Back in February of this year, 2024, I fully read “Fount of Heaven,” edited by Robert Elmer, a book of assembled prayers from the Early Church. First published in 2022 by Lexam, these prayers originated from the writings of individuals within the patristic era and were written as correspondence to God for centuries. These writings extend from the first and second centuries AD to hundreds of years later. The prayers of these historical figures transcended hardships as the growth and spread of the church continued to grow across geographies of immense distance.
So, the purpose of this book is to bring into view the written prayers of people who had a lot to say to God as acts of adoration, confession, gratitude, and intercession. As I read this book over months to learn more about prayer and the thoughts of people I admire, I’ve had a growing desire to develop a better prayer life with greater depth and range. This book was one of the ways personal development in this area became more achievable. This meant reading through people’s thoughts as their prayers were translated into English. To learn their thoughts about their convictions, concerns, confessions, and life struggles since they spoke and wrote to God authentically and reverently.
While the saints and influential leaders of the patristic era were literate and well-educated enough to produce writings that conveyed their personal prayer lives, today, we have their perspectives through the lens of accountability since they offered their voices and pens before God. What they said revealed true beliefs and methods of prayer that record for all time interaction with the Spirit and the Word that helps people to witness and agree to the offerings given. These prayers serve as a model of communication reminiscent of our Lord’s prayer that Jesus taught the apostles.
Topically, the prayers are categorized to fit life circumstances that were upon the early church fathers. Those circumstances often match what the reader encounters today. In a spiritual sense, the adoration, worship, and pleas for guidance, mercy, or presence often resonate to build a larger range of prayer language of readers immersed in the writers’ thoughts. A walkthrough on the topics of interest includes praise, remembrance, restoration, peace, healing, grace, protection, guidance, truth, freedom, strength, perspective, and church life. Moreover, patristic forms of morning and evening prayers are examples for readers to incorporate into their prayer lives.
Finally, this text shouldn’t be read and then go back on the shelf and remain there indefinitely. This book is an actual prayer book of credibility and brings into your own life in agreement with the saints of long ago. Letting their words permeate your mind to offer common and personal prayers spoken and written to God is an effective way of learning how to pray and what to pray in a structured and more substantive form.
The ancient early church fathers and writings appear within this book as follows:
“The Orthodox Faith, Worship, and Life: an Outline,” authored by Hieromonk Gregorios and translated by Chara Dimakopoulou, is an enlightening reading of the catechism of Eastern Orthodox Christianity. The book was published in 2020 by Newrome Press (320 pages ISBN 9781939028693). This book serves as both an introduction and a close look into the foundational beliefs, liturgical practices, and daily life that define the Orthodox faith. Drawing from his monastic experience and theological understanding, Hieromonk Gregorios presents a work accessible to both newcomers and practitioners alike.
From the Cell of St John the Theologian, Koutloumousiou Monastery, Mount Athos, this book was translated from their 2012 Greek edition, which was written to help those who are seeking a closer understanding of the faith, worship, and life of the Orthodox Church. The first part on faith includes sections on the Triune God, creation, the divine economy, the Mother of God, the Church and the Kingdom of God; the second part on worship describes the feasts, the church building, the Divine Liturgy and the Holy Mysteries of the Church; and the third part concludes with the Life in Christ: the era of the Old Testament, the era of Grace, prayer, asceticism and monasticism, the virtues, and the deification of man.
Outline
Three overall sections of the book inform the reader, catechumen and orthodox faithful. After a short introduction of several pages that define the catechism itself, its development, and its purpose, the book is structured into three primary sections, each covering areas of understanding Orthodox Christianity. These sections are:
The Orthodox Faith: This section delves into the foundational beliefs and doctrines of the Orthodox Church. It covers topics such as the Nicene Creed, the nature of God, Christology, the Holy Spirit, and the Divine economy, the Holy Theotokos, The Holy Church, and the Kingdom of God. Hieromonk Gregorios provides a thorough exposition of these theological principles, explaining their historical development and significance in the life of the Church.
Orthodox Worship: In this section, the rich liturgical traditions of the Orthodox Church are covered. Hieromonk Gregorios provides an in-depth look at the Divine Liturgy, the sacraments (holy mysteries), and the liturgical calendar, including feasts and fasts. The section emphasizes the importance of worship as a communal and transformative encounter with the divine, highlighting the theological and spiritual meanings behind various liturgical practices. Also presented is a thorough coverage of the Church’s importance of Iconography and Holy Relics. Further details are given for practical understanding and use to include liturgical vestments, books, and vessels.
Orthodox Life: The final section focuses on the practical application of Orthodox faith and worship in daily life. That is, the life of Christ in the believer and what the specifics are about the faith and practice of Orthodoxity and what it means to each individual person. It covers aspects of personal spirituality, including prayer, fasting, almsgiving, asceticism, monastic life, the triad of virtues and their development, and finally, Theosis (the deification of man). Hieromonk Gregorios discusses how Orthodox Christians can live out their faith in contemporary society, to fulfill their spiritual obligations.
