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The Didache

By on December 1, 2025 in Theology

The Didache, or The Teaching of the Twelve Apostles, is one of the earliest extant documents outside the New Testament canon that offers a structured outline of Christian moral teaching, liturgical practice, and ecclesial order. Dated by most scholars to the late first century A.D.—approximately between A.D. 70 and 110—the Didache likely emerged from a Jewish-Christian community in Syria or Palestine, possibly in the vicinity of Antioch. Its anonymity lends it a sense of communal authorship, rather than that of a single individual, and the title’s attribution to “the twelve apostles” reflects the authority of apostolic tradition rather than direct apostolic penmanship (Holmes, The Apostolic Fathers, 2007). The document may thus be understood as an early church manual intended for catechumens and leaders alike, serving to bridge the gap between apostolic teaching and the growing needs of organized church life in the post-apostolic age.

Introduction

The text is structured in sixteen brief chapters and opens with a moral catechesis known as the “Two Ways”: the Way of Life and the Way of Death. This segment mirrors the ethical rigor of Jewish wisdom literature and early Christian exhortation (cf. Matthew 5–7; Romans 12). Following this, the Didache lays out instructions concerning baptism (ch. 7), fasting and prayer (ch. 8), and the Eucharist (chs. 9–10), marking it as one of the earliest liturgical texts in Christian history. The latter chapters (11–15) shift focus toward the regulation of traveling prophets, itinerant apostles, the appointment of local bishops and deacons, and community reconciliation. The closing chapter (16) is an eschatological exhortation, reflecting an early Christian hope in the imminent return of Christ, aligning in tone with texts like Matthew 24 and the Apocalypse.

The Didache was lost to the Western church for centuries and known only through fragments and references in patristic writings, such as those by Eusebius (Ecclesiastical History, III.25) and Athanasius (Festal Letter, 39). Its rediscovery in 1873 by Philotheos Bryennios, Metropolitan of Nicomedia, in the Jerusalem Codex (codex Hierosolymitanus), marked a watershed moment in patristic scholarship. Published in 1883, this manuscript—dated to A.D. 1056—contained not only the Didache but also the Epistle of Barnabas, the First and Second Epistles of Clement, and other early Christian texts. The recovery of the Didache thus provided a vital window into the subapostolic age, illuminating the devotional and ecclesial practices of the primitive Church during its formative years (Lake, The Apostolic Fathers, 1912).

The Didache’s significance lies not merely in its antiquity, but in its practical role within the early church as a guide for community life and ecclesial order. It evidences a time when oral tradition was being codified into formal instruction, sacramental rites were being standardized, and local church leadership was being distinguished from charismatic itinerants. It also exemplifies the church’s gradual movement from apostolic preaching toward structured episcopacy and liturgy, making it a crucial document for understanding the continuity and development of doctrine, worship, and governance. Its moral and liturgical instructions also underscore the unity between orthodoxy (right teaching) and orthopraxy (right conduct), an emphasis that continues to shape ecclesial life in both Eastern and Western traditions. As such, the Didache remains an indispensable document for those studying the roots of Christian ethics, sacramental theology, and the apostolic foundations of church order.

Citations

  • Holmes, Michael W., The Apostolic Fathers: Greek Texts and English Translations, 3rd ed. (Baker Academic, 2007).
  • Eusebius of Caesarea, Ecclesiastical History, III.25.
  • Athanasius of Alexandria, Festal Letter 39 (c. 367 A.D.).
  • Lake, Kirsopp, The Apostolic Fathers, Loeb Classical Library (Harvard University Press, 1912).
  • Bryennios, Philotheos, ed., Didache ton Dodeka Apostolon (Constantinople, 1883).

The DIDACHE

The Didache (Teaching of the Twelve Apostles)
Translated by J.B. Lightfoot (1885)

– THE WAY OF LIFE –

Chapter 1

There are two ways, one of life and one of death; but a great difference between the two ways.a The way of life, then, is this: First, thou shalt love God who made thee; second, thy neighbour as thyself;b and all things whatsoever thou wouldst should not occur to thee, do not also to another.c

And of these sayings the teaching is this: Bless them that curse you,d and pray for your enemies, and fast for them that persecute you.e For what thank is there, if ye love them that love you?f Do not also the Gentiles do the same?g But do ye love them that hate you;h and ye shall not have an enemy.i

Abstain thou from fleshly and bodily lusts.j If one give thee a blow upon thy right cheek, turn to him the other also;k and thou shalt be perfect.l If one impress thee to go with him one mile, go with him twain.m

If one take away thy cloak, give him also thy coat.n If one take from thee thine own,o ask it not back,p for indeed thou art not able.q Give to every one that asketh thee, and ask it not back;r for the Father willeth that from our own blessings we should give to all. Blessed is he that giveth according to the commandment; for he is guiltless.

