Ligonier Ministries Blog

1. Who Was Pierre Viret?

   Historian and biographer R.A. Sheats wrote: > The visible history of Christ’s church is often hidden in clouds of obscurity. For reasons known only to God, He often chooses to conceal some of His greatest treasures, awaiting their rediscovery by the church in His perfect time. Thus it has been for Pierre Viret (1511–1571), a nearly forgotten giant of the sixteenth-century Reformation. Viret was born in Orbe, a village thirty miles north of Geneva. His father was the respected local tailor. His mother was venerated for her saintly devotion and selfless service in the Roman Catholic parish. A gifted student, Viret soon outstripped the capabilities of his parents and tutors and was sent to study in Paris with the Brethren of the Common Life at the Collège de Montaigu—where Desiderius Erasmus, John Calvin, Ignatius of Loyola, John Knox, and William Farel also attended. During Viret’s years there, he was converted to the Protestant faith. Returning to his home village at the age of nineteen, Viret seized upon a rare opportunity to hear Farel preach the Reformation doctrines of grace. In short order, Farel pressed Viret into assisting him in evangelizing the area. His success and renown were almost immediate. His gentle persuasions, combined with deep theological maturity, helped win over even the most obstinately recalcitrant “Old Catholics.” Before he was twenty-one, Viret had brought the message of the Reformation to the Swiss towns of Orbe, Grandson, Payerne, and Neuchâtel. In 1534, Viret and Farel began to evangelize and minister in the city of Geneva. Then Viret led the Genevan Disputation of 1535 before moving on to Yverdon and Lausanne, where he witnessed great gospel fruitfulness. Viret was back in Geneva in 1536, in time for a fateful meeting with the young Calvin and the fiery Farel. It was then that Farel famously threatened Calvin with divine retribution if he did not remain in the city to labor side by side with them. Calvin had only intended to pass through the city on his way to Strasbourg. What is less known about that incident is that Viret likely softened Farel’s fiery warnings, persuading Calvin to stay. It was the beginning of a lifelong friendship and partnership as yokefellows in the faith. The next year, Viret was in Lausanne overseeing a remarkable reforming work in that city. He pastored a thriving church. He helped to evangelize the neighboring districts. He engaged in several public disputations with Catholic hierarchs. He wrote voluminously. He survived two brutal assassination attempts. And he established the first academy for Reformed theological training. Viret set about his work tirelessly, discipling some of the brightest minds in the fledgling Reformation movement. It was Viret who discipled Theodore Beza, who eventually became the headmaster of the Lausanne Academy, and still later, succeeded Calvin in Geneva. It was Viret who mentored Guido de Bres, author of the Belgic Confession. It was Viret who shaped the thinking of Zacharias Ursinus and Caspar Olevianus, authors of the Heidelberg Catechism. It was Viret who befriended and counseled Heinrich Bullinger, successor to Huldrych Zwingli and author of the First and Second Helvetic Confessions. It was Viret who defended Calvin in two successive heresy trials. When Calvin was banished from Geneva in 1538, it was Viret who was recalled to the city to do the work of reconciliation and restoration. It was Viret’s persistent intercessions that eventually persuaded the council to invite Calvin to return in 1541, and it was Viret who persuaded his reluctant friend to actually accept the invitation. Over the next two decades, Viret would serve in the flourishing gospel work of Lausanne. He would continue to train a whole new generation of pastors, evangelists, apologists, theologians, educators, and missionaries. Whenever there was an intractable conflict or an obstinate controversy in any of the churches throughout the Swiss cantons, it was Viret who was called in to restore their purity, their peace, and their lovingkindness. He would write a raft of vital books that would shape the Reformation throughout Europe—from Scotland to Greece, from Italy to Poland, from Navarre to Moravia, from the Netherlands to Sweden. Carrying on a voluminous correspondence with frequent visits back to Geneva, he was Calvin’s best friend and most trusted advisor. When political pressure from Bern forced Viret to flee from Lausanne in 1559, he was joined in exile by all of his fellow pastors, all of the professors of the academy, every single one of their students, and hundreds of the city’s congregants. Geneva welcomed them all with open arms. Viret was made the pastor of one of the largest churches in the city, where his rhetorically winsome, theologically substantive, covenantally minded, and expositionally rich preaching laid enduring foundations for discipleship. He reconvened the Lausanne Academy, now the Genevan Academy. The city became a hive of vision, prosperity, freedom, and opportunity. Its Reformation legacy was secure at long last. Some men might be tempted to rest on their laurels. But not Viret. When five of his French students were martyred in Provence, he turned his attentions to the vital Huguenot missionary efforts in the west. In 1568, he brought the Reformation first to Nîmes, and then successively to Montpellier, Lyon, Marseilles, Aix, and Orange. He was instrumental in the conversion of Queen Jeanne d’Albret of Navarre, the mother of King Henry IV. He discipled Prince William of Orange, who helped the Reformation flourish in both his French and Dutch dominions. As the father of the Huguenot Church, Viret oversaw stupendous growth, from twelve convening churches in 1568 to more than fifteen hundred churches at the time of his death just three and a half years later in 1571. Over the course of his long career, Viret authored over fifty books, many of them multi-volume works. The practical ethics of his Decalogue Commentary was the guiding light of John Knox’s reforming work in Scotland. His Exposition of the Apostles Creed helped Martin Bucer craft the Thirty-Nine Articles for the English Church. His Simple Exposition of the Christian Faith and the accompanying catechism* was a direct inspiration for the Westminster divines. His Letters of Comfort to the Persecuted Church became a lifeline to Jan Comenius and the harried Husites during the Thirty Years’ War. His book The Christian and the Magistrate helped Nicholas von Amsdorff shape the Magdeburg Confession. And of course, all of them shaped Calvin and the later editions of his magnum opus, The Institutes of the Christian Religion. No wonder Viret was deeply beloved. To some he was known as the “Smile of the Reformation.” To others, he was the “Angel of the Reformation.” Ask anyone who has even the scantiest knowledge of the period, “Who was the most significant figure in Geneva’s magisterial Reformation?” and they would of course reply, “John Calvin.” But Calvin himself might very well have humbly demurred replying: “Oh, no, no, no. To be sure, it was Pierre Viret.”

