The Spread of Christianity (4)

Number wise, Christianity had bypassed Judaism. Heathendom as found in the Roman Empire was thereby defeated. This can only be understood as a result of the power of the resurrection of Christ. The growth of Christianity is a certain proof of the truth of the resurrection. It shows how unreasonable it is that so many see the gospel today as only a collection of nice words. On the contrary, the gospel is a power of God unto salvation. Christ sends forth His Word and thereby gains one victory after another —not only then—but also now. He who looks with nostalgia at this flourishing time of the church would do well to read the writings of the church fathers. The growth of the church was a work of the Spirit of Christ, but, at the same time, it was also a growth which came to fruition indirectly. The theology of the church fathers had a missionary fervor. The thought of the further spreading of God’s Word was never far from their minds in their writings. To avoid being incomplete, we would like to provide a few examples to illustrate this.

Undeserved forgiveness

It appears that the church fathers had not forgotten their heritage. They had not forgotten that they themselves were at one time heathen, strangers of God’s grace, and without hope in the world. This comes clearly to the forefront when they themselves can speak of a clear conversion from heathendom. Tertullian speaks of his preeminence in transgression (Over het geduld, IV, 2). Cyprian confesses the innumerable errors committed in his earlier days (Aan Donatus, IV). Augustine cannot forget the stealing of the pears and wonders about the undeserved forgiveness of his deceit to his mother. “I have lied to my mother; yes, to such a mother, and I have remained unpunished for it, for even this deceit hast Thou forgiven me” (Confessions, Book 5, Chapter 8, paragraph 15).

Also, in the light of the history of salvation, they had not forgotten their past life. The missionary work under the heathen was, according to Irenaeus (circa 140-202), the blessing of Japheth (Demonstrations of the Apostolic Preaching, 42). The heathen, therefore, have received their salvation via the descendants of Shem. The message of the apostle was also not forgotten, not to exalt himself above the unbelieving Jews. Ambrose says that since mercy was shown to the heathen, how much more shall mercy be shown to the Jews to whom the promise was given (Commentary on the Epistle to the Romans, Chapter 11:30-31).

Another fact which repetitively returns is that the forefathers prayed with fervor for the conversion of all people. The text taken from 1 Timothy 2:4 played therein an important role. Even after the strife with the Pelagians, this text remained an important ground for prayers for all people. Prosper of Aquitania (circa 390-455), a pupil of Augustine, proposes that all people should be prayed for but that God in His unsearchable judgments does not always give what the church prays for (About the Calling of All Peoples, Book 1, Chapter 12-13).

Missions and evangelization

In the third place, the church fathers speak lovingly and encouragingly about missions and evangelization. Against the bitter reproach of the heathen Celsus, Origen replied (circa 183-254) that Christians should endeavor to bring and spread their message over the entire world. “It is for this reason that some have solemnly made it their life’s work to not only go from city to city, but also from village to village, and from farm to farm, to win others to belief and faith in God” (Against Celsus, Book 3, Chapter 9). The command to do mission work, according to the church fathers, was still in effect and was not only meant for the apostles. The promise of Matthew 28:20 Chrysostom connected specifically to the command in verse 19. “The Lord will also be with us if we follow His command” (“Homily 5 upon 2 Thessalonians,” paragraph 8).

In the last place, the church fathers allow, at times, an unexpected glance into their work as to how much they were occupied with the extension of God’s kingdom. How stirring is the commentary of Augustine of the High Priestly prayer regarding the petition “Glorify Thy Son, that Thy Son also may glorify Thee” (John 17:1b). According to Augustine this means “Awaken Me so that Thou mayest be known by Me throughout the entire world” (Treatises on the Gospel of John, Treatise 105, paragraph 1). Here the longing for the success of mission work is brought back into the mediatorial heart of Christ.

It is only in connection to Him that the western church of today can, with a moved heart, look toward those who still stand from afar and yet sometimes live so close by.

(To be continued)

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