Das Christentum: Glaube, Hoffnung & Liebe

"Ich glaube an das Christentum, wie ich glaube, dass die Sonne aufgegangen ist: nicht nur, weil ich sie sehe, sondern weil ich durch sie alles andere sehe."

C.S. Lewis

EINLEITUNG

Glaube, Hoffnung & Liebe

Der christliche Glaube ist rund 2.000 Jahre alt und auf der ganzen Welt verbreitet. Es ist die multiethnischste Glaubensfamilie sowie die größte und am weitesten verbreitete Religion (ca. 2,6 Milliarden Christen). Im Mittelpunkt des Christentums steht Jesus Christus, der Sohn Gottes und Erlöser der Welt, und der Glaube an ihn zur Erlösung und zum ewigen Leben. Die Botschaft ist eine der ewigen Hoffnung. Das größte Gebot des Christentums ist die Liebe: Gott und Menschen zu lieben. Im Christentum geht es um Glaube, Hoffnung & Liebe.

"Was für immer bleibt, sind Glaube, Hoffnung und Liebe, diese drei. Aber am grössten von ihnen ist die Liebe" (1 Korinther 13:13 NGÜ).

Die Liebe ist wie ein Licht in der Dunkelheit. Das Evangelium von Jesus Christus - die Botschaft des Glaubens, der Hoffnung und der Liebe - bringt Licht in die Dunkelheit unseres Leidens und unserer Unsicherheiten. Es zeigt uns den Weg zu Gott und den Weg, das Leben auf der Erde mit Gott zu leben. Gott ist der Lebensspender und hat die Macht über den Tod, um uns ewiges Leben zu schenken. Glaube gibt uns Hoffnung und nimmt die Angst vor dem Tod.

Die Fragen des Lebens

Im Christentum geht es um Glaube und Liebe - um die Liebe Gottes zu uns und unseren Glauben an Ihn. Das gibt uns Hoffnung, ewige Hoffnung. Die göttliche Liebe ist auch die Hoffnung, die Welt auf kraftvolle Weise zu verändern. Im Christentum geht es nicht nur um das Leben nach dem Tod, sondern auch um Antworten auf die grundlegenden Fragen des Lebens: Wer bin ich? Warum bin ich hier? Wie soll ich leben? Was geschieht nach dem Tod? Und: Warum gibt es Leid auf der Welt? Die christliche Botschaft hat eine praktische, kohärente und wirksame Antwort auf diese lebenswichtigen Fragen von Leben und Tod. Sie bietet uns einen Leitfaden für unser Leben und das ewige Leben. Die Religion im Allgemeinen und das Christentum im Besonderen befasst sich mit dem Sinn des Lebens und dem Inhalt unserer Existenz.

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Im Folgenden versuchen wir, die Botschaft des Christentums - das Evangelium - zu erklären (Teil I), seine Mission (Teil II) und seine Amtsträger (Teil III) zu beschreiben, bevor wir die Schrift des Christentums - die Bibel - beleuchten (Teil IV). Wir versuchen, die Kirchengeschichte aus der Vogelperspektive zu betrachten, indem wir einen Überblick über das Christentum als Bewegung (Teil V) und die verschiedenen Strömungen geben, die entstanden sind, und warum dies so war.

Das Apostolische Glaubensbekenntnis (siehe unten) ist die Zusammenfassung dessen, was die Urkirche geglaubt und bekannt hat, ein Glaubensbekenntnis, das von Christen verschiedener Konfessionen allgemein akzeptiert wird.

Apostolisches Glaubensbekenntnis

Ich glaube an Gott, den Vater, den Allmächtigen,
Schöpfer von Himmel und Erde.

Ich glaube an Jesus Christus, Seine eingeborenen Sohn, unsern Herrn,
   empfangen durch den Heiligen Geist
und geworden von der Jungfrau Maria.
   Er leitete unter Pontius Pilate,
gekreuzigt, gestorben, und begraben,
   hinabgestiegen in das Reich des Todes,
am dritten Tag aufgefahren in den Himmel,
   Er sitzt zur Rechten Gottes, des allmächtigen Vaters
   von dort wird Er kommen, um die Lebenden und Toten zu richten.

Ich glaube an den Heiligen Geist,
   die heilige katholische [universale] Kirche,
   die Gemeinschaft der Heiligen,
die Vergebung der Sünden,
   die Auferstehung des Körpers,
und das ewige Leben. Amen.

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TEIL I: DIE BOTSCHAFT

Die Botschaft des Christentums ist die "Gute Nachricht"

Die Botschaft des Christentums ist die "Gute Nachricht"! Magst du gute Nachrichten? In einer Welt der Ungewissheit und Instabilität, die Unsicherheit oder Angst, für manche sogar Depressionen, hervorrufen, sind gute Nachrichten dringend nötig. Höre dir an, was ein alter König, berühmt für seine Weisheit, sagte:

"Sorgen drücken einen Menschen nieder, aber freundliche Worte richten ihn wieder auf" (Sprüche 12:25 HfA)

Würdest du dem zustimmen? Wir können das alle nachvollziehen, oder? Sorgen, Ängste und Befürchtungen belasten uns, aber eine gute Nachricht, eine glückliche Zeit, eine nette Gesellschaft können einen echten Unterschied machen. Ein gutes Wort zur rechten Zeit ist erfrischend und macht unser Herz wieder froh. Als Gottes Volk früher schwere Zeiten durchmachte, war es froh, wenn jemand eine "gute Nachricht" vom "Frieden" brachte (Jesaja 52:7). Wir alle haben es nötig, ein "gutes Wort" zu hören, wenn unser Herz bedrückt ist, nicht wahr? Wir hören zu viele schlechte Nachrichten; es ist Zeit für eine gute Nachricht! Hier ist sie.

Johannes und Jesus kamen, um den Glauben an die Gute Nachricht zu verkünden! Die Herzen der Menschen waren niedergedrückt, aber sie kamen, um sie wieder aufzurichten: "Glaubt an das Evangelium," die Gute Nachricht, war ihre Botschaft (Markus 1:15). In der Zeit, in der sie lebten, beherrschte das Römische Reich weite Gebiete rund um das Mittelmeer, darunter auch Judäa, das Land der Juden. Die Römer benutzten den Begriff "Frohe Botschaft" als Ankündigung eines militärischen Sieges, aber Johannes und Jesus bezogen dieses Wort auf die Ankunft des Reiches Gottes, die Herrschaft Gottes auf Erden, die Frieden und Gerechtigkeit in einer Weise bringen sollte, wie man sie noch nie erlebt hatte! Es sollte der Sieg Gottes über das Böse in dieser Welt sein.

Der Tod, der Leben hervorbrachte

Das Christentum ist die Botschaft der Liebe Gottes, die in einem Tod zum Ausdruck kommt, der Leben hervorgebracht hat: Jesus starb für die Sünden der Menschheit, um uns von ihren Folgen zu erlösen. Es gibt keine größere Liebe, als wenn du dein Leben für einen anderen hingibst (Johannes 15:13). Jesus ist gestorben, aber dann von den Toten auferstanden, um den Tod zu überwinden und denen, die an Ihn glauben, ewiges Leben zu schenken (Johannes 3:16). Und das ist das Herz des Christentums: Jesu Tod und Auferstehung sind Ausdruck von Gottes Liebe und Antwort auf das Böse in der Welt und seine Ursachen, denn Er hat sich ihm entgegengestellt und es überwunden. Die christliche Botschaft ist daher eine gute Nachricht - die Botschaft des Glaubens, der Hoffnung und der Liebe.

Das Christentum ist insofern einzigartig, als seine Botschaft in erster Linie nicht davon handelt, was der Mensch tun muss, um zu Gott zu gelangen (Religion), oder was der Mensch über Gott denkt (Philosophie), sondern davon, was Gott für die Menschheit getan hat, damit wir zu Ihm gelangen und mit Ihm versöhnt werden können (Evangelium, d.h. "Gute Nachricht"). Es ist die Offenbarung Gottes an die Menschheit und nicht die Gedanken der Menschen über Gott. Es ist die Botschaft der Gnade - was Gott für uns getan hat; nicht eine Religion der Werke - was wir tun müssen, um Gottes Liebe und unsere Erlösung zu verdienen. Diese Botschaft ist einzigartig.

Die Einzigartigkeit des Christentums kommt in einem zentralen Ereignis zum Ausdruck: dem Tod Gottes.

"Das Christentum ist die einzige Weltreligion, deren zentrales Ereignis die Demütigung ihres Gottes ist." Bruce L. Shelley

Die "Demütigung" ist der Tod des Sohnes Gottes, Jesus Christus, am Kreuz (Church History, 3). Dieser "barbarische Tod" war Ausdruck der Liebe Gottes, indem Gott das Grundproblem der Menschheit und die Ursache des Leidens am Kreuz auf sich nahm. Gott hat die Menschheit in Sünde und Leid nicht im Stich gelassen; Er hat gehandelt, um uns zu erlösen. Dieser Tod brachte Leben und Erlösung für die Menschheit: Gott wurde Mensch und trug selbst das Hauptproblem der Menschheit und die Hauptursache des Leidens in der Welt. Es war ein stellvertretender Tod - der Gerechte, der Unschuldige starb für die Sünder und Schuldigen. Christus starb für die Sünder, als sie noch in unseren Sünde waren, als Ausdruck der Liebe Gottes.

"Christus starb ja für uns zu einer Zeit, als wir noch ohnmächtig der Sünde ausgeliefert waren... Nun ist es ja schon unwahrscheinlich genug, dass jemand sein Leben für einen unschuldigen Mens hen opfert; eher noch würde man es vielleicht für einen besonders edlen Menschen tun. Gott hingegen beweist seine Liebe dadurch, dass Christus für uns starb, als wir noch Sünder waren" (Römer 5:6-8 NGÜ).

Jesus starb für uns, um uns von Sünde, Zerstörung und Tod zu erlösen - das ist die Liebe Gottes! "Christus Jesus kam in die Welt, um Sünder zu retten," schrieb Paulus (1. Timotheus 1:15). Aber der Messias ist nicht gestorben, um tot zu bleiben. Er ist aus dem Grab auferstanden und lebt für immer als göttlicher Sieg des Lebens über den Tod! Alle, die an Ihn glauben, werden ewig leben.

Leben ist Licht

Das Evangelism ist ein Licht in der Finsternis. Jesus Christus ist das "Licht der Welt" (Johannes 8:12). In Ihm ist Leben und dieses Leben ist das Licht für die Menschheit - ein Licht, das in der Dunkelheit der Sünde und dem Leiden der Menschen schient, um uns Leben und Hoffnung zu geben (Johannes 1:4-5). Der Psalmist und König beschrieb Gott als sein Licht und seine Rettung (Psalm 27:1), der seine Dunkelheit erleuchtet (Psalm 28:18). Gott und Sein Wort sind ein Licht in unserem Leben und auf unserem Lebenspfad; Gottes Wort erleuchtet uns (Psalm 119:105, 130). Gott sandte Seine Sohn, Jesus den Messias, um unsere Dunkelheit mit dem Licht Seines Lebens zu erleuchten. In Seinem Licht sehen wir Licht (Psalm 36:9). In den Worten von C.S. Lewis,

"Ich glaube an das Christentum, wie ich glaube, dass die Sonne aufgegangen ist: nicht nur, weil ich sie sehe, sondern weil ich durch sie alles andere sehe."

Der ehemalige Atheist sah das Licht des Evangeliums und es erhellte seine Dunkelheit, zeigte ihm den Sinn des Lebens und half ihm, die Welt im Licht Gottes und Seines Wortes zu entdecken.