While the book informs the reader of Orthodoxy’s continuity and historical depth, it also traces its roots back to the early Church and the ecumenical councils. It is a book for Orthodox Christians who live by faith and practice according to foundational knowledge that sets the stage for Orthodox understanding and devotion.
You are outside Paradise, O catechumen; you share in the exile of our ancestor Adam. But now that the door is gradually opening to you, enter the Paradise which you left…
Cast off the old man like a dirty garment, full of shame from multitudinous sins…. Accept the garment of corruption which Christ has unfolded and offers to you. Do not refuse the gift, so as not to insult the Giver.
St. Gregory of Nyssa, To those who delay Baptism, PG 46.417CD-420C
Synthesis
“The Orthodox Faith, Worship, and Life” offers a comprehensive look at Eastern Orthodox Christianity, meticulously detailing its foundational beliefs, liturgical practices, and life in the Church. This book serves as an accessible and clear guide for both newcomers and faithful practitioners, drawing from the ancient traditions of the Orthodox Church. As Gregorios begins by laying the theological groundwork, he explains the historical context of the Orthodox faith and the authoritative significance of the Church, presenting them not merely as an ancient ethos of spiritual life but as a living declaration of faith that continues to unify and guide Orthodox parishes.
The Nicene Creed, as Gregorios explains, articulates the essential truths about the nature of God, Christ, and the Holy Spirit, and its recitation is a foundational grounding of Orthodox worship. He breaks down the Creed’s clear theological assertions into comprehensible elements, emphasizing how each statement encapsulates the divine mysteries that are central to Orthodox belief. This foundational understanding sets the backdrop for the book’s inquiry into the intricate relationship between theology and worship in Orthodox life.
Transitioning from doctrine to practice, Gregorios reaches into the vibrant liturgical life of the Orthodox Church. He offers a detailed overview of the Divine Liturgy, the central act of communal worship, highlighting its structure, symbolism, and theological support. Each component of the liturgy, from the hymns and prayers to the Eucharistic celebration, is considered for its role in uniting the faithful with God and each other. Gregorios emphasizes how these practices are not merely traditional but are seen as living encounters with the divine, meant to sanctify and elevate the participants’ lives.
In addition to the Divine Liturgy, Gregorios discusses the sacraments, or holy mysteries, of the Orthodox Church. He explains how these sacraments convey God’s grace and are integral to the spiritual life of believers. Baptism, Chrismation, Confession, Holy Communion, Marriage, Holy Orders, and Unction are each examined for their theological significance and practical application. Gregorios emphasizes that these sacraments are viewed as essential means of receiving divine grace and participating in the life of the Church.
Beyond worship, Gregorios also covers the daily expressions of the Orthodox faith. He writes about the importance of personal prayer, fasting, and the development of virtues, which are essential practices reinforcing the necessary elements of the faith. Monasticism is also discussed as a vital component of Orthodox spirituality, offering a model of intense dedication to prayer and asceticism. Gregorios presents these practices as ways to cultivate a deeper, more personal relationship with God while also contributing to the spiritual imperatives of the Church.
The book also delves into the Orthodox Church’s liturgical calendar, explaining the significance of the various feasts and fasts that structure the Orthodox year. Gregorios provides insight into how these observances commemorate key events in Christ’s and the saints’ lives, cultivating a sense of rhythm and continuity in believers’ spiritual lives.
A significant portion of the book is dedicated to explaining the role of icons in Orthodox worship and spirituality. Gregorios explains the theology behind the veneration of icons, explaining how they are viewed as windows to the divine, offering a tangible connection to the holy. He discusses the use of iconography and its doctrinal defense against Protestant objections concerning their veneration. Further consideration is given to created and uncreated grace as understood between Orthodoxy and the Roman Catholic Church. Further in the book, an additional explanation concerning Orthordoxy’s understanding of God’s essence and energy distinction provides clarity about why it is necessary to develop a right understanding of uncreated grace and how that has a bearing on personal Theosis—more specifically, the deification of man who participates in Divine energies as a means of eternal fellowship with the Triune God.
Gregorios explores how the Church’s teachings on love, charity, and justice are manifested in the lives of the faithful. He emphasizes the importance of church life in the Orthodox faith, where believers are encouraged to support and edify one another in their spiritual journeys.
Gregorios’s book is marked by a deep reverence for the subject matter and an authentic concern for the spiritual well-being of his readers. He combines historical and theological review with useful facts for the development of catechumens, making complex concepts clear and relevant to contemporary life. His approach ensures that readers not only gain a clear understanding of Orthodox Christianity but also see its application in their own spiritual walk.
In conclusion, “The Orthodox Faith, Worship, and Life” by Hieromonk Gregorios is a very beneficial resource for anyone seeking to understand the depth and beauty of Eastern Orthodox Christianity. Through its detailed exploration of theology, worship, and daily practice, the book offers a comprehensive guide to the Orthodox way of life. Gregorios’s informative and clear writing invites readers to delve into the rich traditions of Orthodoxy, encouraging them to appreciate its profound spiritual heritage and to integrate its practices into their own lives. This work stands as a testament to the enduring vitality of the Orthodox faith and its necessity in a world in desperate need of faith, hope, and love.