Woe to him that receiveth; for if one having need receiveth, he is guiltless; but he that receiveth not having need shall pay the penalty, why he received and for what, and coming into straits he shall be examined concerning the things which he hath done, and he shall not escape thence until he pay the last farthing.s

But also now concerning this, it hath been said, Let thine alms sweat into thy hands, until thou know to whom thou shouldst give.

ᵃ Jer. 21:8, Matt. 7:13. ᵇ Lev. 19:18, Matt. 22:37–39. ᶜ Matt. 7:12. ᵈ Luke 6:28, Matt. 5:44. ᵉ Matt. 5:44, Luke 6:27. ᶠ Luke 6:32, Matt. 5:46. ᵍ Matt. 5:47. ʰ Luke 6:27, Matt. 5:44. ⁱ Rom. 12:18–21. ʲ 1 Pet. 2:11, Gal. 5:16. ᵏ Matt. 5:39, Luke 6:29. ˡ Matt. 5:48. ᵐ Matt. 5:41. ⁿ Matt. 5:40, Luke 6:29. ᵒ Matt. 5:42a. ᵖ Luke 6:30. q 1 Cor. 6:7. ʳ Matt. 5:42, Luke 6:30. ˢ Matt. 5:26, Luke 12:59.

Chapter 1 in Modern Text:
There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give.

Chapter 2

And the second commandment of the Teaching;

Thou shalt not kill [murder].a

Thou shalt not commit adultery.b

Thou shalt not corrupt boys.c

Thou shalt not commit fornication.d

Thou shalt not steal.e

Thou shalt not use magic.f

Thou shalt not use philtres [practice sorcery or witchcraft].g

Thou shalt not slay thy child by abortion, nor kill that which is begotten.

Thou shalt not covet the things of thy neighbour.h

Thou shalt not forswear thyself.i

Thou shalt not bear false witness, Thou shalt not speak evil.j

Thou shalt not bear a grudge.k

Thou shalt not be double-minded nor double-tongued; for to be double-tongued is the snare of death.l

Thy speech shall not be false, nor empty, but fulfilled by deed.

Thou shalt not be covetous,m nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. Thou shalt not take evil counsel against thy neighbor.

Thou shalt not hate any man; but some thou shalt reprove, and concerning some thou shalt pray, and some thou shalt love more than thy own life.n

ᵃ Ex. 20:13, Deut. 5:17. ᵇ Ex. 20:14, Matt. 5:27. ᶜ Lev. 18:22, Rom. 1:27, 1 Cor. 6:9. ᵈ 1 Cor. 6:18, Gal. 5:19. ᵉ Ex. 20:15, Eph. 4:28. ᶠ Deut. 18:10, Acts 8:9. ᵍ Gal. 5:20, Rev. 21:8. ʰ Ex. 20:17, Rom. 13:9. ⁱ Lev. 19:12, Matt. 5:33–37. ʲ Ex. 20:16, Tit. 3:2, Jas. 4:11. ᵏ Lev. 19:18. ˡ Jas. 1:8, Sirach 5:9–10 (LXX). ᵐ Luke 12:15, Eph. 5:3. ⁿ Lev. 19:17, Matt. 5:44, Rom. 12:9–10.

Chapter 2 in Modern Text:
And the second commandment of the Teaching; You shall not commit murder, you shall not commit adultery, Exodus 20:13-14 you shall not commit pederasty, you shall not commit fornication, you shall not steal, Exodus 20:15 you shall not practice magic, you shall not practice witchcraft, you shall not murder a child by abortion nor kill that which is begotten. You shall not covet the things of your neighbour, Exodus 20:17 you shall not forswear yourself, Matthew 5:34 you shall not bear false witness, Exodus 20:16 you shall not speak evil, you shall bear no grudge. You shall not be double-minded nor double-tongued; for to be double-tongued is a snare of death. Your speech shall not be false, nor empty, but fulfilled by deed. You shall not be covetous, nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. You shall not take evil counsel against your neighbour. You shall not hate any man; but some you shall reprove, and concerning some you shall pray, and some you shall love more than your own life.

Chapter 3

My child, flee from every evil thing, and from every likeness of it. Be not prone to anger, for anger leadeth to murder; nor jealous, nor contentious, nor passionate; for of all these things murders are begotten.

My child, be not a lustful one, for lust leadeth to fornication; nor a filthy talker, nor of lofty eye; for of all these things adulteries are begotten.

My child, be not an observer of omens, since it leadeth to idolatry; nor an enchanter, nor an astrologer, nor a purifier, nor be willing to look at these things; for from all these idolatry is begotten.