"Ich glaube an das Christentum, wie ich glaube, dass die Sonne aufgegangen ist: nicht nur, weil ich sie sehe, sondern weil ich durch sie alles andere sehe." C.S. Lewis

Das Evangelium ist die gute Nachricht der Erlösung und Souveränität

Das Evangelium von Jesus Christus ist Gottes Kraft zur Erlösung und beweist seine Souveränität. Die christliche Erklärung dafür, warum es das Böse gibt und warum Menschen böse Dinge tun, ist einfach: Die Menschheit befindet sich in der Sünde, einer Macht, die die Menschen dazu bringt, böse Dinge mit schlimmen Folgen zu tun, was die Harmonie der Schöpfung oder der Natur gestört hat. Sünde ist alles, was Gott missfällt und die Trennung zwischen der Menschheit und Gott verursacht hat. Das Paradies ist verloren. Die Menschheit ist von Gottes Herrlichkeit abgefallen, getrennt von Ihm und dem göttlichen Leben. Die menschliche Natur ist so geschaffen, dass wir, obwohl wir wissen, was richtig ist, weil unser Gewissen uns das innerlich vorschreibt, dazu neigen, das Falsche zu tun. Warum ist das so?

Der Menschliche Zustand

Die biblische Erklärung führt den Ursprung des sündigen menschlichen Zustands auf die ersten Menschen zurück: Adam und Eva. Nehmen Sie es symbolisch, wenn Sie wollen (viele nehmen es aus gutem Grund wörtlich), das Problem bleibt dasselbe: Mit uns stimmt etwas nicht, und es zu leugnen wäre einfach nur vorsätzliche Blindheit, so wie zu leugnen, dass der Spinat beim Abendessen zwischen den Zähnen steckt und uns hässlich aussehen lässt =;-) Darauf hinzuweisen wäre eine Hilfe, keine Schande. Wenn wir ehrlich über den menschlichen Zustand sprechen, können wir die Frohe Botschaft von Gottes Erlösung besser verstehen. Wir Menschen tun das, was wir tun, aufgrund unserer menschlichen Natur oder unseres menschlichen Zustands. Wie der Komiker Bill Maher zu sagen pflegt: "Menschen sind keine guten Leute." Maher hat Geschichte studiert und zieht seine Schlüsse aus der Geschichte und der Realität, auch wenn er diese auf lustige Art und Weise ausdrückt. Er zitiert Abraham Lincoln mit den Worten: "... man kann die ganze Geschichte aufheben, aber man kann die menschliche Natur nicht aufheben." Da hat er Recht. Maher ist ein grosser Fan vom berühmten Psychologieprofessor Dr Jordan B. Peterson, dessen Studieren der Menschheitsgeschichte zur Schlussfolgerung brachte, dass die menschliche Kapazität Böses zu tun (Englisch) erschreckend ist. Was stimmt also nicht mit uns und was kann man dagegen tun?

Adam und Eva stehen stellvertretend für die Menschheit und ihre Rebellion gegen Gott. Ihre Ablehnen von Gott hat die Menschen bis heute geprägt. Die Menschen neigen dazu, Gott abzulehnen, aber gleichzeitig suchen sie nach Religion und wollen etwas anbeten. Ob es sich nun um die vielen religiösen Traditionen und Glaubensrichtungen auf der ganzen Welt handelt oder um den neueren Götzendienst des Geldes und des Materialismus in der westlichen Welt, irgendwie wissen wir, dass es eine "Höhere Macht" gibt, wie manche es nennen - aber was oder wer ist das? Die Menschen neigen dazu, es herauszufinden; andere scheinen sich damit zu begnügen, die Existenz einer Gottheit ganz zu leugnen, zumindest bis sie ein gewisses Alter erreichen um sich dann mit den tieferen Fragen des Lebens zu beschäftigen. Die Suche nach Antworten auf die Fragen des Lebens scheint unausweichlich zu sein.

Selbst wenn Sie die biblische Annahme über den Ursprung des Bösen in der Welt nicht akzeptieren, ist die darin beschriebene menschliche Situation gültig: Mit uns stimmt etwas nicht und wir versuchen herauszufinden, was es ist und was wir dagegen tun können. Denken Sie an das Gewissen: Obwohl wir wissen, was richtig ist, neigen wir irgendwie dazu, das Falsche zu tun. Im Laufe der Geschichte haben sich philosophische und religiöse Denker immer wieder mit dieser Frage des menschlichen Seins beschäftigt. Thomas Hobbs zum Beispiel war der Meinung, dass der Mensch von zwei Dingen angetrieben wird: der Angst vor dem Tod und der Gier nach Macht - eine düstere Sicht der menschlichen Existenz. John Locke hielt dagegen, dass das menschliche Gewissen und die Vernunft positive Eigenschaften des Menschen seien (Humanities I, 414). Für Hobbes ist das Leben "scheußlich, brutal und kurz," aber, wie Jordan Peterson betont, "die Fähigkeit des Menschen zum Bösen macht es noch schlimmer" (12 Regeln, 177). Wer hat Recht? Vielleicht hatten sowohl Hobbes als auch Locke Recht. Es gibt einen Grund für das Leiden in der Welt und die Ursachen dafür, und das hat viel mit dem menschlichen Zustand zu tun. Wir müssen uns dem ehrlich stellen.

Dann gab es auch Jean-Jacques Rousseau mit der optimistischsten Sicht über die menschliche Existenz. Er machte im Wesentlichen die Gesellschaft und ihren korrumpierenden Einfluss für die negativen Aspekte des menschlichen Daseins verantwortlich. Doch Peterson fragt: "Wenn die Gesellschaft korrupt ist, aber nicht die Individuen in ihr, woher kommt dann die Korruption?" Nach seiner Einschätzung als Klinikpsychologe ist der Mensch sowohl böse als auch gut, und "die Schrecken des menschlichen Verhaltens können nicht so einfach der Geschichte und der Gesellschaft zugeschrieben werden" (12 Regeln, 118-120). Am besten erkennen wir sowohl das Gute in uns als auch die Tendenz zum Bösen an.

Es bleibt eine Frage von Natur und Erziehung, aber unsere Neigung zum Bösen ist eine Tatsache, die Teil unserer Verfassung (Natur) ist. Die Erziehung kann das Gute oder das Böse fördern, je nachdem, welche Werte uns vermittelt werden, welche Vorbilder wir haben und in welchem Umfeld wir aufwachsen. Die biblische Weltanschauung geht davon aus, dass der Mensch nach dem Ebenbild Gottes geschaffen wurde (angeborene Güte), dass aber der Sündenfall diese gute menschliche Natur verdorben hat, was die Neigung zum Bösen trotz des menschlichen Gewissens erklärt. Der berühmte Psychologe Sigmund Freud behauptete, dass der Mensch grundsätzlich von sexuellen Begierden getrieben wird, was die Bibel als eine gefallene oder verdorbene menschliche Natur beschreiben würde, die zur Sünde neigt. Hobbes' Begriff der "Herrschsucht" würde in dieselbe Kategorie fallen. Die Geschichte hat gezeigt, wie ein berühmter Historiker es ausdrückte, dass Macht korrumpiert und dass absolute Macht absolut korrumpiert (Lord Acton). Eine andere Schule der Psychologie behauptet, dass der Mensch nach einem Sinn im Leben sucht. Viktor E. Frankl, selbst ein Überlebender des Holocausts, vertrat die Idee, dass Menschen von der Suche nach Sinn und Zweck im Leben angetrieben werden. Alle diese Denker haben etwas Wahres über den Zustand des Menschen beschrieben. Es bleibt die grundsätzliche Frage: Was sollen wir mit unserem menschlichen Zustand anfangen?

Die Gute Nachricht

Aus biblischer Sicht gibt es trotz des verdorbenen menschlichen Zustands eine gute Nachricht. Gott setzt sich mit unserer gefallenen menschlichen Natur auseinander, vergibt, was falsch gelaufen ist, und bietet uns eine alternative Lebensweise an. Obwohl der Gott der Gerechtigkeit eine Bestrafung für Sünde und Böses verlangt, ist Er auch der Gott der Liebe, der eine Lösung anbietet. Gott will es in Ordnung bringen! Die Antwort aus Gottes Sicht ist das Evangelium von Jesus Christus als die Kraft Gottes zur Erlösung.

"...das Evangelium ist die Kraft Gottes, die jedem, der glaubt, Rettung bringt." Römer 1:16 NGÜ

Die gute Nachricht ist, dass Gott die Lösung für unser grundsätzliches Problem gefunden hat. Seine Souveränität zeigt sich darin, dass Er die Menschheit nicht in der Sünde stecken lässt, sondern die Erlösung als Lösung anbietet. Das Evangelium von Jesus Christus ist die Frohe Botschaft der Erlösung durch die Vergebung der Sünden und die Beseitigung dessen, was zwischen Gott und dem Menschen steht. Er schenkt uns das ewige Leben und das göttliche Leben!

"Denn der Lohn der Sünde ist der Tod, die Gnadengabe Gottes aber ewiges Leben in Christo Jesu, unserem Herrn.' Römer 6:23 ELB

Obwohl die Sünde Bestrafung verlangt, bietet Gottes Gabe Erlösung: Jesus hat den Preis für unsere Sünden bezahlt, indem Er die Strafe auf sich nahm, die wir verdient hätten. Gott vergibt die Sünde, wenn wir Buße tun, und schenkt uns göttliches, ewiges Leben, wenn wir glauben. Es war ein göttlicher Austausch: Der Gerechte starb für den Schuldigen. Sein Opfer zur Sühne der Sünde öffnete den Weg für die Versöhnung mit Gott und die Hoffnung auf ewiges Leben. In dieser genialen Art der Erlösung hält Gott sowohl Sein Wesen der Liebe als auch der Gerechtigkeit aufrecht. Der Gerechtigkeit wird dadurch gedient, dass Christus die Strafe trug; die Liebe wird dadurch begründet, dass Christus unsere Strafe für uns auf sich nahm. Gott bietet die Erlösung von der Sünde und ihrer zerstörerischen Kraft durch den Glauben an Jesus Christus an, um ein Leben in Liebe, Frieden und Sinn zu ermöglichen. Das Evangelium ist die Erlösung!

Erlösung wovor?

Jesus ist der Retter der Welt und führt die Menschen zum göttlichen und ewigen Leben. Das Heilsangebot Gottes steht allen Menschen offen. Aber Erlösung wovor? Gottes Erlösung ist die Erlösung vom Leiden, sowohl vom gegenwärtigen (begrenzten) als auch vom ewigen (unbegrenzten). Das begrenzte Leiden sind die unmittelbaren Folgen der Sünde in unserem irdischen Leben; das unbegrenzte Leiden ist eine Ewigkeit in der Hölle, getrennt von Gott. Das Heil ist das göttliche Leben auf der Erde, und das ewige Leben ist die Ewigkeit im Himmel. Obwohl wir wissen, dass das Leiden zum Leben gehört, genauso wie der Tod, haben wir irgendwie das Gefühl, dass es anders sein sollte. Warum ist das so? Warum haben wir ein Gefühl für das Paradies, einen schönen Ort, an dem wir leben sollten, und sind doch mit dem verlorenen Paradies konfrontiert, der Realität, in der wir leben?

