Overview

Historically, mission has been central to the identity and expression of Christianity, however, missiologist’ and biblical scholars continue to grapple with articulating a fully-orbed hermeneutic of mission. In this paper I will share some brief insights that I have gleaned from the required reading. I will also share my personal perspective on several of the the subjects addressed by authors. I thoroughly enjoyed reading each article and found each of them immensely informative as I move forward in this research project.

It is my aim to highlight many of what I consider the most salient points of the post-seminar required readings; this will be accomplished through interaction and written dialogue with the various readings and not in the format of a reading log.

Missional Hermeneutic

Hunsberger poses the question at the beginning of his article, “What difference does it make if the Bible is approached from the perspective of the mission of God and the missionary nature of the church?” Frankly, at least in my circle, this topic is only now beginning to garner serious interest that warrants deep reflection. With that said, I am encouraged that the discussion of mission is now beginning to encompass proposals for an authentic missional hermeneutic. It is my personal belief that the four different streams of missional hermeneutic are converging, indeed, now is the time for a full- orbed hermeneutic of mission! The idea of a fully-orbed hermeneutic of mission is especially salient to my particular research topic, “Towards an Apostolic Pentecostal Hermeneutic of Mission in Côte d’Ivoire”.

As observed by Hunsberger, each of these streams of emphasis and nuance is informed by what their proponents consider most seminal to making biblical interpretation missional. While I see merit in all four streams and their various ways of defining an authentic missional hermeneutic, these all seem too limited in scope and only begin to reveal what a complete missional hermeneutic looks like when fused together. With that said, I do believe that there is an order of foundational priority that should be observed when mapping a missional hermeneutic. I will readily admit that I may be somewhat biased about what I perceive are the most important aspects of a missional hermeneutic.

All true forms of mission have their roots in Scripture; therefore (at least to me) we must draw our interpretations from the missional direction of the story contained in the Bible. Christopher Wright advances this idea in his book The Mission of God (2006). Wright states, “Mission is not just one of a list of things that the Bible talks about, only a bit more urgently than some, Mission is, in that much-abused phrase, ‘what it’s all about’” (pp. 104). In short, the Bible lies at the heart of all understanding of mission and its subsequent praxis. James Brownson advances the idea of a shared identity imparted by the Bible.  He concludes the concept of shared identity “cannot be fully grasped and embodied apart from the actual practice of participating in God’s mission in the world” (2002, no pages). Thus, I conclude any missional hermeneutic must emote from the scripture, which will in turn result in a greater revelation as the community engages in the mission of God. Praxis is the crucible of missional understanding, and it is here that comm-unity is shaped, and personal revelation begins! This particular area is one that I look forward to exploring further in my research context and the church I serve as pastor.

Certainly the purpose of the Bible is to equip the body for the purpose of God! However, I find Guder’s perspective quite refreshing as he ties equipping to the epistles; he states of the epistles, they “carry out this formation through direct engagement with the challenges arising out of the context’s of the addressed communities” (2007, pp. 108). Effective equipping is in direct response to the realities that effervesce from engagement with one’s context. In brief, as the Word engages with the community and shapes it for authentic disclosure in its particular context. God engages every culture with “one Word” that speaks to all peoples but reveals Himself in sign and signal appropriate to speak to a given community…this is the beauty of the gospel! This is one of the areas that I’m anxious to explore in my research context as I have never explored this Word and community engagement process or considered how it shapes mission.

Professor Jan A. B. Jongeneel’s article regarding Hendrik Kraemer’s Christian Message in a Non-Christian World is very enlightening and helpful (so much so I purchased the book before I finished reading the article). What is so exciting to me as a student and practitioner of mission is its continued relevance today.

Kraemer’s approach to the subject of mission is refreshing even after seventy-five years. Kraemer approaches mission from an outside-in perspective; a professor of religion who had previously served as a Bible translator and missionary. In my opinion, his treatment of the subject is far more comprehensive than that of David Bosch as it takes into account all known religions and worldviews at its time of its writing. The area that I’m most critical of is where Jongeneel writes of Kraemer’s pessimism that “one day all the whole human community would embrace Jesus as its Master and Messiah, and the entire world become Christian” (pp. 203). Somehow I wish that he had phrased this differently, as I agree with what I perceive his intent to have been. Jongeneel asserts that Kraemer’s intent was an attempt to replace idealism with biblical realism (pp. 203); however, it must be appreciated that biblical realism is infused with faith (or at least should be)! Frankly, I believe that Nigerian church in the Allan L. Effa article is correct to set what others may think are lofty or ambitious goals…the world must come to know the eternal gospel!

I believe that Kraemer’s fears of reducing mission to a mere “sharing of religious experience” and “social service” were well founded. In my opinion this must be an ongoing area of concern for the church today; we can become become spiritual beehives of activity complete with “do good-feel good” programs that are more ‘hmmm’ than honey! The concern of an inordinate focus on preaching a social gospel, complete with social action was covered in the spring intensive seminar. Dr. Shenk related to us the work of Vincent J. Donovan among the Maasai and how it had been prompted by an overwhelming sense of dissatisfaction with social programs and structures. Thus, Vincent Donovan addressed his mission superior in May, 1966, concluding:

Looking at these people around me… I suddenly feel the urgent need to cast aside all theories and discussions, all efforts at strategy–and simply go to these people and do the work among them for which I came to Africa…. I would propose cutting myself off from the schools and the hospital… and just go and talk to them about God and the Christian message…. I know this is a radical departure from the traditional procedure…. But I would like to try…. I have no theory, no plan, no strategy, no gimmicks–no idea of what will come (pp. 15-16).

I share the concerns and passion of both Kraemer and Donovan, the church must never be guilty of reducing mission “sharing religious experience” and “social service.” In fact, Kraemer adamantly argued that the church is “to witness to the world of divine and human realities as revealed in Jesus Christ” (Effa 2013, pp. 298-299). I agree with Kraemer and Barth, Christian mission must first concern itself with the proclamation of a personal and holy God who invites all humanity into a loving relationship; God self-discloses in the incarnation as the God-man, Jesus Christ (fully God, fully man).

Jongeneel asks at one point in his article if Christian Message in a Non-Christian World is an outdated volume, to which I respond and emphatic, “no.” There is no doubt in my mind that this work remains relevant and even in a post-Kraemer theology era. Any ongoing debate of this topic is typically associated with liberal theologians who attempt to debunk the authority of the Holy Scriptures. Kraemer’s arguments are solid as he frames his theology with a close eye on the biblical text while liberal theologians, Stanley J. Samartha, Diana Eck, and W. Cantwell Smith advance an inclusive pluralist model of theology where non-Christians are viewed as “believers” and neighbor faiths. With such confusion little wonder why conservatism is surging in the global south and liberal Christianity in the West in contracting…it’s hard to tell an African Pentecostal that we are living in a post-Christian world! Are we living in a post-Christian world simply because the West as deemed it so? I categorically deny such an assertion!

