WAR AND CHRISTIANITY: A LOOK AT THE KNIGHTS TEMPLAR

This month's feature is in 3 parts with this one being the first.  It is a historical work on the "Knights Templar" and Biblical Christianity.  One may ask "Why is this study relevant for today's military Chaplain?"   Mainly because it says in Ecclesiastes "There is nothing new under the sun (Eccl 1:9).  It is with this in mind that if one studies the past, one  may understand our present paradigm of ministry and plan for the future.  Truth is truth, whether from ancient sources or new, so that is why the student of the Word of God must constantly test to see if the spirit is from God or not (1 JOhn 4:1-4).  As a result, this 3 part study is presented here for all to read, think, meditate and compare with Scripture to glean for our service to God and country.   NOTE:  There are some formatting problems, but the content has not been altered.

The Second feature is a book report by LT John Freiberg on Chaplain Emilio Marrero's book "A Quiet Reality."  Chaplain Marrero writes about his ministry in Iraq with the Marines back in 2003 when the Iraq war started.  It is a powerful, yet subtle work on what really happened in the area of ancient Babylon in the early part of the war and how one Chaplain can make a huge difference in both the spiritual and physical realms.    ENJOY!

WAR AND CHRISTIANITY: A LOOK AT THE KNIGHTS TEMPLAR
  by Bob Freiberg

CHAPTER ONE 

PRACTICING WHAT THEY PREACHED

  

During the last year of the eleventh century, Jerusalem fell to a coalition of primarily Frankish invaders.  They were later to become known as “The Crusaders.”  The majority of them remained in the country (now collectively called “Outremer”) to carve out a new life for themselves, but there still were not enough soldiers to make the new land safe for travel against the indigenous Moslems.  As a result, a new group of “Christian” knights filled in the gap to help assure the safety of pilgrim travel.  These warriors were on a holy mission and took upon themselves monastic vows.  They were headquartered out of the temple mount in Jerusalem and they would call themselves the “Knights Templars.” 

Many times, the ideal doesn’t quite match the real.  These warrior monks were dedicated to the cause of Christianity, but over time there were some serious questions from outsiders as to their real purpose.    That is the objective of this project.  Using the Templar’s own charter and structure, this paper will explore whether they did indeed fulfill their original purpose during their almost one hundred eighty year existence. Did the knights live up to what a Christian was supposed to be ?

Parts of this may be difficult to ascertain because much of the Templar story is shrouded in mystery.  The main reason for this is because their rituals and internal affairs were secret.  Most of what we know about them is from sources outside the Templars often written by

people who were not sympathetic and friendly to their activities.  Perhaps outsiders did not understand the intricacies of the warrior-monks.  Nevertheless, historians can compare what the Templars were supposed to be with what they actually did.  This can be objectively found by studying their charter and seeing if they  practiced what they preached. War is an intensely personal endeavor, so armed combat can result in the different misinterpretations from the participants to the non-initiated.  It is easy for outsiders to second-guess the actions of those involved in battle. Furthermore, by studying this group of confessing Christian soldiers, one can determine if it is possible or even effective to use this method to spread the Gospel of Jesus Christ and His Church.

Introduction

                      History is replete with Christians serving in the military.  However, during the Crusades (1099-1291), a curious anomaly occurred.  This is when a group of military knights called the “Poor Knights of the Temple of Solomon” or simply “Knights Templar” was formed to protect Christian pilgrims in their travels to and in Palestine.  This was the first time in the Catholic Church a Christian group was to combine the fighting capabilities of a knight with a Christian cause. 

While their correspondence and charter demonstrated an emphasis on personal character, holiness and integrity before God, it was a matter of time before others outside of the order began to question their real motives.   While it is difficult to determine their real objectives and motives, it is possible to at least use other sources to determine how this group of men worked out their faith.  At the beginning nine men took  a vow of poverty, chastity and humility.  From these humble origins grew an organization which would have the power to challenge kings and potentates.  This obscure religious

order eventually grew to accumulate more wealth than any king for two centuries.

It is with this dichotomy that this paper is conceived. 

Is it possible to be a Christian while wielding the sword and accumulate great wealth ?  This question is germane to the problem because this is focal point of criticism against the order.  Historically speaking, this was at the heart of the problem for the Templars because eventually they were arrested, hunted and disbanded for their wealth and supposed blasphemies against God. Whether the fatal wounds of the order were self-inflicted or not depends on the perspective of the one doing the research. 