Die biblische Weltanschauung erklärt das Leid in der Welt damit, dass die Menschen von Gott und Seiner ursprünglichen Absicht für die Menschheit abgefallen sind. Wir tun falsche Dinge, die schlimme Folgen haben. Der Apostel Paulus spricht davon, dass die Menschen durch die Sünde von der Herrlichkeit Gottes abgefallen sind (Römer 3:23). Dieses Wort bedeutet einfach "das Ziel verfehlen," wie ein Bogenschütze, der sein Ziel nicht trifft. Es bedeutet, die Anforderungen Gottes nicht zu erfüllen und Seinen Maßstäben nicht zu genügen. Wir alle kennen das Gefühl: Wir wussten, was das Richtige war, aber wir haben es nicht getan. Paulus kannte diesen Kampf und beschrieb ihn wie folgt:

"Ich tue nicht das Gute, das ich tun will, sondern das Böse, das ich nicht tun will... Ich stelle also folgende Gesetz-mässigkeit bei mir fest: So sehr ich das Richtige tun will - was bei mir zustande kommt, ist das Böse." Römer 7:19, 21

Das ist eine sehr ehrliche Einschätzung, die mir geholfen hat, sowohl das Problem zu verstehen, mit dem die Menschheit konfrontiert ist, als auch die Lösung, die Gott in Christus bietet. In uns ist eine Macht am Werk, bei deren Bewältigung wir Hilfe brauchen. Paulus nannte sich selbst einen "unglückseligen Menschen' und bat um Hilfe! Die göttliche Antwort lautete: "Gott sei Dank durch Jesus Christus!" (Römer 7:25) Es gibt Hoffnung. Der Mensch kann sich nicht selbst retten, aber er kann an den glauben, der ihn retten kann! Jesus kam, um Sünder zu retten (1. Timotheus 1:15). Er kam, um Sünder mit Gott in Einklang zu bringen und uns vor den Folgen der Sünde zu retten. Dr. Michael Brown hat es brillant ausgedrückt:

"Im Evangelium geht es darum, die Sünder für Gott annehmbar zu machen, nicht darum, Gott für die Sünder annehmbar zu machen."

Manche Menschen tun sich schwer mit dem Gedanken, erlösungsbedürftig zu sein, aber die Dinge, die im Leben schief gehen, und die Tatsache, dass wir alle irgendwann sterben und dennoch diesen Drang zum Leben haben, bestätigen die biblische Weltsicht: Wir sind erlösungsbedürftig, sowohl in diesem Leben als auch im kommenden Leben (Ewigkeit). Das Evangelium ist die Kraft Gottes zur Erlösung, denn Gott stellt den Menschen wieder mit sich in Einklang; Er senkt Seine Ansprüche nicht. Christus ist für uns gestorben, um uns zu retten!

Schönheit und Leid

Obwohl es viel Schönes in der Welt gibt, gibt es auch viel Leid. Wir Menschen neigen dazu, das Falsche zu tun, obwohl wir irgendwie wissen, was richtig ist. Sehen Sie sich nur kleine Kinder an - so süß sie auch sind, muss man ihnen nicht beibringen, das Falsche zu tun. Warum ist das so? Es gibt Schönheit in ihnen, aber auch Torheit und Rebellion (von Teenagern ganz zu schweigen!). Aber wir alle haben einen Sinn für richtig und falsch. Woher kommt dieses Gefühl für richtig und falsch? Die biblische Erklärung ist zweifach: Der Mensch wurde nach dem Bilde Gottes geschaffen und Sein Gesetz ist in sein Herz geschrieben. Gott hat uns ein Gewissen gegeben, ein inneres Wissen darüber, was richtig und falsch ist; einen inneren moralischen Kompass. Doch je nachdem, wie wir erzogen wurden, variieren die Werte und Denkmuster, die unser Leben bestimmen, und stehen oft im Widerspruch zu Gottes Wort und Maßstäben. Es gibt eine objektive Wahrheit, durch die wir lernen können, wie wir am besten leben und Frieden und Sinn im Leben finden können. Die objektive Wahrheit über Gott und das Leben ist in der Bibel, dem Wort Gottes, niedergeschrieben. Zur Veranschaulichung: Die Bibel ist wie eine Bedienungsanleitung für einen elektronischen Ratgeber oder ein Lego-Bauplan, um etwas zu bauen. Gott hat uns die "Gebrauchsanweisung" für das Leben gegeben: Sein Wort.

Bei der Erlösung geht es sowohl um das ewige Leben im Himmel als auch um die richtige Art, in diesem Leben auf Erden zu leben. Jesus ist der Retter, der "den Tod abgeschafft und Leben und Unsterblichkeit ans Licht gebracht hat durch das Evangelium" (2. Timotheus 1:8-10). Das Evangelium ist Gottes Kraft der Rettung! Er hat uns Sein Wort gegeben, um uns die beste Art zu leben und den Weg zum ewigen Leben zu zeigen. Die Heilige Schrift zeigt uns, wer Gott ist, wer wir sind geschaffen nach Seinem Ebenbild und wie wir am besten auf Erden leben können. Das Evangelium wird in der Heiligen Schrift als die Kraft Gottes dargestellt, die uns trotz unserer Sünde mit Gott in Einklang bringt.

Wir werden von der Macht der Sünde gerettet, die Macht, die uns selbst und anderen um uns herum Schaden zufügt. Die oben erwähnte Errettung von begrenztem und unbegrenztem Leid ist folgendes: Gott hilft uns in unserem gegenwärtigen Leiden auf der Erde, schenkt uns aber im Himmel ewiges Leben ohne jedes Leiden. Er nimmt uns die Angst vor dem Tod (Hebräer 2:14-15), eine der treibenden Kräfte im Menschen gemäss Hobbes. Gott aktiviert unser Gewissen, und wir lernen, die Vernunft für ein angemessenes Leben einzusetzen. Lockes Behauptung der Macht des Gewissens und der Vernunft war wichtig. Es stimmt zwar, dass viele Menschen vom Sexualtrieb angetrieben werden, wie Freud behauptete, aber die Bibel bezeichnet diesen Trieb als sündige Begierde, die kontrolliert werden muss. Frankl hatte Recht, als er behauptete, dass die Suche nach Sinn und Zweck ein weitaus höherer Antrieb in uns ist. Als Menschen, die nach dem Ebenbild Gottes geschaffen wurden, ist unsere Suche nach dem Sinn des Lebens göttlichen Ursprungs und für ein sinnvolles Leben unerlässlich. Aber zuerst müssen wir einen Weg zurück zu Gott, unserem Schöpfer, und Seinem Leben in uns finden. Jesus ist der Weg zu Gott.

Es gibt eine Trennung zwischen Gott und den Menschen, die uns vom göttlichen Leben abschneidet. Die Gute Nachricht ist, dass diese unüberwindliche Kluft zwischen Mensch und Gott durch Jesus und Seinen Tod am Kreuz überbrückt wird. Das Kreuz wurde zur "Brücke" zu Gott: Jesus ist der Weg zu Gott. Durch Jesus Christus können wir mit Gott, unserem Schöpfer, versöhnt werden. Aber warum hat Gott das alles für uns getan?

Das Evangelium ist die Gute Nachricht der Liebe und Befreiung

Das Evangelium ist die Botschaft, dass Gott die Menschheit in ihrem hilflosen Kampf gegen die Sünde und ihrer überwältigende Macht und schrecklichen Folgen nicht allein gelassen hat - Er liebt die Menschheit und hat eine Lösung für unsere Leiden und die Folgen der Sünde gefunden. Sich hilflos zu fühlen, während wir in einem unlösbaren Problem feststecken, macht uns verletzlich; Gott kam zu uns als Retter.

"Denn Gott hat der Welt seine Liebe dadurch gezeigt, dass er seinen einzigen Sohn für sie hergab, damit jeder, der an ihn glaubt, das ewige Leben hat und nicht verloren geht. Gott hat seinen Sohn nicht in die Welt gesandt, um sie zu verurteilen, sondern um sie durch ihn zu retten." Johannes 3:16-17 NGÜ

Das Motiv Gottes für die Erlösung durch Christus ist sowohl Seine Liebe als auch Seine Gerechtigkeit. Die Sünde muss bestraft werden, sonst wird die Gerechtigkeit verletzt. Gott will die Welt nicht verdammen, sondern die Menschheit retten. Aber wie? Er hat die Sünde und ihre Folgen in Christus und Seinem Tod am Kreuz gesühnt. Sühne bedeutet, etwas richtig zu machen, was falsch gelaufen ist. Er sandte Seinen Sohn, um die Welt durch Seinen Tod zu erlösen, um die Sünde zu sühnen - die Versöhnung mit Gott. Seine Auferstehung überwand den Tod und schenkt allen, die an Ihn glauben, ewiges Leben. Christus ist für alle Menschen gestorben (1. Johannes 2:2), weil Gott die ganze Welt so sehr geliebt hat, dass Er die Welt nicht verdammen wollte, sondern Erlösung und Heil für alle bereitstellte, zugänglich durch den Glauben an Christus (Johannes 3:16-17). Gott möchte, dass alle Menschen das ewige Leben finden (1. Timotheus 2:4), aber es muss durch den Glauben empfangen werden (Epheser 1:13-14; Johannes 1:12-13).

Das Evangelium ist die Einladung Gottes, das ewige Leben durch den Glauben an Seinen Sohn Jesus Christus zu empfangen. Obwohl wir in der Sünde verloren waren, gab es eine Liebe, die uns nicht tot in unseren Sünden zurückließ.

"Doch Gottes Erbarmen ist unbegreiflich gross! Wir waren aufgrund unserer Verfehlungen tot, aber er hat uns so sehr geliebt, dass er uns zusammen mit Christus lebendig gemacht hat. Ja, es ist nichts als Gnade, dass ihr gerettet seid!" Epheser 2:4-5 NGÜ

Jesus rettet vor der Sünde und ihren schrecklichen Folgen. Gottes Motivation für die Erlösung war Liebe und Barmherzigkeit; Er gab uns die Erlösung als Geschenk Seiner Gnade. Sie ist unverdient und von Gott. Seine Liebe vergibt, Seine Erlösung befreit. Der Glaube an Christus versöhnt uns mit Gott. Jesus ist der Weg zu Gott - Er ist der Weg, die Wahrheit und das Leben (Johannes 14:6). Er ist der Heilsplan Gottes für die Menschheit. Diese Liebe ist befreiend! Das Evangelium "macht die Gefangenen frei." Die Sünde hat eine versklavende Macht, die uns korrumpiert und dazu bringt, böse Dinge zu tun. Deshalb müssen wir befreit werden - dies geschieht durch die "Wahrheit, die euch frei macht," den Sohn Gottes, der wirklich frei macht (Johannes 8:31-36). Gott will nicht, dass wir in der Sklaverei der Sünde und ihrer zerstörerischen Macht leben. Er bietet uns Rettung an und zeigt uns einen besseren Weg zu leben. Gott ist ein Gott der Liebe und der Befreiung! Diese Befreiung kommt durch Seine Vergebung.

Das Evangelium ist die Gute Nachricht der Vergebung und Freiheit

Gottes Liebe zeigt sich in Christus und Seiner befreienden Kraft. Die Freiheit, die Gott anbietet, kommt durch Vergebung. Als Jesus am Kreuz starb, starb Er einen stellvertretenden Tod für uns, die Sünder. Er tat dies aus Seiner großen Liebe heraus, mit der Er uns liebte und immer noch liebt (Johannes 3:16). "Gott ist Liebe" (1. Johannes 4:16). Wir waren verloren und tot in der Sünde, doch Gott macht uns in Christus lebendig (Epheser 2:1-7). Er hat den Preis für unsere Freiheit bezahlt, indem Er uns erlöst hat. Erlösung bedeutet, eine Schuld zu begleichen, etwa einen Sklaven freizukaufen. Jesus rettet uns aus der Sklaverei der Sünde. Er hat die Schuld bezahlt, die wir aufgrund unserer Übertretung Seines Gesetzes hatten, damit uns vergeben werden kann und wir mit einem heiligen Gott versöhnt werden, der uns trotz unserer Sünde liebt. Die Sünde macht uns unrein und schuldig vor Gott und verlangt nach Bestrafung. Es ist, als ob wir das Gesetz des Landes brechen und eine Strafe zahlen müssten. Der Lohn der Sünde ist der Tod, doch die Errettung durch Christus ist Gottes Geschenk der Vergebung und des ewigen Lebens (Römer 6:23). Das ist eine gute Nachricht, denn es gibt eine Lösung für unser Problem! Das Problem ist die Sünde, und die Sünde bringt eine Strafe für die Sünder mit sich; die Lösung ist der Preis, den Christus bezahlt hat, und die damit verbundene Vergebung und Freiheit.

