“And now, my good mother, I beg you to show yourself as a virtuous woman in your afflictions, and bear patiently and joyfully  this trial that God has sent you, knowing that it is the good will of God against which no one can resist, even if he would.  Live the rest of your days in the fear of God, remembering me, and how I served my God till death.”

Among the Reformation martyrs was the author of the Belgic Confession, Guido de Brès. He served as a pastor in present-day Belgium during the Spanish Inquisition. Eventually he was captured by the authorities and spent a long time languishing in a dirty, sewage-filled dungeon in Valenciennes. Nevertheless, as he lived out his last days somehow he was able to find the strength and resources to write several letters. One of them was a letter to his mother. I’m pleased to be able to share this letter with you, as it gives a personal glimpse of this brother and father in the faith.
Last Letter from Guido De Brès to His Mother
The grace and mercy of God the Father, and the love of his Son our Lord Jesus Christ, be for your eternal salvation.
My dear and beloved mother, when I consider what a sorrow my imprisonment is to you, and how hard to bear because of the enormous maternal love you have always had for me, I cannot keep my heart from becoming sad nor from greatly trembling within me.  And certainly I can say from experience that it is a hard parting that takes place between a mother and her child.  But the parting would be much harder if a man would leave his God and give up eternal life.  I am somewhat relieved of my sadness when I think of my calling and the cause of the Son of God which I have upheld before men.
It seems to me that I hear Jesus Christ, my Master, speaking with a loud voice and saying to me, “Whoever shall love his father and his mother more than me, he is not worthy to be one of mine” (Matthew 10).  Then he says to me, “Truly I say to you that every one who has given up home, or parents, or brothers or children for the kingdom of God shall receive much more in this age, and in the age to come eternal life” (Matthew 19).  Such words cause me to put all other things aside, and my heart leaps for joy.  When I think of the certainty and truth of the one who has spoken thus, I can say with St. Paul, “I esteem all things as dung and consider them for loss, for the excellence of the knowledge of my Lord Jesus Christ.”
You too, my beloved, must rise above your sorrows with the consideration of the good will of God, who wants to bring glory to himself through this poor, fragile body.  Restrain your grief remembering how it has pleased God to call me to his service against all human expectation.  Recall how, before I was born, you were going through Mons to hear a certain Italian Jesuit, who was preaching in the streets.  You said then, praying to God, “My God, if it could be that you could give me such a child, even maybe the child that I am carrying, to preach your Word.”  You said it and God heard your prayer.  Because he is rich and merciful, and because he can do all things more abundantly than we dare to ask, he gave you more than you asked for.  You asked that the child you were carrying could be like that Jesuit.  He became a Jesuit alright – but not of the new sect that people call “Jesuit.”  In order to make me a true imitator of Jesus, the Son of God, I was called to the holy ministry, not to preach the doctrines of men, but the pure and simple Word of Jesus and his Apostles.  This I have done up to the present with a good and pure conscience, seeking nothing else than the salvation of men, not my own glory nor my own profit.
Witness the zeal of God which has been in me, accompanied by many crosses, afflictions and sufferings, and not for a small number of days, but for many years.  To all these things you ought to return for your comfort, and you should consider yourself fortunate that God has given you the honour to have carried, nurtured, and reared one of his servants – who will receive the crown and glory of martyrdom.  Then it is not for you to object, if my God wants to now receive me as a pleasant-smelling sacrifice and strengthen the elect by my death.