My child, be not a liar, since a lie leadeth to theft; nor money-loving, nor vainglorious; for from all these thefts are begotten.

My child, be not murmuring, since it leadeth to blasphemy; neither self-willed nor evil-minded, for from all these blasphemies are begotten. But be thou meek, for the meek shall inherit the earth.a

Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which thou hast heard.b

Thou shalt not exalt thyself, nor give over-confidence to thy soul. Thy soul shall not be joined with lofty ones,c but with just and lowly ones shall it have its intercourse.

The workings that befall thee receive as good, knowing that apart from God nothing cometh to pass.

ᵃ Matt. 5:5, Ps. 37:11. ᵇ Gal. 5:22–23, Isa. 66:2, Phil. 2:15. ᶜ Rom. 12:16, Ps. 138:6.

Chapter 3 in Modern Text:
My child, flee from every evil thing, and from every likeness of it. Be not prone to anger, for anger leads the way to murder; neither jealous, nor quarrelsome, nor of hot temper; for out of all these murders are engendered. My child, be not a lustful one; for lust leads the way to fornication; neither a filthy talker, nor of lofty eye; for out of all these adulteries are engendered. My child, be not an observer of omens, since it leads the way to idolatry; neither an enchanter, nor an astrologer, nor a purifier, nor be willing to look at these things; for out of all these idolatry is engendered. My child, be not a liar, since a lie leads the way to theft; neither money-loving, nor vainglorious, for out of all these thefts are engendered. My child, be not a murmurer, since it leads the way to blasphemy; neither self-willed nor evil-minded, for out of all these blasphemies are engendered. But be meek, since the meek shall inherit the earth. Matthew 5:5 Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which you have heard. You shall not exalt yourself, Luke 18:14 nor give over-confidence to your soul. Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. The workings that befall you receive as good, knowing that apart from God nothing comes to pass.

Chapter 4

My child, him that speaketh to thee the word of God remember night and day;a and thou shalt honour him as the Lord; for in the place whence lordly rule is uttered, there is the Lord.

I AM the Vine

And thou shalt seek out day by day the faces of the saints, in order that thou mayest rest upon their words.

Thou shalt not long for division, but shalt bring contending parties to peace. Thou shalt judge righteously,b thou shalt not respect persons in reproving for transgressions.

Thou shalt not be undecided whether it shall be or no.

Be not a stretcher forth of the hands to receive and a drawer of them back to give.

If thou hast aught, thou shalt give by thy hands a ransom for thy sins.

Thou shalt not hesitate to give, nor murmur when thou givest; for thou shalt know who is the good repayer of the hire.

Thou shalt not turn away from him that is in want, but shalt share all things with thy brother, and shalt not say that they are thine own.c

For if ye are partakers in that which is immortal, how much more in things which are mortal?
Thou shalt not remove thy hand from thy son or from thy daughter, but from their youth shalt teach them the fear of God.

Thou shalt not command thy bondservant or thine handmaid in thy bitterness, who trust in the same God, lest perchance they shall not fear God who is over both; for he cometh not to call according to the outward appearance, but unto them whom the Spirit hath prepared.

And ye bondmen shall be subject to your masters as to a type of God, in modesty and fear.d
Thou shalt hate all hypocrisy and everything which is not pleasing to the Lord.

Do thou in no wise forsake the commandments of the Lord; but thou shalt keep what thou hast received, neither adding thereto nor taking away therefrom.e

In the church thou shalt acknowledge thy transgressions, and thou shalt not come near for thy prayer with an evil conscience.

This is the way of life.

ᵃ Heb. 13:7, 1 Thess. 5:12–13. ᵇ Lev. 19:15, John 7:24, Zech. 8:16. ᶜ Deut. 15:7–11, Acts 4:32, 1 John 3:17. ᵈ Eph. 6:5–9, Col. 3:22–25. ᵉ Deut. 4:2, Rev. 22:18–19.