For instance, D. Legman thinks that the charges of heresy and blasphemy which led to their destruction were true and even goes so far as to say the Templars were worshipping a pagan deity called “Baphomet.”^[1]  He bases his evidence on testimonies from individual Templars who were tortured during the inquisitions when Phillip IV of France arrested them in 1307.  While it is true that some of the confessors admitted cases of different Templar chapters worshipping a “head” during their secret ceremonies, it is curious that the descriptions of the head were all different in the various affidavits.  Besides all that, the only examples which dealt with “Baphomet” were those confessions forced out from torture.  No one else in Europe outside of Phillip’s influence ever heard of these pagan deities. 

           While some may take the position that the Templars were guilty, others look towards the motives of Philip IV.  Malcolm Barber builds a strong case for the religious war of Philip against the Catholic Church.  He describes how Philip used his lieutenant William of Nogerent to send a small contingent of men 800 miles away to kidnap and imprison Pope Boniface VIII because of political differences.^[2]

Philip used every opportunity to demonstrate his authority and power over the Papacy.  Before he had Boniface kidnapped he had arrested the Papal legate, the Bishop of Pamiers.   Philip did some pretty bold things against the policies of the Pope, but the most brazen action was his arrest of the Templars in 13 October 1307.  The Pope did not have the power to do anything, so he capitulated and ended up banishing the order.  The Templars were accountable only to the Pope and by taking the initiative against a powerful organization like the Templars he demonstrated his power over the Pontiff. Barber takes a middle position that Philip as well as the Vatican used the Templars as a pawn in a power struggle.

Stephan Howarth tells of Philip’s great financial loss due to wars (one was against Edward I of England) and extravagant living.^[3] 

In order to lessen his pecuniary problems, he experimented with devaluating the French currency which led to a riot in Paris.  Howarth does a masterful job in his book describing how devious Philip was at the expense of the weak Pope Clement V.  The main point argument of his book is that Philip’s thirst for money and power was the real reason for the demise of the Templars.

Another view is the arrogance of the Templars brought their end.  Helen Nicholson chronicles many examples of people outside the Templars who criticized the hypocrisy of the order because of its pride.  As stewards of immense wealth, they were always open to censure from outsiders.  However, she also gives plenty examples in which the knights are praised for their self-sacrifice.  The examples cover the time from their inception to the end of the thirteenth century.^[4]  The evidence suggests that jealousy may have been a factor based on this evidence.

These four scholars all give good arguments for their positions.  They have been quoted because all of them show a different perspective on the activities and demise of the Templars.  The information brought up by each of these authors is important because it shows that somehow there was enough of a question about the  actions of the Templars through the years to warrant some type of response by others to their growing power.  Were they a Christian order and did they fulfill their original intent or were they simply a Christian organization in name only ?  This is the original question, and it begs an answer.  Perhaps the answer lies in another reason or a combination of all of the above.

A Spiritual Dimension

Many historians hardly mention the main driving force of the Templars and that is they were pious Catholic Christians.  Their devotion to God was demonstrated by their monastic vows and the belief God was on their side. Their whole lives were

dedicated to trying to please God.  This is not a very popular thing to bring up in a historical paper because it deals with intangibles which are empirically hard to prove, but 

it is crucial to develop this point in order to get the whole picture of what was the driving force behind these men.

 In reductionist history (history which discounts the personal intervention of God or the possibility of metaphysical interaction), historians are afraid of committing the fallacy of asking the “Why” question.  In fact, David Fischer tells us:

A rigorous attempt to purge history of metaphysics will, in truth, serve to narrow historical inquiry.  To those who protest that the result would be a little too narrow, one might repeat the words of Nelson Goodman: “You may decry some of the scruples and protest that there are more things in heaven and earth than are dreamt in my philosophy.  I am concerned, rather, that there should not be more things dreamt of in my philosophy than there are in heaven or earth.^[5]

As a result, it is germane to the history of this military order to include the possibility and actions of the “metaphysical,” not only from the Templars themselves, but also from the possibility of the hand of Providence.

