Suffering and Sincerity

“Some were tortured … Others suffered mocking and flogging, and even chains and imprisonment … They went about in skins of sheep and goats, destitute, afflicted, mistreated — of whom the world was not worthy — wandering about in deserts and mountains, and in dens and caves of the earth.”

One of the most compelling arguments for the sincerity of the many witnesses to the resurrection of Christ, on which the Christian faith depends, is that first century believers continued to claim Jesus was alive in the face of decades of the most intense Jewish hostility, and later widespread Gentile opposition. Not all gave their lives for their faith, but most or all risked martyrdom along the way.

Rational men, it is argued, will not die for something they know to be a lie. It’s a point not easily disproved.

Anonymous Asks (211)

“Is apostolic succession biblical?”

The Greek word translated “apostle” means messenger. The Bible uses it in two senses: (1) formally, meaning a member of the Twelve, or else Paul; and (2) generically, meaning other messengers who took the gospel to the world of their day under apostolic authority, such as Barnabas, Timothy and Silvanus.

Too Hot to Handle: ‘Apostles’ and ‘Prophets’

In which our regular writers toss around subjects a little more volatile than usual.

Everybody’s looking for greater certainty these days it seems, even Christians. Our own Immanuel Can has written at length about how the resurgence of Calvinism is evidence of it, and I’ve recently done some reflecting on how Christians often speak about the “call of God” to bolster their confidence in what in most cases are just their own decisions.

Tom: This, though, might take the cake, IC. A new and rapidly-growing charismatic movement mostly off the radar of other Protestants. Independent Network Charismatics (or “INC Christians”) find their certainty in alleged “prophetic” voices and the pronouncements of “super-apostles”.

It’s big-bucks too. Christianity Today notes that the Asuza Now conference in the LA Coliseum drew 50,000 people in the rain, and almost nobody knew about it outside the INC movement.

How’d you like to have the apostles and prophets back, IC?

Too Hot to Handle: ‘Apostles’ and ‘Prophets’

The most recent version of this post is available here.

Reimagining Decision-Making

How does your church go about making decisions?

Perhaps you don’t actually know. In very large churches, the process of deciding what is going to be done may be quite opaque to those who meet there. Where there is a very distinct hierarchy in place, perhaps decisions are made unilaterally, or maybe they are initiated by a ‘head pastor’ or equivalent and signed off on by a board or council of elders. Then again, maybe they are arrived at by discussion among elders and presented fait accompli to the congregation. Or perhaps opinions are solicited and discussed, and a decision is later made with the promise that “all voices have been heard and all opinions considered”.

Maybe there are lots of ugly politics involved that nobody really wants to talk about. I don’t know your church, so I won’t presume.

An Exercise in Moderation

Last Supper, Cologne Cathedral

A diversion: I happened the other day across a Tumblr discussion that batted around the issue of the age of the disciples.

This is a question I had never considered. I have a “default” picture in my mind, of course, as most semi-creative people tend to, probably comprised largely of impressions from classical art. Only three of Duccio’s apostles in The Farewell Discourse are clean shaven; the rest range from middle-aged to positively ancient. The disciples in Da Vinci’s ubiquitous Last Supper fare even worse: only two are without significant quantities of facial hair (and some argue that one of these, for reasons unclear, may have been intended to represent Mary Magdalene).

Short version: these guys look pretty weathered.

Christians and the Law: Repercussions

“And some men came down from Judea and began teaching the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved’ ”.

These words in Acts 15:1 introduce an issue that challenged the Christian church soon after its inception and would continue to be debated among the believers for years to come.

But what were the consequences of the Apostles’ attempts to deal with the controversy?

The Consequences 

When the meeting at Jerusalem concluded, Barnabas, Paul and their new companions Judas and Silas promptly carried the apostolic letter to the church at Antioch, where it was received with great rejoicing.

Although the issue of whether or not circumcision and Law-keeping were necessary to salvation remained a hotly debated one in the Christian community for some time afterward, and Paul was soon forced to write a lengthy epistle to the church at Galatia to counteract the grievously effective work of the Judaizers among them, there could no longer be a doubt as to the opinion of the leading apostles and elders on this question. 

The official statement had been made: Gentiles were justified by faith in Jesus Christ alone, and neither circumcision nor observance of the Mosaic Law was necessary to complete their justification.

Christians and the Law: Answering the Challenge

“And some men came down from Judea and began teaching the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved’ ”.

These words in Acts 15:1 introduce an issue that challenged the Christian church soon after its inception and would continue to be debated among the believers for years to come.

But how did the apostles deal with this challenge to the gospel of the Lord Jesus Christ?

Peter’s attempt to persuade his brethren was based on his personal experience of how God had worked in the hearts and lives of the Gentiles who had believed through his ministry. He described how God had not only directed him to share the gospel with pagan people, but had showed His approval by bestowing the Holy Spirit on those who had believed. By giving the Spirit He had clearly shown that in His sight the Gentile believers were no different from and no less privileged than the Jewish believers.

This being the case, what grounds were there for saying that the uncircumcised Gentiles were inferior in God’s sight and needed to do more to complete their salvation?

Had God Himself made a mistake in giving the Spirit prematurely to people who were not truly saved? 

Christians and the Law: Controversy

“And some men came down from Judea and began teaching the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved’ ”.

These words in Acts 15:1 introduce an issue that challenged the Christian church soon after its inception and would continue to be debated among the believers for years to come.

But why was it such a crucial matter for the early church?

Paul’s background as a Pharisee certainly gave him a ready understanding of the Judaizers’ position, but on the basis of his knowledge of the gospel of grace, he strongly opposed their teaching. Years later he would explain to the Galatians:

“A man is not justified by the works of the Law but through faith in Christ Jesus ... by the works of the Law shall no flesh be justified ...  if righteousness comes through the Law, then Christ died needlessly.” (Galatians 2:16,21)

Paul and Barnabas fought the Judaizers in Antioch for some time before it became clear that the debate must be officially resolved. At last the church at Antioch decided to send a delegation, led by Paul and Barnabas, to Jerusalem to consult the apostles and elders there.

Whatever was decided at the council would determine the practice of the Gentile believers throughout the Roman Empire and throughout subsequent history.

Christians and the Law: Why the Confusion?

“And some men came down from Judea and began teaching the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved’ ”.

These words in Acts 15:1 introduce an issue that challenged the Christian church soon after its inception and would continue to be debated among the believers for years to come.

But where did this controversy originate?

The Cause 

In order to trace this issue back to its roots, one must go back to the Old Testament and consider what it has to say about the relationship between Jew and Gentile.