Monday, March 30, 2015

Christ in Discipleship




LIBERTY UNIVERSITY BAPTIST THEOLOGICAL SEMINARY


Written Assignment 1: Christ in Discipleship


Submitted to Dr. Rodney Dempsey, in partial fulfillment
of the requirements for the completion of the course


DSMN 500 – D01
Discipleship Ministries


by

Robert Ortiz Jr.
Submitted: August 6, 2014



It seems the focus of the church today is to gather as many people as it can into it and have them take part in “speed saving,” (a play on speed dating). The idea is to introduce these folks to Christ, then give them the basic “Christianity” run down, i.e., attend church services, teach them to tithe, and then shuffle them into ministries they can get involved with if they want to, ministries the leaders wants to grow on purpose for its own benefit not necessarily for the glory of Christ the Lord. Is this an ugly picture of the church? Yes it is (although, not all churches operate this way thank God); nevertheless, the focus of the church in the twenty-first century is certainly not on discipleship as much as it is on seeker friendliness and political correctness – there is no longer a radical Christianity with radical obedience and “heartbroken boldness” as Dave Earley writes (which is a command of Christ).[1] 
Of course, this stems from a lack of continuity with the Word of God. Beginning with leaders and working its way down to the lay person, the single-mindedness of following Christ in total and utter obedience and focusing on the call to discipleship and disciple making is simply not a priority, not even a desire most times. Earley writes that for Christ there were a set of assumptions in play when he commanded his disciples to go and make disciples, “He was assuming they were already living as disciples,” and when he commanded they obey all he demanded of them “He was assuming they were already obeying everything he had commanded.”[2] The idea then is that Christ was seeking from his disciples complete obedience and steadfast assertiveness to get the job of making disciples done, clearly the undertone here is that one cannot make a disciple if one is not a disciple.
And herein is the problem – a great majority of Christians are not making disciples because a great majority of Christians are not disciples. The church has become sedentary. It has lost its first love. And it shows. The church has become satisfied with going through the motions of rote Sunday service and a lack of expectation of obedience to every Word of Christ on the part of its congregants. Earley ponders a very poignant question, “if I really believed, read, studied, memorized, and obeyed everything Jesus commanded everyday, would my life look any different?”[3] Now there is a question to chew on. Of course the life of a believer would be different, markedly different because he is obedient.
 Obedience is the engine that drives the disciple toward accomplishing the goal of making other disciples. Obedience to Christ and his commands are paramount if the disciple is to truly live out his life according to the blueprint laid out by Jesus; he modeled obedience and fully expected his disciples to follow suit. Why else would he dictate some five hundred commands in the whole of the NT? Obedience is far more than simply following orders for the sake of a task, for the disciple, obedience means self denial, a release of oneself and a total and utter attachment to Jesus Christ. Oswald Chambers writes, “Discipleship means personal, passionate devotion to a Person— our Lord Jesus Christ.”[4] Jesus said, “Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me.”[5]
Dietrich Bonhoeffer writes, “Discipleship is commitment to Christ.”[6] This commitment to Christ requires submission of self. The first step states Bonhoeffer, is to separate oneself from their previous life; the call of Christ “immediately creates a new situation.”[7] A disciple of Christ called by him cannot stay the same person; every person who responds to Christ truly is a new creation (2 Cor. 5:17). Bonhoeffer points out that there is really only one option to following Christ as his true disciple and that is to leave everything and everyone and attach himself completely to Jesus.[8] Another aspect of the disciple’s life that must come into submission to Christ is pride. Too often Christians want, and with good intentions most times, to serve God so badly they lose focus of Christ; it is then the service to God that he begins to worship and not God himself. It is easy to get caught up in ministry opportunities or your own desires for life. Christ is seeking total submission and commitment to him if his child is to be a true disciple.
According to Earley there are three distinct stages in the life of a true disciple:
·         Stage one: declaration
·         Stage two: development
·         Stage three: deployment[9]

These stages combine to create the ideal situation for a Christ centered disciple to live her life according to his commands in utter obedience, and therefore have the ability to go and make disciples which is ultimately the goal of discipleship.Stage one is about making a declaration of faith in Jesus as Lord after having taken some time to look into who Christ is as a person. Repentance follows. Stage two is about developing as a disciple by fully connecting with Christ in a devoted, submissive, and passionate relationship. In this stage there is a period of apprenticeship with Christ where a disciple learns to model Christ in his dealing with humanity.

