The Church of Ireland in the Plantation of Ulster

On Monday I reviewed Jonathan Bardon's book The Plantation of Ulster. The parts of the book that resonated most deeply with me were the repeated concentrations on the role of religion in the colonisation process. So I want to take some time to think about the evidence Bardon presents, and question how we can commit to gospel-centredness over against our traditional role of state enforcer of religion.

The role of the Church of Ireland at that time seemed to be a political one, with it being seen as a tool for the civilising of the crude Irish. The importance of the gospel was lost amidst the political baggage, unfortunately.

Davies and Chichester were also at one in their certainty that the process of anglicisation must include the full introduction of the Protestant religion, ensuring that the established church - the Church of Ireland - was the sole ecclesiastical authority throughout Ireland. (56)

This issues in the proclamation of King James in 1605 aimed at converting the Old English settlers in Ireland from their Catholicism:

Chichester launched a programme of religious persecution on a scale never witnessed before in Ireland. He now rigidly enforced an earlier law which fined ordinary Catholics a shilling for every Sunday they failed to attend a Protestant church... In Drogheda, Chichester personally led the campaign to force Catholics to attend Protestant services. One Catholic gentleman went as far as the church door but would go no further, whereupon Chichester told him, blandly at first, and then savagely, to go in, and... struck him a cruel blow on the head with his stick. Then the macebearer attacked him so savagely that he fell to the ground like a dead man, and the viceroy had him dragged into church, where he lay insensible and gasping all the time of the sermon, and no one dared approach him. (69)

The man died shortly after. It's hardly a seeker sensitive approach, nor even a gospel minded invitation for people to come in. Once the plantation began in earnest, there was some urging of ministers to come to the pagan land:

Art thou a Minister of Gods word? make speede, the harvest is great, but the laborers be fewe: that shalt there see the poore ignorant untaught people worship stones and sticks: thou by carrying millions to heaven, maiest be made an archangell. (144 - from a pamphlet written by Thomas Blennerhasset, an undertaker planting in Lurg and Coolmakernan in County Fermanagh)

Others became Church of Ireland because it was politically convenient to do so:

The turbulent marchlands of England and Scotland [from whence came the Border Rievers] had not been known for their piety. Here families had hardly been touched by the Reformation. Arriving in Ulster in search of land to rent, they quickly found it politic and economically advantageous to be Protestants. Barely aware of Presbyterian or Puritan theology, they conformed to the state-sponsored church. This explains why such a large number of Protestants in Co. Fermanagh became, and remained, members of the Church of Ireland. (148)

While it appears that King James was a gospel man, his advisors were not thus inclined:

In 1604 the English Privy Council informed Adam Loftus, Archbishop of Dublin, that King James believed 'true religion is better planted by the word than the sword', but Loftus and Thomas Jones, the Lord Chancellor (who was to succeed Loftus in that post), responded that they were unable to see 'how, without some moderate course of coactions, they can be reclaimed from their idolatry to come to hear the glad tidings of the truth.' In short, 'coaction' (force) might be required to bring about the conversion of natives to the reformed faith.(198)

No wonder the gospel has singularly failed to take root in this island! The situation was scarcely likely to improve - the newly appointed Bishop of Derry, Raphoe and Clogher was more concerned with his lands and incomes than with the preaching of the gospel. Similarly, Trinity College Dublin, founded to provide reformed clergy, was sending out on average no more than five graduates per year. The Archdeacon of Clogher in 1622 admitted that 'many of his clergy were "scarce endowed with a mediocrity of learning."' (202)

Tensions between settlers and natives militated against any prospect of mass conversions to the reformed religion among the Gaelic Irish. In any case an alien religion whcih vilified their cherished beliefs and traditions would be preached by men speaking an alien tongue, who often regarded them as pagans, savages and barbarians. Further alienation was brought about by the manner in which the established church imposed its exactions on the native population. Resistance to conversion was strengthened by the eagerness of bishops and clergy of the state church to punish and exploit them through the ecclesiastical courts. (203)

There was another element of sadness in the political machinations, and that centred on the driving out of the Presbyterian clergy. For the first thirty years or so, Presbyterian clergy were welcomed within the Church of Ireland, ministering and preaching the gospel. (Crawford Gribben has written more extensively on this feature of the Church of Ireland at the time). As Bardon writes,

Scottish Presbyterian ministers were readily accepted as parish clergy in Ulster without being forced to subscribe to prescribed liturgy and articles of faith. This explains why there was no serious attempt to set up a presbytery in Ulster until 1642. (203)

But come that fateful time, everything would change.