I myself am joyful and I pray that you will join with me, knowing that all will be for my great good and salvation.  I submit myself to what it pleases him to do to me, knowing that he will not do anything that is not just and fair.  He is my God and Father, having only good will toward me and the power to deliver me, if he finds it good to do so.  Therefore, I rest in that knowledge.  If he has found it pleasing to take me from this poor life now, I shall be taken in the prime of life, having laboured diligently and sowed in the Church of his Son.  He has already allowed me to see the fruit of my labours and trials, having blessed and made my ministry so fruitful that the Church will feel the effects for many years after my death.  I am happy to see that which my God has permitted me to see.  There is yet much good seed that I sowed, which is still in the ground, but after being watered with my blood, it will grow and manifest itself amazingly.  What more then should I now desire, since the will of my God has been done, and I am ready to reap in heaven in glory and incorruption the fruit of that which I have sowed on earth with tears in my eyes?  And I hope that the many people which I have won to my Lord Jesus through the Gospel will be my glory and my crown in the last day.
I am going along the way where all the prophets passed, and the Apostles, even the only Son of God, our Lord Jesus Christ, and thousands of martyrs who shed their blood for the witness of the Gospel.  It is the voice of Christ who says, “Enter by the narrow way, for I say unto you that many will try to enter and will not be able.”  It is the narrow way of which Ezra speaks, which is not wide, and under which is a great river and a fire which devours those who stumble and fall.  This road leads to a city filled with blessings, where the children of God have want of nothing.  What should it profit me if I should travel with the world along the broad and spacious way, only to fall at the end into ruin and eternal perdition.  I know well that if I should renounce my good Lord Jesus and return in my impurity and pollution to this life, the world would embrace me and respect my person.  But it would not be pleasing to God to renounce my Saviour, to put idols in his place, and put profane things in the place of his precious blood.  I have served him for more than twenty years, and never has he failed me in anything, showing to me always a love which surpasses the understanding of men.  Beyond this great benefit, he gave himself to the inglorious death on the cross in order to give me eternal life.  What then?  Should I leave the living to find refuge among the dead?  Should I give up heaven for the earth?  Eternal things for temporal?  Abandon the true life for bodily death?
He who alone is my strength and my rock will keep me from it, and himself will be my shield and defense and the strength of my life in my weakness and infirmity.  I can say with St. Peter, when Christ asked him after many of his disciples had abandoned him, “And you,” he said, “do you not also wish to go as the others?”  Peter replied, “Lord, to whom should we go?  For with you are the words of eternal life.”  The Lord my God will not permit me to leave with the world the fountains of living water, in order to dig cisterns which do not hold any water, as God so rightly said by his prophet Jeremiah of his people Israel.  I believe with conviction that I am not of those who shrink back and are destroyed, but of those who believe to the saving of the soul.  I can say with Moses that I would rather be afflicted with the people of God, than to enjoy for a time the pleasures of sin.  I would rather esteem the favour of Christ as greater riches than all the treasures of the world, for I look to the reward, and trust that the power of faith will not fail me in my need.  For by it I have already overcome the world and all my adversaries.  The Apostle has showed me how the faithful ones of the Old Testament, having the same faith, surmounted their afflictions.  He speaks of some as being regarded as drums to be beaten, who refused to be delivered, hoping for a better resurrection, and of others who were mocked and battered.  They were arrested and put in prison.  They were stoned. They were sawn in two.  They were tempted.  They were put to death with the sword.  They wandered about dressed in the skins of sheep and goats.  They were destitute, afflicted, and tormented, of whom the world was not worthy.  They wandered about in the deserts, in mountains, and dens and caverns of the earth.  All these holy people have overcome the world through their faith at death, and stand as victors though people killed them.
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As Paul makes clear in Romans 1, our sinful nature makes excusing and even justifying our sins all too easy. Each person’s conscience is certainly a common grace from God that restrains much evil, yet the conscience may be easily seared by continual sin, making good judgment and proper knowledge unavailable. That is why the psalmist roots good judgment and knowledge in believing God’s commandments. 