Paul Tanner writes,
Jesus masterfully worked with the original twelve disciples, calling them from their rather mundane way of life to transform them into fearless leaders who would lay the foundation of the church in the first century. He knew when to encourage them, when to instruct them, and even when to rebuke and correct them. He was the master teacher, while they were the ever wayward students in his classroom of faith.[10]

What Christ did with the twelve he will do with believers today, their experience can be had except that it is done by obedience, studying God’s word, prayer, fasting, and ministry, which is the next stage. Stage three is all about deployment, the “go” part of discipleship. Christ’s mission was to announce the kingdom of heaven is near and to partake in a divine plan to save mankind from his sins and offer the opportunity to be reconciled with the creator of all things. It then becomes the mission of Christ’s disciple to go and proclaim the good news, lead others to him in faith and repentance, teach them to model Christ, and finally have them go and do the same; disciples making disciples who make disciples.
            The three stages create a wonderful result when Christ calls and disciples follow. All three work together quite cohesively to make up the whole of a soul winning, disciple making powerhouse of a believer who is submitted and committed to Christ. An important outflow of that progression leads to building community. God does not desire a disciple go it alone, this is evident in Christ calling the twelve. God operates within a community – God the Father, God the Son, God the Holy Spirit. Earley writes that the “‘Great Three-in-one’ is an eternal manifestation of intimate community and glorious interdependence.”[11] For believers then, we need each other if we are to successfully achieve the goal of discipleship – making more disciples.
            Earley cites Charles Spurgeon as stating, “Every Christian is either a missionary or an imposter.”[12] Earley goes on to write, “Disciples do not live as mere church members.”[13] A disciple would be hard pressed to not go and obey the call of Christ to reach out and make disciples of the entire world. A true disciple, after going through stage one: declaration, and stage two: development, will almost instinctually want to share his knowledge of Christ with others. The best way to guide another person to that end is to first help them see Christ for who he really is. This is can be accomplished most effectively by modeling the life of a true disciple; be that person you hope another to be – serve others, care for them, pray for them, and be available whenever someone needs you. Like Jesus modeled it for the twelve and they modeled it for their disciples and so forth, disciples today should and can, do the same.
            There is a great sense of joy, peace, and love for a true disciple. Knowing that Christ the Lord will be there for them as he was for the twelve in preparing them to live a submitted and committed life of love and service to God Almighty is wonderful and intimidating. There is a heavy price to pay for being a disciple of Christ; he expects everything from a disciple – complete and utter devotion above all and everyone else. There is no room for half heartedness with Jesus; it really is all or nothing. But, there are many marvelous benefits to living life surrendered to Christ; the most important one is freedom. Bonhoeffer writes,
When holy scripture speaks of following Jesus, it proclaims that people are free from all human rules, from everything which pressures, burdens, or causes worry and torment of conscience. In following Jesus, people are released from the hard yoke of their own laws to be under the gentle yoke of Jesus Christ.[14]

What a fantastic fact to know, that Jesus will take care of every aspect of a true disciples life if only she would declare Christ as Lord, develop under his tutelage, and be ready for deployment into a lost and desperate world which frankly is eager and ready to hear the good news of Jesus Christ.

  



[1] Dave Earley and Rod Dempsey, Disciple Making Is…: How to Live the Great Commission with Passion and Confidence, (Nashville: B&H Publishing Group, 2013), 54.
[2] Ibid., 49.
[3] Ibid., 47.
[4] Oswald Chambers, My Utmost for His Highest: Daily Devotions by Oswald Chambers, http://utmost.org/the-conditions-of-discipleship, (accessed July 11, 2014).
[5] Luke 9:23 (NIV).
[6] Dietrich Bonhoeffer, Discipleship, Geffrey B. Kelly and John D. Godsey, eds. And Barbara Green and Reinhard Krauss, trans., (Minneapolis: Fortress Press, 2001), 59.
[7] Ibid., 61 – 62.
[8] Ibid., 62.
[9] Earley, 58.
[10] Paul Tanner, “The Cost of Discipleship: Losing One’s Life for Jesus’ Sake.” Journal of the Evangelical Theological Society56, no. 1 (03, 2013): 43-61, http://search.proquest.com/docview/1353301300?accountid=12085.
[11] Earley, 71.
[12] Ibid., 77.
[13] Ibid.
[14] Bonhoeffer, 39.