Wentworth, after denying Catholics the right to public office, now turned on Presbyterians who did not toe the line. Until now the Church of Ireland had tolerated a wide range of Protestant beliefs and practices. This suited Scots very well: most of those settling in Ulster were Presbyterians, who, since they did not yet have their own church here, were content to join the Church of Ireland. And all over Ireland, Protestants in this, the established church, tended to be Puritans, favouring plain forms of worship and dress.
Wentworth was determined to change all that. Bishops using the High Church pomp, ceremony, chanting and liturgy favoured by the King [Charles] replaced the ones that the Irish Protestants prefered. Bramhall... was appointed Bishop of Derry in 1634, and from 1636 he led a court of high commission to supervise diocesan courts and enforce state policy, with the power to confiscate and imprison.

The Presbyterians were driven out, with many fleeing to New England on the Eagle Wing. The Black Oath was the final straw, one of the factors leading to the fall of Charles I and the Civil War, as Clotworthy of Antrim appealed to Parliament on behalf of the Puritans and Presbyterians. But the damage was done, the Church of Ireland was rent asunder, the other Protestants driven out, confirmed by the deprivation of any remaining Presbyterian clergy by Bishop Jeremy Taylor of Down, Connor and Dromore.

It appears that tensions between the churches were magnified in the closing years of the 1600s:

Clergy of the Church of Ireland were particularly alarmed by the influx of Scots immigrants. In several parts of Ulster, Presbyterians formed overwhelming majorities - Jonathan Swift was unhappy at Kilroot not only because he was thwarted in love but also because he had almost no Anglicans living in his parish. Ulster Presbyterians threatened the privileges of the established church and made inroads on Anglican congregations too often neglected by worldly or absentee clergy. (307)

It seems to be a bleak century for the progress of the gospel in Ireland, despite the many opportunities that may have been opened through the plantation. Politics reigned supreme, with the cause of Christ relegated to a minor concern or as a tool to be used to beat and break the natives. While lamenting what has gone before, surely we must heed the warnings and seek to ensure that we are a lively gospel witness, not a tool of government or civil society. An island of lost souls still cries out in need, just as Saint Patrick first heard the call and came to preach Christ crucified. Will we play our part in this, our generation?

Book Review: Five English Reformers

JC Ryle was the first Bishop of Liverpool, and a leading evangelical churchman in his day. Throughout his writings there are warnings of the rise of ritualism in the Church of England and an appeal to return to the great martyr-reformers who died at the hands of Queen Mary for the truths of the gospel. This little book, Five English Reformers, collated and published by The Banner of Truth Trust turns the spotlight on the person, profile and legacy of John Hooper, Rowland Taylor, Hugh Latimer, John Bradford and Nicholas Ridley.

The opening chapter presents a paper entitled 'Why Were Our Reformers Burned?' In what may be an early assault on postmodernism (so early, in fact that a hundred and some years ago it wasn't even imagined), Ryle declares that 'It is fashionable in some quarters to deny that there is any such thing as certainly about religious truth... Yet three hundred years ago, there were men who were certain they had found out truth, and were content to die for their opinions.' He goes on to present the broad facts of the persecution arising under Bloody Mary when she assumed the throne on her brother Edward VI's death: 'She began at once to pull down her brother's work in every possible way, and to restore Popery in its worst and most offensive forms.'

The facts are shocking - in the years 1555 - 1558 there were 288 martyrs in England, including an archbishop, four bishops, 21 clergy, 55 women and 4 children. Most died by fire at the stake. Horrifying. Of these, Ryle suggests that, 'Never, I believe, since Christ left the world, did Christian men ever meet a cruel death with such glorious faith, and hope, and patience, as these Marian martyrs.' Indeed, one 'went to death as if he was walking to his wedding.'

Why were they killed? Ryle is adamant that it was the refusal of one doctrine: 'the real presence of the body and blood of Christ in the consecrated elements of bread and wine in the Lord's Supper.'