2. Why Do We Sing at Christmas?

   Throughout history, people have loved singing. Whether at baseball games or birthday parties, we sing eagerly, sometimes publicly exposing our lack of native musical talent. Singing in groups—especially at Christmas—is a cultural institution. But why does singing carols and hymns, even if we’re doing it professionally and have no interest in the meaning of words, make such an impact on us? Singing in worship has always challenged both pulpit and pew with how and why it should be done. In 1861, John Wesley wrote a set of “Directions for Singing” intended to instruct the Methodist community on that subject. Since its publication, it has influenced more than just the Methodists. Two of these directions are below: > Sing lustily – and with good courage. Beware of singing as if you were half-dead or half-asleep; but lift up your voice with strength. Be no more afraid of your voice now, nor more ashamed of its being heard, than when you sang the songs of Satan. > Sing modestly – do not bawl [to be] heard above or distinct from the rest of the congregation that you may not destroy the harmony but strive to unite your voices together so as to make one melodious sound. Despite our limitations, it is at Christmas that we “lift our voice with strength.” It may be because we really know the songs. Indeed, familiarity is the glue that encourages participation. The Apostle Paul encouraged Christians to sing “with thankfulness in your hearts to God” no matter our level of skill (Col. 3:16). One of the easiest places to begin learning how to sing is in church. We easily recall psalms, hymns, and spiritual songs for life. We never forget them as we age because the act of singing (according to experts) activates our brain’s threads of memorized words and pitch. At nursing homes during Christmas, previously uninvolved residents come alive to sing “Joy to the World” and “Silent Night.” Besides just giving us pleasure, many Christmas songs teach—they are doctrinally rich. Martin Luther used song as a major component for growth in the young Lutheran churches established in the 1520s and beyond. They sang chorales and the catechism for good reason—song was a major teaching tool for the new churches. Music continues to form us in Christian community. At Saint Andrew’s Chapel, R.C. Sproul often took time to explain the “why” of worship instead of merely doing it reflexively. After a song he asked, “Do you realize what you were just singing?” For him, singing was a vital enzyme in digesting the Word of God. How does theology function in Christmas carols? Let’s look at some examples. “Joy to the World, the Lord Is Come” Sung to ANTIOCH, a tune “arranged from Handel” by Lowell Mason. Isaac Watts’ text explores themes of glory, sovereignty, holiness, truth, and grace. It is a catalog of God’s attributes for any preacher to quote. “O Come, O Come, Emmanuel” Sung to VENI EMMANUEL, a plainsong (early chant) melody. This hymn is a passionate plea for Immanuel’s arrival, beginning from Isaiah and moving through multiple references to the child Jesus’ nature and purpose. “Comfort, Comfort Ye My People” Sung to THIRSTING by Louis Bourgeois, a composer of the Genevan Psalter, based on Isaiah 40:1–2. This seventeenth-century text by Johannes Olearius offers Christian teaching on the Word’s prophetic power, plus God’s purpose in sending a Savior. “O Little Town of Bethlehem” Sung to ST. LOUIS by L.H. Redner. This nineteenth-century tune displays a clear fulfillment of a prophecy in Micah 5:2. Phillips Brooks’ 1868 text paraphrases Luke account of Jesus’ birth with a clear gospel prayer in verse 4: > O holy Child of Bethlehem, > Descend to us, we pray; > Cast out our sin, and enter in; > Be born in us today. > We hear the Christmas angels > The great glad tidings tell; > O come to us, abide with us, > Our Lord Emmanuel. “Thou Who Wast Rich” Sung to QUELLE EST CETTE ODEUR AGREABLE, a French carol arranged by Charles H. Kitson, and text by Frank Houghton. > Thou who wast rich beyond all splendor, > All for love’s sake becamest poor; > Thrones for a manger didst surrender, > Sapphire-paved courts for stable floor. > Thou who art God beyond all praising, > All for love’s sake becamest man; > Stooping so low, but sinners raising, > Heav’n-ward by thine eternal plan. > Thou who art love beyond all telling, > Savior and King, we worship thee. > Emmanuel, within us dwelling, > Make us what thou wouldst have us be. Why do we sing Christmas songs? Surely, they provide joy, help us recall Jesus’ birth and life, and form us spiritually. Leading up to Christmas, we recite doctrines of creation, glory, incarnation, and atonement (to name just a few) in familiar hymns and carols. In the process, we are encouraged to daily live out the gospel of Christ. Editor’s Note: This article was originally published on December 20, 2024.