Bibliography

Bonhoeffer, Dietrich. Discipleship. Geffrey B. Kelly and John D. Godsey, eds. and Barbara
Green and Reinhard Krauss, trans. Minneapolis: Fortress Press, 2001.

Chambers, Oswald. My Utmost for His Highest: Daily Devotions by Oswald Chambers.

Earley, Dave, Rod Dempsey. Disciple Making Is…: How to Live the Great Commission with
Passion and Confidence. Nashville: B&H Publishing Group, 2013.

Tanner, Paul. “The Cost of Discipleship: Losing One’s Life for Jesus’ Sake.” Journal of the
Evangelical Theological Society56, no. 1 (03, 2013): 43-61.
http://search.proquest.com/docview/1353301300?accountid=12085.

The three stages of discipleship: Win, Grow, and Send

The three stages of discipleship are win, grow, and send. As disciple makers there is no stage more important than winning the lost to Christ. Winning is such an appropriate word in that it denotes there is a loser; there sure is – Satan. When as disciples we operate in conjunction with Holy Spirit to win a soul to Christ through evangelism (telling the good news), the devil loses another victim; one less person to go under with him. So then, the first step in winning the lost is prayer. Dave Earley writes, “Although it seems obvious, we must not overlook the necessity of prayer in effective evangelism. Jesus was, and is, an evangelistic intercessor (John 17:20; Rom 8:34; Heb 7:25).”[1]
There is no greater show of love than to lay down our lives for a friend (John 15:13 NIV). When we offer ourselves up to prayer for the soul of a lost person, we are laying down our lives. One way to reach the lost for Christ is to meet them where they shop, and eat, or go to the dentist, etc. A simple plan of setting up a table on a busy street corner and offering people prayer, a free Bible, a bottle of water on a hot day, and an open ear is sometimes all it takes to share the love of God. This is a really easy plan to implement within a church context. All it needs is a few willing soul-winners. The nice thing is that it can be multiplied by having teams of three or four go out on many street corners at once – I call it - Corners4Christ (I have done this and it is amazingly effective).
Stage two is all about growing (developing) a potential disciple maker. Earley emphasizes very concentrated relationship building leading to trust, a deep trust; a disciple maker would be hard pressed to send just anyone out to start a small group with the goal of making more disciple makers without trust. Relationship and trust is built by spending time with people, especially the ones just won to Christ. Small groups is what Jesus focused on and “when done well, the best tool for disciple making is the small group,” states Earley[2] Clayton Keenon writes, “The most powerful context for growth is a group of followers of Christ committed to pursuing love for God and one another together.”[3] What better way to allow for growth than to let a potential disciple maker begin taking on ministry tasks to give him on-the-job-training as Earley states it; experience is a great teacher.[4] The beauty of small groups is they can travel anywhere. Most restaurants and cafes provide wifi so there is really no place a group cannot meet. I believe starting out at a cafĂ© or familiar restaurant to conduct initial feelers is a great way to start a small group and get the ball rolling. Once there, the outline Earley provides on p. 151 is a great template, and see what the Lord will do.
The third stage is the sending and multiplying stage. This is the main event. This is when you find out if the hard work you put in as a disciple maker paid off? The many nights of prayer and fasting; the times you were a shoulder to cry on; the times of seeing your disciples through hardships, struggle, pain, and doubt. Was it worth the effort, the time, the money, the lost sleep? If it was done right then you should be able to grow disciple makers, church leaders, church planters, evangelists, missionaries, you name it. The power that should come through your small group should be limitless. I cannot wait to experience that. I believe as Earley does, and I am sure so many others do, that prayer is the key to becoming a disciple maker, and producing disciple makers. I confess that I do not pray consistently here. My heart cries out for the poor, the widow, and the orphan. My BHAG has a lot to do with them. And yet my heart cries out for my brothers and sisters just sitting on the side lines wasting away because no one has thought to disciple them. I did not know how to pray for them. Now I do, let’s see what the Lord of all will do. I suggest we pray, we fast, we trust, we obey, and we wait expectantly to see what the Lord will do.
God bless.