Author
Archimandrite Gregorios Hatziemmanouil was born on the Greek island of Mytilene and studied theology at the University of Athens, with postgraduate studies in patristic theology at the University of Strasbourg. He was tonsured a monk at the Monastery of St John the Theologian in Mytilene in 1966 and shortly afterward was ordained into the priesthood. In the same year, he joined the monastic community of Mount Athos and is presently the Elder of the small brotherhood of the Cell of St John the Theologian, Koutloumousiou Monastery. He has been a spiritual elder and confessor since 1971 in which capacity he periodically travels throughout Greece and to Germany.
He has written several influential works, including “The Mystery of Marriage: A Fellowship of Love,” which explores the spiritual and sacramental aspects of marriage. He is also known for his commentary on the Divine Liturgy, providing insights into the Orthodox Christian faith and worship. In addition to The Divine Liturgy, his other full-length studies and commentaries (in Greek) include Holy Baptism, Holy Confession; Holy Thanksgiving and Holy Communion, Church, and Church Attendance, and St John the Evangelist, and he has also published numerous articles and booklets.
The NT epistles are authoritative by their substance, purpose, and structure. The character of NT letters is personal, not private. They’re not secret and intended to be shared even if directed to a church or individual. The NT letters are also occasional and not theoretical compositions. That is to say, they are situational and not tractates, treatises, or always discourses of abstract and concrete meaning. The letters address known problems, and they’re written in response to the development needs of the church and individuals. The Bible wasn’t written to us. It was written for us. That is, the content and canon of codices were formed historically for us.
The NT letters are unofficial in style. They are not official as correspondence from governments or agencies in an official capacity to inform or direct affairs. NT letters and the apocalyptic account of John in Revelation are sealed to reveal events and judgments that bear a resemblance to official status in an authoritative capacity. Still, the book of Revelation is personally directed to the churches in Asia-minor. By comparison, the epistles themselves are not otherwise sealed for security purposes as authentication intended for official or formal correspondence. Whether circulated widely or not, the authoritative weight of the letters originated from authors who write from the context of personal authority. As witnesses of Christ and apostolic activity or teaching. For example, Apostle Peter himself referred to Paul’s writings as scripture (2 Pet 3:16).
There is evidence that the book of Acts is written largely as a defense of Paul’s ministry to the Gentiles. Luke authors the book of Acts to “most excellent Theophilus.” As Theophilus was a common Gentile name within the Greek world, the Acts text serves as a narrative historical account of what occurred to a non-Jewish reader. To serve as an explanatory instrument of historical bearing, the message of Acts involved a sovereign plan of necessity concerning Gentile peoples around the Mediterranean and Mesopotamian world. Western and Eastern nations populated at the edges of Africa, Europe, and Asia were the intended recipients of the gospel as a message of redemption to the Gentiles.
The book of Acts is not merely a history of the early church. The continuity of the early gospel ministry extends from Jesus in the book of Luke to Peter for the Jews in Acts, then finally to Paul in Acts. As Jesus instructed that the gospel was to go out from Jerusalem to Judea, Samaria, and the rest of the world, the Kingdom imperative reached Gentiles through Paul’s ministry. Peter’s presence in the gospels and Acts faded into redemptive history as the development of the Gentile church from Antioch to Asia-minor permeated the Greco-Roman empire. There is a distinct transition of overlapping significance between the Jews and Gentiles within the book of Acts. Moreover, the manner of development among churches and believers as chronologically traced from canonical correspondence gives further evidence of sovereign advancement of the Kingdom through Paul’s ministry as intended. As it is written, Paul introduces himself as an apostle (Rom 1:1, 1 Cor 1:1). Not an apostle of the original twelve, but an apostle of a distinct mission to the Gentiles (Rom 11:13).
Paul was born a Roman citizen (Acts 22:27), but it is not known how his parents had acquired such a status. While citizenship could have been attained by military involvement or by rendering some service to Rome, it is speculated that perhaps a family tent-making business that supported the Roman military could have earned Paul’s family Roman citizenship. It appears divinely providential that Paul was given birth in such a familial state as having Roman citizenship was considered a privilege among the social elite. It was uncommon for a Jew living in the Diaspora to have Roman citizenship, whether by birth, monetary payment, or other means. As the Diaspora was distributed across the Roman empire, there was likely a practical or logistical matter of concern with attaining such a status. Given the epistolary record to the Philippians, Paul was a “Hebrew born of Hebrews” (Phil 3:5), and among the intellectual elite of Jews, Paul’s status as a Roman is remarkable. As indicated in F.F. Bruce’s Apostle of the Free Spirit, Paul must have been registered as a Roman within 30-days of his birth to initiate valid citizenship status (Bruce, 39). His father would have made a declaration (professio) before a provincial governor (praeses prouinciae) at a public record-office (tabularium publicum) to set in effect his status as a Roman citizen. As certified by witnesses, registration within an album professionum would have authenticated Paul as a child by a pronouncement ciuem Romanum esse professus est. That is, the name of the father or agent as a Roman citizen declared Paul to be a Roman citizen by birth.