3. Contending for the Faith: New Video Teaching Series on Jude

   The Christian faith is often attacked from outside the church. But how should we respond when the truth is undermined from within? In his new video teaching series, Contending for the Faith, Rev. Jason Helopoulos explores the often-overlooked letter of Jude. Heed this urgent call to stand for the truth of Christ with conviction and compassion, trusting the Lord to uphold His church in every trial. Get lifetime digital access to this video teaching series when you order it today. Tucked near the back of the Bible, the short yet crucial book of Jude sounds the alarm against creeping distortions of the gospel and a toleration of sin. Yet these warnings against false teaching come with words of glorious reassurance for God’s faithful people. Contending for the Faith seeks to help Christians identify falsehood and hold fast to the truth of the gospel.** This digital teaching series can be a valuable addition to your Sunday school or homeschool curriculum, small group discussion, or personal study of God’s Word. 7 Video Messages: Jude, a Servant of Christ The Need to Contend for the Faith Contending with Discernment Old Testament Warnings of Judgment The Rejection of Truth & Judgment What It Looks Like to Contend Merciful to Others, Kept by God Watch the first message for free to start your study. Several Teaching Series Formats Available Digital download Ligonier Connect course Digital study guide Preorder the DVD Edition and Study Guide You can also be among the first to receive the DVD edition and paperback study guide of Contending for the Faith when they become available in 2026. Preorder Rev. Helopoulos’ DVD teaching series and study guide for yourself or a loved one today. Watch Now as a Ministry Partner Did you know that Ligonier’s Ministry Partners can stream our entire teaching series library? If you’d like to stream Contending for the Faith and 230+ other series online and in the Ligonier app, consider partnering with Ligonier today. As a Ministry Partner, your committed prayers for Ligonier and your monthly donation will help fuel gospel outreach so more Christians worldwide can benefit from this biblical teaching.