[1] Dave Earley and Rod Dempsey, Disciple Making Is…: How to Live the Great Commission with Passion and Confidence, (Nashville: B&H Publishing Group, 2013), 136. 
[2] Ibid., 150.
[3] Clayton Keenon, “Discipleship Small Groups: Helping One Another Become Like Jesus.” WheatonCollege.edu, http://www.wheaton.edu/Student-Life/Spiritual-Life/Discipleship-Small-Group, accessed July 24, 2014.
[4] Earley, 151.

Bibliography

Earley, Dave, Rod Dempsey. Disciple Making Is…: How to Live the Great Commission with
Passion and Confidence. Nashville: B&H Publishing Group, 2013.

Keenon, Clayton. “Discipleship Small Groups: Helping One Another Become Like Jesus.” WheatonCollege.edu. http://www.wheaton.edu/Student-Life/Spiritual-Life/Discipleship-Small-Group. Accessed July 24, 2014.

Being a Follower of Jesus Christ

Three characteristics of a follower of Jesus are,
1.      Follower. To be a disciple one must make a decision to follow Jesus. This means receiving Christ into one’s life as Lord and Savior; “following means that we recognize and accept who Jesus is as Lord, leader, and master of our lives.”[1] It all starts here. Without Christ in one’s life there really is no good, no service, and no love that can truly be expressed because motives will always be off. We must deal with sin through Jesus in order to live life genuinely.
2.      Committed. A follower of Christ is a committed person to the cause of his King. He will do whatever Christ demands of him, even forfeiting his relationships. Luke 14:26 is a hard scripture to grasp. Does God the Son really expect us to hate and/or abandon our immediate family for his sake? The people we love and have grown up with, the ones who have nurtured and cared for us, those that have been there through the tough and tumble times – but I can’t even see you Jesus? This passage is so much more that. Christ desires our commitment to him be greater than any other – that our love for him is so deep that it seems like we harbor hatred but keep in mind that “hatred here is a comparative term. Our love for Christ is so great, so consuming that, in comparison; it feels like hatred (disdain) for others.”[2] Our minds and heart so belong to him that we are willing to drop everyone and everything and go.
3.      Love. At the heart of a true disciple is love. Love for God the Father, the Son, the Holy Spirit, and love for neighbor. This begs the question as found in scripture – who is my neighbor? In Luke 10:25-37 we read the parable of the Good Samaritan. Jesus informs us that he or she that is willing to help a person in need (friend or foe) is neighborly, and he or she that is in need is our neighbor. Without love we would be hard pressed to live the genuine life of a disciple.

A disciple then is one that has received Christ into his life as Lord, leader, and master and is utterly committed to him and his will. He is full of love and is ready to delve deeply into God’s word for wisdom, guidance, and practice in order to glorify God and serve his neighbor. He is also committed to the mission of Christ - to go into all the world and preach the good news of salvation through Jesus' death and resurrection. 



[1] Jim Putman, Bobby Harington, Disciple Shift: Five Steps that Help Your Church to Make Disciples Who Make Disciples, (Grand Rapids: Zondervan, 2013), 46.
[2] Dave Earely, Rod Dempsey, Disciple Making Is…How to Live the Great Commission with Passion and Confidence, (Nashville: B & H Publishing Group, 2013), 23.

Doubting Thomas: A Research Model / Outline for Study

Doubting Thomas:
An Unwarranted Moniker Given to a Courageous and Believing Man of God

Research Methodology
            In order to learn about the life and work of Thomas the Apostle and put forth a biographical study that reflects accurate information regarding his NT role and other historical facts and assumptions, the author utilized Liberty University’s Online Library databases. These databases include but are not limited to: Summon: Google like search feature utilizing a single search to find credible content both online and physical, Gale Virtual Resource Library, and Google Scholar. Descriptors used included but were not limited to: Thomas the Apostle, the Apostle Thomas, Doubting Thomas, Gospel of Thomas, Acts of Thomas, Life of Thomas the Apostle, Life and Work of Thomas the Apostle, Lessons learned from the Apostle Thomas, and Life lessons from Doubting Thomas. Also, source suggestions were requested of the LUO Librarian. The New International Version Bible was used as a primary source; commentaries associated with the NIV were used in conjunction with the primary source. The author sought to answer the questions: Was Thomas truly a doubter? What were his contributions to the faith? And, are the apocryphal literature, such as the Gospel of Thomas and the Acts of Thomas valid sources of information for contemporary Christians to use as a means to learn about Christ?     