                      In order to do that, some explanations may be in order.  This is needed because a lot of the correspondence from the order to others is filled with Biblical quotations.  Since this is the case, it is only fitting that the scripture passages be examined to determine if they are kept in context with the original meaning.  It should also be said that it is a very common thing for men and women to twist the scriptures to mean whatever they would like.  Therefore the use of Biblical interpretation in this paper will be the “normal” interpretation as against an allegorical or “hidden” meaning.  In other words, the rules of grammar, syntax of language and history of the scripture in it’s

context will be used to determine if Medieval Christians were correct in their view of the Biblical passages. 

           Having said all that, this project will attempt to show that the Knights Templar encompassed a lot of controversy both from a temporal and spiritual  way.  Historically speaking, can we from our armchair readings understand the motivations and actions of a group of dedicated men over seven hundred years ago ?  Hopefully we can.  In the next pages these questions will be asked: (1) Did the Templars have a shakey spiritual foundation from the start, which led to hatred from others outside the order ? and  (2) Did the changing and sometimes desperate policies of the Vatican affect how the Templars conducted themselves ?  There are a lot of questions as to the works and deeds of this group, hopefully exploring these questions will give us some insight.   

CHAPTER TWO

THE TEMPLARS

Even though there was other monastic groups formed which had the same purpose as the Templars, they never reached the same power and prestige.  The newly elected king of Jerusalem, Baldwin II gave the knights the temple mount in Jerusalem for their headquarters in 1119.  Needing money and manpower, two of the “brothers” set out for Europe to get more support.  As a result, a duet of the original men, Andre de Montbard and someone named “Gondemare” made a journey in the summer of 1126 to meet with one of the most influential men of their day.  Their first stop was to a monk who was the abbot of a Cistercian monastery in Clairvaux and one of the rising stars of the Catholic Church.  His name was Bernard of Clairvaux.

Bernard of Clairvaux

Bernard was very influential and powerful in church politics.  It didn’t hurt that he was also the nephew of Andre de Montbard.  When the two knights met him at the monastery, they handed him a letter written from the hand of King Baldwin asking to support this new order.  Bernard used his influence to get official Vatican support and sponsorship at the Council of Troyes in 1127 and he also helped write the by laws of the new group of “Warrior-Monks.”  With the Pope’s blessing Bernard took some of the rules from the order of the Cistercians (which in turn came from the Benedictine Order) and omprised 76 articles for the new monks. ^[6] 

Over the next years the order was to add another three hundred which dealt with hierarchy details, but the foundation was the 76 articles.The articles were Benedictine in tone and covered all aspects of the knights’ life from religious admonitions to diet.  In the articles, one finds the structure

and hierarchy of the new order (for a diagram see Appendix one).  The leader for the order was called the “Grand Master” with the headquarters  at the temple of Jerusalem.  There were also other “Masters” of all the main chapters in Europe and Outremer. The standard was a pennant of a black cross on a white background and was called “Baucent”^[7] The main seal was of two men riding on a horse together. 

Another interesting article covered how they were to conduct themselves socially outside of the order.  Men were forbidden to be around women, even their own mothers. They were not to partake in hunting for fear the hunt would excite them into needless violence.  They were expected to partake daily of all of the prayers and hymns of all seven offices if they were at home, but if they were away on business then they were to say the Pater Nosters to themselves each hour depending on the time of day.^[8]

As was mention before, these rules were Benedictine in nature and reflected the personal belief and piety of an inward conviction.  What is interesting though is the statements included in the rule which tell of the purpose for the order.

An excerpt of rule number two is:

Above all things, whosoever would be a knight of Christ, choosing such holy orders, you in your profession of faith must unite pure diligence and firm  perseverance, which is so worthy and so holy, and is known to be so noble, that if it is preserved untainted for ever, you will deserve to keep company with the martyrs who gave their souls for Jesus Christ. In this religious order has flourished and is revitalized the order of knighthood. This knighthood despised the love of justice that constitutes its duties and did not do what it should, that is defend the poor, widows, orphans and churches, but strove to plunder, despoil and kill (emphasis mine). God works well with us and our savior Jesus Christ; He has sent his friends from the Holy City of Jerusalem to the marches of France and Burgundy, who for our salvation and the spread of the true faith do not cease to offer their souls to God, a welcome sacrifice.^[9]

These new knights were to be holy unto Christ and, unlike the secular knights, responsible for the spread of the true Christian faith and the salvation of the members of the Catholic Church.  In another rule the spiritual is combined with literal fighting:

