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Alec Ryrie Biography

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“It was sharpest of all for Protestants who did not belong to tightly organised and disciplined churches, in which there was either formal confession of sins (as in many Lutheran churches) or systematic oversight of the moral status of church members (as in many Calvinist churches). Those systems did not solve the problem of belief logically, but they did solve it emotionally, since anxious Christians could outsource their concern about themselves to the ministers who policed them. It was a kind of fideism: you cannot be certain of your own beliefs, but you can place your trust in your community instead.”

FaithSinChristianityConfessionProtestantism
Book:Unbelievers: An Emotional History of Doubt
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“I. G.’s sufferings were positively transient compared to Hannah Allen’s. As a teenager in the 1650s, Allen went through a period of despair in which she was convinced she was damned. She found a more even keel when she married, but when her husband died in 1664, her spiritual agonies returned worse than ever. She considered suicide, repeatedly harmed herself, and once crawled into a roof void in order to starve to death (her resolve broke after three days). In the end the fog gradually lifted, which she ascribed to God’s mercy, her family’s love and the passage of time. What matters for us is that during her struggles, her family repeatedly tried to persuade her of God’s mercy, but she would have none of it. Once she heard a thunderclap, and told her aunt it was a message from God that she was damned. Surely not, said the aunt: God would not send a miracle to convince someone of their damnation. ‘We do not read of such a thing in all the Scripture.’ But Allen would not be reasoned with. ‘My Answer was, “Therefore my condition is unparalleled; there was never such a one [as me] since God made any Creature, either Angels or Men, nor never will be to the end of the world.”’ She begged friends not to pray for her, since ‘it would but sink me the deeper into Hell’. At first she worried that she had committed the ‘unpardonable sin’ mentioned in the Gospels, but soon she concluded that that sin was for amateurs and she had committed even worse: My Sins are so great, that if all the Sins of all the Devils and Damned in Hell, and all the Reprobates on Earth were comprehended in one man, mine are greater. There is no word comes so near the comprehension of the dreadfulness of my Condition; as that, I am the Monster of the Creation.”

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Book:Unbelievers: An Emotional History of Doubt
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“In the 1640s, a formerly pious London teenager named Sarah Wight suffered four years of spiritual agonies. As she recalled: ‘I could see nothing but Hell, and wrath: I was as desperate, as ever was any … I felt myself, soul and body, in fire and brimstone already.’ From that agonised conviction, it was only a short step to wonder if ‘there was no other Hell, but that which I felt’. At least that held out the hope that death would end her sufferings. On that basis she attempted suicide several times, thinking that ‘if I made away [with] myself, there was an end of my misery, and that there was no God, no Heaven; and no Hell’. But the very fact she had such thoughts convinced her that she ‘was damned already, being an unbeliever’.”

SinChristianityUnbeliefSelf Harm
Book:Unbelievers: An Emotional History of Doubt
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“The simple justification for the elders and their work was Christ’s detailed prescription in Matthew’s Gospel for how Christians should deal with sinners among the faithful: first private admonition, then progressively more formal reprimands, and finally, if repentance was not forthcoming, expulsion from the community.”

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Book:Protestants: The Faith That Made the Modern World
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“Their tradition began in Martin Luther’s ravishing love affair with the God he met in the Bible. It was a love for which he was willing to sweep aside any tradition or power structure that stood in his way. Since his day, Protestants have pursued that love in radically different ways: individually or through institutions, intellectually or emotionally, tolerantly or violently, calmly or restlessly, apocalyptically or idealistically, working within older traditions or radically rejecting them. Often that old flame has been reduced to a simmer or doused altogether, sometimes it has blazed beyond any control, but it is the same fire. To understand Protestantism’s enormous impact on our world, we need to understand the restless burning it has kindled and rekindled in generations of believers.”

ProtestantsMartiin Luther
Book:Protestants: The Faith That Made the Modern World
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“To outsiders, Protestantism may seem admirable for its role in promoting racial equality and in fighting apartheid, or it may seem culpable for its role in promoting racism and defending injustice. Yet it was only incidentally and temporarily a vehicle for those causes. Protestant movements that become too deeply attached to such social and political issues tend to find that they are running out of steam. Like it or loathe it, the heart of Protestantism’s message is a spiritual one, a message of salvation and of divine power.”

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Book:Protestants: The Faith That Made the Modern World
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“John Calvin, brought characteristic rigor to the question. Luther dreamed of good princes, disliked law on principle, and had little interest in institutions. As a result, Lutheran churches ended up with a mishmash of governing structures. Calvin, by contrast, had trained as a lawyer, knew that structures matter, and favored more participatory government.”

ProtestantismJohn Calvin
Book:Protestants: The Faith That Made the Modern World
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“The plainest case is that of Ludovic Muggleton, best known for eventually founding the eccentric ‘Muggletonian’ sect. In the religious turbulence of 1640s London, he moved fretfully from church to church, increasingly convinced that ‘I must needs go to Hell’. And so, as the only escape, he longed ‘to have said in my Heart, sure there is no God’. He could not quite persuade himself it was true, but he did the next best thing. Since he was convinced he was damned, he withdrew from any kind of religious practice, and tried simply to live virtuously on his own terms. It would not save his soul, but it would spare him the misery of continuously contemplating his future torment. ‘I found more Peace here than in all my Religion.’ In particular, a hope crept up on him: even if there is a God, perhaps there is no immortal soul? ‘I was in good Hope at that time, that there was nothing after Death.’ He developed arguments to persuade himself of this, and for three years ‘had a great deal of peace of mind in this condition’. ‘I dreaded the Thoughts of Eternity … I thought, if I could but lie still in the earth for ever, it would be as well with me, as it would be if I were in eternal happiness … I cared not for Heaven so I might not go to Hell.”

SoulDeathHeavenChristianityHellAtheismEternityMortalityMortalism
Book:Unbelievers: An Emotional History of Doubt
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