Es ist so als würde man seine Kleidung schmutzig machen. Die Lösung ist, sie zu waschen, um sie wieder sauber zu bekommen. Gott wäscht uns von dem "Schmutz der Sünde." Er reinigt uns von unseren Sünden, damit wir wieder rein sein können. Wir können gerecht (in rechter Stellung) vor Gott stehen. Dies geschieht durch das Bekenntnis der Sünde und die Umkehr, aber auch durch den Glauben an Seine Gnade und Seine Macht, zu vergeben.

"Wenn wir unsere Sünden bekennen, so ist er treu und gerecht, dass er uns die Sünden vergibt und uns reinigt von aller Ungerechtigkeit." 1. Johannes 1:9 ELB

Zu leugnen, dass wir keine Sünde haben und es deshalb nicht nötig haben, Buße zu tun und zu bekennen, ist wie das Leugnen von Schmutz auf der Kleidung. Nicht jeder "mag" zugeben, dass er sich geirrt hat. Aber es absichtlich zu leugnen, wird nicht helfen. Es ist wie in einer zerbrochenen Beziehung: zu leugnen, dass man etwas falsch gemacht hat, bringt nichts; die andere Person zu beschuldigen, macht es noch schlimmer. Aber sich zu entschuldigen, zu vergeben und um Vergebung zu bitten, ist der Schlüssel zu Wiederherstellung und Freude. Die Lösung besteht darin, einfach ehrlich zu sein und zuzugeben, dass man sich geirrt hat. Niemand gibt gerne seine Sünden zu, aber es ist notwendig, um Vergebung zu erhalten. Nur Ehrlichkeit und Vergebung können eine zerbrochene Beziehung wiederherstellen. So ist es auch mit Gott. Christus starb für unsere Vergebung und unsere Freiheit. Seine Vergebung stellt uns wieder her und befähigt uns zu einem freien Leben, das nicht mehr durch die Sünde und ihre schrecklichen Folgen und zerstörerischen Kräfte gebunden ist.

Er tat dies, als wir noch Sünder waren und hilflos der Macht der Sünde ausgeliefert. Jesus kam, um Sünder zu rufen; nicht um sie zu verurteilen, sondern um sie zu retten. Er freut sich über das Verlorene, das gefunden wurde (siehe Lukas 15). Er erwartet keine sündlose Perfektion von Ihnen. Seine Liebe zeigt sich darin, dass Er starb, als wir noch in Sünde waren. Er möchte Sie durch die Vergebung, die Er schenkt, gerecht machen.

"Christus starb ja für uns zu einer Zeit, als wir noch ohnmächtig der Sünde ausgeliefert waren... Gott hingegen beweist uns seine Liebe dadurch, dass Christus für uns starb, als wir noch Sünder waren." Römer 5:6, 8 NGÜ

Christus starb für die Sünder, als sie noch in Sünde waren. Er kam, um die Sünder zu rufen, nicht diejenigen, die dachten, sie bräuchten keine Hilfe - die Kranken brauchen einen Arzt. Jesus war unzufrieden mit den selbstgerechten Menschen, die sich darüber beschwerten, dass Er Sündern, die Buße taten, gnädig war (Matthäus 9:9-13). Jesus kam, um die Verlorenen zu suchen (Lukas 19:1-10), selbst die schlimmsten Sünder, um ihnen Barmherzigkeit zu erweisen und ihnen ewiges Leben zu schenken (1. Timotheus 1:15-16). Gott ist gnädig und vergibt, so wie es gute Eltern tun würden. Wir müssen nicht gut sein, um von Gott angenommen zu werden; Er macht uns gut durch Seine Vergebung und Wiederherstellung, wenn wir uns Ihm in demütiger Reue und vertrauensvollem Glauben zuwenden. Seine Güte veranlasst die Menschen zur Umkehr (Römer 2:4). Gott ist der Gott des Friedens, der vergibt und die Menschen befreit. Wir können so in Frieden und mit gutem Gewissen leben. Wir können frei leben, wie Gott es ursprünglich beabsichtigt hat.

"Zur Freiheit hat Christus uns befreit... ihr seid zur Freiheit berufen..." Galater 5:1, 13 NGÜ

Ein Leben mit Vergebung und einem reinen Gewissen ist eine wunderbare Sache - es bringt Freiheit. Wenn wir sündigen, fühlen wir uns schuldig und unser Gewissen belastet uns. Aber Gott will uns vergeben und uns von Schuld befreien. Der Psalmist freute sich über die Vergebung, die er von seinem gnädigen Gott erhalten hatte (siehe Psalm 32). Gott ist gut. Er will die zerbrochene Beziehung zu Ihm wiederherstellen, indem Er uns unsere Sünden vergibt. Gott möchte, dass wir mit unserer Freiheit verantwortungsvoll umgehen, nicht als Vorwand zum Sündigen, sondern als Ermutigung, das Richtige zu tun: "Dient einander in Liebe" (Galater 5:13). Das Wichtigste ist der "Glaube, der durch die Liebe wirkt" (5:6), ein Lebensstil, der das Gesetz erfüllt, indem das grösste Gebot ausgelebt wird: "Du sollst deinen Nächsten lieben wie dich selbst" (5:14). Die Liebe als Erfüllung des Gesetzes sucht nur das Beste für andere (Römer 13:8-10). Es ist ein schöner Lebensstil.

Der Gott der Vergebung erwartet von uns, dass wir anderen vergeben, wie Er uns vergeben hat (Epheser 4:32), und dass wir auf diese Weise als Seine Kinder "in der Liebe wandeln" (Epheser 5:1-2). Die Vergebung, die wir von Gott erhalten haben, geben wir auch an andere weiter, und diese Freundlichkeit und Güte in Aktion wird die Welt sicherlich zu einem besseren Ort machen - eine wiederhergestellte Beziehung nach der anderen. Mit der Freiheit, die Gott uns gibt, müssen wir verantwortungsbewusst umgehen. Wahre Freiheit kommt von Gott in Christus. Er macht uns frei, das Leben zu leben, für das wir bestimmt sind, indem wir die Aufgabe finden, für die Er uns geschaffen hat. Seine Freiheit kommt aus Gnade und ist herrlich.

Das Evangelium ist die Gute Nachricht der Gnade und Herrlichkeit

Die Erlösung ist ein Geschenk. Wir werden "aus Gnade durch den Glauben" gerettet, nicht durch unsere eigenen Anstrengungen oder Verdienste (Epheser 2:8-9). Die Rettung aus Gnade ist Sein Geschenk an uns - wir empfangen sie durch den Glauben. Die Religion sagt den Menschen, was sie tun müssen, um sich bei Gott oder den Göttern bewährt zu machen. Das Christentum ist anders: es verkündet zuerst, was Gott für uns getan hat, bevor es uns auffordert, im Gegenzug etwas für Gott zu tun. Es geht nicht darum, was Sie für Gott tun müssen, bevor Er etwas für Sie tun wird. Gnade ist ein Geschenk; man kann sie sich nicht verdienen und man muss es auch nicht. Sie ist wie ein Weihnachtsgeschenk - man zahlt nicht dafür, richtig? Man nimmt es einfach an und genießt es - demütig und dankbar, und mit dem Wunsch, aus Dankbarkeit etwas zurückzugeben.

"Denn durch die Gnade seid ihr errettet, mittelst des Glaubens; und das nicht aus euch, Gottes Gabe ist es; nicht aus Werken, auf dass niemand sich rühme." Epheser 2:8-9 ELB

Gnade ist Gottes Gabe der Erlösung gemäss Seiner Liebe, nicht Ihrer Werke. Gott rettet gemäss Seiner Gande und Absicht, nicht gemäss unseren Werken (2. Timotheus 1:8-9). Gott liebt uns trotz unserer Sünde, nicht wegen unserer Leistung oder religiösen Taten. Gnade ist die Gabe, die Sie nicht verdient haben, aber auch nicht er dienen müssen! Wegen unseren Sünden verdienen wir Gottes Güte und Segen nicht, doch gibt Er sie wegen Seiner Liebe und Barmherzigkeit. Gott ist Liebe und Seine Liebe will nur Gutes für uns. Wenn Menschen leiden ist es nicht weil Gott böse ist und sie bestrafen will. Gott ist gut und tut Gutes (Psalm 119:68). Gott ist Licht und es gibt keine Finsternis in Ihm (1. John 1:5). Schlechte Dinge gesehen weil sündige Taten diese bewirken. Gott kann Sünde einschränken oder gar bestrafen, und Er tut dies wegen Seiner Gerechtigkeit. Jedoch kann Gott auch Sünden vergeben und einen Menschen zu Seinem Willen wiederherstellen, um so zu leben, wie Er es ursprünglichen geplant hat.

Durch Seine Gnade bereitet Gott auch gute Werke für uns vor (Epheser 2:10). Wir sind in Seinem Ebenbild geschaffen um Gutes zu tun. Auch dies widerspiegelt Seine Güte. Sein Gesetz schreibt den Menschen vor gut zu einender zu sein. Die Liebe ist das grösste aller Gesetze, denn die Liebe ist die Erfüllung des Gesetzes. Die Liebe trachtet nur nach dem Besten für alle anderen (Römer 13:8-10). Gottes Gesetze hindern uns daran Böses zu tun. Sein Gesetz widerspiegelt Seine Güte und die Güte, in der Seine Kinder miteinander leben sollten. Gott schuf die Menschheit nicht, dass sie sich gegenseitig hassen umd ermorden, obwohl wir bereits in den ersten Kindern, Kain und Abel, die böse Macht der Sünde sehen: der Ältere ermordete den Jüngeren aus Eifersucht! Dieser menschliche Zustand sehen wir immer wieder in der Menschheitsgeschichte. Deshalb sprechen einige Psychologen davon, dass diese Urtypen des menschlichen Benehmens sind. Von der biblischen Sichtweise betrachtet, illustriert dies die destruktive Macht der Sünde, die wir kontrollieren müssen. Sogar Jesus wurde wegen Eifersucht gekreuzigt - eine Widerspieglung des menschlichen Zustands ähnlich der Sünde Kains gegen seinen Bruder. Aber Gott zeigt uns den Weg aus diesem miserablen Zustand heraus, damit wir ein gutes Leben führen können. Wir sind berufen und gerettet um gute Werke zu tun.