Chapter 4 in Modern Text:
My child, him that speaks to you the word of God remember night and day; and you shall honour him as the Lord; for in the place whence lordly rule is uttered, there is the Lord. And you shall seek out day by day the faces of the saints, in order that you may rest upon their words. You shall not long for division, but shall bring those who contend to peace. You shall judge righteously, you shall not respect persons in reproving for transgressions. You shall not be undecided whether it shall be or no. Be not a stretcher forth of the hands to receive and a drawer of them back to give. If you have anything, through your hands you shall give ransom for your sins. You shall not hesitate to give, nor murmur when you give; for you shall know who is the good repayer of the hire. You shall not turn away from him that is in want, but you shall share all things with your brother, and shall not say that they are your own; for if you are partakers in that which is immortal, how much more in things which are mortal? You shall not remove your hand from your son or from your daughter, but from their youth shall teach them the fear of God. Ephesians 6:4 You shall not enjoin anything in your bitterness upon your bondman or maidservant, who hope in the same God, lest ever they shall fear not God who is over both; Ephesians 6:9; Colossians 4:1 for he comes not to call according to the outward appearance, but unto them whom the Spirit has prepared. And you bondmen shall be subject to your masters as to a type of God, in modesty and fear. Ephesians 6:5; Colossians 3:22 You shall hate all hypocrisy and everything which is not pleasing to the Lord. Forsake in no way the commandments of the Lord; but you shall keep what you have received, neither adding thereto nor taking away therefrom . Deuteronomy 12:32 In the church you shall acknowledge your transgressions, and you shall not come near for your prayer with an evil conscience. This is the way of life.

– THE WAY OF DEATH –

Chapter 5

But the way of death is this. First of all it is evil and full of curse; murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, witchcrafts, rapines, false witnessings, hypocrisies, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness;a

Persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good but for that which is evil; from whom meekness and patience are far, loving vanities,b pursuing revenge, not pitying a poor man, not laboring for the afflicted, not knowing Him that made them, murderers of children, destroyers of the handiwork of God, turning away from him that is in want, afflicting him that is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these.

ᵃ Gal. 5:19–21, 1 Cor. 6:9–10, Rev. 21:8. ᵇ Rom. 1:28–32, 2 Tim. 3:2–4, Ps. 4:2, Isa. 5:20.

Chapter 5 in Modern Text:
And the way of death is this: First of all it is evil and full of curse: murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, witchcrafts, rapines, false witnessings, hypocrisies, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing requital, not pitying a poor man, not labouring for the afflicted, not knowing Him that made them, murderers of children, destroyers of the handiwork of God, turning away from him that is in want, afflicting him that is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these.

Chapter 6

See that no one cause thee to err from this way of the Teaching, since apart from God it teacheth thee.
For if thou art able to bear all the yoke of the Lord, thou wilt be perfect; but if thou art not able, what thou art able, that do.a

– INSTRUCTION FOR CATECHUMENS –

Concerning Food

And concerning food, bear what thou art able; but against that which is sacrificed to idols be exceedingly on thy guard; for it is the service of dead gods.b

ᵃ Matt. 11:29–30, Matt. 19:21, 2 Cor. 8:12. ᵇ Acts 15:29, 1 Cor. 10:19–21, Ps. 106:28.

Chapter 6 in Modern Text:
See that no one cause you to err from this way of the Teaching, since apart from God it teaches you. For if you are able to bear all the yoke of the Lord, you will be perfect; but if you are not able, what you are able that do. And concerning food, bear what you are able; but against that which is sacrificed to idols be exceedingly on your guard; for it is the service of dead gods.

Chapter 7

Concerning Baptism

And concerning baptism, baptize ye thus. Having first rehearsed all these things, baptize in the Name of the Father and of the Son and of the Holy Spirit in living water.a

But if thou hast not living water, baptize into other water; and if thou canst not in cold, then in warm. But if thou hast neither, pour water thrice upon the head in the Name of Father and Son and Holy Spirit. But before the baptism let the baptizer and him that is to be baptized fast, and any others also who are able; and thou shalt order him that is to be baptized to fast a day or two before.

ᵃ Matt. 28:19, John 3:5, Acts 8:36–38.

Chapter 7 in Modern Text:
And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, Matthew 28:19 in living water. But if you have not living water, baptize into other water; and if you can not in cold, in warm. But if you have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before.

Chapter 8

Concerning Fasting

But let not your fasts be with the hypocrites;a for they fast on the second and the fifth day of the week; but do ye keep your fast on the fourth day and on the Preparation (Friday).

Concerning Prayer

Neither pray ye as the hypocrites,b but as the Lord commanded in His Gospel, thus pray ye:

“Our Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so also on earth. Give us this day our daily bread. And forgive us our debt, as we also forgive our debtors. And bring us not into temptation, but deliver us from evil; for Thine is the power and the glory forever.c ” Thrice in the day, thus pray.

ᵃ Matt. 6:16, Luke 18:12. ᵇ Matt. 6:5. ᶜ Matt. 6:9–13, Luke 11:2–4.

Chapter 8 in Modern Text:
But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory forever. Thrice in the day thus pray.

The Mystical Supper

Chapter 9

Concerning The Eucharist

But as touching the eucharistic thanksgivinga give ye thanks thus.

First, concerning the cup: We thank Thee, our Father, for the holy vine of David Thy servantb, which Thou madest known to us through Jesus Thy Servant;c to Thee be the glory forever.