While an apostle to the Gentiles, Paul concentrated much of his mission work among synagogues throughout Diaspora within the Greco-Roman world. The synagogue as a “gathering” or “assembly” by definition became a place for people groups within the Diaspora to join together in prayer and study. Specifically, towards the early development of the church in Asia-minor and Palestine, synagogue participants included Hebraists, Hellenists, Proselytes, and God Fearers who were both Jew and Gentile. While it isn’t definitively known where or how synagogues originated in support of prayer and study, it is recognized that there were some meeting places where ritual and liturgical traditions arose to involve prayer, study, fellowship, and worship. Whether in residences or other structures, most scholars have concluded that synagogues originated during or just after the Babylonian exile between about 586BC and late 6th century BC as compared to earlier periods (such as the times of the Egyptian and Assyrian captivity). After Solomon’s temple was destroyed, there was no longer a gathering place to support the functions of prayer and study. In the absence of a centralized area of worship, a distributed model of congregating among synagogues took shape as the glory of the LORD was removed from the Jerusalem temple. From the time of Ezekiel, when he witnessed the departure of God’s glory from the Jerusalem temple, the ancient synagogue increasingly became the prototype ecclesia of the new covenant at a time distant from the second temple period and first-century Christianity. Even before the second temple, the synagogues situated throughout the Diaspora served as centers of fellowship around the life of Judaism. Synagogues from their infancy developed into “Beth Midrash” sites of learning. It was also known in Hebrew as “Beth Knesset,” locations or facilities as translated in Greek by the term “synagogue.” The apostle Paul and his disciples began much of his work to build the kingdom of God on Earth from among synagogues until he branched out to other places where people gathered.
When Paul the Apostle referred to the pillars of the early Church (Gal 2:9), he brought attention to the leadership in Jerusalem that supported the spread of the gospel. While Paul identified Peter, John, and James, they all had charge to build a growing body of believers to become discipled and add to the Church throughout Jerusalem, Israel, and the Gentile world. Together they sought to fulfill the commission of the Lord and that they must follow the Lord’s instructions concerning the development of the Kingdom of God until His return. The charge was to go to “all the nations (Matt 28:19).”
Introduction
The apostles individually, and by integrated effort, would extend Christ’s life within those who would seek Him and learn of Him (Matt 11:28-29). While the pillars of the Church were specifically called to accomplish God’s purposes, it was also with Paul, the apostle to the Gentiles, who built upon the foundational work of Peter, John, and James. The interconnected roles of Peter, James, and Paul were distinct yet complimentary. There was a certain symmetry to their individual and functional roles corresponding to Christ’s commission. Specifically, to Jerusalem, all of Israel, and the known world. Appointed were individuals by authority and status to carry out Christ’s mission to spread the gospel and disciple people according to His purposes.
The Role of James, Brother of Jesus
James, the brother of Jesus, was the Jerusalem Church leader in the middle of the first century.1 He was instrumental at the Jerusalem council (Acts 15:1-35) to resolve disputes among Jewish and Gentile believers concerning traditions and stipulations around Judaic law. While Paul referred to James as a pillar of the Church, he was reliant upon his support with issues concerning Peter’s internal conflict about fellowship with Gentile believers. The confrontation between Paul and Peter had to become resolved through some form of intervention to protect and support unity. A unity that was necessary for the advancement of the gospel and the Church to include Jews and Gentiles.
James served as a mediator who called attention to Scripture in his defense of Paul’s ministry to the Gentiles (Acts 15:15-17).2 In a convincing fashion, James refers to Amos 9:11-12 where the Gentiles magnified the glory of God and would seek the Lord. To provide scriptural support for his judgment that works of the law should not burden Gentiles who turn to God as they are justified by faith as written by Paul in his letter to the Galatians (Gal 2:15-16). In contrast to Peter’s preferences, fears, or pressures, James offered a reasonable truth-centered position at the church in Jerusalem about the relationship between Jews and Gentiles. Especially in Antioch and throughout the Mediterranean world because of the roots of Christianity stemming from Judaism.3 In unity, the resolution brought about a favorable outcome to emerge ministry focus areas of Peter and Paul. To the Jews first and then to the Gentiles as missionary recruitment efforts were not to be stymied by works of the law or requirements coming from Jewish believers, especially around circumcision (Gal 6:16, 1 Cor 7:17-20, Col 2:8-12, Phil 3:1-3).