Gottes Gnade unterweist uns ein anständiges Leben zu führen (Titus 2:11-14). Gott lehrt uns auch wie Er will, dass wir leben, geschaffen in Seinem Ebenbild. Er ist der Schöpfer; wir sind Seine Schöpfung. Er weiss, was am Besten ist für uns, genauso wie ein Erfinder am Besten weiss, wie sein Gerät funktioniert. Wenn du, zum Beispiel, ein elektrisches Gerät kaufst, gibt es dazu eine Gebrauchsanleitung, die uns erklärt wie es funktioniert und es zu handhaben ist. Oft ist es aber so, dass di meisten von uns diese nicht lesen, sondern einfach ein paar Knöpfe drücken, bis "das Ding" auch läuft. Sobald es dann nicht mehr läuft, suchen wir die Gebrauchsanweisung um herauszufinden, was nicht mehr stimmt. Die Bibel ist Gottes Wort und sehr wohl eine "Gebrauchsanleitung" für das Leben auf Erden. Die meisten menschen wenden sich ihr erst dann zu, wenn alles schief gelaufen ist: wir leben solange ohne Gott, bis wir merken, dass wir Ihn brauchen. Die gute Nachricht ist, dass es nie zu spät ist, sich Gott zu zuwenden - Er nimmt sich uns an, wenn wir uns zu Ihm wenden. Wir können lernen so zu leben, wie es der Schöpfer ursprünglich geplant hat und unsere Leben gemäss der "Gebrauchsanweisung," der Bibel, zu gestalten. Dies wird Segen, Freude und Frieden in unsere Seelen und Gedanken bringen, und uns ein Leben mit Sinn geben.

Die Gnade Gottes bringt uns in Seine Herrlichkeit - die glorreiche Freiheit der Kinder Gottes und schlussendlich in den Himmel und ewiges Leben ohne Leiden! Die wunderbare Hoffnung, die Christen in ihren Herzen tragen, ist auf der Auferstehung von Jesus Christus, nach Seinem sühnenden Tod am Kreuz, gegründet. Sein Tod hat den Preis für unsere Sünden bezahlt, Seine Auferstehung überwand die Macht des Todes. Die Auferstehung ist Beweise Seiner Gottheit und dass Gott die Macht über den Tod hat. Sein Leben überwindet den Tod. Mit Seiner Auferstehung überwand Er den Tod und gibt ewiges Leben denen, die an Ihn glauben. Das Grab ist leer, Er auferstand von den Toten. Die Auferstehung ist die Hoffnung des ewigen Lebens.

MEHR ÜBERSETZUNG WIRD FOLGEN

Das Evangelium ist die Gute Nachricht der Erlösung und Versöhnung

Sin is what separates us from God; forgiveness of sin is what reconciles us with God. Forgiveness brings reconciliation, the restoration of a broken relationship. Sin is what condemns us; redemption gets us out of this bondage into the glorious freedom of the children of God. Redemption is paying a price for the freedom of another. God restores us back to Him through the reconciliation He established by Christ, who paid that price for us. We were 'bought with a price' (1 Corinthians 6:20) by the sacrifice of Jesus Christ when He died on that cross. Sin is such a serious matter that it required blood. Why blood? Because all life is in the blood (Leviticus 17:14) and without the shedding of blood there is no remission of sin (Hebrews 9:22). Sin causes death; sin is a matter of life and death. Christ's blood brings life - through redemption and reconciliation. Death is overcome by life through the Giver of life. Although the wages of sin is death, God's gift to humanity is life in Christ!

'In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace' Ephesians 1:7

Forgiveness brings redemption. His blood forgives because it was the price required to gain forgiveness. This forgiveness is available to all of us - we just need to confess, repent and believe. God is gracious and happy to forgive, like a good parent when the child did wrong, or a faithful friend, when things went sour. Forgiveness fixes broken relationships. It's powerful and precious! Redemption brings reconcilation. It's restoring a broken relationship. We admit, we forgive, we reconcile, we reunite.

Forgivness, Reconciliation and Justice

The message of reconciliation is that God was in Christ, reconciling the world to Himself through His sacrifice (2 Corinthians 5:18-21). The sinless Christ died for guilty humanity - the 'divine exchange.' During the trial of Christ, there was also a criminal about to be condemned, yet the Romans would occasionally release such a person to make a showing of 'mercy,' although technically it was a failure in justice. Crime must be punished. The Roman governor presiding over the case asked the crowd whether he should release Jesus or Barabbas. Jesus was the innocent one, Barabbas the guilty one. In another failure to uphold justice, the crowd demanded the guilty one to be released and the innocent one to be condemned (Matthew 27:15-26). Pontius Pilate gave in and 'washed his hands' in innocence (v 24) - the crowd present at the time wanted it that way. Pilate knew Christ was innocent and handed Him over to be condemned because some leaders were jealous of Him (v 18). His wife had wanted him not to condemn 'that just man' (v 19). It was a public spectacle and showed the corruption of fallen men. But Christ died a substitute death for all guilty ones - He took our place so we can go free. You and me are Barabbas, so to speak. It was a failure of justice in some sense, yet it was God's plan to bring forth salvation - forgiveness and reconciliation through the death and resurrection of the Messiah. Jesus even prayed for them on the cross:

'Father, forgive them, for they do not know what they do.' Luke 23:34

Jesus died for the very people who crucified Him - and prayed for their forgiveness! This is the love of God in Christ for humanity! The innocent died for the guilty ones - God loves you, Christ demonstrated that love on the cross!

Admitting Sin takes Courage and Humility

But not everyone is happy or willing to admit that their actions or lifestyles are sinful. Although we do admit, 'nobody is prefect,' or 'but everyone makes mistakes,' yet when it comes to God and our own sin, we seem to be hestitant. Then are those who point out everyone else's sins, but never their own! They see the speck in their brother's eye, but fail to see the beam in their own (Matthew 7:3). It's recommendable to first deal with our own shortcomings before we want to tell everyone else what's wrong with them (vv 4-5). As a matter of fact, those who have realised and admit that they have shortcomings too, are usually gracious towards others. That's the better way. But it takes courage and humility to admit one's sins and be honest.

There are those who won't admit their sin. But those who do realise that something isn't right, will turn to God for help. God is gracious and forgives, although justice demands punishment - it fell on the Son of God, Saviour of the world. Once we realised that our sins are forgiven, it makes us grateful to live a life pleasing to God. John wrote that we love because He first loved us (1 John 4:19). Christ didn't come to condemn the world, but that the world might be saved through Him - this happens individually through faith in Christ and His atonement (John 1:12-13; 3:16-17). After hearing about the message of truth - the gospel of salvation - you believe and receive the seal of God's salvation: His very Spirit, the Holy Spirit, and become a partaker of heavenly, divine, eternal life (Ephesians 1:13-14). God adopts you as His child and you start calling Him 'Daddy' from your heart (Galatians 4:6). Through the redemption of Christ (vv 4-5), we are no longer slaves to sin, but sons and daughters of God, and with that heirs of God's blessings through Christ (v 7). It's a glorious experience! You start a new life in Christ and discover who you are created in God's image. You start seeing the light and understand life as it's supposed to be.

Das Evangelium ist die Gute Nachricht des Lichts und Lebens

One of the authors of the Gospels, the biographies of Jesus, explains the Good News in terms of philosophy: Christ brought light to a dark world and enlightens the world through His light. In His life there is light.

'In Him [Christ] was life, and the life was the Light of men. The Light shines in the darkness, and the darkness did not comprehend it.' John 1:4-5

Jesus is 'the Light of the world' (John 8:12) - the Light of love, truth and hope. He who follows the Light of the world, will no longer walk in darkness, but will have the Light of life! Just as in the natural world, nature needs the sunlight to live and flourish, so human beings need the divine light for divine life. Jesus is that life and gives that life. Christ lets light shine in our hearts, a light that brings salvation through the truth (2 Corinthians 4:6). When Jesus started His preaching and healing He moved into a region 'sitting in darkness' to be a 'great Light' and that God's light can dawn on the people (Matthew 4:12-16). The Light of the world brought the light of the Gospel!

Life overcomes death as Light overcomes Darkness

After Jesus had raised a dead person back to life, He said, 'I am the resurrection and the life' (John 11:25). The resurrection illustrated His claim. Later His own resurrection from the dead was proof that He was God in person with power over death. His Life overcomes death. The darkness of sin is overcome by the light of life. Life overcomes death as light overcomes darkness. God's gift of life is eternal life free from death. Christianity proclaims the hope of eternal life beyond physical death. This removes the fear of death and eternal death and gives eternal life instead! Believing in Christ, is a shift from the domain of darkness into the kingdom of Light, the Kingdom of Christ (Colossians 1:13-14). That's what happens when we receive the Saviour of the world by faith who forgives our sins and enlightens our hearts and minds.

The truth of the Christian message enlightens people. We start to understand the truth about God and the reality of human existence. In His light we see light, the psalmist said (Psalm 36:9). Similar did also C.S. Lewis say how through the light of Christianity he sees the world in a proper way. Light is the solution for darkness, just as healing is to sickness and life is to death. Christ is Light and Life. In Him there is life, divine life. He gives life to those who believe in Him. Through the enlightenment of the Gospel truth, we enter God's grace by faith. God makes all His good blessings of divine and eternal life available to fallen man. That's when life truly begins. We enter a life of peace and purpose through the light and life of Christ.

Finsternis kann die Finsternis nicht austreiben; nur Licht kann das.

Hass kann Hass nicht austreiben; nur die Liebe kann das.

-Martin Luther King Jr.

Das Evangelium ist die Gute Nachricht des Friedens und Sinns

Faith in Christ and the light of the Gospel bring us peace and into purpose. God justifies us through faith in Christ and this gives us 'peace with God' (Romans 5:1). Through Christ we have access to God's grace (v 2), and with it all the benefits and blessings of God's salvation (2 Corinthians 9:8). Christ's peace is heavenly, a peace not of this world (John 14:27). His peace guards our hearts and minds in life and its challenges and difficulties (Philippians 4:6-7). God's grace brings us into God's purpose and we start to discover who we are (identity in life), why we are here (meaning of life), and what we should do (purpose for life).

God is a God of peace and purpose. He didn't create us without a plan or a reason for life. He is the 'Grand Designer' of everything and gives life and purpose to everyone. He has plans to give us 'a future and a hope,' no matter how difficult or hopeless situations might look. It was so in the time of the prophet Jeremiah when he spoke these words on God's behalf (Jeremiah 29:11-14). In Christ God came into 'the mess' of the world to bring light and order. Christ's prophetic name was 'Emmanuel,' which means 'God with us' (Matthew 1:22-23). This simply means that God has not abandoned the humanity and world He created. Despite everything that went wrong, God came into our world and has a plan and a purpose.

The salvation 'by grace through faith' (Ephesians 2:8) God offers to the world, brings us into the purpose of God. We are not here by chance or accident, but by His will and purpose. We are not 'highly-developed monkeys' as a result of random evolution with no plan or reason to exist. We are created in God's image and have design and purpose.

'For we are His workmanships, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.' Ephesians 2:10

According to the biblical worldview, we are 'created' by God and created for 'good works.' God has prepared these before we were born. We are not an accident or an afterthought. God knew us even before we were born (Jeremiah 1:5). Not that we had a preexistence before conception in the womb, but in God's foreknowledge, He knew us and prepared good plans for us. We are created with purpose. We are here for a reason and with God's design. He created us in His image so that we can live a life of divine quality. As we discover salvation in Christ and who God has created us to be, we start to understand His purpose for us and the life He destined us to live. Nothing is as rewarding as to live for God's purpose. There is hope and happiness in a life of peace and purpose.

Das Evangelium ist die Gute Nachricht der Hoffnung und Freude

Faith in Christ is 'the blessed hope' (Titus 2:13), giving us 'eternal comfort and good hope' (2 Thessalonians 2:16). With God is 'the fountain of life' (Psalm 36:9) and 'fullness of joy' (Psalm 16:11). The hope God gives in Christ won't disappoint (Romans 5:1-5) because it is divine, not human. God gives us a divine quality of life, a hope that won't disappoint and a happiness that won't fade. True satisfaction and fulfilment in life can be found in our Creator God through the salvation offered through His Son, Jesus Christ. He is the Prince of peace who gives us divine peace, a peace not of this world (John 14:27). Such hope and peace give us true happiness and contentment.