And concerning the broken bread: We thank Thee, our Father, for the life and knowledge which Thou madest known to us through Jesus Thy Servant; to Thee be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ forever.

But let no one eat or drink of your Eucharist, but they who have been baptized into the Name of the Lord; for concerning this also the Lord hath said, Give not that which is holy to the dogs.d

ᵃ 1 Cor. 10:16, 1 Thess. 5:18. ᵇ Isa. 11:1, Jer. 23:5. ᶜ John 17:3, Matt. 11:27. ᵈ Matt. 7:6.

Chapter 9 in Modern Text:
Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6

Chapter 10

But after ye are filled, thus give thanks:

We thank Thee, holy Father, for Thy holy Name which Thou didst cause to tabernacle in our hearts,a and for the knowledge and faith and immortality, which Thou madest known to us through Jesus Thy Servant; to Thee be the glory forever.

Thou, Master Almighty, didst create all things for Thy Name’s sake; and didst give food and drink to men for enjoyment, that they might render thanks to Thee; but didst bestow upon us spiritual food and drink and eternal life through Thy Servant.

Before all things we thank Thee that Thou art mighty; to Thee be the glory forever.

Remember, Lord, Thy Church,b to deliver it from all evil and to perfect it in Thy love; and gather it from the four winds,c even the Church which has been sanctified, into Thy kingdom which Thou hast prepared for it; for Thine is the power and the glory forever.

Let grace come, and let this world pass away.d Hosanna to the God of David.e If anyone is holy, let him come; if anyone is not, let him repent. Maranatha.f Amen.

But permit the prophets to make Thanksgiving as much as they desire.

Concerning The Ointment

And concerning the ointment, give thanks as follows: We give you thanks, our Father, for the fragrant ointment which you have made known to use through your Son Jesus. Yours is the glory unto ages of ages. Amen.

ᵃ John 1:14, 2 Cor. 4:6. ᵇ Eph. 5:25–27, Acts 20:28. ᶜ Matt. 24:31, Zech. 2:6. ᵈ 1 Cor. 7:31, 2 Pet. 3:10–13. ᵉ Matt. 21:9, Ps. 118:25–26. ᶠ 1 Cor. 16:22, Rev. 22:20.

Chapter 10 in Modern Text:
But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name’s sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maranatha. Amen. But permit the prophets to make Thanksgiving as much as they desire.

– LIFE IN THE COMMUNITY –

Chapter 11

The Approved Teacher

Whoever comes and teaches you all these things that have been taught before, receive him. But if the teacher himself turns aside and teaches a different doctrine that subverts what has been taught before, do not listen to him.a If his teaching fosters righteousness and the knowedge of the Lord, receive him as the Lord.b

Apostles and Prophets

But concerning the apostles and prophets,c so do ye according to the ordinance of the Gospel.d
Let every apostle, when he cometh to you, be received as the Lord.e But he shall not abide more than a single day, or if there be need, a second likewise; but if he abide three days, he is a false prophet. And when he departeth let the apostle receive nothing save bread, until he findeth shelter; but if he ask money, he is a false prophet.f

And any prophet speaking in the Spirit ye shall not try neither discern; for every sin shall be forgiven, but this sin shall not be forgiven.g But not every one that speaketh in the Spirit is a prophet, but only if he have the ways of the Lord. From their ways therefore shall the false prophet and the prophet be known.

And no prophet when he ordereth a table in the Spirit shall eat of it; otherwise he is a false prophet.

And every prophet teaching the truth, if he doeth not what he teacheth, is a false prophet.

And every prophet, approved and found true, if he doeth things for the mystery of the Church, which teacheth not others to do as he doeth, shall not be judged of you; for with God he hath his judgment; for so also did the ancient prophets.

But whosoever shall say in the Spirit, Give me money, or any other things, ye shall not listen to him;h but if he bid you give for others’ sake who are in need, let no man judge him.

ᵃ Gal. 1:8–9, 2 John 1:10. ᵇ Matt. 10:40, John 13:20. ᶜ 1 Cor. 12:28, Eph. 4:11. ᵈ Matt. 10:5–15, Luke 10:1–9. ᵉ Matt. 10:40, John 13:20. ᶠ Matt. 10:8–10, Acts 20:33–35. ᵍ Matt. 12:31–32, Mark 3:28–29. ʰ 2 Pet. 2:1–3, 1 Tim. 6:5.

Chapter 11 in Modern Text:
Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turn and teach another doctrine to the destruction of this, hear him not; but if he teach so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that comes to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges; but if he ask money, he is a false prophet. And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaks in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit eats not from it, except indeed he be a false prophet; and every prophet who teaches the truth, if he do not what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him; but if he says to you to give for others’ sake who are in need, let no one judge him.