Sharing the Gospel Cross-Culturally

Admittedly, the Vincent J. Donovan story resonated in my spirit and with my primary understanding of mission and its practice. His desire to share the gospel cross-culturally looked beyond his having “no theory, no plan, no strategy, no gimmicks–no idea of what will come”, he simply wanted to share Christ which required systematic dismantling of cultural barriers, as well as, church imposed structures ‘that impeded an authentic sharing of the Gospel.

It is my opinion that the primary objective of all mission is to proclaim the Gospel, which is the redemption of lost humanity and entire cosmos! There is no doubt that mission takes on various forms in attempting to meet the existential needs of those in the throes of pain and suffering, however, the primary objective of Christ was to redeem humankind and restore lost fellowship. In theory, I believe as humankind is brought back into fellowship with God there is a natural restoration of the cosmos. Just as the sin of Adam and Eve brought judgment upon all humanity and the cosmos, humankind’s universal turning back to God will reverse the curse.  However, my theory supposes that all of humankind turns to God and proclaims Him Sovereign Lord. This represents the kind of idealism that Kraemer confronts in his pessimistic assessment of the whole world coming to know Christ, with which I agree. While I agree with Kraemer’s assessment, I believe that believers are called to be agents of reconciliation to every nation, kindred and tongue, we must actively embrace cross-cultural mission and dismantle all cultural barriers that impede the sharing of the Gospel!

Vanthanh Nguyen’s Dismantling Cultural Boundaries serves as a reminder that we are all prone to carry our cultural biases with us as we seek to minister cross-culturally. The author touches on one of the most salient issues surrounding the western church’s reading of Scripture, that of interpreting it through our cultural lens and understanding. It is obvious that people living in contemporary society often view things very differently, in spite of living in close proximity and with many shared values.

The Western church must come to terms that its role in shaping the missional narrative and subsequent praxis is diminishing. Allan Effa echoes the words of Andrew Wall’s startling assessment in his article Releasing the Trigger: The Nigerian Factor in Global Christianity, he states, “the Christianity typical of the twenty-first century will be shaped by the events and the processes that take place in the southern continents, and above all by those that take place in Africa” (pp. 214). Effa proceeds to drive home the point of the western church’s waning influence on Christianity and mission activity. In a quote from Cambell Shittu Momoh, a researcher of Nigerian religious affairs, this salient reality is boldly proclaimed, “You want to see where Christianity is heading? Come, look at Nigeria. It’s already here” (pp. 214). However, a word of caution may be warranted prior to beginning the coronation celebration of African Christianity. We must be vigilant to the potential dangers of simply switching from one primary influence to another. Albeit, it is my firm conviction that Christianity emerging from the African continent is much better aligned with the teaching and the practices of the early church, or what I call the ‘organic biblical culture.’ I believe that African Christianity is accentuating what western reasoning within Christendom crushed; celebrating the power of the Holy Spirit in the believer’s life and the working of the Spirit and its gifts in communal worship services. An emphasis on reason has also stymied the belief of miracles in some mainstream Christian denominations! All of these are representative of and celebrated by emerging African Christianity. The predominant expression of emerging Christianity in Africa is Pentecostal/Charismatic regardless of denominational affiliation.   It seems apparent to me that Africa has captured the heart of how God worked and manifested himself in and through his community in the Book of Acts.

In view of the previous paragraph, we must seek to understand the culture and context to which God is speaking in the Scripture, and then, and only then find the corollaries in our own context where these biblical values may or may not be applied. In terms of Africa, African scholars Lamin Sanneh, Kwame Bediako and Kwabena Asamoah-Gyadu do a marvelous job at this in several of their works. The West has famously misapplied, as Nguyen notes, ethnocentrism and anachronism for centuries; this is one of the reasons that I’m such a vociferous proponent of the “law of first mention.” Again, the models of mission and revival emerging out of Africa are representative of those from the Apostolic age.

Nguyen further asserts that we are confronted from time to time with anachronistic teachings or practices that are no longer relevant. While true, we must be careful to use discernment prior to removing landmarks that keep us grounded in our faith (Joshua 4:21). It is my belief that those closest to an event, culture or Scripture (event or teaching) possess the best understanding and possible application of a particular truth, doctrine or value. While it may seem overly simplistic, I believe that the Bible presents a culture of its own, the culture of Christ’s Kingdom. This universal biblical culture that Christ initiated gradually morphed into something of our making, something more like us and our western ideas than like him. The EPUI CI leadership and Bible School Faculty in the Côte d’Ivoire have been advancing this theory of ‘biblical culture’ for several years as a means of reconciliation and celebrating a new-shared cultural identity in Christ.

The Peter and Cornelius account as discussed by Nguyen reminds me to reexamine my motives and be alert for any biases and prejudices that may be lurking in my fleshly nature. While ultimately Peter goes to Cornelius’ home and proclaims the Gospel he continued to struggle with his own biases and prejudice; this is clearly illustrated when Paul stridently opposes him on the issue of circumcision. The account in Galatians 2:11-14 reminds us that we can never be complacent about cultural barriers, the Apostle to the Gentiles would not allow even the one entrusted with the keys to the Kingdom to impede the Gentiles full inclusion in the community of faith. It is my belief that the Church of Antioch’s success was centered on its inclusion of “other,” while Jerusalem was self-absorbed. Ah, how I desire to be part of an Antiochian church and really be a Christian!

Works Cited

Brownson, James V. “An Adequate Missional Hermeneutic.” 2002.

Effa, Allan L. “Releasing the Trigger: The Nigerian Factor in Global Christianity.” International Bulletin of Missionary Research 37, no. 4 (2013): 214-217.

Guder, Darrell L. “Missional Hermeneutics: The Missional Authority of Scripture – Interpreting Scripture as Missional Formation.” Mission Focus – Annual Review 15 (2007): 106-121.

Hunsberger, George R. “Proposals for a Missional Hermeneutic: Mapping a Conversation.” Missiology: An International Review XXXIX, no. 3 (July 2011): 309-321.

Jongeneel, Jan A.B. “Hendrik Kraemer’s Christian Message in a Non-Christian World: A Magnum Opus after Seventy-Five Years.” International Bulletin of Missionary Research 37, no. 4 (2013): 203-206.

Nguyen, Vanthanh. “Dismantling Cultural Boundries: Missiological Implications of Acts 10:1-11:18.” Missiology: An International Review XL, no. 4 (2012): 455-466.

