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A week or so ago, I stayed the night at a local monastery with a friend. We got to see, and be partially involved in the day to day life of the Monks there, especially during mealtimes. We sat and ate in silence together while someone read to us, which was actually more enjoyable than I expected it to be. I can't remember what the book was called now, but it was to do with the Passion and what the crucifixion meant, and the point they were reading about was when the Roman soldier stabbed Jesus in the side.

This is where it got interesting and gave me something to think about that I'd never heard taught before. Normally most preachers and sermons talk about the blood and water flowing out as prefiguring baptism, but that's not what was pulled out of in this book we were listening to. No, the main point its author took was that this in fact symbolised the new birth we have now in Christ! Baptism by water was only secondary to this emphasis.

I'd never thought of it this way before but it struck a chord with me. Through Jesus’ death and resurrection we have a new birth and are born again, just as we are born naturally into this world in blood and water, we can now be born again through Jesus who bled blood and water for us in his death.

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But the similarities don't end there. Baptism obviously follows on from this, as does the other sacrament of the Eucharist. The sacraments themselves are all centred around blood and water which point back to the cross which that in itself points to the forgiveness of sin and new birth.

Through “the water of rebirth” we receive the “renewal by the Holy Spirit” (Titus 3:5) that gives new life, and, as Peter says, “as an appeal to God for a good conscience” (1 Peter 3:21). Baptism brings about forgiveness and displays our repentance over our former life.

Similarly, it is through the partaking of the Eucharist that we take on the eternal life that Jesus gives, to become a “partaker of the Lord’s immortality” as Clement of Alexandria wrote, and to make a reality the eating of the bread of life and being sustained by “every word that comes from the mouth of the LORD” (Deut. 8:3). Just as Jesus taught his listeners that they must “eat of the flesh” and “drink his blood” in order to attain eternal life and be raised up on the Last Day (Jn 6:53-54), so we must continue in this practice – though obviously not in a cannibalistic sense (which many early critics of Christianity misunderstood!).

When Jesus first taught about this, many of his disciples abandoned him and turned away saying that it was a “difficult teaching” that was hard to accept. The metaphor is gruesome and vivid, but I believe that that was due to it prefiguring in what was to come when the crucifixion arrived, something which his disciples needed to be prepared for. Jesus later uses this flesh and blood analogy again in the Last Supper when he tells his disciples that the bread and wine are his body and blood which was to be “poured out for many for the forgiveness of sins” (Matt 26:26-28).

The Message of the Cross

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Paul writes that “the message of the cross is foolishness” in his letter to the Corinthian church – but only to those who can’t accept it. To us who believe, it is the “power of God” (1 Cor 1:18). The sacraments, and Easter time especially, is the constant reminder of that!

It’s easy to see how it may look like foolishness; a man who preached so much about having eternal life and being from God was suddenly (and without resisting) taken away and killed in the most gruesome way known to human history. And then his followers for centuries afterwards celebrate this day and even call it “Good Friday”!

What’s so good about Good Friday though if the saviour is barbarically killed on this day? I wondered that for many years when I was younger, until one day it ‘clicked’. It may not have been a very good day as far as Jesus was concerned, by the fact he was being flogged, beaten and nailed to pieces of wood, but in terms of what he accomplished through his death – that is what makes Good Friday so very good!

The death of Jesus is a very central point to our faith, though only made sense of by the resurrection. This is the Gospel, the Good News, which has been preached the world over since. The Good News is that despite the One who authored Life itself being put to death on a tree (Acts 10:39-40), it is also through him that we are given eternal life and can partake in the resurrection in which Jesus was the first fruits of (1 Cor 15:20).

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Irenaeus gives a concise overview of this Gospel message and draws out the dual nature of the tree, when he writes, “by means of a tree, we were made debtors to God. Likewise, by means of a tree, we can obtain the remission of our debt.”.

But what does that mean? In a word: reconcilliation.

We have now been reconciled back to God along with “all things, whether on earth or in heaven”, through Christ in whom “all the fullness of God was pleased to dwell” making peace “through the blood of the cross” so he can “present [us] holy and blameless and irreproachable before [God]” – and now, in turn, God has given us who accept and believe the Gospel, the mission to do the same for anyone and everyone else we meet along the way as “ambassadors for Christ” (2 Cor 5:18-20; Col1:19-22)!

Remember, even though it seemed as though death reigned and had won the day on Good Friday, it was actually the total opposite happening in the death of Jesus. He died and took death with him! Whilst the “first adam” brought death, the “last adam became a life-giving spirit” (1 Cor 15:45) and in that sense, died the last ever death.

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He knew death so that we would not! Now we can look forward to the ultimate reconciliation and redemption of our bodies (and all of creation): the resurrection!

This is the Good News, this is Good Friday.