 You who renounce your own wills, and you others serving the sovereign king with horses and arms (emphasis mine), for the salvation of your souls, for a fixed term, strive everywhere with pure desire to hear matins and the entire service according to canonical law and the customs of the regular masters of the Holy City of Jerusalem.^[10]

                       So, according to the Council’s wisdom and the rules governing the order, the Templars were set apart as a monastic order to use their war fighting skills.  If there is

any question about their methodologies, then Bernard of Clairvaux’s letter to Hugh de Paynes (the first Grand Master of the order) should add some more insight.  In this letter he delights in these men who have given themselves over to the things of Christianity.  In an excerpt from the letter “In Praise of a New Knighthood” he says:

But the Knights of Christ may safely fight the battles of their Lord, fearing neither sin if they smite the enemy, nor danger at their own death; since to inflict death or to die for Christ is no sin, but rather, an abundant claim to glory.  In the first case one gains for Christ, and in the second one gains Christ himself.  The Lord freely accepts the death of the foe who has offended him and yet more freely gives himself for the consolation of his fallen knight…. If he kills an evildoer, he is not a man killer, but, If  I may so put it, a killer of evil…. When he inflicts death it is to Christ’s profit and when he suffers death, it is for his own gain.^[11] 

So, this documentary evidence shows that these knights: (1) They were a cenobitical order, (2) were to use their special talents to spread “salvation” and Christianity, (3)  were to rid the world of enemies of the Church by the sword.  These were of course, Christian monks sent for a holy purpose by the Catholic Church for the conquest of the land of what was called “Outremer” or the “Land beyond,” by the Crusaders.  Having said that, let us now compare these events and concepts written by the leaders of the Church with some passages of the Scripture. 

What Does Scripture Say ?

Even though there are many half-quotes and passages of scripture in the above documents to encourage the Templars, they are taken out of context.  No matter

how well meaning and good intentioned the Church leaders at the time were, it does not  match up with the propositional truth as the Bible declares it. There is an analogy which can be drawn from this to the time of from the religious leaders of Christ’s day.

Christ spent most of His public ministry showing the differences between God’s standards and the standards of the established religious clergy.  For instance, in His Sermon on the Mount He tells the people “You have heard it said . . . , but now I say . . . ” five times in one chapter and then he goes on to explain the essence of what God wants in comparison with the desires of the religious leaders.^[12]  Paul mentions the same thing in Romans 10:1-3 where he shows Israel has missed the mark of what is means to be right with God:

Brethren, my heart’s desire and prayer to God for Israel is that they may be saved.  For I bear them witness that they have a zeal for God, but not according to knowledge.  For they being ignorant of God’s righteousness and seeking to establish their own righteousness, have not submitted to the righteousness of God.

There are some very plain passages in scripture that demonstrate how the Church’s plan  to use these men as “holy knights” for God was not of the Holy Spirit because the Holy Spirit never contradicts Himself in telling Christians to do something that is contrary to His Word.  No rational sophistry can change that axiomatic truth.  In a passage in 2 Timothy 2:24-26 we are told “A servant of the Lord must not quarrel, but be gentle to all, able to teach and patient.”  Christ Himself said it was all right to defend oneself (Luke 22: 36), but it is quite a different thing to be an aggressor for violence. It

can be said that in the laws of the Benedictine and Templars charters, adherents were kind one to another, but this passage shows that Christians should be gentle to all, not just other believers without quarreling.  The word for quarreling is the same word used in Colossians 3:13 where believers are to forgive one another as Christ forgives them.

Concerning the letter from Bernard to the Templars, Bernard uses a scripture passage found in Romans 13.  He uses it in the following quote (portion of scripture is in italics) :

The knight of Christ, I say, may strike with confidence and die more confidently, for her serves Christ when he strikes, and serves himself when he falls. Neither does he bear the sword in vain, for he is God’s minister, for the punishment and for the praise of the good. . . . I do not mean to say that the pagans are to be slaughtered when there is any other way to prevent them from harassing and persecuting the faithful, but only that it now seems better to destroy them than that the rod of sinners be lifted over the lot of the just. . . .^[13] 

                      The passage that Bernard quotes is found in Romans 13:4.  In context, the passage has Paul encouraging believers as subjects of the temporal government (vs. 1) and to be good citizens and not to resist the civil authority over them (vs. 2).  God is the one who has ordained governments, so we are to act in harmony with them; those who resist them, resist God.  We as individual believers are to be good citizens and as a result, we need not fear the civil authority.  There is a distinct difference between the Church and the State and the role of the Christian in it.  This is borne out later in verse six and seven where Christians are encouraged to pay taxes to the government and “render custom to whom custom is due.” This is consistent with Christ saying in Matthew

“Render the things to Caesar which are Caesars, and the things of God to God.”^[14]  In other words, the Church in twelfth century Europe was playing the role of the secular government in contrast with what Christ and Paul intended as found in the scripture. 