Wright, Christopher J.H. The Mission of God: Unlocking the Bible’s Grand Narrative. Downers Grove, Ill: IVP Academic, 2006.

 

The Kingdom of God is among us; “eschaton” is not an exclusive event of the future, we have received a foretaste of it through the Holy Ghost! As humankind trudged its way through “chronos” beneath the dominion and scourge of the present evil age and the dominion of sin they moved along a horizontal plane, with what seemed as very little divine intervention. History along this horizontal plane was replete with apocryphal writings and prophecies of a hopeful people seeking deliverance and/or a savior. Ancient Jewish literature is filled with apocryphal prophecies; their hope being deliverance from “chronos” and the ushering in of “kairos” by God through “Eschaton,” or “The Day of the Lord.” These actions would thus lead to the establishment of “The Kingdom of God,” in its perfect state!

The question may well be ask, “How does this apply to me as an apostolic living in a different epoch?” Things have dramatically shifted; we are not looking for the establishment of an earthly kingdom, but a heavenly. Humankind continues to exist along a horizontal plane, no hope, no peace, ever under the whip of sin’s dominion. Chronos and its existential conditions remain part of the human experience. But the advent of Christ broke into chronos, violently shattering its grip and moving those who would into the age to come or “the already but not yet,” kairos! How does this happen? It happens as the result of the new birth (repentance, baptism in Jesus Name and the infilling of the Holy Ghost) that frees us from the dominion of sin. The Holy Ghost is a foretaste of the Heavenly Kingdom, the earnest of our inheritance. The church lives in an eschatological tension, in a time when evil is still present but the power to overcome it has been made readily available through the outpouring of the Holy Ghost upon the church and is a guarantee of that which is to come.

The advent of Christ was the Kingdom of God breaking in upon the present evil age, while not consummating the Kingdom. The consummation of the Kingdom only takes place when Christ returns the second time, which is described in scripture as “The Day of the Lord.” This means that while Christ tarries the Church has been imbued with power from on high to do Kingdom exploits, to speak in the realm of the prophetic and to operate in the realm of “kairos.” While not fully realized in earth “Eschaton” moves the church “into” the future, as a community and as individuals in particular we become part of something vastly superior in strength and quality. This superior quality and strength enables the church to operate triumphantly amidst this eschatological tension.

Introduction

The story of the Reformation is filled with beauty and betrayal, intrigue, and injustice. Admittedly, it is difficult to understand the mind, heart, and actions of those living through the ecclesial tumult of the Sixteenth-Century, let alone judge them.  With this in mind, this study examines baptism and persecution as catalysts for mission in the Sixteenth and Early Seventeenth Centuries. The groups and individuals whose histories are chronicled in the following pages did not always perceive their actions as intentional mission. Mission, the outspreading of the gospel was frequently the result of religious persecution by Catholics, Lutherans, and the Reformed Church. Anabaptists, in particular, suffered cruel persecution in their pursuit of the earliest form of Christianity as practiced by the primitive church^[1]; they desired more than a reformation, they sought restoration.^[2] Persecution of these various groups^[3] and individuals were the result of a resolve for nothing less than the original form of Christianity as explicated in Acts 2:37-47; restoration encompassing theology, liturgy, church government, and lifestyle. Notable among the beliefs and practices of these were water baptism upon repentance, and to a lesser degree, the phenomenon of glossolalia. Persecution of these pious folk is reminiscent to that experienced by the early church; as persecution comes, diaspora results and Christ is magnified throughout the nations.

Church history must be considered from multiple perspectives: past, present, and future. This chapter explores the missional understanding and impulse of the early Anabaptist’ and other ‘radical reformers.’ For these, the missional mandate as elucidated in scripture, and forced migration due to persecution were inextricably linked. Discussion of persecution related to the Reformation remain unpleasant topics after more than five hundred years. Admittedly, these are topics colored by perspective, opinion, and history. It is important for any serious student to consider how one’s perspective shapes the narrative. It has been said, “the past is a foreign country,” the challenge is can we imagine the past from our vantage point in history? Our vantage point of Reformed mission, its understanding, and practice is more likely than not tied to our religious tradition and beliefs. Faulty or not, our traditions and beliefs are the basis from which we draw opinions and conclusions. However, beyond frame of reference and opinion lies the historical account. The historical account of the beliefs and practices of the early church and subsequent generations is open for all to review and consider. 

Finally, this chapter seeks to answer, “did the Anabaptist’s practice of itinerant preaching make them more missional than their magisterial counterparts?” In short, did the radical reformation have a significant missional role in spreading the gospel throughout Europe and beyond? If so, what were the catalyzing forces leading to their missional impetus?

The Early Church and Mission 

As previously noted, all serious study involving the church must consider the history and practice of the primitive church. Lying beyond the scope of this chapter are the early church’s beliefs; however, it is sufficient to say that these placed the primitive community at odds with Judaism, religious and governmental authorities, and the prevailing philosophies of the time.  The first community was persecuted by the Jews for their beliefs and practices, namely, their understanding of the identity of Christ, baptism, and the miraculous. The most severe persecution came, however, when Titus besieged Jerusalem from the autumn of 66AD-70AD, although this resulted in a calamity for the Jewish people at large, not just the church. The besiegement and spoiling of Jerusalem resulted in mass dispersion and the spread of the gospel. This reality is elucidated in an article by Christoph Stenschke, Migration and Mission: According to the Book of Acts^[4] traces for us the contours of mission in instances of forced or voluntary migration. A sampling of the widespread influence of Anabaptist belief and practice is appreciated in Claus-Peter Clasen’s statistical survey of The Anabaptists in South and Central Germany, Switzerland, and Austria^[5]. Clasen’s survey illuminates the migratory patterns of a community of believers besieged by severe persecution as experienced by the primitive church.

The Reformation and Reformers 

In the Sixteenth-Century, the Protestant Reformation brought about seismic changes across the religious and political landscape of Europe. Beginning in 1517, many of the important features of medieval theology were being challenged by Martin Luther resulting in significant numbers of people rejecting the teachings of the Catholic Church. Rejection of these beliefs and practices brought about a third branch of Christianity called Protestantism, in addition to Roman Catholicism and Eastern Orthodoxy.