In each of the remaining chapters, one of the reformers is in view, with an in-depth look at their person, ministry, martyrdom, and writings. There are some interesting insights into the time of the reformers, one instance of which relates the ignorance of the clergy in the diocese of Gloucester in 1551: 'Out of 311 clergy in his diocese, 168 were unable to repeat the Ten Commandments, 31 of the 168 could not state in what part of the Scripture they were to be found; 40 could not tell where the Lord's Prayer was written; and 31 of the 40 were ignorant who was the author of the Lord's Prayer!'

There was a very relevant reflection which has been borne out even more in these days of the internet and the celebrity pastor. Ryle is discussing the scarcity of Rowland Taylor's remains - his sermons and letters were not compiled or published or famous beyond his congregation: 'The causes of this absence of information are easily explained. For one thing, the good man lived, and laboured, and died, in a small country town, fifty miles from London. Such a position is fatal to a world-wide celebrity. It is the dwellers of large cities, and the occupiers of metropolitan pulpits, whose doings are chronicled by admirers, and whose lives are carefully handed down to posterity.' You'd wonder what Ryle would make of podcasting and real celebrity pastors these days...

Yet despite Taylor's insignificance on the world stage, his ministry was powerful in his parish: 'The whole town seemed rather a university of the learned, than a town of cloth-making or labouring people; and what most is to be commended, they were for the most part followers of God's Word in their living.' What a testimony!

On examining Bishop Hugh Latimer's ministry, Ryle speaks of the power of his sermons. While they (extant sermons) may seem quaint, very familiar and rambling, Ryle declares that his contemporaries would be poor judges of sermons: 'A modern sermon is too often a dull, tame, pointless religious essay, full of measured, round sentences, Johnsonian English, bald platitudes, timid statements, and elaborately concocted milk and water. It is a leaden sword, without either point or edge: a heavy weapon, and little likely to do much execution.'

On the contrary, when Latimer was reminded he was preaching in the hearing of the King, Latimer would remind himself: 'remember also thou art about to speak before the King of Kings, and Lord of lords. Take heed that thou dost not displease Him.'

This was a good book to read to gain a general impression and introduction to the reformers in question, and also to be reminded of important reformation principles. The only problem is that it is a collection of papers and addresses delivered on separate occasions in magazines and/or meetings. As such, there is a lot of repetition, both on the individuals concerned - the opening chapter is like a summary of the stories of the later chapters), and also regarding the dangers of aggressive Romanism. If Banner were to re-publish this volume, it could profit from some editing to streamline the material.

Those wishing to learn a bit more about the leading reformers in England, those who compiled the Articles and Homilies at the centre of Anglicanism, will find this a useful book, and a prompt to commit to keeping the gospel flame burning brightly. Five English Reformers(Kindle)

Book Review: Such a Candle

For many Protestants, the main characters in the Reformation can sometimes be a little fuzzy. We know the names, we know a little bit about what they did, and perhaps a few of their words and writings. One such character is Bishop Hugh Latimer, he of the 'Be of good comfort, Master Ridley, and play the man. We shall this day light such a candle, by God's grace, in England, as I trust shall never be put out.' fame, as he was being burnt at the stake alongside Bishop Nicholas Ridley.

Beyond that famous line, I'm not sure I could have told you much more about him, to my shame. But all that has changed, having read the great little biography by Douglas C Wood, written in 1980.

Wood is an excellent guide as he surveys the scene of the slow and eventual Reformation in England, through the wranglings of Henry VIII's marriages, and the encouragement of reformers within and without the British Isles. Having carefully researched Latimer's life, he tells the story in a dynamic and gripping manner. From Latimer's childhood, through his studies and ordination as a priest, through to the conversion of his soul at the (human) leading of little Bilney by the pure word of God, and his discipleship on 'Heretic's Hill' in Cambridge.

At times the progress of the reformation seems slow, but at many of the key points both Thomas Cranmer and Hugh Latimer are centre stage. The political process and ebb and flow of fortunes may show that humanly speaking, the reformation was in a dangerous situation, but overall, God's sovereignty and providence was on control as the day dawned on a superstitious Roman church.

