Every Christian should be a historian. Throughout the Bible, God calls us to observe and remember his works of providence and grace throughout history: ‘You shall remember the whole way that the Lord your God has led you’ (Deuteronomy 8:2). Many of the Psalms are, in essence, history lessons, calling the Israelites to reflect on the works of God in the past and reminding them of the consequences of failing to do so (Psalms 77, 78, 105, 106, 135, 136, etc). Indeed, the bedrock of the Christian faith is historical fact: the reality of Jesus Christ’s life on earth, his death, and his resurrection (1 Corinthians 15:3-11). To know and reflect on history, therefore, lies at the heart of the Christian life.
As we study ‘secular’ history (that is, non-Biblical history), we have the same privilege of observing, in greater or lesser measure, God’s works in providence and grace. As Christians, we believe that God sustains and upholds all creation (Colossians 1:16-17, Hebrews 1:3), that he providentially ordains all things (Psalm 135:6, Daniel 4:35), and that he is involved in even the minutest events in this world – most especially on behalf of his church (Matthew 10:29-31). These fundamental principles guide and inform our approach to the study of history.
Working for the wellbeing of creation
The fundamental task of the historian is to observe, analyse, understand and interpret the actions of human individuals and societies in the past. As such, we are brought face to face with creation, and the reality of fallen humanity. The writer of Ecclesiastes could speak of the vanity and vexation of ‘life under the sun’, and similarly as historians we see the futility of life on this earth and the depths of sin to which humanity has fallen. We study the horror of wars, genocide, slavery, suffering, poverty, disease and death, and often have the painful privilege of observing these through the vivid recorded experiences of individuals. Despite all the technological progress of human society, we see that human nature has made no progress in morality. What conclusion can we come to except that of the Bible? Humanity is fallen in sin, and has no righteousness or morality of its own apart from the grace of God (Romans 3).
At the same time, we do have the privilege of seeing the operation of God’s common grace in history (Matthew 5:45). We can observe the great capacity of individuals to serve our fellow creatures – acts of charity, self-sacrifice, and ethical reformation. As Christian historians, guided by the objective standards of God’s character displayed in his word, we can confidently praise that which is good and – with humility, recognising that we are by nature no better – condemn that which is evil. In our writing of history we should highlight the virtuous actions of historical figures, whilst also following the Bible’s example in our willingness to address their failings.
Worshipping the God we work for
If God is the author of history – if it comes from him and goes to him (Romans 11:36) – then this means that history is progressive and providential. Progressive in this context does not refer to moral progress, but rather that history is moving towards a goal. While ancient historians believed history was cyclical, as Christians we believe it is linear: history began at creation, and will culminate at the return of Christ. This eschatological perspective gives us a hope which balances the hopelessness arising from our observation of fallen humanity. Suffering in this world rarely has a satisfying end which fulfils our God-given desire for justice. Yet we believe that Christ will return and make all things new, wiping away every tear, restoring every wrong, and dispensing justice. All this is secured by the historical reality of Christ’s death on the cross and victorious resurrection, destroying sin and Satan. In his sufferings we see that God knows and understands the suffering and pain of life on this earth, and will bring it to a triumphant conclusion.
History is also providential, in the sense that God reigns over and is intimately involved with all the events of history. We must be careful in how we apply this principle: we are not writing inspired, Biblical history, and therefore we cannot always confidently identify and trace the hand of God in every historical action (Isaiah 40:13-14, Romans 11:33-35). A failure to adopt this position of humility can lead to the dangers evidenced in the seventeenth century, when the events of the Civil War and Interregnum were interpreted in such eschatological terms that the failure of these hopes led to crushing disappointment.
However, this doesn’t mean we should cast off the principle of providentialism. Rather, we need to adopt a distinction between first and second causes.[1] God is the providential first cause of everything that happens in history, but in his providence he generally operates through second causes – natural, material factors which are the genuine causes of events, though subject to the first cause of God’s decree. The task of the historian is, primarily, to investigate these second causes – the human, social, economic, political, ideological, cultural and other factors which have influenced and shaped the events and circumstances of history. Therefore, to study the role of the printing press in the Reformation, or the centrality of political machinations in the abolition of slavery, or even the importance of rhetoric and preaching styles in the Evangelical Revival, is not to be unfaithful to our commitment as Christians that divine influence lay behind all three of these events. Indeed, this holistic understanding of the operation of God’s providence means that the study of, say, the economic effects of Justinian’s plague, or the decline of the feudal system in Europe, is not unattached from our Christian life, even if there are fewer direct connections between our research and our faith.