This mistaken hermeneutic was to become the source of untold and unneeded bloodshed for almost two hundred years and certainly set the stage for mistrust between Christians and Moslems for a millennium.  It would also set the stage for the  demise of the order itself.  A mistaken view of evangelism from Bernard and the established clergy brought war and the sword instead of peace and a plowshare. 

                      In the second rule of the Templars quoted earlier, (who for our salvation and the spread of the true faith do not cease to offer their souls to God, a welcome sacrifice), the Templars were to spread salvation and the true faith.  This sounds like the Christian doctrine known as the “Great Commission.”   While the Templars were encouraged by Bernard and subsequent Popes to use the sword for the spread of “salvation and the true faith,” (the recipients being those in western Christendom) they were in direct violation of the methods spoken by Jesus:

           All authority is given to me in heaven and in earth.  Go therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you even to the end of the age. Amen.^[15]

                       Matthew Henry comments on the real purpose and methodology of the Great Commission based on the Biblical text in Matthew 28:19-21: 

            What is the principal intention of this commission; to disciple all nations. Matheteusate-"Admit them disciples; do your utmost to make the nations Christian nations;" not, "Go to the nations, and denounce the judgments of God against them, as Jonah against Nineveh, and as the other Old-Testament prophets" (though they had reason enough to expect it for their wickedness), "but go, and disciple them." ^[16]

                      Again, there is a difference between the Biblical text and the spiritual admonition given to the Templars by their religious mentors.  In order to understand how  the Templars may have started with a shaky spiritual foundation perhaps a little background is needed. Their zeal was shared by Europe years earlier when Pope Urban II gave a speech at Clermont in 1095, declaring the need for people to go on the holy quest in order to “hasten to exterminate this vile race (the Moslems) from the lands of your brethren (namely the Byzantine Christians).”^[17]  It was first and foremost a call using spiritual (metaphysical if you will) language from the spiritual leaders of the day to the professing believers.  This was the first call from a series of Popes for the next two centuries to eliminate their enemies in the Levant.  The Templars become an outcome of this quest and were instrumental as a tool for the Papacy to accomplish this mission.  Urban called for extermination, Christ calls for evangelism.

THIS ENDS PART ONE.  THERE ARE THREE PARTS AND NEXT MONTH WILL CONTINUE THE STUDY. 

---

[1]D. Legman, The Guilt of the Templars  (New York: Basic Books, 1966), 10.  

[2]Malcolm Barber, The Trial of the Templars, (Cambridge: Cambridge University, 1978), 24-5.

[3]Stephan Howarth, The Knights Templar, (NY: Barnes and Nobles Publicatiortns, 1982), 253-4.   

[4]Helen Nicholson, “Military Orders and Thoughts on Them,” ORB Online

Encyclopedia, accessed 4 October 2000; available from http://www.Orb.rhodes.edu.

  

[5] David Hackett Fischer, Historians’ Fallacies: Toward a Logic of Historical Thought, (New York: Harper Perennial, 1979), 15.

[6]Judith Upton-Ward,  Rule of the Templars,  (Woodbridge: The Boydell Press, 1992); accessed 22 Dec 2000, available from http://www.orb online encyclopedia.edu, Internet.

                            ²Howarth, 58.

[8]Upton-Ward, Rule of the Templars.  

[9]Ibid.

[10]Ibid.

[11]Bernard of Clairvaux, “In Praise of A New Knighthood,” Cistercian Father Series 19, Treatise Three (1999), 127-45.  

[12]Matthew 5:1-48.  New King James Version.  

[13]Bernard of Clairvaux, “In Praise of a New Knighthood.”

[14] Matthew 22:17-22.

[15]Matthew 28:19-21.

[16]Matthew Henry, Matthew Henry’s Commentary, “Matthew 28:16-20” [CD ROM] PC Study Bible, (Hendrickson Publishing , 1991).