The Role of Peter, the Apostle
Peter is largely known as the apostle to the Jews. Foundational to the Church itself in Jerusalem, Peter was declared the rock in which it was built (Matt 16:18). In a close relationship with Jesus, he confessed that the Lord was the messiah (Matt 16:13-20) to infer by recognition enormous ramifications about what that meant to the Hebrew people. Jesus would build His Church upon Peter and God the Father revealed to Peter what that meant through his confession (Matt 16:13-20, Mark 8:27-30, Luke 9:18-20). It earlier became evident that the assembly of Jewish believers from Pentecost to the Churches in Judea and Samaria grew in size and maturity from his apostolic leadership.
Also revealed to Peter was the gift of salvation belonging to the Gentiles. In his report to the apostles concerning his visit with Cornelius, the Roman centurion, it becomes clear that his views were conformed to the mission appointed to the Church (Acts 10:18). Specifically, Peter witnessed the Holy Spirit filling the household of Cornelius. This event cemented Peter’s perspective about the gospel for the Gentiles, which aligned with what James and Paul spoke and wrote about. Even with Peter’s unstable character with respect to his role within the Church,5 his temporary withdrawal from Gentile fellowship for social, reputation, or safety reasons did not go unnoticed as he was subjected to Paul’s correction concerning the wavering acceptance of Gentiles while in fear of unfavorable and harmful impressions or reprisals from Jews having some authority (Gal 2:11-14). In comparison, it was not by a conflict of interest with Paul and other believers that Peter withdraws from the Gentiles, but merely from a desire to distinguish himself.
Peter loved Paul as affirmed in his letter to the Church (2 Pet 3:15). Even in conflict between the two apostles, he demonstrated what it was to support fellow leadership, including James, the brother of Jesus.
The Role of Paul, the Apostle
In contrast to Peter, the apostle and shepherd of the Jewish believers, Paul was the apostle to the Gentiles. Replete throughout Scripture is Paul’s thoughts and character to illustrate the kind of servant of Christ he was. He was a man who possessed a high degree of self-confidence who exerted his authority over other church leaders (Phlm 1:17-21). He held to his convictions and asserted bold positions (Rom 15:15) while calling out hypocrisy and poor behaviors (Gal 2:11-14). Paul was a man who declared himself as an apostle from his witness of the risen Lord (1 Cor 9:1) and his calling to work for the Kingdom. He specifically drew attention to his status on par with the other “chief apostles” or “those overmuch apostles” to counter false teachings in the emerging Church. Precisely, by leaning on his authority as a matter of comparison to delivering instructions among believers that carry much more weight. 7
Paul’s actions through his missionary travel to reach Gentiles for the Kingdom, develop the Church, and produce Scripture sets his place in historical Christianity as among those in the highest regard. From him and his missionary journeys, today, we see the fruit of his efforts throughout the modern Gentile world by the “word and deed” of nations (Rom 15:18).8
Citations
1 Eusebius Pamphili, Paul Maier, Eusebius — The Church History (Grand Rapids: Kregel, 1999), 57. 2 Philip Schaff, History of the Christian Church (Grand Rapids: WM. B. Eerdmans Publishing, 1996), 344. 3 Henry T. Sell, Studies in the Early Christian Church (Emeryville, CA: Franklin Classics, 2013). 4 Stephen Pressley, “The Church as Apostolic.” In Lexham Survey of Theology, by Brannon Ellis, & Mark Ward. (Bellingham: Lexham Press, 2018). 5 D.A. Carson, Biblical Interpretation and the Church (Milton Keyes, UK: Paternoster Press, 1984), 57. 6 Jason Gish, “Peter in the Letters – Galatians, 1 Corinthians, 1 Peter.” Lexham Bible Dictionary, by John D. Barry (Bellingham: Lexham Press, 2016). 7 Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, 2 Cor 11:5, (Oak Harbor, WA: Logos Research Systems, Inc., 1997). 8 Don Garlington, Studies in the New Perspective on Paul: Essays and Reviews (Eugene, OR: Wipf and Stock Publishers, 2008), 37.
Bibliography
Carson, D.A. Biblical Interpretation and the Church: Text and Context. Milton Keynes: Paternoster Press, 1984. David Brown, A.R. Fausset, Bobby Jamieson. Commentary Critical and Explanatory on the Whole Bible, 2 Cor 11:5. Oak Harbor: Logos Research Systems, 1997. Garlington, Don. Studies in the New Perspective on Paul: Essays and Reviews. Eugene: Wipf and Stock Publishers, 2008. Gish, Jason, and John D. Barry. Peter in the Letters, Lexham Bible Dictionary. Bellingham: Lexham Press, 2016. Pamphili, Eusebius, and Paul Maier. Eusebius, The Church History. Grand Rapids: Kregel Publications, 1999. Pressley, Stephen. “The Church as Apostolic.” In Lexham Survey of Theology, by Brannon Ellis, & Mark Ward. Bellingham: Lexham Press, 2018. Schaff, Philip, and David Schley. History of the Christian Church. Grand Rapids: WM. B. Eerdmans Publishing, 1996. Sell, Henry T. Studies in Early Church History, Jerusalem to Antioch. Emeryville: Franklin Classics Trade Press, 2013.