Witnessing to the world
With these reflections in mind, the question becomes how we should apply a Christian perspective on history in an academic setting. Some Christian historians have argued that it is wrong to fail to acknowledge the role of divine providence and the Holy Spirit in our historical writing. “How can we interpret or discuss the Reformation or the Evangelical Revival without talking about the regenerating work of the Holy Spirit?”, they argue. Other Christian historians have shied away from such an approach, emphasising instead the need to follow the standards of the academy. In this view, the distinctiveness of a Christian approach is in bringing a commitment to integrity and honesty in our research.[2]
It is important to recognise that the writing of history is ultimately a rhetorical exercise: the historian is writing for an audience, usually to persuade that audience of their interpretation, and thus we communicate in a way that the audience will understand.[3] As such, we can accept that explicit references to divine intervention may be outside the bounds of academic discourse – as students, to discuss the role of providence in an essay would be considered inappropriate. Our understanding of first and second causes means that to focus on human, social, economic, etc., factors (the second causes) is not to deny God’s providence, or to be unfaithful to our Christian commitments. The way in which we express our interpretations is shaped by the context and audience for which we are writing. That said, one of the lessons of postmodernism has been that there is no such thing as a wholly ‘impartial’ or ‘unbiased’ historian, and as a result historians are increasingly willing to acknowledge their own presuppositions and personal standpoints in their academic writing. Perhaps, then, in some situations – such as when dealing with an otherwise unexplainable personal conversion in history – it may be appropriate to express our belief that an event can only be explained by recourse to the first cause?
What, then, can we bring as Christians to the study of history? Firstly, our personal experience of faith. Our own faith allows us to have an element of sympathy with historical figures who were also believers, and this shared experience gives us an insight into, for example, their decision-making which purely non-religious historians might lack (though we should be careful to guard against projecting our experience onto our subjects). Secondly, our knowledge of the Bible. If we are studying western culture, religious language will not be far away, and our knowledge of the Bible can help us identify these themes, and also understand the motivating power that Scripture can have in directing the lives of believers. Our Christian commitments can guide the topics we choose to address, the sources (perhaps previously neglected) we may investigate, and the questions we ask.
Finally, our study of history can have important apologetic value. In a culture asking ‘Is Christianity good?’, especially with the past failings of the church in mind, our skills of historical investigation and our Christian understanding of history are important apologetic tools. We can affirm that, as we live in a fallen world, the church and Christians have often fallen short of the standards which God has set, and God’s word has been abused for unbiblical ends. At the same time, Christians have done much good in the world, and Christianity has shaped our society. Ultimately, we affirm, history is moving towards a glorious culmination in which the sufferings of this present time will end and creation renewed.
Studying to be a blessing
As we look beyond university to our future lives and careers, what benefit does a history degree bring? The lessons we learn as Christian students of history about human nature, providence, and the end of history should shape our perspective on the world in the present. Perhaps we will be called into politics – the lessons of history about the fallenness of mankind and our lack of moral progress should teach us not to put our ultimate confidence in the work of statesmen and politicians, but nevertheless should encourage us that Christians in the past have brought lasting blessing through the means of politics. Perhaps we will be called into charity work – the hope of the end of history gives us an unwavering motive to serve God by caring for others in the present. Perhaps we will be called to teach, or to serve God in the home – we can use examples from history to highlight virtue and condemn wickedness in a way which shapes future generations.
First and foremost, we are called to be members of the church. I would encourage you, therefore, to use your interest in history, gifts of learning, and opportunities to study in the university in the service of the church. God calls us not only to remember his works, but to teach them (Deuteronomy 6:7, Psalm 44:1). We are to ‘make known his deeds among the peoples’ (Psalm 105:1). There is a great need today for Christians to understand more of church history: to be encouraged by God’s work in history, to be challenged by the failings of past Christians, to be warned against doctrinal error and its consequences, and to be inspired to pray for the reviving power of the Holy Spirit in our own day. While we may not be able to be so explicit about God’s providence in our academic studies, in the context of the church we can identify God’s work throughout the course of history, particularly in the growth, reformation, and revival of his church. While it may be inappropriate to draw out lessons from history in a university essay, in the church we can encourage and challenge God’s people with the lessons taught by history and the lives of past Christians. As Christian historians, let us study history in an academic context to the highest standard possible and the best of our ability, and let us then put this to the service of the church.
[1] I am indebted to Robert Strivens for this point, especially in his paper ‘Eusebius of Caesarea and a Christian approach to history’ at the ‘Thinking Christianly with History’ conference organised by the Christianity and History Forum, 28 February 2026.
[2] See Andrew Atherstone, ‘Hagiography and History’ in Truth at Any Cost: Papers Read at the 2012 Westminster Conference (2013).
[3] David Bebbington, Patterns in History (Apollos, 1990), 186.
Reflect and discuss
Think: Think back over what you have studied so far in your degree. Where have you seen God's fingerprints? Where have ideas presented to you challenged what you believed to be true?
Live: What do you think your coursemates would know about what is important to you from the way you live? Is there anything you want to change here?
Speak: Are there topics in your subject that are closer to talking about your outlook on life, God or the gospel? Pray for people on your course and for opportunities to share about Jesus with them this term.
Taking it further
- David Bebbington, Patterns in History: A Christian Perspective on Historical Thought (several editions, most recently Baylor University Press, 2018) – this is the central work considering a Christian approach to history, and, as well as making the case for a Christian perspective, also provides a helpful overview of several historiographical approaches.
- Vern S. Poythress, Redeeming our Thinking about History: A God-Centred Approach (Crossway, 2022)
- Nathan A. Finn, History: A Student’s Guide (Crossway, 2016)In addition to these resources, it is always helpful to read work written by Christian historians! I have found the work of John Coffey, David Bebbington, Mark Noll, and Andrew Atherstone stimulating, and keep an eye out for others in your own fields of interest.