Author, Roger.
Published, October 2, 2008.

Our modern society struggles with bigotry. This view of John Knox, an “arrogant” man, misusing his authority, is common perception in pop culture. However, this misunderstood strength gave the Protestant cause in Scotland traction and persistence. In these days, as well as his own, Knox thunders a challenge against the idolatry of those who confess the religion of Jesus Christ.

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In England, the reformation was accomplished by the monarchs and at their very whim. In contrast, the reformation in Scotland was required by the people, and established by the lairds (lords/barons) . Whether noble or treacherous these barons were greatly affected by John Knox, history remembers Knox as a man above reproach, and a vehement thundering preacher. However many modern readers reflect on Knox’s life and see him as a bigot, inconsistent and iron-sided. However, history does not record him so. Great reformers and his contemporaries also, tolerated and encouraged Knox. The misunderstood strength of Knox gave the Protestant cause in Scotland traction and persistence. In truth, Knox will always remain one of the great Reformers, and the firebrand that kept the torch of Protestantism alight in Scotland until the idolaters were overcome by the people and lairds of Scotland.

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THE SCOTLAND BEFORE JOHN KNOX

The Scotland before John Knox was one of great unrest. Yea, many of Scotland had heard of Luther’s teaching, and had been influenced by the Lollards. However, the discontentment came more from the clergy itself, oppressive and incompetent. The currents of discontent grew in to contempt, and contempt in to hatred.

In those days the monarchy was weak, and the bishops were of a “less reputable stock”, morally corrupt, and tyrannous . After the death of the king, during the chaos after Flodden, these dumb dogs soon took hold of the regency of Scotland, self-appointed . National policy, under direction from the clergy, was becoming more and more aligned with that of France, concerned primarily with heresy and waring with England . In 1528, Patrick Hamilton was burned at the stake for preaching the teachings of Wittenberg. This fire was set to show the “justice” of those who preach “heresy”, but instead fanned the flames of mistrust and anger towards the tyrannical governance of the clergy, namely Cardinal James Beaton.

The Scots also revoked the Greenwich treaties, in which King Henry VIII of England had attempted to marry his son and heir to the infant Queen of Scotland distancing Scottish traditional ties with France and tying it instead to English interests. The English began border raids in Scotland and in less than a year nearly 200 towns and buildings were burned and livestock taken to England . This “rough wooing” was to further the undercurrents of reformation in Scotland, for again it was Cardinal Beaton’s Frenchified policies bringing grief to Scotland. His signature left by the Henry’s troops on the kirk (church) doors, “You may thank your Cardinal for this.” Into this Scotland John Knox was born. It was ripe for change, and Knox stepped into the scene at the very climax.

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THE SCOTLAND OF JOHN KNOX

The historical facts of the life of John Knox are not much debated. However, much is speculated about his early life. From what is known, Knox was ordained a secular Catholic Priest , which suggests why he had insight into the Catholic practice and is perhaps even an apologetic for his constant admonition for the said kirk as practisers of idolatry. After Knox’s conversion, he was swept up in the movement of Protestantism in Scotland, and England. Knox caught the fire of those around him, predominately George Wishart.

This theme of the predestination of God would become one of Knox’s prevailing doctrines, and a close friend was to provoke the doctrine of predestination in Knox’s conscience. George Wishart had quite an impact on the life of Knox. Knox, who could scarcely leave Wishart’s side for the year (or so) they travelled together, would be greatly affected by the words spoken only hours before Wishart himself was captured and afterwards executed. The words “one is sufficient for sacrifice” may have rung in Knox’s ears for the rest of his life, suggesting God had another purpose for him.

The undercurrents and hatred for Cardinal Beaton and his bloody butchers were already present, but with the death of Wishart a small party of lairds took it upon themselves to minister judgement. Thus was Cardinal Beaton killed, and his stronghold, St. Andrews, seized.

Therefore, it was to this refuge Knox found himself taking the young pupils in his care, and it was in this castle Knox was called to public ministry. These two events would tie Knox’s future with that of Scotland. For Rough, and a few colleagues saw Knox’s strength as a preacher and publicly charged him into the ministry, to which his countenance showed his reluctance and the grief and trouble of his heart . It was not only this public charge, but also his debates with Dean John Annan, a rotten papist, that would bring Knox into the ministry.

His stay in the castle of St. Andrews saw Knox captured when the French came to aid the now Regent of Scotland, Mary de Guise. For nearly nineteen months, Knox was miserably treated as a galley slave . Of these torments Knox spoke very little later in life . Nevertheless, it does stand that this experience completed his induction into destiny of Scotland, for now he could no longer seek the comfortable obscurity he had planned prior to his arrival at St Andrews.

After his release, it was not safe for Knox to remain in Scotland, for the Regent had Catholic sympathies. Instead, Knox was welcomed into the now flourishing Protestant rule of England under the young king Edward IV. He preached for two years in Berwick with good success and memories, and later one of the young king’s chaplains. Also under Cranmer and with a host of other international reformers he helped to write the 39 articles, and the Book of Common Prayer. This time in England was to Knox a taste of freedom and showed the potential of a nation under Protestant rule. He later denied an invitation to become a bishop because of the troubles perceived, and when Mary Tudor came to power, he fled to the Continent with many of the English.

During his close on five year exile on the continent spent most of this period travelling around the reformed kirks of the continent with a short trip back to Scotland to encourage the faithful. There is little doubt the friendship with Calvin had influence on his theology, however it more true to say that Knox had far deeper ties with the English kirk than he ever had with those of the continent ; indeed the congregations in Frankfurt and Geneva were congregations of English exiles.