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Recent Posts

The Relationship Between Jesus and Sophia

| 5 days ago | Christology

The Relationship Between Jesus and Sophia

Now you may be wondering about the title, or thinking “who the heck is Sophia??” — well, bear with me, and all will be revealed. It’s not as sinister or weird as it may first appear. I saw a post on my Instagram feed the other day that just got me a little riled up. I’ll admit it, I can be a little short-tempered at times, especially around the subject of Jesus and seeing him/the Christian faith misrepresented to such a degree that it could mislead others down the wrong path. I don’t normally write responses to things like this, but I felt this one deserved it, mainly just to add some clarity to a somewhat confusing topic, and so there’s a place I (or you, if you fancy sharing my posts!) can point people to if this type of ideology is going to spread. Here’s the Instagram post in question, but it’s the caption below it that got to me. I’ll quote the caption below, too, in case the embedded post doesn't work (here’s a direct link too). View this post on Instagram A post shared by Adam Ericksen (@adamericksen)   Jesus had two moms.Their names areMary and Sophia.You’ve heard about Mary, but do you know about Sophia?Sophia is the Greek word for God’s Wisdom.And God’s Wisdom is a Woman. Her name is Sophia.Sophia was there at the beginning of creation. She birthed the world into existence.Deuteronomy 32 says that God gave birth to the people. That was Sophia.Christians began to associate Sophia with the Holy Spirit. The Spirit is Sophia. She is the divine feminine who is the Third Person of the Trinity.Sophia is our divine Mother.God is She who loves you.❤️❤️❤️ — via @adamericksen A lot of the comments under that post seemed to find it quite affirming in some ways, others were confused as they’d never heard this before (and rightly so) but were keen to look into it. There were also a lot of references to a single author, and book, called, She Who Is, by Elizabeth A. Johnson, where this idea seemed to have originated in some form. In fact, the majority of the comments were wanting to explore this idea in more depth. So, I think maybe there’s something to be said there for the lack of female representation in the Church if it garnered this type of response, but I also thought if people are this taken by the idea, I wanted to write something to offer some Biblical and historical views on this “Sophia”, as she isn’t a new concept at all. The caption under the Instagram post sounds nice, but it’s ever so slightly off-kilter that it misrepresents everything. Let’s look at the claims line by line: Jesus had two moms.Their names areMary and Sophia. Well, not much to say here yet, but… nope. You’ve heard about Mary, but do you know about Sophia? Well, yes, I do. Maybe you, dear reader, know as well. But I began to question whether the author of the caption did. Sophia is the Greek word for God’s Wisdom. OK, finally. Getting to some facts and less conjecture. Although I would clarify that “sophia” (σοφία) is simply the Greek word for “wisdom”, not specifically “God’s wisdom” (or a name), per se. It’s a minor point though, I’m just nit-picking now. Sophia was there at the beginning of creation. She birthed the world into existence. Right, so here’s where it gets a little “squiffy”. It’s true that Wisdom, or “Sophia”, was there at the very beginning before anything was created, and that she stood beside God during creation. We can see all of this in the book of Proverbs, and it’s all very interesting. I’m sure you’ll notice parallels with John 1. But was this Sophia a separate entity from who we normally think of as being there in the beginning? Who created everything — the Word or the Holy Spirit? Proverbs 8:22–31The Lord created me at the beginning of his work,the first of his acts of long ago.Ages ago I was set up...

An Examination of Conditional Immortality (Part Two)

| 03rd July 2021 | Hell

An Examination of Conditional Immortality (Part Two)

Welcome to Part Two of my study and examination of Conditional Immortality (aka Annihilationism). If you missed part one, you can read that one here. As with part one, this will be a long post as there is still much ground to cover before we can really grasp the bigger picture about what Scripture teaches. So with that said, I’ll pick right up where we left off. In part one, I covered a lot of New Testament texts, a few Old Testament passages, plus a look at what some of the earliest church leaders also wrote on the topic to the early church. In this one, we will be looking at a few more Old Testament examples and how they relate to the imagery used in Revelation, amongst other things. Unquenchable Fire and Undying Worms What of unquenchable fire and undying worms? Do these phrases really mean that the fuel of the fire and the worms must last forever and ever? We have a few references to shed some light on the meaning of these phrases which we can examine below: Ezekiel 20:46–48Mortal, set your face toward the south, preach against the south, and prophesy against the forest land in the Negeb; say to the forest of the Negeb, Hear the word of the Lord: Thus says the Lord God, I will kindle a fire in you, and it shall devour every green tree in you and every dry tree; the blazing flame shall not be quenched, and all faces from south to north shall be scorched by it. All flesh shall see that I the Lord have kindled it; it shall not be quenched. So, in our first example, Ezekiel was obviously not prophesying that the forests of Negeb would burn forever and never go out. Instead, fire that “shall not be quenched” is used to mean fire that cannot be interrupted or stopped in its destructive purpose. No one is able to stop a fire like this until it has run its course, or it is stopped by something greater, which is what the word “quench” actually means. It is an action performed by something external which stops the flames — what it doesn’t mean is a fire burning out naturally once it consumes its fuel. The fire will continue regardless. Jeremiah 17:27But if you do not listen to me, to keep the sabbath day holy, and to carry in no burden through the gates of Jerusalem on the sabbath day, then I will kindle a fire in its gates; it shall devour the palaces of Jerusalem and shall not be quenched. Here is another reference to an unquenchable fire consuming something and not being stopped even after the object of destruction has been “devour[ed]”. The image is one of a fire which rages on and on, even after everything in it is burnt up and destroyed. Now let’s move onto the “undying worms” and see how that phrase is used. In the New Testament we see this phrase used in Mark 9:47–48, which originally comes from Isaiah, and also a similar theme in Jeremiah. Isaiah 66:24And they shall go out and look at the dead bodies of the people who have rebelled against me; for their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh. A little earlier in Isaiah 66 (v.16) we see that God executes judgement with fire and “by his sword, on all flesh”, and that the dead will be many, ending the chapter with the verse quoted above. Jeremiah picks up on a similar theme of God’s judgement, people being killed to such an extent there won’t be room to bury them. This is also where we find a reference to Gehenna, or the valley of the son of Hinnom, as its name means (also called Topheth), in chapters 7 and 19. The concept of Gehenna as a place of punishment is then picked up by Jesus in Matthew 10:28, which he uses in a more eschatological sense. Jeremiah 7:32–33Therefore, the days are surely coming, says the Lord, when it will no more be called Topheth, or the valley of the son of Hinnom, but the valley of Slaughter: for they will bury in Topheth until there is no more room. The corpses of this people will be food for the birds of the air, and for the animals of ...