Schism was not a new thing; throughout the Middle Ages, a number of individuals and groups had challenged the beliefs and practices of the Roman Catholic Church. Among these were the Waldenses from the Twelfth-Century who traced their “origins back to the pupils and disciples of the apostles of Jesus Christ”^[6], and sought a return to “a more biblical theology and more holy lifestyle”^[7] and the Albigensians. Arnold writes of the foment of change in the Twelfth and Thirteenth Centuries with powerful movements emerging “and claiming the title ‘Apostolic Brothers’^[8].” Arnold goes on to state, “these movements were connected with similar trends in the fifth and sixth centuries, since at that time the degree was issued against “heretics” that point to exactly the same kind of movement.”^[9] The Albigensians, also known as bons hommes or bons chrétiens,^[10] “were subsequently rooted out by the Roman Catholic Inquisition as the result of their alleged bringing “elements of Persian dualism into their thinking”^[11]. These, among many other examples, demonstrate the recurring motif among the persecuted of the desire for the purity of scripture, its teachings, beliefs, and practices in an era of persecution, prosecution, and purification by the threatened established church. 

While throughout the centuries leading up to the Reformation, there were many groups that sought reforms within in the Catholic Church. It was Martin Luther’s ninety-five thesis nailed to the door of the Castle Church in Wittenberg, Germany that became the seminal moment of the reformation. Luther’s voice rises above those of Peter Waldo, John Wyclif, and Jon Hus. “Historically, he is unique as the man who precipitated the break with Rome.”^[12] However, Luther’s call for reform did not go far enough for those who sought full restoration of the beliefs and practices of the primitive church. The result of Luther’s unwillingness to press for greater reforms, resulted in a discord in the church and persecution of all who opposed him. The “heretical” beliefs and practices of those he opposed are examined later in the chapter.

Ulrich Zwingli, a contemporary of Luther’s, was another prominent Reformer. Zwingli was a Roman Catholic priest influenced by the teachings of the Catholic humanist Erasmus. Erasmus was one of the few who questioned and reinterpreted some of the medieval doctrines of the Roman Church without leaving it. By 1516, Zwingli had already begun to advance the doctrine of salvation through grace alone, and within a few months^[13] openly criticized the sale of indulgences. The fervor for reformation had so gripped Zwingli that by 1519 he was openly preaching Protestant themes; while Zwingli read and followed the writings and development of Luther’s theology, many of his beliefs were of his own study and, to a lesser degree, the ideas of the Catholic humanists. As noted by David Bernard, “Like Luther, however, Zwingli had little use for Reformers more radical than himself”^[14]; like Luther, Zwingli was willing to persecute “radical reformers” to the death even though they had once been numbered among his brightest students. They were condemned because they dared to press the boundaries of reform further than he was willing to go. 

Any discussion concerning the Reformation and mission is not complete without including John Calvin. Calvin emerged as one of the most important leaders of the Reformation. Many scholars attribute to him the systematization of the Reformation and bringing together a cohesiveness to biblical doctrine.^[15] Albeit, Calvin’s systematized theology was not without criticism. A prominent nemesis was Michael Servetus (1511-1553 A.D.), a Spanish physician and theologian. Servetus, as others deemed heretics, was condemned to death by civil and church authorities for not conforming, in his writings, to the widely accepted doctrine of trinitarianism, eternal security, predestination, and infant baptism; these placed him at odds with the reformers and the Catholic Church. Sir Winston Churchill once said, “History is written by the victors”^[16]; therefore, comparatively little is known about the real beliefs and practices of those deemed heretics; their writings were burned, and their voices silenced.^[17] Thus, Wilbert Shenk, a leading historian of mission, concludes, “Virtually all mission history and theology has been presented from the viewpoint of the dominant ecclesiastical traditions.”^[18]

Schism in the Church – Heresies and Heretics 

Schism in the church was not solely the result of the social and political unrest of the time; the age was dark. William Estep in his work The Anabaptist Story concludes, 

The 16^th-century was dark because it was the product of previous centuries. Civilization had become increasingly oblivious to human suffering and the value of the individual. Piety was evaluated by the amount of accumulated external acts. Hypocrisy became the hallmark of the age.^[19]

The pervading darkness, however, was the place of germination for those seeking reforms within the Catholic Church. By the early Sixteenth-Century, the time was ripe for reformation, and early on Martin Luther and Ulrich Zwingli became the voices of dissent against the teachings and practices of the Catholic Church. Albeit, others from Zwingli’s band of disciples, who later became known as the “school of heretics” were studying the scriptures as well. These soon found the reforms and reformation were the exclusive domain of a few that was willing to only go so far. It has been said that the Protestants got the Bible into the hands of the people, but those who sought greater reform (the Anabaptists) read the Bible and fell in love with Jesus. Indeed, Zwingli’s gifted students over the course of thirty-six months moved from studying the Greek classics (1521) to being introduced to the study of the New Testament, and finally by 1522 embraced many of the ideas of reformation set forth by Zwingli. Notwithstanding, these sought greater reform and pressed Zwingli to abandon the state church and the parish system. They urged him to follow through on his “avowed position of no compromise where the Word of God had spoken”^[20] and to embrace faith baptism for adult members only; yet, Zwingli sought a more cautious pace of reform leading to alienation between him and his band of disciples. The rupture was apparent by the Second Disputation of Zürich^[21] with the radicals “committed to a program of complete restitution of apostolic Christianity.”^[22] The Third Disputation, January 17, 1525 further demonstrated Zwingli’s lack of resolve to pursuing only what the Word of God had spoken with his “position that the initiation of children into Christianity by baptism was comparable to the initiation of infants into Judaism by circumcision.”^[23] Summarily, the Zürich council declared Zwingli the winner and denounced the radicals. The radical reformers were left with virtually no options; conform and denounce your beliefs, leave Zürich, or face imprisonment. Again, there was no tolerance for competing views in the market-place of reformation. In the first chapter of R. A. Knox’s Enthusiasm he writes:

There is, I would say, a recurrent situation in Church history – using the word ‘church’ in the widest sense – where an excess of charity threatens unity. You have a clique, an elité, of Christian men and (more importantly) women, who are trying to live a less worldly life than their neighbors; to be more attentive to the guidance (directly felt, that would tell you) of the Holy Spirit. More and more, by a kind of fatality, you see them draw apart from their co-religionists, a hive ready to swarm. There is provocation on both sides; on the one part, cheap jokes at the expense of over-godliness, acts of stupid repression by unsympathetic authorities; on the other, contempt of the half-Christian, ominous references to old wine and new bottles, to the kernel and the husk. Then, while you hold your breath and turn away your eyes in fear the break comes; condemnation or secession, what difference does it make? A fresh name has been added to the list of Christianities.^[24]

In reflection, the difference it makes is suppression of another’s belief or conviction and schism in the community of Christ. This is certainly the tale of those who chose to live out their beliefs and convictions during the time of the Reformation. Anabaptist’s, as others, deemed “heretics” by the magisterial church were pioneers of religious freedom. Religious toleration, let alone religious liberty, could not be tolerated in the Sixteenth-Century. “The Reformers condemned it as an invitation to social chaos, and political rulers rejected it because it would divide political loyalties.”^[25]  A confluence of political, social, and religious circumstances unique to Sixteenth- Century Europe, is recognized as providing the impetus for a kind of “religious protectionism”; and voices of dissent and destabilization could not be tolerated by the magisterial church, nor political rulers.