As Knox’s time on the continent ended, and his mind bent ever toward Scotland, Scotland itself was undergoing a lot of change, ready for the firebrand it sent off to the continent for schooling, and not the one called Mary Queen of Scots. The Lords of the Congregation had signed treaties, and more and more cities were catching the “evangelical infection”. After three months waiting to hear back from England, “stamping and champing” in Dieppe, Knox arrived in Edinburgh . The treaties of the Congregation were in fact illegal, and this lead to a short civil war. Knox’s preaching conveyed his conviction. Everything seemed to be desperate for the cause. However, the Regent suddenly died; and the French aid sailed back to France. The Congregation wasted no time in establishing the reformed Church of Scotland. In such short time, the protestant cause in Scotland had gone from forlorn hope to victory. The Parliament accepted the Scots Confession, and The Book of Discipline. Of both was Knox the primary author. The Church of Scotland had a rough future ahead. But under the preaching and doctrines of Knox, having influence and success due to his fiery and indomitable character, it was well on it’s way to establishing the Presbyterian Church, which would later reach the four corners of the world.

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THE THEOLOGY OF JOHN KNOX

There is much to be said of the many of Knox’s doctrines. Though few, even one, of his sermons are recorded, there is still much by his hand in the form of letters and treatises. Time does not permit me to write of all such things as his thoughts of rebellion, prayer, and many others. Therefore, I will focus on the three primary doctrines of John Knox.

Having been ordained a priest in the Roman Catholic Church one wonders whether Knox ever appreciated the practises of it, lamenting if people only knew what he knew . Beginning with his first public discourse Knox declared, from the seventh chapter of Daniel, the Pope to be the Antichrist. Knox held the sacrifice of the Mass to be idolatry and gave his account . Still later in life, talking with Mary “Queen of Scots” he held the Catholic Church to be a harlot, committing spiritual fornication . These two accusations were underpinned by Knox’s theology, anything created by the mind of man, concerning religious ceremonies is idolatry.

When it comes to the governance of the kirk, we see a large divide between Cranmer and Knox. The reformation in England was primarily concerned with the individual rights of religion as a free Englishman; the reformation in Scotland was primarily concerned with the crown rights of the true monarch, Christ Jesus. English Protestants sought freedom of conscience; Scottish Protestants sought freedom of the kirk. Cranmer’s intent was to setup a reformed state kirk; Knox’s intent was to bring the state in line with the kirk. Knox travailed that both princes and subjects obey God , and the divine right of magistrates is “bounded and limited by God in His Word” . Knox held theocracy of high importance, a nation will be judged by the acts of that nation, and not by individuals. This theology lead to the eventual formation of the Scottish Church, and the birth of Presbyterianism.

As mentioned earlier it seems George Wishart’s words suggested that God had plans for Knox. Due mainly to the influence of Calvin in Geneva, his theory of predestination was solidified. Knox recognises God’s role in his preaching, a charge, mind, he accepted reluctantly, he was not master of himself . Predestination had a profound effect on all of Knox’s life and teaching. It confirmed the assurance for salvation of the true kirk, and “welded that Church to Christ”, and inexplicably tied Knox to his destined ministry .

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THE JOHN KNOX OF TODAY

Few try to reconcile John Knox’s theology with his character. Few deny Knox’s theology of idolatry, that of the Mass and other practices of the Roman Catholic tradition, and yet Knox’s tub-thumping character begins to make sense in the truth and conviction with which he holds regarding the matter. The same can be said of his “inconsistencies” , when one recognises his reluctance gives way in the end not to pressure but to a call to ministry by God himself, one begins to notice the out workings of his theology of predestination. Moreover, when Knox’s thoughts on the governance of the kirk and the state are considered, there is little wonder he pressed hard against the assaultes of a gratious Quein to align herself with the truth of the gospel, lest her Kingdom, and therefore his’, be destroyed. Christ used the character of Knox to great effect in the lands of Scotland. Yea, John Knox has, particularly in modern days, been seen as “fierce, implacable, narrow, [and] iron-sided” . Even popular culture portrays his shadow, at least, as the substance of all abuse of authority . However, on close examination, not forgetting Knox was a man who on the most part was directed by God, was both stable in his beliefs and consistent in his message, and precisely the man Scotland required to carry out its reformation . In such contrast, John Knox stands in truth, “a man who, for almost a generation, had amazed everybody . . . by three magnificent qualities: his vehemence, his persistence, and his incorruptibility.” Something else.

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It would be difficult to contain in such short words the effect John Knox had on all of the worlds he encountered, indeed not even counting everyone who has studying Knox’s life since. A man who in one lifetime was a tutor, a bodyguard, a galley slave, a refugee, a preacher, chaplain to the King of England, pastor in Frankfurt, pastor in Geneva, encourager of the English and Scottish reformers, editor in the English 39 articles and the Book of Common Prayer, primary author of the Scottish Confession of Faith and The Book of Discipline, an admonisher of monarchs and least of all these a great reformer. John Knox had profound effect, both exhortation to Protestants and admonition for the Catholic Church, in Scotland, England, France, Germany and Geneva. His legacy is the Presbyterian Church of Scotland, and therefore the same kirk in North America, Australia, New Zealand, and South Africa. John Knox stands out as “one of the most important men in the history of the world” , a man with a fiery character at the pulpit and a humble heart away from it. Knox has confounded historians for centuries , his character always under fire, but his theology stout enough to carry the torch of the reformation within Scotland, and more countries besides.