Historical questions can arise concerning events immediately after what occurred as narrated within the book of Acts. Within the first century after the death and resurrection of Christ, Pentecost occurred to set in motion the growth and spread of Christianity. This post briefly touches on some of the further developments that took place along with a timeline to sketch out what relationships and patterns there were concerning the growth of Christianity and the eventual demise of the Roman empire.
The events narrated through the book of Acts provide the foundation and structure of a fledgling Church around the Mediterranean to include Samaria, upper Mesopotamia, coastal areas, Asia Minor, Macedonia, and Rome. The proclamation of the gospel to the Gentile nations made its way to numerous territories where the Church had grown through instruction, discipleship, and spiritual formation. The fellowship of believers continued to increase through the leadership of Paul, Peter, John, Timothy, Luke, and numerous other biblical figures who were appointed to serve in a similar capacity. So, it would appear that the work of the Holy Spirit was just merely beginning within the early Church. From Pentecost to decades later, the number and types of people reached and added to the Kingdom grew where fellowships became larger and more robust as theological, philosophical, and interpersonal disputes were sure to arise. Eventually, to an extent where a need for eligible and qualified leaders was necessary for selection and placement within the Church. People with suitable character having Spirit-filled and doctrinally sound qualities.
The travel the apostles underwent beyond Jerusalem and Samaria demonstrated their commitment to fulfill the interests of Jesus to reach the Gentiles. The farther they went, and the more people they engaged, the more people learned of their way to God through the gospel. Very many people turned to Christ and were converted to a life of faith. With the travels, status, and position entrusted to the apostles, they together took on individual and corporate responsibilities around the Church as a whole. This involved direct and secondary mentorship of people who would, in turn, guide others by way of doctrine, traditions, worship, instruction, and so forth. People developed Christ-centered relationships with one another who would carry out a living faith in love as a body of believers, the Church.
Inevitable internal strife and false teachings came about from within the Church. Physical and harmful persecutions were on the rise. Gnostic influences on top of pagan and Hellenistic cultural norms became further pronounced within the first century. Attempts to impose erroneous social and philosophical interests were unwanted and called out in Scripture as warnings directed to existing and susceptible believers. Errors and contradictions to the truth of earlier principal teachings accompanied sinful and corrupt lifestyles of antagonistic people who were addressed in Romans, the Prison letters, 1 John, 2 Peter, Jude, and elsewhere.
Over time, apostolic leadership rigorously defended the truth of Christ and His teachings. Specifically, contention and division that drew out Paul, Peter, and John’s attention were historically directed to some error and disunity within the Church. They specifically addressed incidents with warnings concerning specific matters of objection and the individuals or groups responsible. What earlier involved instruction, discipleship, and spiritual formation now involved a defense from people or ideas that ran counter to authoritative apostolic teachings for the Church’s growth and health.
For a broader perspective of what occurred overall from 30 AD to 100 AD (the first century since Pentecost), the following timeline presents a context by which the growth of the early Church occurred under the corrupt and evil Roman empire.
First Century Timeline
30 – 40 AD Pentecost, 30 AD Stephen Martyred & Diaspora, 32 AD Paul Converted, 37 AD Caiaphas, High Priest, 18-36 AD Pontus Pilate, Governor of Judea, 26-36 AD Caligula becomes Roman Emperor and declares himself god, 37 AD
40 – 50 AD Gospel preached to the Gentiles Beginning, 40 AD Centurion Cornelius Converted – 41 AD Claudius becomes emperor – 41 AD Herod Agrippa I, King of Judea – 41-44 AD James the Apostle, brother of John, martyred – 44 AD Peter Imprisoned – 44 AD Antioch becomes center of Church activity – 46 AD Paul travels to Jerusalem to confer with Peter – 47 AD Paul’s first missionary journey with Barnabas – 47-49 AD Jews, Pricilla, and Aquila were expelled from Rome – 49 AD Council of Jerusalem held; Gentiles not required to follow Jewish law – 49 AD
50 – 60 AD Paul’s second missionary journey– 49–51 AD Felix becomes Governor of Judea – 52-57 AD Paul’s third missionary journey – 52-57 AD Roman Emperor Claudius’ wife poisons him – 54 AD Nero becomes emperor – 54 AD Letters to the Corinthians written by Paul – 56 AD Paul visits Jerusalem the final time – 57 AD Paul was arrested and imprisoned in Caesarea – 57 AD Paul goes to Rome – 57 AD
60 – 65 AD Apostle Paul imprisoned in Rome – 60 AD Scripture gospels of Matthew and Luke written – 62 AD James, brother of Jesus, martyred – 62 AD Paul and Peter martyred in Rome – 64 AD Rome burns, Nero blames Christians – 64 AD
65 – 70 AD Emperor Nero commits suicide – 68 AD Four emperors in one year (Galba, Otho, Villius, Vespasian 69-79 AD) – 69 AD The Jewish revolt against Romans – 70 AD Emperor Titus captures and destroys Jerusalem – 70 AD Christians further scattered throughout the Roman empire – 70 AD Antioch becomes center of Christianity – 70 AD
70 – 90 AD Colosseum in Rome started by Vespasian – 72 AD Colosseum in Rome finished by Titus – 80 AD Christians thrown to beasts in Colosseum – 71-81 AD Gospel according to John written – 85 AD Writings of Church fathers (Barnabas, Clement of Rome, Ignatius, Polycarp) – 85-150 AD Emperor Titus 79 – 81 AD Emperor Domitian 81-96 AD
90 – 100 AD Rise of Gnostic heresies within the Church – 90 Emperor Nerva 96-98 AD Emperor Trajan 98-117AD Death of John the Apostle – 100 AD
Today I completed the book entitled “Illustrated Life of Paul.” It was required reading for a course about the early Church and the book of Acts. The book is a walkthrough of the life of Paul the Apostle. Specifically, around his background, early experiences, conversion, missionary journeys, and last years. The book was well-written, historical, and factual without much speculation about what occurred in Paul’s life. The text does not often equivocate or take license to elaborate with terms used such as “possible,” “maybe,” “might,” “may,” and so forth. Fanciful explanatory imagery around life events, trials, hardships, victories, and so on were not presented within this text, along with tidbit facts sprinkled in among other comparative texts that speculate about Paul’s life.