The fissure created by this small band of radicals, Conrad Grebel, Felix Manz, and George Blaurock cannot be overstated; these reformers insisted on,

• a separation of church and state
• repudiated the practice of infant baptism
• insisted on believer’s baptism (adults only)
• the church as a community of brothers or family
• a rejection of the medieval church in its entirety
• an instance on following the life-pattern of the New Testament
• the establishing of disciplined congregations
• an instance on following the Great Commission for all generations
• renounced force and violence; believed in the pursuit of peace even if it required unjust suffering and persecution
• rejected military service

These were new and radical ideas in the Sixteenth-Century that challenged the magisterial church and political powers. This fledgling band would not be deterred, and therewith, after being condemned by the city council of Zürich decided that they could no longer theorize what was stated in scripture but put it in to practice. Therefore, on the night of January 21, 1525, four days after the Third Disputation, Anabaptism was born with George Blaurock insisting that Conrad Grebel baptize him; in turn, George Blaurock baptized Conrad Grebel and Felix Manz. After their own baptism, Grebel and Blaurock “proceeded to baptize all the others present.”^[26] Clearly, these under penalty of death sought more than a reformation, they genuinely desired a restoration of the primitive Apostolic Church. Church historian William Estep writes, 

This was clearly the most revolutionary act of the Reformation. No other event so completely symbolized the break with Rome. Here, for the first time in the course of the Reformation, a group of Christians dared to form a church after what was conceived to be the New Testament pattern.^[27]

The rupture did not come solely as the result of believer’s baptism, but also over the Lord’s Supper, ecclesial authority, and liturgy. It was these adherent’s insistence on baptism as a visible expression of the church that resulted in their persecution and prosecution. Clearly, insistence on believer’s baptism placed Anabaptist’s at odds with the Reformers and the Catholic Church. Baptism and community were tenets for which the “believers church” were willing to lay down their lives. William R. Estep concludes, “By January 21, 1525 the concepts of both discipleship and church find implementation in the inauguration of believers’ baptism. In the historical process apparently both concepts developed simultaneously.”^[28]

Anabaptists sought to return to the pattern and ethos of the primitive church as explicated in the book of Acts. They possessed a “heightened sense of eschatology, anti-intellectualism, and complete separation of church and government.”^[29] Their heightened sense of eschatology was at the heart of Anabaptism’s missional impetus of “go forth, teach all peoples, and baptize them”^[30]. Persecution concretized their belief in the imminent return of Christ and hastened their missional endeavors. 

Mission Impetus Among Primitive Anabaptist’s

As axiomatic as it may sound, a spiritually alive community of believer’s desires to share their faith. This is especially true given the primacy that Anabaptist’s gave to the Book of Acts. The fervor with which they held to the ethos of the early church as explicated in Acts 2:37-47 is only mirrored in the primitive church and the modern Pentecostal and Charismatic movements. The Anabaptist movement of the Sixteenth-Century were able to achieve what seemed to be impossible for the magisterial reformers, why? As noted by C.J. Dyck: 

It is clear that the missionary response was for the Anabaptists the primary alternative to the methods of the magisterial reformers and that the believers’ church was an attractive alternative to the corpus Christianum. Not to coercion but persuasion, not primary emphasis on reforming society but on establishing a new society, not individualistic or sacramental salvation but personal experience and corporate faith were their alternatives.^[31]

The Anabaptist vision was deeply rooted in their desire for the restoration of the, 

…primitive-apostolic model of the believer’ church with its implicit theology of discipleship under Christ’s lordship and explicit evangelistic witness in the power of the Holy Spirit. This led them to unquestioned obedience to the risen Christ’s mandate to “make disciples of all peoples.”^[32]

The “radicals” were consumed with missionary zeal, the mandate of the Great Commission was the impetus for intentional missional engagement. Obedience to the pursuit of the missional task was tantamount to discipleship and living under Christ’s lordship. As such, Anabaptists followed the plan given by Christ in the Great Commission; going into all the world, preaching and teaching the gospel, baptizing adults who believed, and incorporating the saved into the church. 

Prior to August 1527, Anabaptists engaged in four specific methods of evangelization; Preaching pilgrims, house meetings, Bible reading and lay evangelism, and persecution.^[33] Indeed, persecution was perceived as a form of witness to the executioner and those who had come to witness the execution; the serenity with which these lay down their life was nothing short of a call to repentance and reconciliation to God.^[34] After the Missionary Conference of 1527, strategic missional methods were initiated and refined. The Martyrs’ Synod initiated a vision of mission with delegated “areas of mission responsibility in a ‘grand map of evangelical enterprise.’” ^[35] The strategic methods employed by the believers’ church were, Evangelizing Wandermissionare, systematic sending of missionaries or apostles, and the empowering of dynamic lay witness.  Lay missionaries were sent to rural areas, artisans evangelists to those with whom they had business dealings, and the educated sent to cities where they would reason with the elite in hopes of leading them to Christ.^[36]

Hence, how effective and far-reaching were the missionary efforts of the Anabaptist movement? Admittedly, few extant records are available that chronicle the measurable numerical impact of the movement, although a small glimpse is provided by Hans Kasdorf. In a chapter of The Anabaptist Approach to Mission, he documents the missional endeavors of 17 missionaries who over the course of 36 years is estimated to have baptized more than 43,902 souls^[37]. Where no exact figure is available, he resorts to quoting source works that employ the following language; “a whole procession of men and women”, or “nearly a whole village.”^[38]  While the exact duration of missionary service is unknown, Kasdorf’s record for many of them is very brief, some limited to a day, a year, or three to four years. Leenaert Bouwens is an extreme exception with a ministry lasting over 31 years and baptizing 10,378 souls.^[39] Kosdorf asserts, “The cost of obedience to the Great Commission, however, was high.^[40] It is estimated that 4000-5000 Anabaptist may have been martyred for their commitment to the early church’s beliefs and piety; however, extant records document the martyrdom of over 2000 of these noble folk.^[41]

Numerous scholarly works chronicle the reach of the Anabaptist movement, be they as intentional “sending” or the believers church in flight from severe persecution. Within twenty-five years of the initiation of the believer’s, Anabaptist missionaries were preaching in every corner of Germany, Austria, Switzerland, Holland, France, Poland, Galacia, Hungry, Denmark, Sweden, Greece, and Constantinople. Their zeal prompted them to ponder, “going to the red Indians across the sea.”^[42]