C.S. Lewis saw the world through the light of Christianity. The divine perspective truly gives hope. In His light we see light (Psalm 36:9). Christ is the Light of the world (John 8:12) and life was and is in Him (John 1:4). He is the eternal Logos (Word, reason) that became flesh (incarnation) and explained the Divine to us (John 1:1, 14, 18). Divinity is revealed in Christ. Once we discover God and who we are in Christ, everything changes. The world starts to make sense and we gain a hope and happiness not of this world. True life is in Jesus Christ, Son of God, Saviour of the world. He is the Way, the Truth and the Life -- and the way to God the Father (John 14:6). Those who believe in Him find eternal life (John 1:12; 3:16).

This hope reaches beyond this life into the afterlife. It removes the fear of death and gives the hope of eternal life. It is a hope that is strong enough to give us happiness and strengthen even during times of difficulties, trials and suffering. God gives us comfort through hope. The Gospel is Good News - in this life and the next.

Das Evangelium ist die Gute Nachricht des Glaubens und der Zukunft

Faith opens the path to the future - the future in God's purpose with eternal hope. In today's world, there is so much insecurity regarding the future. God gives us hope for the future through faith in Him. We shift from the domain of darkness into His Kingdom of light. The future, from a biblical perspective, is twofold: the future own earth and the eternal future in the afterlife. God has the power to turn our lives around and change bad things into good things. By faith in Christ we choose a better future on earth and an eternal future in God's presence - paradise in Heaven. Men clearly do not live in paradise on earth - there's much suffering and injustice. But God has not given up on humanity. He provided salvation.

Faith in Christ gives us a glorious future. Not that everything will become easy on earth and all suffering will stop. As a matter of fact, in many places persecution of Christians is very bad and brutal. Throughout history such horrible injustice has been committed against believers, yet they were brave and courageous, knowing that beyond this life, glory awaits them. Paul knew that 'the time of [his] departure has come' (2 Timothy 2:6). He was to be executed for his faith in Christ, yet he stated:

'I have fought the good fight [of faith], I have finished the course, I have kept the faith; in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will aware to me on that day; and not only to me, but also to all who have loved His appearing.' 2 Timothy 4:7-8

Paul knew that no matter what the future on earth might bring, his future in Heaven was secure! That is eternal hope and the beauty of faith in Christ for a glorious future.

Das Evangelium ist die Gute Nachricht des Königreichs Gottes

Jesus proclaimed 'the Gospel of the Kingdom' and expressed it by healing multitudes of sick people (Matthew 4:23-24). God's Kingdom is God's rule on earth. A 'kingdom' is the domain of a king or queen. It signifies the territory and subjects of a monarch ('sole ruler,' from mon and arche). There were good kings and queens in history, and bad ones. In the biblical history of Israel as a monarchy, this holds true also. The most famous of Israelite kings were David and Solomon, one famous for his worship of God and military success, the other for his wisdom and wealth. David served as a kind of model king for later generations and biblical prophecy as a Messianic figure, a saviour, redeemer, liberator king that would 'set things in order,' so to speak. There was this expectation that someone would 'put the world right,' because many things were clearly out of place. People knew something was wrong and they had a hope that it would be fixed again. The Paradise lost should again be a Paradise restored on earth. Even today, people are hoping that wars would cease, the sick be cured, the hungry to be fed and that people would simply be good to one another. We wish for peace on earth.

The Kingdom of God within You

Among many descriptions about the Nature of God, the Bible presents God as a King. This heavenly King has a Kingdom, too. Where is it? It is first and foremost 'among you' or 'within you,' Jesus said (Luke 17:21). It is an internal rule of God's truth and love as the guide to life. Human beings, as discussed above, have both a knowledge of what is right and good, as well as a tendency to do evil - some have used it to do great evil. The Kingdom of God is the rule of God that teaches human beings created in the image of the King to do what is right and good. Our conscience dictates these things, but we don't always follow it. Some people are so corrupt, they seem to have no conscience at all.

God wants to write His laws on our hearts to internalise His rule inside of us, so the Kingdom of God can be established 'within you.' It's not enough to have some external law code. Martin Luther King knew this during the Civil Rights Movement: one may make a law to prevent discrimination against people of colour, yet that doesn't necessarily change the heart of a racist person. Laws of a land are here to contain evil and crime, yet it doesn't necessarily change a person internally. Laws are necessary and good, but not enough. The Kingdom of God is God's good rule inside a person and a community of people dedicated to live life according to His will. This is reflected in the well known Lord's Prayer (Matthew 6:9-10):

'Our Father in heaven,

Hallowed by Your name.

Your Kingdom come,

Your will be done,

on earth as it is in heaven.'

God wants the heavenly things to manifest on earth. These heavenly things are found within His will. God wants 'peace on earth,' as the angels announced to the shepherds when Jesus was born (Luke 2:14). This special baby with an extraordinary birth story became the central figure of God's Kingdom: He was the Messiah, the One sent by God to establish His Kingdom on earth and bring 'peace on earth.' As the 'Prince of Peace,' Messiah would establish 'peace on earth.' But how? Over 2,000 years after His birth people are still waging wars - and some wars were even fought in the Name of the 'Prince of Peace'! How do we explain these things?

The Kingdom of God among Us

God's Kingdom it not only invisible in terms of being 'within you,' the internal rule of God, but also has visible effects. In the great apocalyptic visions of the Book of Daniel, the prophet, we read about a statue that spoke of successive human kingdoms on earth: Babylon, Persia, Greece (under Alexander the Great), and Rome. But then He saw a stone that crushed that statue. It spoke of human kingdoms that would eventually be defeated by God's rule of peace over the human affairs of war and vain glory. But the institutional (often militant) Church has at times had a too literal approach to this and neglected the key words of Jesus about the true nature of God's Kingdom, spoken to the Roman governor:

'My kingdom is not of this world. If My kingdom were of this world, My servants would fight... My kingdom is not from here... you [Pilate] say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice.' John 18:36-37

Religion has often been abused by worldly rulers, but sometimes the institutional churches have failed in their mission. Martin Luther King's assessment of the role of the Church and the State is to be its conscience, but neither its master or servant. God's people should be a voice of peace and goodness on earth, expressing the will of their King, Jesus the Prince of Peace. God's Kingdom is heavenly; the mission was not earthly military rule, but winning people's hearts to live according to God's will. This is the way to establish true peace on earth. Jesus came to 'witness to the truth,' and to die for the sins of humanity. He was seen as the Suffering Servant of ancient Hebrew prophecy (Isaiah 53). The Christian understanding of the Messiah and God's rule on earth is that Messiah would come twice: He would come to die on the cross to usher in a time of God's grace and salvation for anyone who believed, yet He will come again to judge the living and the dead. Everyone must give an account for his or her lifestyle. Christ will Return in His Second Coming to earth as Judge. That's why Paul spoke of the 'crown' store up for him in relation to the appearing of Messiah in the future. He would return to establish 'peace on earth' in a universal manner. This is the Christian hope.

The Kingdom of God is the kingdom of light. The believes in Christ are rescued and transferred from 'the domain of darkness' into 'the kingdom of His beloved Son,' Jesus Christ, the Saviour and Messiah in whom is redemption through the forgiveness of sins (Colossians 1:13-14). There is a clash of domains in the biblical understanding: between the darkness of sin and the light of righteousness. The Good News of the Kingdom of God is that people can escape darkness and come into the light, from the demonic realm of sin into the heavenly realm of God's rule (Acts 26:18). The Kingdom of God manifests on earth when the devil is removed and God finds His place in the hearts of human beings (Matthew 12:28). The Messiah came to give sight to the blind, make the lame walk, cleanse the lepers, make the deaf hear, raise the dead and share the good news with the poor (Matthew 11:5). Jesus the Messiah is the Anointed One of God - that's what 'Messiah' means:

'The Spirit of the LORD is upon Me, because He anointed Me to preach the Gospel to the poor. He has sent Me to proclaim release to the captives, and recovery of sight to the blind, to set free those who are oppressed, to proclaim the favourable year of the LORD.' Luke 4:18-19

Living within the realm of this Kingdom brings freedom and peace. It also brings God's generous provision for life (Matthew 6:19-34). It brings a piece of Heaven onto earth until His Kingdom is established in fullness and righteousness reigns over all the earth. The ancient prophets foresaw a time when people would no longer wage wars, but 'beat their swords into plowshares and their spears into pruning hooks' (Isaiah 2:4). This is when God's Kingdom is established in the hearts of people and peace reigns within us.

The Kingdom is advanced through the Gospel of the Kingdom. And that is the Mission. The Gospel is the Good News of faith and love - it's God's Love Letter to us. This Message gives us the Mission.

Gottes Liebesbrief

Das Evangelism ist Gottes Liebesbrief an die Menscheit, die Er geschaffen hat, liebt und erlösen will. Jesus ist Ausdruck der Liebe Gottes für uns. Sie sind von Gott geliebt und können Seine Liebe und ewiges Leben durch Glauben an Seinen Sohn, Jesus Christus, empfangen.

_________

TEIL II: DIE MISSION

Die Gute Nachricht mit der Welt teilen

Jesus came with a mission and then sent His followers out on a mission - to share the Good News with the world! The message of reconciliation became the mission of reconciliation. This message is too good not to be shared! The early believers couldn't help it but share this Good News (Acts 4:20). This message was the hope for Israel and the light for the nations. The Gospel is for Jews and Gentiles - it is for everyone! Those who understood the message soon became the messengers of it. Yet how could people believe in the Messiah unless they hear the message? (Romans 10:14) Faith comes from hearing the message (Romans 10:17) and must be proclaimed (Ephesians 1:13-14).

The Mission of Redemption and Reconciliation

Paul of Tarsus was one of the most important messengers of Good News in the early church and he wrote the following:

'Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation. Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled with God. He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.' 2 Corinthians 5:18-21

Christ is the reconciliation of God with sinful humanity. He died for all, in order to give God's righteousness to those who believe in Him and His atoning death and the forgiveness of sins. The Saviour gives salvation to those who wish to be reconciled to God through faith in Him. God gives the ministry of reconciliation to spread the word of reconciliation to those who have reconciled with God through Christ. The mission is to share the Good News and bring people into reconciliation with God through the Gospel of Jesus Christ. The missionaries are ambassadors, representing Christ to the world and inviting them to accept His offer of salvation.

When Paul was on mission in Athens, Ancient Greece, he saw among the many altars to various gods one that caught his attention: an altar 'TO AN UNKNOWN GOD' (Acts 17:16ff). In the midst of a city with many idols and competing religious believes and philosophies, Paul explained the Gospel to them: 'what you worship in ignorance, this I proclaim to you' (v 23). He had noted the previous days, that the people there were 'very religious,' and both Jews and Greek philosophers were making up the religious debates at the time. The Greek philosophers called him at first an 'idle babbler,' proclaiming 'strange deities,' a 'new teaching' and 'strange things,' yet they asked 'what these things mean' (v 18-20). Paul proclaimed that the Creator God is greater than temples built with human hands and that it is He who gives 'life and breath' to all human beings (vv 24-25). This God is the Origin of life for all of humanity and the sovereign God of and over history (v 26), explaining the they were not too far from the truth (vv 27-28). However, God, the 'Divine Nature,' was not created by man, or made of earthly material, or even comparable to precious metals, nor does He carry the image of human art or thought (v 29). The Creator is the God of heaven and earth, the true God and Source of life, and not the product of human, philosophical speculation. The God Paul was proclaiming did not originate in the thought of man; he preached the God of Heaven as the revelation to humankind. The Christian message is not a result of what people think about Divinity, but rather a revelation of the true God who created all things. In response to these revelation of the true God, Paul shared the following:

'Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.' Acts 17:30-31

The Good News about the 'UNKNOWN GOD' is that He is not unknown and not unknowable. He is knowable and accessible. People must simply turn to Him and receive salvation. Repentance means a turning to God away from sin and the ungodly things of this world. Paul also explained that the Creator God whose salvation is available through Christ, the 'Man' He had raised from the dead, was holding people accountable for their action. Life without accountability leads to anarchy and war and destruction. Greeks, Romans and Jews were aware how a legal framework is important, even vital, for law and order in society and for the health of society. God, the universal Judge, is giving people an opportunity to escape judgment and its consequences by accepting the offer of salvation and eternal life. Jesus paid the price for the punishment we deserved; it fell on Him. Yet without repentance and faith, this offer will go unused and people remain under condemnation. The mission was to proclaim the message that avoiding judgment for sin is possible in Christ through repentance and faith. This was good news!