4. Take Heart: Finding Peace in a Troubled World

   The disciples will soon face the greatest trial of their lives. In less than twenty-four hours, they will be shaken to the core. One of them will betray. One of them will deny. All of them will flee. And Jesus will be crucified, dead, and buried. In the hours leading up to these troubling events, Jesus met with His disciples in the upper room. There He spoke to calm their anxious hearts. The last words He said to them were these: “I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world” (John 16:33). Here Jesus tells us not only where to find peace, but also the basis for that peace. Peace in Jesus As the darkness of night fell, Jesus knew that His disciples were troubled in heart. The darkness had already overcome one of them (John 13:30); it was about to take hold of another (John 13:36–38). Jesus pierced the darkness with words of light, calming their troubled hearts as He told them that they could find peace in Him alone. They would need to run to Jesus. They would need to flee to Jesus. They would need to abide with Jesus. Jesus’ words were not only for the disciples; they are for you too. The only place you will find true and lasting peace in this troubled world is in Jesus. You must flee to Jesus for refuge. > How firm a foundation, you saints of the Lord, > is laid for your faith in his excellent Word! > What more can he say than to you he has said, > to you who for refuge to Jesus have fled? Victory in Jesus You must flee to Jesus for refuge, because victory is found in Him alone. In His final words to the disciples in the upper room, Jesus said, “In the world you will have tribulation. But take heart; I have overcome the world” (John 16:33). The tribulation of the disciples that night would be great: fear, failure, fleeing from Jesus. How often we do the same thing in the midst of our troubles? We too live in a troubled world—a world that is no friend to grace, a world that will not help us on our way to God. We live in fear. We fail often. We flee from Jesus when we should be running to Him. Our guilt would quickly consume us as we consider our response to suffering, even as it would have the disciples. That is why Jesus spoke these words on the eve of His death, reassuring us of His victory over sin. What a comfort it must have been for the disciples to reflect back on this night only to realize that in the very same hour in which Jesus foretold their failures, He also proclaimed His victory—a victory that would give them peace. Their failures would be great, but His victory is greater still. So also, for you. Your failures may be great, but His victory is greater still. Praise God that even as you run from Jesus, Jesus runs to you. So certain is Jesus’ victory over the world, He proclaims it even before He has won it. Jesus enters this dark night knowing what He must—and will—do. Jesus goes to the cross to win the battle. John’s gospel often contrasts light and darkness (John 1:5; 3:19; 8:12; 11:9–10; 12:35–36, 46). Strikingly, however, he makes no mention of the darkness at the very place where we would expect him to record it—at the cross. The other gospel writers record the three hours of darkness at Golgotha (Matt. 27:45; Mark 15:33; Luke 23:44), but John does not. It is not because he is unaware of the darkness—he was there at the cross (John 19:26–27). He refrains from recording the darkness because he wants us to see Jesus’ victory. It is at the cross, as He is lifted up, that Jesus draws all people to Himself (John 12:32). Jesus is the light of the world (John 8:12). The light shines in the darkness, and the darkness has not overcome it (John 1:5). When Jesus says to His disciples “I have overcome the world,” He says it in the perfect tense in Greek, signifying a completed action with a resulting state. Jesus won the victory, and His victory endures. While the world is the place in which we have trouble, it is, and always will be, a conquered world because Jesus is, and always will be, the conqueror. In all of your troubles, run to Jesus. Cast your burdens upon Him. Put your faith in Him. Find peace in His victory. Take heart, because this is God’s promise to you: > The soul that on Jesus has leaned for repose, > I will not, I will not desert to his foes; > That soul, though all hell should endeavor to shake, > I’ll never, no never, no never forsake. : R. Keen and George Keith, “How Firm a Foundation,” Trinity Psalter Hymnal (Trinity Psalter Hymnal Joint Venture, 2018), 243. : Isaac Watts, “Holy Fortitude,” Ibid., 539. : Murray J. Harris, John (B&H, 2015), 283. : Trinity Psalter Hymnal, 243.

5. The Glory of Christmas

   On the night Jesus was born something spectacular took place. The plains of Bethlehem became the theater for one of the most spectacular sound-and-light shows in human history. All heaven broke loose. Luke tells us what happened: > And there were shepherds living out in the fields nearby, keeping watch over their flocks at night. An angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were terrified. But the angel said to them, “Do not be afraid. I bring you good news of great joy that will be for all people. Today in the town of David a Savior has been born to you; he is Christ the Lord. This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger.” > Suddenly a great company of the heavenly host appeared with the angel, praising God and saying, “Glory to God in the highest, and on earth peace to men on whom his favor rests.” (Luke 2:8-14) The angelic visitor was surrounded by the glory of God. The glory was shining. This glory did not belong to the angel himself. It was God’s glory, signifying His divine mode of being. It was the divine splendor that shrouded the heavenly messenger, a visible divine radiance. When the shepherds of Bethlehem quaked in fear, they were admonished by the angel: “Do not be afraid, for behold I bring you good tidings of great joy which will be to all people. For there is born to you this day in the city of David a Savior, who is Christ the Lord” (Luke 2:10-11, NKJV). Every human being longs for a savior of some type. We look for someone or something that will solve our problems, ease our pain, or grant the most elusive goal of all, happiness. From the pursuit of success in business to the discovery of a perfect mate or friend, we make our search. Even in the preoccupation with sports we show a hope for a savior. As a sports season ends with far more losers than winners, we hear the cry from cities across the land—“Wait till next year!” Then comes the draft or a new crop of rookies, and the fans pin their hopes and dreams on the new kid who will bring glory to the team. The rookie, the new client, the new machine, the news that will arrive in tomorrow's mail—all are invested with more hope than any creature can possibly deliver. The burst of light that flooded the fields of Bethlehem announced the advent of a Savior who was able to do the task. We note that the newborn Savior is also called “Christ the Lord.” To the astonished shepherds these titles were pregnant with meaning. This Savior is the Christ, the long-awaited Messiah of Israel. Every Jew remembered the promise of God that someday the Messiah, the Lord’s anointed, would come to deliver Israel. This Messiah-Savior is also Lord. He not only will save His people but He will be their King, their Sovereign. The angel declares that this Savior-Messiah-Lord is born “unto you.” The divine announcement is not an oracle of judgment but the declaration of a gift. The newborn King is born for us.