Does Easter Have Pagan Origins?

| 22nd March 2021 | Easter

Does Easter Have Pagan Origins?

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BOOK REVIEW: Four Views on Hell 2nd edition

| 17th March 2021 | Book Review

BOOK REVIEW: Four Views on Hell 2nd edition

This is a guest post by David Jakubovic. The views are that of the author and don't necessarily reflect the views of That Ancient Faith. A 20 year update of the 1996 book by the same name, this slim volume (211 pages) is a helpful cross-section of current evangelical thought on Final Punishment, sampling Denny Burk on Eternal Conscious Torment (ECT hereafter), John Stackhouse Jr on Conditional immortality (CI hereafter), Robin Parry on Christian Universalism (CU hereafter) and Jerry Walls on (a Protestant) Purgatory. Preston Sprinkle pens both Introduction and Conclusion, plus there are Scripture, Author and Subject indices. The Introduction sets the scene, listing the 3 historically available views along with speculation about post-mortem purgatorial sanctification, before clarifying that it is not the existence of hell that is here in doubt: “They agree that hell exists, but they differ on what this hell is like.” (11) Sprinkle lists verses used by all 4 views, then introduces the academic background of the 4 essayists. He finally issues a substantial challenge to the reader: “You, of course, will probably agree with only one of the following essays and disagree with the other three. But keep in mind: disagreement is not refutation. We must be able to refute the evidence of the views that we disagree with and then provide more compelling biblical evidence for the view that we uphold.” (15) Burk kicks off Chapter One (‘Eternal Conscious Torment’) with a startling parable. He visualizes a man torturing creatures in increasing order of complexity and dignity: first torturing a grasshopper, a frog, a bird, a puppy and finally a human baby. Burk states: “In each of the scenarios above, the ‘sin’ is the same – pulling the legs off. The only difference in each of these scenarios is the one sinned against…The seriousness of the sin is not measured merely by the sin itself (pulling off the legs) but by the value and the worth of the one being sinned against.” (19, italics his) This macabre thought-experiment is of course a gruesome version of Anselm’s ‘Status Principle’, namely that to sin against an infinitely good God merits infinite or eternal punishment. But fellow pro-ECT essayist Walls squashes this analogy: “There is profound disanalogy in the parable that undermines the central point he wants to establish. This resides in the fact that we do not have the power to do anything to God that is remotely analogous to the harm the character in the parable inflicts on helpless creatures ranging from grasshoppers to human infants. Indeed, God is so far above us in power, glory, and moral perfection that we are utterly incapable of harming him.”1 Burk even ventures that ECT “will ultimately become a source of joy and praise for the saints as they witness the infinite goodness and justice of God.” (20) Yet it is grossly incongruous to place ECT side by side with notions of ‘joy’, ‘goodness’ or ‘justice’ as these are universally understood. The very philosophical logic behind the ‘Status Principle’ is itself highly suspect, as Kronen points out when dismantling the ‘Classical Doctrine of Hell’ (CDH): “It is by no means obvious that an offense against an infinite being must be punished by the sorts of torments envisioned by CDH. One might sin more or less gravely against such a being, and in that case it does not seem that just any sin against an infinite being would merit eternal, continuous, and excruciating pain.”2 Spiegel adds that “human guilt is at most maximally great, not infinitely great”3, meaning that human guilt is still finite: “Finite guilt, however great, presumably does not warrant endless punishment in the form of ECT.” (Spiegel, op. cit. 41) He adds that, under the ‘Status Principle’, even the first sin you commit as a child is enough to incur ‘infinite guilt’, but this does not allow for the vast spectrum of p...