Hutterite Migrations in Europe 1526 -1874

The Hutterian Golden Era (1560 -1590) under the capable leadership of Peter Walpot was marked with a pronounced emphasis of mission, as other Anabaptist who preceded them, the Hutterites carried the gospel to the far corners of Europe. Southern German Anabaptists began their migration eastward towards Moravia as early as 1526 and by 1546 continued their migration to Slovakia.^[43] The Hutterite migration resumed in 1621 establishing several brethren colonies in Transylvania.^[44] The Hutterite migration continued into the 19^th. Century with many migrating to the United States between the years of 1874-1879.^[45] As with all Anabaptist’s, the Hutterites were compelled to take the gospel to those whom the magisterial church had neglected. Later, Anabaptist’s moved from evangelism to seeking toleration in the face of extraordinary hostility; these sought a place to quietly “practice their faith within isolated communities.”^[46]

From our vantage point it is unimaginable how these pious believers could embrace such severe persecution and death, as a means of giving witness to Christ and extending his mission. However, this was the plight that they embraced; Hans Kasdorf asserts that persecution was so severe that “only two or three of the sixty leaders who met in Augsburg for the missionary conference…lived to see the fifth year of the Anabaptist movement.”^[47] Thousands of men, women and children were martyred for their faith. These noble and pious witness’ of the faith were tortured, burned, beheaded, drowned, and hanged, for little more than desiring to pursue the ethos and practice of the primitive church as expounded in Matthew 28:19, Acts 2:37-39, and Acts 2:42-47. Their willingness to suffer, rather than recant or deny their faith, demonstrates conviction of belief under threat of death; they were consumed with “go”, “make disciples”, “baptize”^[48]. With this in mind, there are several lessons to be learned from the Anabaptists:

• They were radically obedient to the Great Commission
• Priority of Mission – they understood that mission always implies crossing frontiers from faith to unfaith, no matter the price
• Legitimacy of the apostolate
• Living witnesses – they believed that believers are empowered by the Holy Ghost as witnesses and do so by telling, being, doing, and even dying for their faith. This is reminiscent of deacon Stephen’s death, and Saul’s eventual conversion. 

Therefore, in conclusion we must ask once again, “Did the Anabaptist’s practice of itinerant preaching make them more missional than their magisterial counterparts?” The historical account bears witness of the fruitful mission of the Anabaptist community in the Sixteenth-Century. Itinerate preaching was central to the missionary vision of the community, and their understanding of Christ’s Great Commission. As pilgrims, apostles, lay witnesses, or simply people in diaspora from persecution, they succeeded in promulgating the gospel throughout Europe and beyond. 

A host of noble and pious ‘heretics’ were persecuted for their beliefs and practices; the historical record clearly demonstrates how these religious minorities were persecuted for practicing believer’s baptism, spontaneous “emotional” spiritual outbursts, prophetic utterances, and the practice of glossolalia, among other things.  No matter the condemnation, ridicule, or persecution by the magisterial and Catholic churches these groups persevered in spreading the gospel. Indeed, these were groups that engaged in mission on the margins from the fringes of the Reformation! As posited by Franklin Littell, “The Anabaptist proper were those in the “Left Wing” who gathered and disciplined a “True Church” upon the apostolic pattern”^[49] and envisioned an alternative social order. The Anabaptist, and other groups to lesser extent, pursued the apostolic mandate given by Christ to “go”, “make disciples”, “baptize”, and “teach.”^[50] Undoubtedly, the impetus and understanding of mission of the Anabaptist movement far exceeded that of the Magisterial Church. The history of the Reformation was written by the victors; however, five hundred years later fresh insights are emerging of a missional movement that continues to inform mission praxis in the Twenty-First Century. 

---

^[1] The terms “primitive church” and “early church” are used interchangeably throughout this chapter

^[2] An important note to consider is that these “heresies” did not simply appear from the minds of a fringe group. In the case of the Anabaptists these were conclusions that they came to as they, along with their leader Ullrich Zwingli searched the scriptures and pressed the church for reforms.

^[3] Cathars (Albigensians), Donatists, Camisards, Waldensians, Moravians, Sabellians, Racovians, Enthusiasts, inspirationist, rationalist, etc.

^[4] Stenschke, Christoph. “Migration and Mission. According to the Book of Acts.” Missionalia: Southern African Journal of Mission Studies 44, no. 2 (December 2016), 129–51.

^[5] Clasen, Claus Peter. The Anabaptists in South and Central Germany, Switzerland, and Austria. Ann Arbor, Michigan: Mennonite Historical Society, 1978.

^[6] Arnold, Eberhard. History of the Baptizers Movement. Rifton, New York: The Plough Publishing House of the the Woodcrest Service Committee. Inc., 1970., 218

^[7] Bernard, D.K. A History of Christian Doctrine: Abridged in One Volume. Word Aflame Press, 2016., 165

^[8] Arnold, Eberhard. History of the Baptizers Movement. Rifton, New York: The Plough Publishing House of the the Woodcrest Service Committee. Inc., 1970., 216

^[9] Arnold, 219

^[10] Good men or good Christians

^[11] Bernard, D.K. A History of Christian Doctrine: Abridged in One Volume. Word Aflame Press, 2016., 166

^[12] Bernard, 167

^[13] 1518

^[14] Bernard, D.K. A History of Christian Doctrine: Abridged in One Volume. Word Aflame Press, 2016., 199

^[15] Hanscomb, D. G. From Rome to Jerusalem. 3rd ed. Nashville, Tenn.: Westview, Inc., 2010., 257

^[16] Winston Churchill is credited to making this statement in the 1930’s at the House of Commons in an exchange with then Prime Minister Stanley Baldwin

^[17] As a side-note I’m encouraged that emerging scholarship is examining more carefully the histories of these marginalized individuals and groups. 