[17] Urban II, Readings of Western Civilization, in “Speech at the Council of Clermont as recorded by Fulcher of Chartes”, edited by  Julius Kirshner and Karl F. Morrison. (Chicago: University Press,  1986), 163.

BOOK REPORT- A Quiet Reality by Emilio Marrero

Reviewed by John Freiberg, USN

In this memoir, Chaplain Emilio Marrero recounts his experiences with the 1st Marine Expeditionary Force at the onset of Operation Iraqi Freedom. Following the invasion his unit set up operations at Sadaam’s former palace at Babylon. Marrero soon found himself leading efforts to keep the Babylon Museum and the ruins of the ancient city from getting completely looted in the post-invasion chaos. Eventually he was dubbed the unofficial “Mayor of Babylon” by the locals because of his influence, compassionate advocacy for the locals, and wise negotiating between the mission of the U.S. Military, the needs and desires of the local Iraqis, the demands of politicians, and the needs of a frail but immensely important archaeological site.
As a fairly new Chaplain myself, this account was both encouraging and instructive. Marrero’s ministry in Iraq is a great example of immense potential for influence – politically and spiritually – that a creative, motivated, and Christ-led chaplain has. At many times I found myself stoping and jotting down ideas for my own ministry that were inspired by Marrero’s initiatives. Other times I felt my heart convicted by the determination and passion with which he pursued people and initiated ministries from the ground up. Too often have I let the discouragements and obstacles of military ministry drown out the many unique and powerful opportunities for Gospel influence. It was also a great encouragement to look at the Chaplain Corps through the eyes of a Chaplain who genuinely loves Jesus and people and kept the Main thing the Main thing.
I only had a few criticisms of the book: (1) ironically it seemed at times that Marrero’s quasi-Arminian theology was at odds with the major theme of the book – God’s quiet, behind-the-scenes sovereignty and (2) the book could have used another round of proof-reading as there were a small amount of minor typos scattered about.
Throughout the book Marrero uses the phrase “quiet reality” to describe the intangible experiences and forces behind the types of things that make the headlines of newspapers, military reports, and facebook statuses (statusi?). The Ultimate “Quiet Reality” of Emilio Marrero’s story is that God is and will continue to be working through the events of the Iraqi Freedom both in the lives of the invaders/liberators and conquered/liberated.
This is an excellent book for anyone who is interested in Military Ministry, Biblical Archaeology, or just likes a good story about the Grace and power of God shown in and through a willing servant.

AGC's SPECIAL GUEST

This months blog features one of AGC's finest senior Chaplains: Chap (CAPT) Steve Brown.  Chaplain Brown is the 2 MEF Chaplain and oversees most of the military religious ministries in Afghanistan.  As you read about his vision and ministerial experience, please pray for him and those who are serving in Harm's Way. 
  Our second feature is a book review by Chaplain (COL) Ken Lawson on "Theological Liberalism and the Church."  Enjoy Chaplain's Lawson's mature views on a controversial subject. 

God bless.

CHAP STEVE BROWN:

“That One be Found Faithful”

 
“Let a man so consider us, as servants of Christ and stewards of the mysteries of God.

Moreover it is required in stewards that one be found faithful.”

(1 Cor 4:1-2 / NKJV)

  Regional Command (Southwest) Afghanistan has 47 Chaplains (30 US, 14 British, 3 Danish) who provide ministry to over 30,000 Coalition Forces and those who serve with them.  These chaplains are responsible to their Commanding Officers, but more importantly to “the Commander” above in providing for the Spiritual needs of those who serve in this arduous combat zone.  Hundreds have been grievously wounded and over 60 have given their last full measure of devotion since our Transfer of Authority in March 2011.  Freedom is not free.  We battle an enemy who would seize the freedoms we take for granted and enslave us as the people of this land were once enslaved.  What is the cost to prevent this enslavement?  Our Commanding General said it this way, his Marines are our country’s “National Treasure.”       

I continue to marvel at God’s providence in placing me here as the senior Coalition Chaplain in RC(SW).  It is not a job I sought.  God put me here.  God has moved here.  The “distractions of life” are removed when one deploys for 12 months.  Marines begin to think about things they have long ignored, to include life, death, and God.  It is a great opportunity to share Christ with them, His word and His will.