Outline

I.                   Introduction

Doubting Thomas is the moniker thrust upon a man of God, a true disciple of Jesus Christ, because he wanted to see and touch his master whom he could not accept was resurrected after having suffered a most terrible and humiliating death. Thomas loved Jesus with all his heart; he had left everything he knew and followed the Christ for nearly three years. And yet, when confronted by the other disciples, men he also walked with for almost three years, claiming they had seen the risen Christ, it was not enough.
Now Thomas (also known as Didymus), one of the Twelve, was not with the disciples when Jesus came. So the other disciples told him, “We have seen the Lord!” But he said to them, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe”[1]
Was Thomas wrong in his actions? Did he truly doubt that Jesus was come back to life from death? Jesus did say, “Destroy this temple, and I will raise it again in three days” (John 2:19).
The moniker, “Doubting Thomas” is no where found in the biblical text. He was referred to as Thomas, called Didymus (John 20:24). Didymus in the Greek means The Twin. He was Thomas the twin. This paper will show that the moniker given Thomas in the Western Christian tradition is unwarranted. Thomas had no more doubt than any of the other disciples; in fact, Eastern tradition demanded that a claim of a person rising from death to life be proven by sight and touch. Karl Barth writes, “Much injustice has been done to the latter through wrong exegesis. The fact that he wanted to touch Jesus before he came to believe shows only that he had no more doubts than the other disciples had according to the accounts.”[2] Sadly, the Apostle Thomas’ name is synonymous with uncertainty and unbelief, even someone not to imitate. This is absolutely a wrong assessment of a great, believing, and courageous man of God.

II.                Thomas, the man

A.                 Background

B.                 Apocryphal Literature

III.             Was Thomas a doubter?

A.                 Doubt defined

1.                  Touching Jesus, why was it necessary for Thomas?

2.                  Thomas was not the only one to doubt

IV.             Thomas’ NT Importance

A.                 Lessons for today’s Christian

1.                  Believe for one’s self

2.                  Always ask questions

V.                Conclusion

[1] John 20:24-25, NIV.
[2] Karl Barth, “Man in His Time,” Church Dogmatics vol. III, no 2, (1960): 448, http://solomon.dkbl.alexanderstreet.com.ezproxy.liberty.edu:2048/cgi-bin/asp/philo/dkbl/details_toc.pl?&philodocid=885&showfullrecord=ON&church=ON, accessed August 30, 2014.


Bibliography

Barth, Karl. “Man in His Time.” Church Dogmatics, Vol. III, No. 2. (1960). http://solomon.dkbl.alexanderstreet.com.ezproxy.liberty.edu:2048/cgi-bin/asp/philo/dkbl/details_toc.pl?&philodocid=885&showfullrecord=ON&church=ON. Accessed August 28, 2014.


Klijn, Albertus Frederik Johannes. The Acts of Thomas: Introduction, Text, and Commentary.
            Leiden: Brill, 2003. eBook Collection (EBSCOhost), EBSCOhost (accessed July 8, 2014).

Most, Glen W. “Doubting Thomas.” Rev. Joyce E. Meyer. The Catholic Historical Review, Vol. 92, No. 1 (Jan., 2006): 95-96. http://www.jstor.org.ezproxy.liberty.edu:2048/stable/10.2307/25027014?origin=api. Accessed August 27, 2014.

Pokorny, Petr. Commentary on the Gospel of Thomas: From Interpretations to the Interpreted.
New York, T&t Clark Ltd, 2009. eBook Collection (EBSCOhost), EBSCOhost (accessed July 8, 2014).

Strain, Janna Y., "“This I say not as one doubting”: Traditions of the Apostle Thomas from the Beginning of the Common Era through 800 CE" (2013). Honors Projects.

Thomas, St." In The Oxford Dictionary of the Christian Church, edited by Cross, F. L., and E. A. Livingstone. : Oxford University Press, 2005. http://www.oxfordreference.com/view/10.1093/acref/9780192802903.001.0001/acref-9780192802903-e-6830.