^[18] Shenk, Wilbert R. Anabaptism and Mission. Missionary Studies; No. 10. Scottdale, Pa.: Herald Press, 1984, 7

^[19] Estep, William Roscoe. The Anabaptist Story: An Introduction to Sixteenth-Century Anabaptism. 3rd ed., rev.enl. Grand Rapids, Mich.: William B. Eerdmans Pub., 1996., 29

^[20] Estep, William Roscoe. The Anabaptist Story: An Introduction to Sixteenth-Century Anabaptism. 3rd ed., rev.enl. Grand Rapids, Mich.: William B. Eerdmans Pub., 1996., 17

^[21] October 26-28, 1523

^[22] Littell, Franklin Hamlin., and Franklin H. Littell. The Origins of Sectarian Protestantism; a Study of the Anabaptist View of the Church. Macmillan Paperback Edition. New York: Macmillan, 1968., 13

^[23] Littell, 14

^[24] Knox, Ronald Arbuthnott. Enthusiasm: A Chapter in the History of Religion, with Special Reference to the XVII and XVIII Centuries. New York: Oxford University Press, 1950., 1

^[25] Klaassen, Walter. Anabaptism in Outline: Selected Primary Sources. Classics of the Radical Reformation; 3. Kitchener, Ont.; Herald Press, 1981. https://bac-lac.on.worldcat.org/oclc/466587357., 290

^[26] Estep, William Roscoe. The Anabaptist Story: An Introduction to Sixteenth-Century Anabaptism. 3rd ed., rev.enl. Grand Rapids, Mich.: William B. Eerdmans Pub., 1996., 14

^[27] Estep, 14

^[28] Estep, 239

^[29] Shenk, Wilbert R. Anabaptism and Mission. Missionary Studies; No. 10. Scottdale, Pa.: Herald Press, 1984., 24

^[30] King James Version, KJV

^[31] Brauer, Jerald C. The Impact of Church Upon Its Culture. Chicago, Il: University of Chicago Press, 1968., 220

^[32] Shenk, Wilbert R. Anabaptism and Mission. Missionary Studies; No. 10. Scottdale, Pa.: Herald Press, 1984., 51

^[33] Shenk, 55-57

^[34] Shenk, 57

^[35] Shenk, 61

^[36] Shenk, 54

^[37] Shenk, 54

^[38] Shenk, Wilbert R. Anabaptism and Mission. Missionary Studies; No. 10. Scottdale, Pa.: Herald Press, 1984., 66

^[39] Shenk, 66

^[40] Shenk, 67

^[41] Shenk, 67

^[42] Durnbaugh, Donald F. The Believers’ Church: The History and Character of Radical Protestantism. 1 online resource (xi, 315 pages) : portrait vols. Scottdale, Pa.: Herald Press, 1985. http://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=28323.

^[43] Shenk, Wilbert R. Anabaptism and Mission. Missionary Studies; No. 10. Scottdale, Pa.: Herald Press, 1984., 97-118

^[44] Shenk, 31-32

^[45] Hofer, Arnold M., Norman. Hofer, Wesley. Tschetter, and Hutterite Mennonite Centennial Committee. History of the Hutterite Mennonites: Published in Connection with the Centennial Observance of the Coming of Hutterites to Dakota. [Updated and Expanded ed.]. Eugene: Wipf & Stock Publishers, 2011.

^[46] Grimsrud, T. Embodying the Way of Jesus: Anabaptist Convictions for the Twenty-First Century. Wipf and Stock Publishers, 2007., 97

^[47] Shenk, Wilbert R. Anabaptism and Mission. Missionary Studies; No. 10. Scottdale, Pa.: Herald Press, 1984., 60

^[48] King James Version, KJV

^[49] Littell, Franklin H. The Anabaptist View of the Church; a Study in the Origins of Sectarian Protestantism. 2d ed., rev.enl. Boston: Starr King Press, 1958., 47

^[50] King James Version, KJV

New science challenges us at quite literally every level, even at the subatomic level.  Vast horizons of possible implications present themselves to us fraught with potential and dread simultaneously.  Quantum physics or “new science” challenges the 17^th century Newtonian imagery of a mechanized universe and world!  These discoveries have shattered the lens of old paradigms and ushered us into a macro world of inter-connectedness.  

In her book Leadership and the New Science Margaret J. Wheatley boldly blazes a new trail challenging leaders to embrace a “living systems approach” to leading organizations; no more cold hard pieces of machinery pre-disposed to wear and tear and ultimate outmodedness, but a system that is constantly evolving and responding intelligently to change.  Living or “learning” organizations that are interconnected and possess dynamic and resilient qualities, in short, organizations where relationships define purpose!

Wheatley argues that current structures must change, and how we must switch our thinking and start looking at the processes by which living systems grow and thrive. And one of those is a periodic plunge into the darker forces of chaos. Chaos seems to be a critical part of the process by which living systems constantly re-create themselves in their environment.  For us such chaos is beyond fearful; it is terrifying!  In a command-and-control environment, such as that in which we have been raised, “control is king.”  Chaos is to be eschewed at all costs in the Newtonian theory; but should we continue to succumb to a theory that ultimately brings death.

The discussion of particles, waves and the power of observation in light of vision and faith is was most enlightening.  The core of Wheatley’s hypothesis is that quantum physics teaches that particles do not exist independently of their relationship to each other, and neither do people, who are the “waves of potential” moving through the space of organizations. Relationships are, therefore, the fabric of self-organizing teams, while information is the source of all change and the “life blood” of the organization.  She goes on to explain how that particles and waves possess the capacity to self-organize into meaningful relationships as the situation dictates (the double slit experiment).  She goes on to state that it is the power of observation that essentially changes the state of a given subject or entity.  In short, she believes that we create reality through observation and “that reality” becomes the lens through which we interpret events.  She holds that the building-blocks of all life is relationships, and that these relationships evoke awesome potential.

Spiritual and ministerial applications are abundant in the Wheatley text.  Chaos theory summons many examples in scripture to mind, but none greater than the Genesis account of creation.  Genesis 1:1-2 declares. “In the beginning, God created the heavens and the earth. ² The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters” (ESV).  At the word of God chaos (the primordial earth) reordered itself into that which was pristine or perfect and declared of God to be good!  Chaos should be a time for leaders to embrace change and see a myriad of new possibilities.  Chaos shatters the old paradigms and ushers in new vistas of potential and inter-connectedness that may have never been considered prior to the moment of convulsion.  Webs of chaos inter-connect testimonies of victory providing the believer and church with new relationships of faith in Christ.

One of the most poignant lessons to be gleaned from these insights pertaining to faith and vision is the power of observation.  While vision emotes from God and is perfect in every way it is through my interaction with it that it “becomes,” moved from the realm of potential into that of the experiential.  It might also be said that there is an intrinsic connected relationship with vision and community.  The word of the Lord declares, “Where there is no revelation, the people cast off restraint; but blessed is he who keeps the law” (Proverbs 29:18 NIV).  Without restraint the people perish, again demonstrating absolute need of vision.  But also consider the relationship of blessing conferred upon those who do perceive and keep the law.