Teach me good judgment and knowledge,for I believe in your commandments.
Psalm 119:66 ESV

Having begun stanza teth by rejoicing in God’s good dealing with him, the psalmist now continues his prayer by making a petition: teach me good judgment and knowledge. This is a petition that all of God’s people ought to make alongside the psalmist, for we should all desire good judgment and knowledge.
Of course, we tend to first think of the life-altering judgments to be made that need to be informed by the knowledge and wisdom of God. Do I go to school A or school B? Is this the person that I should marry? Should we homeschool our children?
Yet the ability to make a proper judgment is also of use to us each day. We must decide from the moment that we awake whether we will reach for the Bible or for the phone.
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Unfortunately, as we look at the list of many of the sources5, Eubanks lists that he draws upon for his knowledge of the Enneagram, his worldview and his understanding of the word of God. He primarily draws from heretics, New Agers, and non-believers who are the leading lights in the Enneagram movement. This alone would show that the material in this book is not informed by scripture – but rather, scripture is interpreted through the New Age spiritual sources who created the Enneagram.

One of the newest books promoting the Enneagram to Christians is How We Relate: Understanding God, Yourself, and Others through the Enneagram by Jesse Eubanks.1 We will grant that Eubanks probably has good intentions and very likely desires to help his readers understand themselves and their relationships. However, we must ask, is the Bible insufficient for faith and practice? Is something needed to fill the void God left in His word regarding human relationships? Is that special something to be found in the Enneagram?
Since its introduction into the Evangelical church by IVP in 2016, the Enneagram has been racing through the church and has become the go-to resource for Christians. Pastors are using it for a nine-week sermon series. It is used for marriage counseling, retreats, church membership classes, and discipleship. It provides opportunities for the budding new growth industry of Enneagram “coaching.” One can be trained by such New Age luminaries as Ginger Lapid-Bogda or Beth McCord, who received her training from five popular New Age teachers.2  About five years ago, Marcia Montenegro and MCOI warned this would happen. At last count, Christian publishers have produced over 160 Enneagram titles.
In the Introduction of How We Relate: Understanding God, Yourself, and Others through the Enneagram, Eubanks includes comments on the origins of the Enneagram:
The origins of the Enneagram are mysterious and often contested. Some say it came from the early church in the fourth century. Others say it was primarily developed in the last hundred years. It’s not really clear, but what is clear is that, with such a broad list of contributors (both Christian and not), the Enneagram is best understood not as a ‘Christian’ tool but as a human tool.3
Actually, we do clearly know the Enneagram’s origins, but its promoters have obfuscated and changed their stories as a result of our exposure.4 Eubanks is proposing another strategic change, calling the “Enneagram a “human tool,” and not a “spiritual tool.” Of course, the Enneagram is a “spiritual tool,” originating from occultic spiritual sources, and NOT Christianity. Besides that little detail, it has no validity as a beneficial “human tool.” After performing a psychometric test, Jay Mendenwaldt concluded in his report, “The Enneagram, Science, and Christianity – Part 1,” that it does not perform for the purpose for which it is being used:
For those who have studied psychometrics, it’s a no-brainer that the enneagram simply cannot do all its proponents claim it can. Any scientist who studies personality would simply look at the reliability scores and conclude the test is not accurate enough to be helpful, and therefore, they wouldn’t use it because the potential for harm will be too high.
Even if it were a valid “human tool” used to inform us about how to relate to God and others (the premise of this book), it would have to be subjected to Scripture as the final authority for faith and practice of Christians. Non-Christians have the choice to opt for whatever tool that strikes their fancy, but Christians are and have always been tied to a biblical foundation for life and practice. Unfortunately, as we look at the list of many of the sources5, Eubanks lists that he draws upon for his knowledge of the Enneagram, his worldview and his understanding of the word of God. He primarily draws from heretics, New Agers, and non-believers who are the leading lights in the Enneagram movement.

Richard Rohr, Franciscan Monk,6 (Contemplative mystic)
Russ Hudson (New Age)
Don Riso (New Age)
Brennan Manning, Franciscan7 (Contemplative mystic)
Beth and Jeff McCord (Trained by five New Agers)
Ian Morgan Cron (associate of Richard Rohr and has taught at Rohr’s Center)
Suzanne Stabile (Mentored by Richard Rohr)
Beatrice Chestnut (New Ager)
Sarajane Case8

This alone would show that the material in this book is not informed by scripture – but rather, scripture is interpreted through the New Age spiritual sources who created the Enneagram.
In the Introduction, Jesse Eubanks describes his once-growing resentment toward God due to:
The gap between my dreams of how life could be and the reality I was trapped in had grown bigger than I could hold.9
Struggling with our life circumstances has been an issue for the people of God all down through history. We find examples of how the heroes of the faith wrestled with life’s disappointments and yet stayed focused on the faith. David would cry out to God in the Psalms, asking why those who hate God seem to be prospering while he was suffering. We then see how his focus shifts, often within a few verses, from his present circumstance to God as the center of his attention. God gave Elijah a great victory over the prophets of Baal, but when threatened by Queen Jezebel, Elijah turned his focus from God, fled into the wilderness, hid in a cave, and prayed to die. God refreshed Elijah and reminded him of the greatness of God and of His preservation of His servants. (1 Kings 19:1-18). We could write a book on these examples, but then we already have one – the Bible. We often need to turn our focus from our present circumstances to God and His word.
Out of his struggle, Eubanks poses a question:
“What is the purpose of life?”10
This is a great question, perhaps the most important question in life. He then proposes an answer:
If I could be so bold, I would like to humbly submit my answer: The purpose of life is relationships11
The answer the Enneagram provides sets the “purpose of life” bar far too low. An analogy may be helpful. Something we learned about driving a semi (and all vehicles, really) is to “AIM High in Steering.” (Smith System 5 Keys to Driving) The simple explanation is to not focus our primary attention on what is immediately in front of us but on what is down the road 15 or more seconds ahead – perhaps a quarter or half a mile. In so doing, we take in everything in between our present position and the point we are looking at down the road. If something happens that far ahead, we can safely prepare for our next move. We remain aware of what is immediately in front of us, of course, but we also take into consideration what waits ahead of our immediate view.
King Solomon concluded that the purpose of life is to,
Fear God and keep his commandments, for this is the whole duty of man. (Ecclesiastes 12:13)
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