Chapter 12

Hospitality to Travelers

But let every one that cometh in the name of the Lord be received,a and then when ye have tested him ye shall know him, for ye shall have understanding on the right hand and on the left. If he that cometh is a passer-by, assist him as far as ye are able; but he shall not abide with you more than two or three days, if it be necessary. But if he willeth to abide with you, being an artisan, let him work and eat;b But if he hath no trade, according to your understanding provide that he shall not live idle among you as a Christian. But if he will not do so, he is a Christ-monger. Watch that ye keep aloof from such.c

ᵃ Matt. 10:40–41, Rom. 15:7. ᵇ 2 Thess. 3:10–12, Acts 18:3. ᶜ Rom. 16:17–18, 2 Thess. 3:6.

Chapter 12 in Modern Text:
But let every one that comes in the name of the Lord be received, and afterward you shall prove and know him; for you shall have understanding right and left. If he who comes is a wayfarer, assist him as far as you are able; but he shall not remain with you, except for two or three days, if need be. But if he wills to abide with you, being an artisan, let him work and eat; 2 Thessalonians 3:10 but if he has no trade, according to your understanding see to it that, as a Christian, he shall not live with you idle. But if he wills not to do, he is a Christ-monger. Watch that you keep aloof from such.

Chapter 13

Supporting God’s Ministers

But every true prophet that willeth to abide among you is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support.a Every firstfruit then of the products of the wine-press and threshing-floor, of oxen and of sheep, thou shalt take and give to the prophets; for they are your high priests.b But if ye have not a prophet, give it unto the poor.

If thou makest a baking of bread, take the firstfruit and give according to the commandment. Likewise, when thou openest a jar of wine or of oil, take the firstfruit and give to the prophets; Yea, of money and raiment and every possession take the firstfruit, as it may seem good to thee, and give according to the commandment.

ᵃ Matt. 10:10, Luke 10:7, 1 Tim. 5:17–18. ᵇ Num. 18:8–12, Deut. 18:1–5.

Chapter 13 in Modern Text:
But every true prophet that wills to abide among you is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support. Matthew 10:10; cf. Luke 10:7 Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, you shall take and give to the prophets, for they are your high priests. But if you have not a prophet, give it to the poor. If you make a batch of dough, take the first-fruit and give according to the commandment. So also when you open a jar of wine or of oil, take the first-fruit and give it to the prophets; and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to you, and give according to the commandment.

Chapter 14

The Sacrifice

And on the Lord’s day of the Lord come togethera and break bread and give thanks, after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice be not profaned;b For this is that which was spoken by the Lord: In every place and time offer to Me a pure sacrifice;c for I am a great King, saith the Lord, and My name is wonderful among the nations.d

ᵃ Acts 20:7, 1 Cor. 16:2, Rev. 1:10. ᵇ Matt. 5:23–24. ᶜ Mal. 1:11, Heb. 13:15. ᵈ Mal. 1:14.

Chapter 14 in Modern Text:
But every Lord’s day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations.

Chapter 15

Church Leaders

Appoint for yourselves therefore bishops and deacons worthy of the Lord, men meek and not covetous, and faithfula and approved; for unto you they also minister the ministry of the prophets and teachers. Therefore despise them not; for they are your honored ones together with the prophets and teachers.b

Community Discipline

And reprove one another, not in anger but in peace, as ye have it in the Gospel; and let no one speak to any that has gone wrong towards his neighbour, nor let him hear a word from you, until he repent.c But your prayers and alms and all your deeds so do, as ye have it in the Gospel of our Lord.d

ᵃ 1 Tim. 3:1–13, Tit. 1:5–9. ᵇ 1 Thess. 5:12–13, Heb. 13:17. ᶜ Matt. 18:15–17, Luke 17:3. ᵈ Matt. 6:1–4, Matt. 6:5–6.

Chapter 15 in Modern Text:
Therefore, appoint for yourselves bishops and deacons worthy of the Lord, men meek, and not lovers of money, 1 Timothy 3:4 and truthful and proven; for they also render to you the service of prophets and teachers. Despise them not therefore, for they are your honoured ones, together with the prophets and teachers. And reprove one another, not in anger, but in peace, as you have it in the Gospel; Matthew 18:15-17 but to every one that acts amiss against another, let no one speak, nor let him hear anything from you until he repents. But your prayers and alms and all your deeds so do, as you have it in the Gospel of our Lord.