Latimer was well-known in his day as the best preacher in the land, and Wood helps the reader understand why that was, as he quotes from some sermons, and analyses his style. Forsaking the learned style in vogue, Latimer preached down to earth sermons in sometimes rough language, with piercing application targetted at his hearers' hearts.

Little wonder that when Mary became Queen, she had it in for Cranmer, Latimer and Ridley, leading to their martyrdom. The reformation period was a gruesome one, and this book doesn't shrink from the horrors on either side as many were killed by those in authority.

My one disappointment with the book was that Latimer's martyrdom and famous saying comes on the very last page. Perhaps it would have been useful to have a short epilogue showing how Latimer's dying prayer was fulfilled and the reformation again triumphed with the fall of Mary and the accession of Elizabeth. As it is, the book seems to end very abruptly.

All in all, this is a good book which helpfully sets out the story of the reformation and in particular the role of Hugh Latimer. It would be useful for anyone interested in learning something about the reformation and the issues involved, or for those wishing to explore the characters involved in more detail. Highly recommended.

Book Review: The Courage to be Protestant

It's certainly an arresting, and perhaps especially in Northern Ireland, a controversial title. However, let's be clear from the start, it's not remotely sectarian or political, and nothing at all to do with how we view ourselves or others in Northern Ireland.

What the book by David Wells has to do with is the issue of the assumptions, motivations and methods of the church in seeking to reach the world with the good news about Jesus Christ. As Wells has observed the protestant churches, he sees three main groups:

1. Classical evangelicals - people like John Stott and others, who are united on the key Protestant doctrines such as the authority of the Bible and penal substitution, and who agree to differ on secondary issues which are considered less important (e.g. baptism). Wells argues that as the importance of doctrine has been shrunk, so too does our understanding of the church, which led to a second group appearing:

2. Marketers - churches like Willow Creek, where the church has been reconfigured around the sales pitch, where the form modifies the content in order to win the 'sale' and keep the customer happy. This may have worked for an affluent American boomer generation, but now, Wells argues, the next generations are dissatisfied with such commercial Christianity.

3. Emergents are into deconstruction, doubting of truth completely, where the loss of truth is offset by adventurous worship and trying to recover a lost sense of mystery.

His analysis of the church is, I think, perceptive, but what is perhaps even more helpful, is how he critiques the wider culture. The church has sought to be driven by the culture rather than critiquing it (in both marketing and emerging forms), so Wells seeks to redress the balance and examine the postmodern mind and culture.

The heart of the postmodern rebellion is unveiled: 'It turned away from meaning that is fixed and universal and turned toward meaning that is private and subjective.' All external forms of authority are rejected, so that pomo's are only looking to the self for values (not virtues!) and truth.

This was a particularly thought-provoking statement on secularisation: 'What the secularisation of life does it to demand that all belief in a God or the saved be kept private and not appear in the public square.' This leads to two worlds developing - the public and the private, with different behaviours, values and norms. For the church, a retreat into the privatised leads to relating to the immanent God as therapeutic and near, but ignores God's transcendence and authority over all.

The conclusions towards which he draws leads to a wake-up call to the churches to consider again their relation to the culture they are seeking to reach. The question of authority and truth is a key one to be sure on - 'Images we may want, entertainment we may desire, but it is the proclamation of Christ crucified and risen that is the church's truth to tell.'

This is a valuable book for those in church leadership - both pastors, elders and committee members, as well as the thoughtful church member seeking to understand culture better. It's not overly technical, and fairly easy to follow the argument right through. The Courage to be Protestant will help to impress the reader with the urgency of standing in the line of historical Protestantism on the solas of the Reformation as we proclaim the truth to a watching world.

Book Review: The Unquenchable Flame

For most people, Protestants especially, the Reformation is a bit of a confused blur. Fragments of information are held, but without knowing how they fit together. So perhaps you know something about Martin Luther, Archbishop Cranmer and the Pope, but how does it all fit together? What was it all about, at the end of the day, particularly when some are claiming that the Reformation is over (or shouldn't have happened under the new perspective on Paul)?

Michael Reeves has written a fairly short, snappy, and suitable introduction to the Reformation, and is perhaps one of the best books I've read this year. From a short, dramatic prologue, your appetite is whetted, and the book propels you into the turbulent times of the 16th century.