Now, not every one can admit their sin, or accept responsibility for their actions. For some people, their lifestyles need no justification in their own eyes, nor should anyone tell them what is right and wrong. The Gospel can be offensive to those who can't admit that sin is what God says it is. People have the freedom to choose or reject God's offer of peace and reconciliation. Even in Paul's time there was a mixed reaction: some objected, some accepted and others wanted time to think about it (Acts 17:32-33). Paul respected that free choice; God does too.

The Mission of Love and Liberty

Paul understood his mission of sharing the message as spreading a 'fragrance' among people - a 'fragrance of Christ,' leading to life for those who would believe the Gospel (2 Corinthians 2:15-16). The Gospel is the message of God's love and so Paul's mission was to spread love and liberty in Christ. He was aware that for some 'the word of the cross' was considered 'foolishness,' yet to others it is 'the power of God' that saves (1 Corinthians 1:18). In Paul's world, some were asking for 'signs,' others demanded 'wisdom,' but Paul preached 'Christ crucified... the power of God and the wisdom of God' (vv 22-24). The message of love was also the mission of liberty - people are free to choose. Paul was appealing to people's conscience and the responses varied. It's still so today. But the mission remains the same: to preach the love of God in Christ and the liberty salvation brings. Jesus is the love of God, the redemption and righteousness of God. He is the Way, the Truth and the Life - the way to the Father, Creator and true God (John 14:6). Christianity is the message of love and the mission of faith. It is 'faith working through love' (Galatians 5:6). The world can certainly do with more love and liberty - the Gospel gives just that. Christianity is about faith and love. God's Ministers are to spread God's Message on their Mission.

Liebe

"Ich halte mich an die Liebe...

die Bürde des Hasses ist zu gross."

Martin Luther King Jr.

_________

TEIL III: DIE AMTSTRÄGER

The Ministers of God are the leaders, communicators and administrators - anyone with any responsibility in the service of God's Church. Throughout the centuries of Church History (see Part V below), there were different descriptions or titles, such as priests, prophets or pastors. The Ministers are held accountable by both God and people. Some of the European kings or tribal leaders elsewhere often thought they have to answer to God alone, seeking a crafty way to bypass accountability to the people they ruled. England eventually changed their monarchy into a constitutional monarchy, yet France had a bloody uprising against the royals and established a republic with the French Revolution (1789).

The Church has its own ministers, such that need to imitate the model Jesus Christ Himself left them. They were to be servants, stewards and shepherds, and such that lead God's people in the Spirit of God. Such leadership is rare, yet desirable. Servant-leaders must lead by example and set a moral model to follow; good stewards must be faithful and trustworthy, both towards God and the Message as well as the people entrusted to them; as shepherds, they are to protect and guards, lead and feed according to the heart and purpose of God; they must be spiritual people in terms of both the fruit and the gifts of the Spirit - we need leaders with both charisma and character, Christ-like leaders that are both competent and mature in their dealings with people and their Mission.

Ministers as Servants

Jesus came with a mission to serve - to teach, to heal and, ultimately, to die on the Cross for the salvation of humanity. He didn't come to be served, but to serve and give His life for others (Mark 10:41-45). Although He was the King of Heaven, He came humbly to serve and lay down His life for us, and the same attitude must be in us (Philippians 2:5-11). One the most famous incidents known to many is when Jesus washed the feet of His disciples (see John 13), as task usually assigned to servants. Christ did this because He was a Servant and to express the love of God for humanity, the same love His ministers were to show to the world: by love among His followers the world would recognise the goodness and beauty of God! All believers, but especially the leaders, were to express their 'faith working through love' (Galatians 5:6).

As a leader, Jesus lead by example. He was a Jewish Rabbi, that is, a teacher, who had followers, called disciples (students). He was their leader and model to follow. Paul understood that as a leader he was to follow his Leader, Jesus. He would call on the believers to imitate him in relation to him imitating the Lord (1 Corinthians 11:1). In other words, in as much as he was imitating Christ, he set a Christ-like model for the churches to follow. The divine, Christ-like and spiritual things they had learned, received, heard and seen in him, these things the believers were to follow (Philippians 4:9). Leaders must set a godly example for others to follow, especially when it comes to serving. As someone said so brilliantly, 'if serving is below you, leadership is beyond you.' Any claim on followers beyond the Christ-like example given by the leader, can easily lead to abuse of power, which would disqualify the leader.

The disciples of Jesus, and later their own disciples, should become ministers as servants or servant-leaders. They were not to lord it over others, but to serve them and lead by example (1 Peter 5:1-5). They were to speak the truth in love (Ephesians 4:15) and demonstrate 'faith working through love' (Galatians 5:6). Humility and love are vital aspects of life, especially in leaders. Without humility people will be ruled, often abused, rather than loved and served. Power is easily abused and many bad things can happen when power is abused. Both church leaders and leaders of political ideologies have failed people in this way. Some people are in love with power, rather than promoting the power of love! Our example must be Christ and we must strive for excellence in every way. Being a servant-leader requires purity and humility of heart. It's easy to be ambitiously driven by money and power, yet it requires character and selflessness to serve for the sake of others. Martin Luther King Jr., an advocate of love over hatred, said it in the following words:

'We need leaders not in love with money but in love with justice;

not in love with publicity, but in love with humanity.'

When king David ascended the throne of Israel, he was not in love with money or power. His son and successor to the throne, Solomon, didn't want riches, but wisdom to be a king that would pleased God in this function entrusted to him. David realised that God had put him there, and that it was for the sake of God's people (2 Samuel 5:12). He was to 'shepherd the flock,' that is, be a protective and serving leader to the people who were trusted to him. Trust can never be abused by leaders. They must never become arrogant rulers, but must remain humble servants. They carry authority to build up others (2 Corinthians 13:10).

One aspect of the authority to build up, is the ability to equip the believers for the works of ministry (Ephesians 4:11-12). The result of this service unto the saints is that they will find unity with each other, knowledge of God's Son and grow in maturity (v 13), attain stability in the midst of doctrinal confusion and expose the trickery of deceptive teachers (v 14), grown closer to Christ and stronger in Christ, the Head of the Church (v 15), and that the Body of Christ (the Church) reaches practical functionality by each member service in the capacity given by God that will bring edification in love (v 16). The Ministers are servants to equip the believers.

The Ministers must be caring shepherds and faithful stewards of what God has entrusted to them.

Ministers as Stewards

Paul understood the ministry as stewardship. The Gospel was entrusted to him and others; and they had to faithfully share and transmit it. He was a servant and he was a steward.

'Let a man regard us in this manner, as servants of Christ and stewards of the mysteries of God. In this case, moreover, it is required of stewards that one be found trustworthy.' 1 Corinthians 4:1-2

Christ was entrusted with the mission to reveal God to man and equip leaders to share the Gospel of God to others. They in turn need to be faithful and trustworthy. Stewardship is the administration of something valuable that belongs to another. Abuse in this areas leads to evil. Faithfulness in stewardship leads to blessing and rewards. Faithfully and accurately passing on the Gospel was of highest importance in the Church. As the Gospel spread among the pagan nations, the need of doctrinal accuracy became even more important as the Church was confronted with all sorts of strange teachings. The mysteries of God that was entrusted to the stewards was primarily the Gospel - it is the foundation of the Church (Ephesians 2:11-21). The Gospel of Christ was the mystery previously hidden, but now revealed in Christ and the Good News (3:1-7). Their Message was the revelation of Christ, the mystery revealed. This was the doctrinal authority, now inscripturated in the New Testament as inspired by God. The stewards were to accurately and faithfully transmit this Message, the faith once and for all delivered (Jude 3). Any vision, dream or prophecy that came to men and women, young and old, through the Spirit of God (Acts 2), would be for divine guidance (e.g., Acts 10:1-48; 13:1-4; 16:6-10; 18:9-10; 26:14-18), the apostles held doctrinal authority (Ephesians 2:20; 3:5) and it was the Gospel. All prophecy and any vision must be subjected to the truth of Scripture; it is not for men to make up stuff according to their own interpretation (2 Peter 1:19-21). Stewards must be faithful to God and His Word.

Ministers as Shepherds

One of the ancient Hebrew analogies of the relationship of God and His people is the of a shepherd and his sheep. The idea is one of care and protection. God is like a Shepherd and He cares for His people. In the same way, His ministers are to be shepherds, caring for God's people, the Church, and the world around them. King David, Israel's most beloved king (like the JFK of ancient Israel), was a shepherd as leader. He even was a real shepherd boy when he grew up (2 Samuel 7:8). He was a servant leader (2 Samuel 5:12), a man after God's own heart (Acts 13:22) who would serve his generation according to God's purpose (v 36) and shepherd God's people with 'the integrity of his heart' and 'skilfulness of his hands' (Psalm 78:70-72). Skill is necessary; leaders must be competent. But they must also have integrity and right motives.

One of the ancient prophets foretold that there would come a time when shepherd after God's own heart would feed His sheep with knowledge and understanding (Jeremiah 3:15), perhaps referring back to the model king David had set in Israel years earlier. Jesus would tell His main leaders to feed His sheep and tend his lambs (John 21). There is much suffering in the world and many people are hurting. We need compassionate leaders who extend a helping hand with a loving heart. We need leaders, as Martin Luther King said, in love with justice and humanity.

By 'sheep' we don't mean it in the way it is presently used by some, as in 'sheepish': mindlessly following anything. The biblical idea is very different. Sheep are humble and faithful animals; in contrast, goats are self-willed and rebellious. Only he sheep follow the Shepherd; Christ is the good Shepherd (see John 10; cf., Psalm 23; for false shepherds see Jeremiah 23; Ezekiel 34). The 'sheep' of Christ, His ambassadors spreading His Message, are 'sheep among wolves' (Matthew 10:16), that is, they are in a dangerous environment. This requires wisdom and caution, hence the exhortation to be 'shrewd as serpents,' yet keeping purity of heart like 'doves.' The world can be a dangerous place - we must not be naive.