Thurston, Herbert. "St. Thomas the Apostle." The Catholic Encyclopedia. Vol. 14. New York: Robert Appleton Company, 1912. 27 Jul. 2014http://www.newadvent.org/cathen/14658b.htm. Accessed July 27, 2014.

The image of Christ through the Eyes of Luke

          Many people claim Jesus as Lord and Savior, many millions in fact; but, very few truly know Christ for who he was, who he is, and who he always has been. Luke was one of those very few who truly got to know Christ and was able to glean from him some very important characteristics that he in turn used to live out his own life and to teach others how to live theirs. A wonderful testament here, for those of us that desire to know Christ personally and intimately, is that Luke did what we would have to do today in order to know Jesus: read, study, and learn about him from others. Luke was not a disciple in direct contact with Jesus he learned mostly from his friend and mentor Paul and through works from Mark and others. By this he was able to write his gospel.
            In writing his gospel Luke expresses a great deal of information that helps a disciple of Christ grow in his walk. In the book of Luke disciples learn of God’s perfect plan of redemption, the formation of a New Israel, and Jesus’ compassion especially towards the poor and women. The imagery of Christ then in Luke that stands out the most is Jesus’ compassion towards the poor and needy and of women (more so than in the Synoptics). Some find that because Luke focuses on Christ as the Son of Man and traces his genealogy back to Adam the image expressed is that of Jesus’ humanity. However, Mark seems to do a better job at describing Jesus as the Son of Man.

The image of Jesus in Luke is that of a God that has deep compassion over his creation, on those that are outside the cultural norms, those that are marginalized and deemed unworthy paying special attention to women. Luke details the important role women held in the ministry of Christ. Thusly, women have a special place in ministry today. I find it difficult to understand why it that some denominations within Christianity still find it plausible that women should not hold a real leadership position based on the doctrine of eldership. Luke clearly finds it necessary to express just how much Christ ascribed women in what he was doing. Not once did Jesus command that women not be allowed to be a major part of his work. Were there traditions he held fast to? Yes. But Jesus did set a precedent and believers today should be careful to take his lead.

Jesus the Jew

Jesus was a Jew (Gal. 4:4), a direct descendant of King David (Rom. 1:3). Christopher Wright tells us, and this is within the context of Jesus’ day, “your ancestry was your identity and your status.”[1] Wright goes on to remind his reader that Jesus was born into a real world with real people living within a real culture; Christians can easily forget Christ was not a myth but a living breathing human being who happens to be a Jew.[2]
It is then, within the scope of his cultural background that students of God’s word will build a foundation of clear understanding of Jesus’ role within the whole of humanity. One simply cannot grasp fully the, who, what, why, when, and how of the story of Christ without a focused backdrop by which to rest that information. Listen, when we meet someone that may become more to us than a casual friendship, we want to know everything we can about that person; It helps us to build a reality around him or her that allows us to either get closer or remain distant. We cannot truly know someone without understanding where they are from, who their family is, what experiences led them to who they are today and so forth.
The boy Jesus at the Temple was indicative of his purpose and future ministry; Everyone who heard him was amazed at his understanding and his answers” (Luke 2:47, NIV). It should come as no surprise that the boy Jesus, after he was found, would say “Didn't you know I had to be in my Father's house?” (2:49). As a Jew, his purpose was to bring freedom to the Jew first; they are God’s chosen people. Dr. R. Wayne Stacy says that God used one man Abraham to go to one place to be the ancestor of one people, the Jews, and through them the knowledge of the One True God would be carried unto the entire world.[3] It is not that the Gentile (pretty much the rest of us) was to be omitted from the work of salvation, they were not – it is simply the way God design it. Why he did it this way, we do not know. Nonetheless, to truly know God one must truly know his chosen people. That comes from knowing this Jewish stuff in the form of first century Judaism study.



[1] Christopher J. H. Wright, Knowing Jesus through the Old Testament, (Downers Grove: Intervarsity Press, 1992), 3.
[2] Ibid.
[3] R. Wayne Stacy, Overview for Module/Week One, (Lynchburg, VA: Liberty University, 2014).