 What is so special about this deployment?  Really, nothing!  All we have sought to do is faithfully serve our Lord in this very difficult and dangerous place.  There are no ministerial discounts.  Ministry in a combat zone is just plain hard work.  God does not require success on our part, but simply our faithfulness in the work.  Our success is measured by God “in” our “faithfulness.”  God has drawn men and women to himself here, not us.  We just wanted to be “in the way” and He chose to use us.  It is all of Him, (For of Him and through Him and to Him are all things, to whom be glory forever. Amen). 

 The human heart hungers for that which only God can satisfy.  With the distractions removed, some of the toughest Marines have examined the claims of Christ and found in them and in Him a wholeness they have never known.  The work is not just done by chaplains.  Every Christian has the responsibility to be light and salt.  You discover what a person is really like after six months of arduous duty.  Those whose faith is genuine shine in this dark place.  Others are drawn to the source of that light, Christ.       

  set the expectations of our team of Chaplains before we deployed.  We set the conditions for thriving Chapel Programs at our main camps.  Our Chapels have become an Oasis in this Desert.  Men and women have given their hearts to Christ almost every week and 5 - 7 are baptized each month publically professing their faith in Christ.  How has this happened?  Solid consistent Biblical preaching and teaching!  We consistently exalt Christ, the Text, Grace and Faith.  God does the rest.  Something is offered every day at Camp Leatherneck Chapel sometimes several times a day.  We also comprehensively cover the battlefield utilizing the” Holy Helo” to reach difficult places.

So what is the “secret” to the successful ministry out here?  One thing, faithfulness to Christ!   Seizing the opportunities He has placed before us and faithfully using the gifts and talents with which He has graced us to serve as stewards of the mysteries of God. 

Book Review by Chap Ken Lawson

A Handful of Pebbles: Theological Liberalism and the Church, (The Banner of Truth Trust, 2008), by Peter Barnes. 88 pages.

This little book has caused quite a stir in Christian scholarly circles. Used as a supplementary textbook in many conservative evangelical and fundamental colleges and seminaries, Peter Barnes has found a niche for his timely book.

In eight short chapters, the author discusses the dangers of theological liberalism and its detrimental effects upon biblical Christianity. He begins by discussing the attributes of theological liberalism, essentially calling the movement scholarly unbelief with a presupposition against the supernatural. While claiming to be objective and open-minded, liberals reject most or all of the fundamental doctrines of the Bible. With serious presuppositional bias, the liberal scholar assumes the Bible is just an old, interesting but ordinary book. Some liberals openly attack the Bible and boldly proclaim their unbelief in the God of scripture. Other liberals are more subtle, using biblical language but changing the meaning of key theological words, neutering their distinct historical and theological meaning.

The author is quite clear in his short but accurate summary of biblical warnings against false prophets, and against those who would try to alter or diminish the eternal word of God. He then traces the rise of Christian liberalism, from its European origins to its full manifestation in the majority of colleges, universities, and seminaries in Europe and America today. This rise of liberalism originated in the academies of Europe, as non-Christian scholars dissected and micro-analyzed the Bible with an anti-supernatural bias. That meant their academic speculations centered on such things as what did Jesus actually say, or was Moses really a person, or was there ever really a historical leader named King David. All miracles were disavowed. The resurrection of Jesus was rejected. Christianity to the liberal became a benevolent organization, or a social club. The blood atonement of Christ was rejected as revolting.

Peter Barnes then weaves his narrative around the reactions to Christian liberalism. First, he details American fundamentalism and its restating of historic biblical doctrines, in defiance of liberalism.  Barnes then introduces us to Neo-Orthodoxy, a movement that grew as a middle position between liberalism and fundamentalism. He then discusses how Neo-Orthodoxy failed, and how that compromised movement was quickly absorbed by Christian liberalism.

The book then discusses key biblical doctrines from the view of the liberal and the fundamentalist. The doctrines discussed are scripture, the nature of God, the person of Christ, salvation, the resurrection of Christ, concluding with comments on heaven and hell. Barnes shows samples of liberalism’s view of these fundamental doctrines, and how these critical doctrinal issues are explained away, ignored, or attacked by liberals. He then sites biblical support for affirming and defending these vital biblical teachings.

Barnes concludes his small book by stating how he believes a biblical Christian should respond to liberalism. Essentially, Barnes states that liberalism should be exposed as a fraud and separated from by biblical Christians. On these points I agree. Although there are other books that cover this material in more detail, I recommend this book.