– THE LORD IS COMING –

Chapter 16

The Ten Virgins

Watch for your life; let your lamps not be quenched and your loins not be loosed,a but be ye ready; for ye know not the hour in which our Lord cometh.b

But be ye often gathered together, seeking the things which are befitting to your souls; for the whole time of your faith shall not profit you, if ye be not made perfect in the last time.c For in the last days the false prophets and the corrupters shall be multiplied,d and the sheep shall be turned into wolves, and love shall be turned into hate;e

For when lawlessness increaseth, they shall hate and persecute and betray one another,f and then shall appear the world-deceiver as Son of God, and shall do signs and wonders,g and the earth shall be delivered into his hands, and he shall do iniquitous things which have not been since the beginning.h

Then shall the creation of men come into the fire of trial,i and many shall be made to stumble and shall perish;j but they that endure in their faith shall be saved from under the curse itself.k

And then shall appear the signs of the truth; first the sign of an outspreading in heaven;l then the sign of the sound of the trumpet;m and third, the resurrection of the dead—n

Yet not of all, but as it is said:

The Lord shall come and all His saints with Him.n
Then shall the world see the Lord coming
upon the clouds of heaven with power
and dominiono to repay each man
according to his works, with
justice, before all men
and the angels.
AMEN.

ᵃ Luke 12:35, Matt. 25:1–13. ᵇ Matt. 24:42–44, Mark 13:33–37. ᶜ Heb. 10:25, Phil. 2:12, Matt. 24:13. ᵈ Matt. 24:11, 2 Pet. 2:1. ᵉ Matt. 24:10–12. ᶠ Mark 13:12–13, Luke 21:16–17. ᵍ 2 Thess. 2:3–9, Matt. 24:24. ʰ Dan. 7:25, Rev. 13:5–7. ᶦ 1 Pet. 4:12, Zech. 13:9. ʲ Matt. 24:10, Matt. 13:21. ᵏ Matt. 10:22, Matt. 24:13. ˡ Matt. 24:30. ᵐ Matt. 24:31, 1 Thess. 4:16. ⁿ 1 Thess. 4:16–17, Zech. 14:5. ᵒ Matt. 16:27, Matt. 25:31–32, Rev. 22:12.

Chapter 16 in Modern Text:
Watch for your life’s sake. Let not your lamps be quenched, nor your loins unloosed; but be ready, for you know not the hour in which our Lord comes. Matthew 24:42 But often shall you come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if you be not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; Matthew 24:11-12 for when lawlessness increases, they shall hate and persecute and betray one another, Matthew 24:10 and then shall appear the world-deceiver as the Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but they that endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth; first, the sign of an outspreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven.

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Fount of Heaven

By on December 1, 2025 in Theology

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 Lexham, 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:

  • Adæus and Maris
  • Ambrose of Milan
  • Anatolius of Constantinople
  • Arnobius
  • Athenogenes
  • Augustine of Hippo
  • Ausonius
  • Basil of Caesarea
  • Clement of Alexandria
  • Clement of Rome
  • Cyril of Jerusalem
  • Ephraim the Syrian
  • Eusebius
  • Gregory Nanzianzen
  • Gregory of Nyssa
  • Irenaeus of Lyons
  • John Cassian
  • John Chrysostom
  • Lactantius
  • Macarius of Egypt
  • Melito of Sardis
  • Methodius of Olympia
  • Paulinus Pellaeus
  • Polycarp
  • Serapion Scholasticus
  • Shamuna the Martyr
  • Synesius
  • Tertullian
  • Theodoret
  • Venantius
  • Apostolic Constitutions
  • The Didache
  • Odes of Solomon
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The Ancient Faith

By on December 1, 2025 in Theology

“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:

  1. 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.

  2. 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.

  3. 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.

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Traces of a Saint

By on January 24, 2022 in Theology

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.

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A Structural View of Acts

By on January 27, 2021 in Theology

I.) The Message of Christ in and Around Jerusalem (Acts 1:1-7:60)

  1. Introduction and Instructions Concerning Holy Spirit (Acts 1:1-8)
  2. The Ascension (Acts 1:9-11)
  3. Matthias, the selected Replacement of Judas (Acts 1:12-26)
  4. Pentecost Arrival and Church Formation in Jerusalem (Acts 2:1-47)
  5. First Encounter of the Church with the Religious Leaders (Acts 3:1-4:35)
  6. The Passing of Ananias and Sapphira (Acts 4:36-5:16)
  7. Apostles Encounter Hostile Jewish Religious Leaders (Acts 5:17-42)
  8. The Seven Servants Chosen to Serve (Acts 6:1-7)
  9. The Seizure, Speech, and Stoning of Stephen (Acts 6:8-7:60)

II.) The Witness of Christ in Judea and Samaria (Acts 8:1-12:25)