This book provides numerous reliable citations, and Scripture references are of modern translations without the author recasting their verbiage to fit how the book was written. The book is heavily researched to present a composite story about Paul’s life with Scripture (Acts, Romans, Prison Letters) as the underlying guide to support the confidence of its reader.
Highlights of the book are everywhere throughout the text. With intertextual references of biblical sources, considerable detail is covered from the era’s cultural influences. More specifically, Judaism, Hellenism, Roman, and Greek paganism were together the social environment that Paul operated within. With the cultural conditions and pressures upon society, the Roman empire and its laws intertwined with Jewish traditions and requirements of the Mosaic law that situated Paul within an environment by which the message of the gospel could get traction and thrive among many Jews and “God-fearers.”
But the Lord said to him, “Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; for I will show him how much he must suffer for My name’s sake.” – Jesus, Acts 9:15-16
With substantial background about Paul’s upbringing, family, training, and accomplishments, the book goes much farther to trace the developments of Paul. Sequentially indexed town by town, and city by city, the reader gets an in-depth look at what occurred along a timeline. From his dramatic conversion on the Damascus road to his time in Arabia, Jerusalem, Tarsus, and then Antioch, he gained his footing under the Holy Spirit’s power. To undertake his three successive missionary journeys, he would travel out and back to bring up churches from scratch and develop leaders to sustain them. From the first to the last, each trip grew progressively longer and more involved with new converts and a growing population that served as a network of sorts under the power of the Holy Spirit and authority of Christ.
The book is an excellent resource concerning what occurred in each town. With geographical maps with routes, archaeological descriptions, and illustrations, the reader is also exposed to ordinary everyday life artifacts. Implements, currencies, writing materials, navigation aids, art, living quarters, forms of entertainment, legal systems, and so forth are presented as well to piece together what life was like while the growth of the Church was underway.
The book’s geographical scope extends across the Mediterranean from the South, such as Alexandria, to the East, including Jerusalem and Antioch, to the further North such as Cicilia, Cappadocia, Galatia, and the rest of Asia-Minor. Moreover, in-depth coverage narrows in on European areas, including Macedonia, Thrace, Achaia, and Italy (Rome). Islands that were traversed, such as Sicily, Cypress, Crete, and Malta, were also important points of interest in the text.
This is an academic book and well worth the money spent and the time invested in reading through it. It is not for cursory or topical study, but it serves as a reference to stimulate added research and ground anyone’s thinking around what the life of Paul was about.
The Acts narrative presents a strategy involving the coverage of an area to reach new believers appointed to the Kingdom within the first century of developing Christendom throughout Asia-minor and Eastern Europe. At selected towns and routes, Paul would inform people of the gospel, proclaim its truth and lead people to their life of faith through repentance, baptism, and continued discipleship. Along Paul’s travels, he remained outspoken to inform others of the gospel while teaching new believers. At times, his stay’s duration would remain as suitable to a local population’s conditions and how receptive it was. Where and when appropriate, Barnabas, Silas, Lydia, Timothy, Aquilla, Priscilla, and others would remain behind or would get directed elsewhere to assure the effective formation of churches and the leaders among them that emerged. He coordinated the development of churches with collaborators he met and shepherded along the way.
Paul relied upon his ministry collaborators to achieve synergies where the sum of their parts was greater than the whole. Yet he knew that the work in the hearts of people belonged with the Holy Spirit. Moreover, his steps were directed in terms of timing, territories visited, and the risks that were taken. In addition to the common use of synagogues, where suitable or appropriate, he would make effective use of public speaking places to get the attention and interest of townspeople. He would also leverage people of notoriety, who were in an official capacity, and some affluence. Merchants, proconsuls, court officials, magistrates, and others were of influence upon people to project or cast social leverage.