As well as introducing you to the key personalities (Luther, Calvin, Zwingli, Tyndale, Cranmer, the Puritans and a few others), and what they did and said, Reeves presents the issues and doctrines at stake in a clear and helpful way. Alongside the important doctrines, there are some nice witty touches. For example, 'Allowing Luther such freedom with a Bible was a move Rome would soon profoundly regret, but for now, Luther became a teacher of the Bible at the brand new university of Wittenberg.'

Reeves is careful and considered in his writing, though, recognising some of the problems associated with the Reformers while appreciating their stand for true doctrine. His analysis of the Puritans is particularly penetrating, seeing their 'attempt to enforce strict Christian behaviour on a nation' as one of the reasons the Commonwealth under Cromwell ultimately failed.

All in all, this book is an excellent introduction to the history of the Reformation period. Lots of ground is covered with good explanation, but in a clear and accessible way. Both highly recommended and heartwarming!

Pope Idol

William Crawley reminds us that it's just one week until Pope Benedict visits the UK Great Britain, a visit surrounded by controversy. I just want to flag up a great little series of sermons preached by Hugh Palmer in All Souls, Langham Place (London) recently: Truths Worth Dying For.

As Mark Meynell (who's also on the staff at All Souls) writes, 'But if one of the purposes of such visits is to raise the profile of Catholicism, then it is perfectly fair game to re-examine the reasons why many of us count ourselves Christian but not Catholic.'

Hugh faithfully preaches Scripture and in the process helps explain why the Reformation happened, and why we continue to hold to these great truths, the solas (grace alone, faith alone, Christ alone, Bible alone). Good for your iPod or mp3 player, and good for your soul!

Book Review: Let God Arise

CS Lewis once coined the phrase chronological snobbery, meaning that we assume that our generation is the most advanced and superior generation, so that we can't possibly learn anything from the generations that have gone before. For some, it's a way of life, but for others, we accidentally fall into it through simply not knowing about the rich heritage of saints in church history.

If you ask most Christians, they'll be able to stammer through a potted history of some notables from the past two thousand years of Christianity - perhaps Paul, Constantine, Augustine, Luther, Calvin, Whitefield, and one or two others. But how much we know about the leaders of the church in ages past is debatable.

Sir Marcus Loane's little volume, Let God Arise, is a great antidote to this chronological snobbery and ignorance. Taking some key figures from English church history, Loane presents a portrait of each, noting their motivations, actions, achievements, and impact on the world church scene. Within the book there were some people I had never really heard of, and some that I should have known better. Aidan of Lindisfarne (the true founder of the English Church, with roots from Columba's mission to Iona, originating in this land); John Wycliffe; Little Bilney, the key figure in the English Reformation with a huge impact on so many other reformers; the Wesleys and Whitefield; William Wiberforce; and Elizabeth Clephane, the hymnwriter.

Perhaps the reason this volume is so good is because it doesn't make much of the characters without making much of their Saviour. Jesus Christ is exalted in each of the chapters, so the read is encouraging and challenging (to see what these men and women of God have done in previous generations, when things were far from as easy as we have them now), but also edifying in reminding the reader of the gospel which is at the heart of each of the players.

This book will be useful for anyone seeking to grow in their understanding of church history, and to discover more about the particular people featured. The book will even be a launchpad for people wanting to go further into church history and learn from the church triumphant.

Bank Holiday

Just about to set off down the road to Dublin again... nominally a day late, although it's because we were off today. There's something good about having a Bank Holiday at the end of October - the Irish have got some things right!

Today was spent with a bit of a lie-in, and then off to Belfast with me ma... her urgently needing things that couldn't be got elsewhere, and me just having a look about the bookshops (surprise surprise!)...

So while Union College and the rest of Queen's University Belfast are embarking on a reading week, it's off back down to Dublin tonight as classes start again tomorrow at Dublin University, Trinity College.

Tomorrow is also Reformation Day, being the 489th anniversary of Martin Luther nailing his 95 Theses to the door of Wittenberg Cathedral. Hallelujah for the Reformers! Sadly we neglected (by forgetting) the passing of the 451st anniversary of the marytrdom of the Bishops Latimer and Ridley earlier in the month (16th October 1555)... But they did indeed light a candle that day for the reformation in England.