  1. Saul’s Persecution upon the Church and the Scattering of Christians (Acts 8:1-2)
  2. Philip the Evangelist in Samaria (Acts 8:3-8)
  3. Peter and Simon the Magician (Acts 8:9-25)
  4. Philip and the Ethiopian Eunuch (Acts 8:26-40)
  5. The Conversion of Saul (Acts 9:1-19)
  6. Saul Shares Christ in Damascus and Jerusalem (Acts 9:20-31)
  7. Peter’s Ministry in Judea with Aeneas and the Raising of Dorcas (Acts 9:32-42)
  8. The vision of Cornelius, the Roman Centurion (Acts 10:1-8)
  9. The vision of Peter, the Apostle of Christ (Acts 10:9-22)
  10. Peter Visits Cornelius in Caesarea (Acts 10:23-33)
  11. Gospel to the Gentiles and the Arrival of the Holy Spirit upon them (Acts 10:34-48)
  12. Peter Reports to Jerusalem the Gospel for the Gentiles (Acts 11:1-18)
  13. The Antioch Church: Barnabas’s Ministry & Retrieval of Saul (Acts 11:19-30)
  14. Peter’s Deliverance and Escape from Prison (Acts 12:1-19)
  15. The Angelic Killing of Herod Agrippa I (Acts 12:20-25)

III.) The Witness of Christ to the Ends of the Earth (Acts 13:1-28:31)

A.) First Missionary Journey at Cyprus and Pisidian Antioch – (Acts 13:1-52)

  1. First Missionary Journey at Iconium – (Acts 14:1-7)
  2. First Missionary Journey at Lystra and Derbe (Acts 14:8-20)
  3. Return to Antioch Syria: Completion of First Missionary Journey (Acts 14:21-28)

B.) The Jerusalem Council (Acts 15:1-35)

C.) Paul’s Second Missionary Journey through Asia-Minor (Acts 15:36-41)

  1. Paul’s Second Missionary Journey at Macedonia (Acts 16:1-15)
  2. Paul and Silas were Jailed at Philippi in Macedonia (Acts 16:16-40)
  3. Paul at Thessalonica and Berea in Macedonia (Acts 17:1-15)
  4. Paul at Athens and Mars Hill in Achaia (Acts 17:16-34)
  5. Paul at Corinth in Achaia with Pricilla, Aquilla, and Apollos (Acts 18:1-18)
  6. Return to Antioch Syria: Completion of Second Missionary Journey (Acts 18:19-22)

D.) Paul’s Third Missionary Journey at Asia-Minor to Ephesus (Acts 18:23-19:41)

  1. Paul Travels to Macedonia and Achaia (Acts 20:1-12)
  2. Paul’s Travels to Miletus and Returns to Ephesus (Acts 20:13-20:38)
  3. Return to Jerusalem: Completion of Third Missionary Journey (Acts 21:1-26)
  4. Paul Seized in Jerusalem for Trial before Sanhedrin (Acts 21:27-23:11)
  5. Paul Travels Guarded to Caesarea Under Threat of Harm (Acts 23:12-35)
  6. Paul is Incarcerated and Appears before Felix, Festus, and Agrippa II (Acts 24:1-26:32)
  7. Paul Extradited to Rome to Appear before Caesar  (Acts 27:1-28:10)
  8. Paul’s Ministry at Rome (Acts 28:11-31)

The Book of Acts

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The Glory of the Saints

By on December 20, 2020 in Theology

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.

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Artifacts of Time

By on December 4, 2020 in Theology

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

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The Instrument of Suffering

By on December 1, 2020 in Theology

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.

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The Fountain of Antiquity

By on November 26, 2020 in Theology

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, the duration of his stay would be suitable for the local population’s conditions and their receptivity. Where and when appropriate, Barnabas, Silas, Lydia, Timothy, Aquilla, Priscilla, and others would remain behind or would be directed elsewhere to ensure the effective formation of churches and the emergence of their leaders. He coordinated the development of churches with collaborators he met and shepherded them 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 exerted influence over people, projecting or casting 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, reinforcing his message with rigorous and persistent attention, emphasizing 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 through reason, scripture, conviction, and truth, enabling them to understand and accept the gospel, regardless of the outcome. To reveal God’s provision of Jesus as the Messiah, Paul spoke in Athens within the context of pagan beliefs. In contrast, in Berea, he spoke from the depths and the proper interpretation of 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 on the conditions that developed at the time.

The healings, exorcisms, and other wonders performed were alarming. Events were occurring that ought not to have happened. To say people were astonished at what took place is a punctuated understatement. It can also not be overstated that the validated reputation and the impact of 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. 

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The Path of Treasured Burden

By on November 17, 2020 in Theology

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. 

References:

Acts Chapters 7-9; Acts 21:39-22:21; 2 Corinthians 11:22-28; Galatians 1:14-2:2; Philippians 3:4-6.

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