Dr Paul Allen

“A cesspool of heresies.” This was the judgment rendered by Holy Roman Emperor Charles V on May 26, 1521, shortly after Luther took a stand at the Diet of Worms. Earlier, in the bull Exsurge Domine, Pope Leo X described Luther as a wild boar loose in the vineyard of Christ and as a stiff-necked, notorious, damned heretic. On May 4, 1521, Luther was “kidnapped” by friends and whisked off to Wartburg castle, where he was kept secretly hidden, disguised as a knight. There Luther immediately undertook the task of translating the Bible into the vernacular. Frequently the Reformation is described as a movement that revolved around two pivotal issues. The so-called “material” cause was the debate over sola fide (“justification by faith alone”). The “formal” cause was the issue of sola Scriptura, that the Bible and the Bible alone has the authority to bind the conscience of the believer. Church tradition was regarded with respect by the Reformers but not as a normative source of revelation.

Gemälde Katharina von Bora /Öl auf Eichenholz (Photo credit: Wikipedia ) Martin Luther, author of the text of Christ lag in Todes Banden, and who, with Johann Walter, also wrote the melody (Photo credit: Wikipedia ) The fourteenth century was a bad time for the papacy. For a period, there were two rival popes and the papacy was under pressure from the French monarchy. It wasn’t a good time for the city of Rome either—seven successive popes abandoned Rome in favor of Avignon in France. Rome was sidelined and Saint Peter’s Basilica fell into disrepair. The popes returned to Rome in 1377 and then sorted out their divisions in 1417. A hundred years on, things were looking up: in 1505, Pope Julius II had decided to knock down the old St Peter’s and start again. He had big plans for his own tomb and wanted a basilica to match. It was time to make Rome magnificent once again. But that didn’t come cheap, so the church embarked on a fundraising campaign. It was this campaign that br

This  Saturday, October 31 , commemorates nearly 500 years since one of the greatest movements of God in church history; the Protestant Reformation. Up to the time of the Reformation, much of Europe had been dominated by the reign of Roman Catholicism. To the populace was propagated the idea that salvation was found under Rome and her system alone. But as the cultural and theological fog cleared in Europe and beyond, God’s people gained a clarity that had been mostly absent for centuries. The Reformers gained this clarity from keeping with a simple principle: sola scritpura, or, Scripture alone. As they searched the word of God, they discovered that Rome deviated radically on the most critical points of biblical Christianity. With one mind, God’s people discerned from Scripture that, tragically, Roman Catholicism was a desecration to the Lord Jesus Christ. Today, nothing has changed. To my evangelical and Catholic friends, it’s important that we no longer erroneously say that R

Since there is so much confusion about Roman Catholicism, many faithful men have stood up and provided helpful tools to equip the Church in reaching Catholics. The more you understand Roman Catholicism the easier it will be to explain the Gospel with clarity. I have been helped by all these books and heartily recommend them to you. 1 –  Are we Together?  – R.C. Sproul “This book is not what you might assume: a rehearsal of slogans. Rather, it is an intelligent and engaging primer for Protestants and Roman Catholics alike about what Rome actually teaches and what are the profound issues that continue to separate confessional, evangelical Protestants from the Roman communion. This is a book that Protestants should give to their Roman Catholic neighbors and that Protestant pastors (after reading it) should give to their members. It is also a book that more than a few theologians and historians should read before the next round of ecumenical discussions and documents.” ~ R. Sco

The whole of France is bathed in the blood of innocent people and covered with dead bodies. The air is filled with the cries and groans of nobles and commoners, women and children, slaughtered by the hundreds without mercy." So read a Genevan diplomatic dispatch from the autumn of October of 1572 in a description of what would come to be known as the Saint Bartholomew's Day Massacre , one of the most bloody and horrifying episodes in the history of the church. This awful event is captured in a painting from the era, “Le massacre de la Saint-Barthelemy ,” the lone surviving work from artist Francois Dubois , an eyewitness to the massacres. It hangs today in Musee cantonal des Beaux-Arts, in Lausanne, Switzerland and captures the ugly violence that for a time almost seemed to stamp out the spread of Protestantism in one of Europe's greatest kingdoms. This, Dubois' painting, is the next of the twenty-five objects through which we can trace the history of Christianity.

Scientific American is a popular science magazine with a monthly circulation approaching 700,000. Including foreign language editions, the circulation increases to over 1,000,000. First published in 1845, it is the oldest continuously published magazine in the United States . Quite needless to say, it is not a publication that is particularly friendly to creationism. In the October 2006 edition is a column by Michael Shermer , publisher of Skeptic, a magazine produced by The Skeptics Society , which “engages in scientific investigation and journalistic research to investigate claims made by scientists, historians, and controversial figures on a wide range of subjects.” His column is titled “Darwin on the Right: Why Christians and conservatives should accept evolution.” The column is a brief attempt to lay out six reasons that Christians should embrace evolution. I’d like to take a brief look at each of Shermer’s six points. He begins with statistics: According to a 2005 Pew Researc

Image via Wikipedia Image via Wikipedia By  William Cavanaugh Russell Blackford's article  is a well-intentioned effort at achieving a workable  modus vivendi  in a world where atheists, Catholics , Muslims and others must all learn to get along. His solution is a familiar one: let's take what divides us - religion, defined as beliefs about otherworldly matters - and privatize it. We can then all agree in public, at least in principle, on merely worldly matters. Blackford's argument is based on a familiar "Just So" story about European history: once upon a time Catholics and Protestants started killing each other over religion. The secular state saved the day by making religion a private matter. Locke is the hero here for conceptualizing this amicable division: the church would stay out of politics, and the state would stay out of religion. And they all lived happily ever after. Unfortunately, this tale does not become more true simply by being repeated. It is