Key Celtic and Anglo-Saxon missionaries and the strategies we learn from them today

The key Celtic and Anglo-Saxon missionaries were Ninian, the “apostle to Scotland. His ideals of monks having to be missionaries led him to working with southern Picts (painted ones).[1] Patrick was also influential as the “apostle to Ireland.” Patrick, although not the first missionary to the Country, established a foundation “for the vitality of later Christianity.”[2] Columba and Columanus were Irish monk-missionaries that helped to transform the landscape of their portion of Europe. Columbanus was a key player in missionary work by “missionizing the Germans”, building monastaries, and evangelizing the Alemanni.[3] Columbanus was also instrumental in creating a new manner of confession cloaked under secrecy rather than publicly as it was done previously, many other forms of discipline were “prescribed.”[4]
Another influential and key missionary was Augustine. He held fast to following the Roman form of Christianity by accepting the Roman example of Easter date, baptism, and evangelization.[5] Ethelburga, wife of King Edwin, influenced the evangelization of Northumbria by Paulinus; the King and his subjects were all baptized by Paulinus.[6] Theodore of Tarsus was a “greek speaking follower of Rome” who gave “ecclesiastical organization to the church in England.”[7] He was instrumental in creating a “parochial system” and making key separation changes between the diocesan and civil government.[8] Theodore’s peer Benedict Biscop established the “Benedictine Rule” and erected monasteries in two key locations.[9] The times were good. It would become known as the “Northumbrian Renaissance.” Willibrord (Clement) and Winfrid (Boniface) were also key missionaries. They established a strategic manner by which to do missions work which allowed them to fully take advantage of the systems in place and widen their missional reach. They were very practical and disciplined missionaries; Winifred, for example, reorganized and restored the church experience in border towns after they had been “devastated by the barbarian invasions.”[10]The missions work led by these brave warriors established Christianity in places devoid of such truth. People were being saved and baptized.  
Missions work has always been instrumental in helping to lead people to Christ and to a better way of life. Christ was a missionary; he established the form by which missions work should be done. The men and women that conducted missions work understood that at the end of the day people needed saving, and that is exactly what Christ’s mission was. Today missions work can be as close as your neighborhood, or in exotic and uncharted lands. There are still millions of people to reach with the love of God, the gift of salvation, and the power of the Holy Spirit. We should be doing missions right where we are.  



[1] Everett Ferguson, Church History, Volume One: From Christ to the Pre-Reformation, (Grand Rapids: Zondervan, 2013), 355.
[2] Ibid.
[3] Ibid., 357.
[4] Ibid. 
[5] Ibid., 358.
[6] Ibid.
[7] Ibid., 360.
[8] Ibid.
[9] Ibid.
[10] Ibid., 363-364.

Persecution and Theology

The periods of persecution caused the church to think heartily regarding the doctrines of salvation and the church. For over 150 years (Emperors Domitian (d. 96) to Decius (d. 251)), Christianity was deemed dissimilar from Judaism and was not considered an ethnic religion so it was under no protection in the Roman Empire.[1] Persecution of Christianity was sporadic; however, in the years where there were times of peace Christianity saw growth. During the rule of Decius that changed. Persecution went from sporadic to “an empire-wide assault on Christianity.”[2] With that came the opportunity for many Christians to succumb to said persecution and lapse in ones faith.                                                                                 In the church there were two frames of thought regarding those who had “lapsed” for one reason or another – the rigorist view which states the lapsed could not regain full membership in the church but must stay in penitents for the remainder of their lives, and the laxis view which states penitent apostates could in fact be restored to the church right away.[3] Cyprian considered these two frameworks as extreme and “advocated a middle course,” one that would have the lapsed learn a hard lesson about sin, be disciplined for it, and yet be reconciled to the church at time of death and “thus give their conscience an assurance of salvation.”[4] The church had to make decisions regarding apostates that required a total reconfiguration of church polity in an effort to protect its integrity, and a key component of that was the issue of salvation which really underlined the issue of apostasy to begin with. I think the greater issue at hand is the issue of forgiveness and consequence.



[1] Everett Ferguson, Church History, Volume One: From Christ to the Pre-Reformation, (Grand Rapids: Zondervan, 2013), 159.
[2] Ibid., 160.
[3] Ibid., 164.
[4] Ibid.
[5] Ibid., 145.