Paul’s resilience was a direct function of his confidence in Christ. The Spirit of Christ within him was the propelling source of endurance in suffering and hardship.
His message was to illuminate the life of Jesus. His identity, deity, status, arrival, death, and resurrection, including His redemptive work. This was his pronounced subject of irrefutable truth. Through the circular letter to the Corinthians (1 Cor 15:1-4), Paul wrote to the Church in Asia Minor the gospel to reinforce his message with rigorous and persistent attention that they are saved from their sins through Christ. That if they repent and place their trust in Him, they would be saved and become reconciled to God, their Creator, who loves them. They would inherit the Kingdom of God, the Kingdom of Heaven, and what He has promised for them through the gospel.
Key to the retention of those added to the Kingdom was the Holy Spirit’s presence within His people. Where Paul and his companions would rejoice at what YHWH would accomplish among those the Apostles loved. The people of the growing Church would see salvation from reason, scripture, conviction, and truth to both understand and accept the gospel regardless of the outcome. To reveal God’s provision of Jesus as the Messiah, while in Athens, Paul spoke in the context of pagan beliefs. In contrast, in Berea, he spoke from the depth and proper interpretation of sacred Scripture. In Corinth, he spoke publicly and privately outside the synagogue that rejected his message and teaching. His overall strategy was common, but his method varied depending upon conditions that developed at the time.
The healings, exorcisms, and other wonders performed were alarming. Events were occurring that ought not to normally happen. To say people were astonished at what took place is a punctuated understatement. It also can not be overstated the validated reputation and affect his miracles and wonders had on people receptive to the gospel. The potency of what occurred by the power of the Holy Spirit within him was impossible to ignore or dismiss.
When considering how God prepared Paul for his work among both Jews and Gentiles during his life, there were very specific outcomes both favorable and unfavorable to many people. Especially concerning those who were in Jerusalem and well beyond that into Asia Minor and Macedonia.
After Jesus confronted Paul on the road to Damascus, the Holy Spirit entered Paul through Ananias’s appointed visit. Jesus had informed Ananias that Paul must carry His name before the Gentiles and that he would suffer for the sake of His name. So as Ananias prayed and placed his hands upon Paul, his sight was restored, and the Holy Spirit took up residence within Paul to begin the work that Jesus had set up for Paul to accomplish. As Paul was a fierce adversary of the Church, Jesus selected Paul and transformed that energy and drive into work for the Kingdom. Along the way, Paul’s hardened character would withstand numerous trials and abuses as a cost of proclaiming the gospel to people both receptive and hostile.
Jesus chose an aggressive iron workhorse, so to speak, for the work of His Kingdom. His hardened constitution, intelligence, background, and grit oriented him to take the gospel to many Gentile peoples through the Holy Spirit’s guidance, care, protection, and inspiration. Moreover, his strong spirit was integral to the Holy Spirit’s work in the early church to resolve issues surrounding the integrity of the gospel among Judaizers and Jewish Church leaders who insisted on keeping Hebrew traditions and requirements. Peter, James, John, and others at the Jerusalem council rejected undue attachments to the gospel and supported both Paul and Barnabas in their missionary efforts and teaching. To the relief of God-fearers outside Judea and Samaria, Gentiles who attended synagogues to worship and honor Yahweh were overjoyed at the news of the gospel. Yet also of their acceptance and freedom to love and serve Him in truth.
Before Paul’s transformation, he witnessed the killing of Stephen. In fact, he indirectly and passively participated through his approval. Among the mob, he heard Stephen’s message to include the testimonies and pleadings of others he persecuted. Through violence, trauma, and social upheaval, Paul caused immense harm to the early Church. Thinking he was serving the interests of Judaism, its traditions, and the leadership in Jerusalem, the magnitude of his error was stratospheric. Yet while he was in full-speed motion in the wrong direction while carrying about in evil conduct against the Church, he pressed upon individuals one-by-one until he would bring them all to “justice.” Offended by betrayal against tradition and who the Messiah was to be, he became an outspoken critic and violent persecutor of people who were actually followers of Christ he would come to know.
Jesus selected Paul as a qualified higher caliber Israelite with an impressive background to promptly and permanently refute attempts to dismiss his credibility, zeal, ethnicity, and righteousness. His experience, academics, hardships, dangers, persecutions, and sufferings were a testimony to the truth of his proclamations, teachings, and claims. His pedigree was potent enough to render accusations and criticisms against him as nonsense. There would be no room for indifference or dismissal of his messages from false perceptions surrounding an inferior background people might have assumed. As a Jewish and Roman citizen, he was a well-developed and resourceful individual, multilingual, and highly educated. He was highly qualified and well-formed to speak with influence and authority before his Hebrew contemporaries, the indigent, and distant Gentiles, about historical covenants, the law, and prophetic promises concerning their Messiah. Yet who prevailed upon Paul was Christ as witnessed by many. As everything else he achieved was counted as loss for the sake of his treasured possession in Jesus as Lord.
