A world in a nutshell, in the immediate context of the strengthening of the church in Antioch.
Let's look again, taking the context of the conversion of Cornelius and company as further background:
Ac 11:19 So then [since they were unaware of these developments]So, now we see the year of strengthening that set the base for Antioch to send out Barnabas and Saul on the first Gentile Mission, and that church then became a major centre of the Faith for centuries -- an embassy of the Kingdom. Thus, we come to the Antioch timeline:
[--> i.e. the conversion of Cornelius and company, and the descent of the Spirit on them before they were baptised, forcing the church to recognise that the heart of conversion is coming to that penitent trust in God termed faith, and the implication that one need not first become a Jew to be saved by Christ. Note, AMP is augmenting to explain.]
those who were scattered because of the persecution that occurred in connection with [the stoning of] Stephen
[--> c. 33 - 35 or 36 AD]
traveled as far as Phoenicia and Cyprus and Antioch, without telling the message [of salvation through Christ] to anyone except Jews.
[--> Here, we see a first wave, in effect settlement by refugee Jews, who shared the gospel with co-religionists, likely in connexion with Synagogues and living as a counter-culture enclave among the pagan culture of a major city of the Roman Empire (and before that the Seleucid Greek Empire). This extends the sharing to fellow Jews in Jerusalem, to the new context.]
20 But there were some of them, men of Cyprus and Cyrene, who came to Antioch and began speaking to the Greeks as well, proclaiming [to them] the good news about the Lord Jesus.
[--> Radical innovation, and likely c 42 - 45 AD, marking a second wave. The culture-gap to pagan culture was bridged, likely by reaching out not only to full proselytes but the circle of God-fearers who did not fully enter into the Jewish culture, then moving on to the wider community. Note, this was led by hellenistic Jews, who were already cross-cultural and likely had absorbed the impact of the conversion of Cornelius and co. This would trigger decades of controversy, but would also open up the Gentile Mission. We must not despise legitimate innovation in the Church, nor should we be found trying to undermine and resist the work of God..]
21 And the hand (the power and presence) of the Lord was with them, and a great number who believed turned to the Lord [for salvation, accepting and drawing near to Jesus as Messiah and Savior].
[--> Notice, evidence of Divine favour, manifested in numerical growth from a new and previously unreached segment of the community.]
22 The news of this reached the ears of the church in Jerusalem, and they sent Barnabas to Antioch.
[--> A delegation of one, well-chosen.]
23 When he arrived and saw the grace of God [that was bestowed on them], he rejoiced and began to encourage them all with an unwavering heart to stay true and devoted to the Lord. 24 For Barnabas was a good man [privately and publicly—his godly character benefited both himself and others] and he was full of the Holy Spirit and full of faith [in Jesus the Messiah, through whom believers have everlasting life]. And a great number of people were brought to the Lord.
[--> Further numerical growth, marked by a key quality: they were brought to the Lord.]
25 And Barnabas left for Tarsus to search for Saul; 26 and when he found him, he brought him back to Antioch. For an entire year they met [with others] in the church and instructed large numbers; and it was in Antioch that the disciples were first called Christians. [AMP]
That timeline is already a challenge to churches stuck at outreach to the culturally very close and growing slowly in numerical terms.
We here see also, that a pivotal theme is that of identity: " . . . it was in Antioch that the disciples were first called Christians."
The primary identification is discipleship under Jesus, the secondary one is that such disciples were given a handy label (likely originally not meant as a compliment . . . ) when it was realised by the wider community that they were distinct: Christians. Beyond, lies the third collective identity: church --
Message: living character comes before labels.Indeed, some cases are so extreme that we see Jesus locked out of his own church, knocking and asking to come in:
Second message: when something distinct comes into being or awareness, labels are needed to help us think and discuss.
Third message: labels should not be separated from the underlying character.
Fourth message: when we have lost understanding of labels, we need to go back to the roots to more correctly understand.
Fifth message: sometimes, the substance becomes lost or confused or adulterated, leading to the label losing its original force.
Sixth message: this may mean that the label and the substance are both out of proper order.
Seventh message: under such circumstances, renewal is needed.
Challenge: renewal, in the community of the church in fellowship with our Lord, is an urgent necessity today.
In this context, we need to clarify faith, discipleship and mission, to spark renewal and renewed dynamism.
Faith here being penitent trust in God through Jesus the prophesied and fulfilled messiah, crucified and risen as Lord. Discipleship, being the transformed way of life followed by one who is a student and follower of Christ in the community of the faithful. Mission, speaking to the mandate he gave to his disciples, the discipling of the nations as his body the fullness of him who fills all things. Where, the churches of Jerusalem and Antioch are prototypes and examples that we must always refer to to see what the authentic character is like. Do we measure up?
These are all deeply challenging, calling us to life and work and worship under the mission of the church:
In this context, I have done more web searching and I am troubled by our failure to appreciate the fullness principle of Eph 1:17 - 23 and 4:9 - 24: Jesus came, descending and ascending in order to fill [thus, transform] all things. Where, the church is his body, the fullness of him who fills, i.e. discipleship is inherently global across our lives and is by nature transformative in impacting the facets of life and community, both in the church and the wider society. Yes, now in partial measure (likely as a counter-culture community in the wider society), ultimately in perfect completion at his coming.
Why is that so hard to accept?
Do we not see that as people repent, are renewed, are revived, this will have an impact on the surrounding society and as this spreads globally, the world? That, once there is a critical mass in a given community, the impact will transform the community? That, such can properly be termed, reformation?
That, such can be aptly summarised:
If you want, let's set out a framework for discipleship again:
Let's remember Daniel 2:
We are and must be embassies of the eternal kingdom of God.
Focussing on the Caribbean, all of this leads to recognising the two tidal waves challenge (which is now very evident):
In turn, this challenge calls for recognising that communities are structured in recognisable ways, which for many purposes can be described using the seven mountains of influence + business as usual vs alternative model:
And yes, I have continued to see sharply dismissive language coming from Christian leaders. I simply repeat that the above framework is a handy way to focus on the key challenges we have to face as we consider how to disciple the communities and nations in our region.
This then naturally brings to bear the challenge of prophetic leadership calling the community to repentance and reformation, similar to say Paul in Acts 17 in Athens:
And in a community and region that in a previous generation was far more consciously Christian but is now being impacted by lukewarmness within and de-Christianising and Islamising agendas from without, a significant part of that leadership will have to be corrective, calling us back to the four R's. That is going to involve worldviews analysis and critique, thence a strong commitment to addressing issues that affect the community as a whole and where it is heading based on signs of the times:
That will call for taking unpopular stances instead of going along with the march of folly of the day:
And yes, this implies carrying out and wholeheartedly supporting traditional apologetics but it also is far broader,. For we have to address worldviews and powerful cultural agendas. Francis Schaeffer's pioneering work is a start:
Where, too, we have to face a particularly ugly aspect -- apostasy:
All of this points to educational initiatives to strengthen our churches and their members. Here, is a suggested framework, for an Associate Degree level programme that can be based in churches in communities across the region using modern web-based technologies:
Then, too, that can mobilise us for the mission to the world beyond the Caribbean (and especially to the 10/40 window):
At this stage, we have in outline a global mission vision and strategy.
Something that is sorely lacking in our churches.
So, can we pause, re-think, set aside needless quarrels and cruel barbed dismissals (the language I have seen used to target people who may have errors but also have valid points deeply troubles me) then set about the challenge we face?
Knock, knock, knock . . .
Could that Jesus be knocking at the door? END
