theological Seminary. And lastly, his writing of Christianity and Liberalism set the doctrinal foundation for his separation. He chose the difficult path of honest devotion to the purity of orthodox doctrine by rejecting the popular path of what appeared to be unity but was truly dishonest partnership. He was certainly a man whom many found themselves able to follow in Fundamentalism’s fight of separation, and is an exemplary role model for separatists today.

PDF of Paper

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* Originally posted on former blog, I’m Calling Us Out.