Faith to some is the elusive “particle” or “wave” of the spirit world, but need it be that way?  No, faith is simply the intangible commodity through which we transact “real” spiritual business! Hebrew 11:1 says, “Now faith is the substance of things hoped for, the evidence of things not seen” (KJV).   And goes on to say in Hebrews 11:3, “By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible.”  Faith is how we frame our world with the Word of God.  He spoke to chaos and order came, we speak to mountains, and they are moved!  There is a certain “substance” to faith, a measure of it to meet all life and ministry demands.  But faith is only activated when acted upon; it is our acting upon (believing) that which is “hoped for” that causes our faith to “presence” God’s response!  The dynamism of relationship and inter-connectedness can again be observed in Romans 10:17, “So then faith [cometh] by hearing, and hearing by the word of God.” And yet again in Hebrews 4:2, “For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard [it].”  In conclusion, faith is as the wave and particle that intuitively self organizes and responds to the various needs of the moment.  Faith as a particle wave is full of potential, replete with expectations, dreams, and desires; and as such leaders must be facilitators of observation, opening conduits of connectivity and allowing them (co-laborers) to see the glistening realm of the Holy that waits in potentia!

1 Timothy 4:16 Watch your life and doctrine closely. Persevere in them because if you do, you will save both yourself and your hearers.

The words of the Apostle Paul to his son in the Gospel, Timothy, are more salient now than when penned some two thousand years ago. In chapter 4 of this second letter to his young prodigy, the aged Apostle begins by reminding him that in the latter times that some would depart from the faith; he briefly outlines how these would pervert the teachings of the new covenant and subvert the liberty of the Gospel. These are in contrast to, Good Servants of Jesus Christ, trained in the words of the faith and authentic or “good” doctrine.

Paul admonishes Timothy and subsequent “ministers” of Christ to “train” themselves for godliness. The Apostle frequently uses the cultural milieu of his time by emphasizing and contrasting sports and athletes. He was keenly aware of the Greek world’s emphasis on the Olympics and the Romans on the Coliseum and gladiators. The warriors and contestants in these venues were highly trained and disciplined. In light of Timothy and Paul’s wider audience of the time, Paul states, “that no man that wars entangles himself with the affairs of this life.” He appeals to the saints at Philippi in Philippians 3 to “press toward the mark of the high calling of God that is in Christ Jesus.” The appeal to the church and leaders is to persevere. Perseverance requires training, patience, and spiritual discipline. Spiritual discipline encompasses every aspect of the believers’ life. Sadly, far too many leaders, emerging leaders, and disciples of Christ (followers) fail in these essential aspects of spiritual life. Flourishing and finishing well must be the ultimate goals of the believers’ spiritual life.

The Apostle provides guidance to all who desire to finish well. First, he calls on Timothy and us to be examples in speech, conduct, love, faith, in purity. Virtually all aspects of the believer’s life are to be brought “under” discipline. He warns, do not neglect the gift you possess. In other words, develop (train) the talents that you already possess. Reflect on what God has entrusted in your hands and “practice” or immerse yourself in your gifting. The discipline of reflection and informed action lead to effective praxis; the concept of praxis is something that I will address more thoroughly in future articles.

Finally, Paul deals with persistence or perseverance. Paul demonstrates perseverance and focus in addressing the church at Philippi when he states, “this one thing I do.” Again, of all the responsibilities and roles the Apostle played, the one most important to him was pressing, persevering, and finally attaining the prize. One cannot reach the prize without training, discipline, and perseverance; also, you can only win so long as you remain in the race. In closing, Paul insists, “keep a close watch on yourself and your teaching; in short, keep yourself under subjection and guard those things that you were taught! Run well and persevere!

In general the subject of technology in an apostolic milieu is regarded with trepidation and suspicion.  Many of these fears are well founded as we observe the cultural and moral failure of our society.  Technology exacts a tremendous social cost on society as well, with it comes; a distancing from physical reality, a lessening of social interaction (conversation becomes fractious) and collective perspective is hampered as a result of limited verbal interaction.  While the beauty of technology is its ability to facilitate collaboration, one of its most negative affects is that it creates social distance!

As apostolic’s we cannot resist technology by simply deeming it evil and ignoring it.  Conversely, we must shape a balanced approach to its implementation and usage in our churches and daily lives. We must come to terms with the dynamic nature of our world and it’s perpetual flux; as with Adam and Eve we must learn to adapt to this “new” and “present” reality!  Technology is not going away!  Thus, the question may be ask, “How do we implement technological advances within the church and personal spheres of our lives without it eroding our spiritual and family values?”

One possible way to ward off such negative influences of technology may be to implement an ongoing personal and spiritual assessment; one in which we invite Godly mentors to assist us conducting. We must engage in personal reflection and honest self-assessment by means of probing questions, “do I have an active prayer life?,” and “do I worship away from church?”  Probing questions will often assist us to see where we may be losing focus and balance in our lives.  The scriptures admonish us to “not be brought under the power” of negative influences, to which we have often associated such vices as alcohol, tobacco and gambling; however, I know of no greater distraction and power to do harm than that of emerging technologies!  The amount of time spent under the spell of “innocent” technology among apostolic’s is staggering, and so are its consequences!  Social media, game consoles (games) and the Internet are challenging us in new ways; ways that we must confront and attach meaningful conclusions!

In conclusion, “Can the church survive technological advances?”  Yes, but only through implementing the template from the Word of God!  The Apostle Paul wrote to the Philippian church,

“Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” (Phil 4:8, KJV)

There is no contrivance of man that can do what the Word of God can!  The filter of the Word brings every thought into the obedience of Christ.  It is my opinion that Paul’s teaching continues to be relevant and applicable to our generation.  May God grant us mercy and wisdom as we prayerfully embrace new methods with THE OLD MESSAGE!             

 

One of the core disciplines to living a Spirit-empowered life is that of learning to wait. Often times the Spirit of God is brooding as in the Genesis narrative, simply causing us to wait until the appointed time! In my personal experience this waiting process can be fraught with frustration, however, God is working towards the greater purpose of our lives. We must realize that through waiting God’s spirit is drawing us into a greater place of trust and abandonment of self-will. It is also here in the solitude of waiting where God is proving our hearts to see if we are genuinely resting in him. Catherine of Genoa illuminated the concept of resting and waiting when she wrote, “When God finds a soul that rests in him and is not easily moved, he operates within it in his own manner” (Foster: 182) She goes on to say, “This same soul he gives the joy of his presence which entirely absorbs such a soul” (Foster: 182) Therefore, we can conclude that waiting on God is part and parcel to the “presencing” process.

Today, believers must resist the temptation for immediate gratification and embrace the rewards of waiting. The Spirit-empowered believer embraces the concept of, “Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD” (Psalms 27:14, KJV). All initiants of the Spirit-empowered life who embrace the process of waiting are blessed with promise, strength and direction. Isaac Penington reminds each of us, “Wait for the breathings to you from his Spirit” (Foster: 207) These “breathings” or promptings, born of waiting, provide a “true” northerly direction for the willing soul.