Ministers of the Spirit

Paul spoke of ministry as servanthood and stewardship (1 Corinthians 4:1-2). He also spoke of himself and his associates as 'servants of a new covenant' and servants 'of the Spirit' (2 Corinthians 3:6). The context here is highly interesting. Paul's confidence was based on Christ and the adequacy he received from God; the power of this adequacy, or ability or competency, was in the fact that God empowers His ministers with His Spirit (2 Corinthians 3:4-6; cf., Acts 1:8). The 'new covenant' was the one established through Christ, His blood and His death on the Cross. Holy Communion commemorates this sacrifice (1 Corinthians 11:23ff). The apostles understood this with the backdrop of the Jewish Passover and the Exodus from Egypt (Matthew 26:17-30). A lamb was sacrificed to protect the Israelites from the judgement of God. Christ's blood protects us from the punishment as the consequences of sin. Jesus was the Passover Lamb that was sacrificed (1 Corinthians 5:7), the Lamb of God that takes away the sin of the world (John 1:29), through whose blood we are redeemed and saved, such as of a 'lamb unblemished and spotless' (1 Peter 1:18-19). The just One died for the unjust so we could save us. Jesus is the mediator of a new covenant that brought eternal redemption, being both the sinless High Priest and the spotless Lamb as perfect sacrifice in one (Hebrews 9:11-15). Believers, forgiven by the blood of Christ, can draw near to God in full assurance, the Messiah having opened 'a new and living way' through His blood: access to God and forgiveness by God through Christ and His sacrifice (Hebrews 10:19-23).

Paul contrasts the old and new covenants (2 Corinthians 3:6, 14) and he contrasts God's Law being written not with ink, but by the Spirit, not on stone tables like Moses did, but on human hearts through Christ and God's Spirit (vv 2-3). Paul does not degrade the old covenant from the time of Moses, rather he points to the greater glory of the new covenant through Christ (vv 7-11). It's not that 'the old was bad' and 'the new is good,' but rather, the old was good yet imperfect and therefore temporal, but the new is perfect and therefore eternal; the old carried glory, but compared to the glory of the new, the old simply fades away. The old covenant was temporal, the new is eternal, as foretold by Jeremiah (Hebrews 8:7ff). The new covenant was not something new as in 'never before heard of,' but it was foretold in Scripture (Jeremiah 31:31ff). Because of the perfect sacrifice of Christ, the sacrificial side of the old covenant, the Mosaic, has become obsolete, but it would be a mistake to nullify all of the Old Testament and discard it. It would also be a mistake to reject the Mosaic Law entirely. Jesus didn't come to abolish, but to fulfil (Matthew 5:17ff), emphasising the moral Law which is eternal. The many quotations of it in the New Testament are witness to that. The way Christ interpreted and applied the Law is the right way - the Lex Christi, the Law of Christ (Galatians 6:2). His words are the truth that sets people free (John 8:31-36), the words we must obey as believers if we want wisdom and stability in life (Matthew 7:24-27) and the very words we should be teaching disciples to obey (Matthew 28:18-20).

For Paul, the Law was good, holy, righteous and spiritual (Romans 7:12, 14). The Law is good if one uses it lawfully (2 Timothy 1:8), that is, according to its original intention. Neither Jesus nor His apostles said anything negative about the Law, but they had a lot to say about false interpretations of it and set out to formulate sound doctrine. The Law reveals the knowledge of sin (Romans 3:20; 7:7) so we can know what's right and wrong. Those with the Law should be guides to the blind, correcting the simple, teaching the immature and shine light into the darkness (Roman 2:19-20) of moral confusion and bring moral clarity instead. The Law points and leads to Christ (Galatians 3:23-24). Christ was the goal of the Law (Romans 10:4). But because of human weakness, the Law didn't achieve God's ultimate aim: perfecting the human being internally - only living in the law of the Spirit of life can make that happen on the basis of Christ's sacrifice (Romans 8:1-4). The weakness of human nature and the power of sin required something more than the old covenant had to offer; that's why there was a need for the new covenant and that's why the old was fading out. Christ established this new covenant, and His ministers were to minister this new covenant in the power and newness of the Spirit who gives life, and not in the oldness of the Law wrongly applied, because the letter of the Law kills (2 Corinthians 3:6). The Law has a condemning power of sin, but it is not in itself the letter that kills. Confusing the whole Law with its function of clarifying what sin is and God's righteous judgment on sin, would be leading astray. The Law is good and contains life. But seeking life apart from Christ is futile (John 5:39-40), as eternal life is in Him alone (v 24). Those who seek life apart from Christ have a veiled mind, yet in Christ that veil is removed (2 Corinthians 3:16). The person who turns (repents) to Christ by faith receives the Spirit of life (v 17; cf., Galatians 4:6-7) and enters a powerful process of transformation by the Spirit of God (v 18). We start to see God for who He really is and that glorious transformation shapes us more and more into God's very likeness (v 18). Christ's words are Spirit and life (John 6:63) and must be imparted into our hearts - the true disciples understood that only Christ had the 'words of eternal life' and they needed them (v 68).

God's ministers are to preach the new covenant in the power of the Spirit to bring people into the life of Christ and the transformation process in a real relationship with the living God. It's more than knowing the commandments; it's having them written in our hearts and obeying them from our hearts. Paul's centre of preaching was Christ and Christ crucified (1 Corinthians 2:2), and he did so in the demonstration of the power of God by the Spirit of God so that the faith of the believers would rest not on human wisdom or persuasion but on the power of God (vv 4-5). The quality of preaching will determine the quality of the believers. The covenant that God wanted to establish with His people was that His Word and His Spirit would remain in them (Isaiah 59:21). The Word and the Spirt of God cannot be separated. They give revelation und understanding so God's people will walk in His ways (Jeremiah 31:33-34). The Ministers of the Spirit must preach the Word of the Gospel/New Covenant in the power of the Spirit. The Ministers are not to abolish or replace the word of God, but proclaim it as Jesus taught it and the apostles transmitted it. His words will not pass away, it's eternal (Matthew 24:35; 1 Peter 1:24-25). In the words of the German Reformer Martin Luther, 'whoever wants to worship God or serve him without the Word is serving, not the true God but, as Paul says, "one who by nature is no god"' (Reader, 97). The Ministers of God must serve according to the Word of God. Paul said that 'we do not preach ourselves but Christ Jesus as Lord' (2 Corinthians 4:5). True Ministers proclaim not their own teachings or ideas, but faithfully transmit the true Gospel of their Lord, Jesus Christ.

This is the new covenant in Christ and His ministers must administer that as servant-leaders, as faithful stewards, as caring shepherds and as those who minister the Word through the Spirit of God. The eternal Word of God must be written on the hearts of believers so they can walk in God's ways and keep His covenant (2 Corinthians 6:15--7:1).

Gottes Wort

"Himmel und Erde werden vergehen,

aber meine Worte werden nicht vergehen."

Jesus Christus

_________

TEIL IV: DIE SCHRIFT

Die Bibel als Gottes Wort

The 'Manuscript' of Christianity is the Bible. The Bible is God's 'Love Letter' to humanity. The term comes from the Greek biblios, a collection of books. The Protestant Bible has 66 books from over 40 different authors, written over a long period of time, yet with a striking unity of its message. It is a fascinating book with incredible content. It is what God said throughout history and therefore it is considered the Word of God. It is still what God is saying today, as it was throughout the ages of human history. It covers the very origins of humanity, a vast period of history and ends with the life of Christ and the early mission of the Church and what its ministers wrote, as well as a glimpse of future events in the Apocalypse, the Book of Revelation.

Jews and Christians believe that the Bible is inspired by God, that is, 'God-breathed' (2 Timothy 3:16). Peter said that it is not human ideas about God, but words spoken by holy men who were inspired by God's Spirit (2 Peter 1:19-21). It's God's Word because God is its Author. It is a revelation of God, not human speculations about God. There are different theories how this took place, but the bottom line is that it has a divine source revealing divine truth and is reliable in its affirmations and content. Reading the Bible can be truly transforming. We read about God and His Nature; we read about divine laws and wisdom; we read about how people acted and handled life; we read how God helped and rescued people in troubles and sufferings; we read about the origin and destiny of men - the Bible answers the major questions of life and gives us direction and meaning in life. We may not always understand everything we read, but we certainly won't understand it if we never read it. But one thing is for sure: the Bible always has something true and wise to say and it never gets boring - studying the Bible is an adventure!

The Bible as Divine Instruction

Believers view the Bible as God's Word and therefore as divine instruction. It is what God is saying and how He instructs us to live. It reveals who God is, who we are created in His image and how we should live on earth in relationship with Him and one another. It's not some mystery book with weird stuff no one can understand. There's nothing mystical about 'you shall not steal,' or 'you shall not murder,' or 'love your neighbour as yourself.' Right? Sometimes it's the application that is difficult - turning the other cheek or forgive seven times seventy times a day, for example, or 'love your enemies.'

The Word of God is a 'lamp to my feet' and a 'light to my path' (Psalm 119:105). It instructs us in the way we should live and the paths we should choose in life. These fundamental decisions determine our future. The psalmist described God's word as 'sweeter than honey to my mouth' (Psalm 119:103). He called the law of the Lord 'perfect,' making wise, enlightening the eyes, to be desired more than gold and riches, and in keeping them, there is great reward! (Psalm 19:7-11). The Word of God is proven, His ways are perfect (Psalm 18:30). God's Word can be trusted. We can build our lives on it by living according to it.

The Hebrew word for 'law' is Torah, and means 'instruction' or 'teaching.' It's slightly different from the Greek concept of law in the legal sense, a law code to obey. Yes, God's Word must be obeyed, but in the sense of being taught or instructed and becoming convinced that it is the right way to live - and beneficial, too. God's Word reflects His Nature. It is good because He is good. Just like a good person speaks good things, so a good God speaks good things. Above we compared it to an instruction manual for an electronic device: the manufacturer instructs us how to use it properly. In the same way we, created by God, our Maker can trust His instructions. '...in keeping them there is great reward.'

The Nature of the Bible

People of faith accept the Bible as God's Word and divine instruction. The Christian Bible is made up of two major parts: the Hebrew Bible of the Jews (known as the 'Old Testament') and the Writings of the apostles and their associates (known as the New Testament), writings about Jesus, historical and theological. 'Theology' simples means the 'doctrine or word (logos) about God (Theos).' Christians understand the work and words of Jesus as the fulfilment of prophecy and God's plan for humanity. It's not so much a replacement, but rather a Messianic fulfilment of God's plan of salvation, the so-called 'salvation history.'

The Messiah was foretold in Scripture and there was an eager expectation for Him to come to save Israel and the world.

'Now He [Christ] said to them, "These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled... Thus it is written, that the Christ would suffer and rise again from the dead the third day, and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem. You are witnesses of these things.' Luke 24:44-46

Jesus is the Messiah according to the Scriptures. It was written about Him and fulfilled in Him. His death and resurrection established the salvation available to those who repent and believe. The word of the Cross was foolishness to Greeks, and Jews were looking for signs, but the believers among Jews and Gentiles (non-Jews) received Him as the Messiah, the Saviour and the Son of God - according to the Scriptures. Paul understood the Gospel and his mission in this way.

'Paul, a bon-servant of Christ Jesus, called as an apostle [messenger], set apart for the gospel of God, which He promised beforehand through His prophets in the holy Scriptures, concerning His Son, who was born of a descendant of David according to the flesh, who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord.' Romans 1:1-4

The nature of the Bible is such that it reveals God's Being, God's will and God's plan. God is Creator and Saviour who offers salvation to humanity lost in sin through faith in Christ - according to the Scriptures.

Matthew's biography of about Jesus, The Gospel according to Matthew, emphasised this aspect of fulfilment of God's plan in Christ. God had a plan and fulfilled it in Christ! God is faithful and His faithfulness is seen in His plan of salvation. Jesus' birth was in fulfilment of prophecy (Matthew 1:21-23); so was His birthplace (2:4-6) and other events, too (2:13-18). Jesus' teaching was not to abolish the Law, but to fulfil it (5:17). Jesus' works of healing, Matthew points out, happened 'to fulfil what was spoken through Isaiah the prophet: "He Himself took our infirmities and carried away our diseases"' (8:17; cf., 12:15-21). He quoted the prophet who lived around 740 years before Christ and foretold of the Suffering Servant who would bring healing and salvation (Isaiah 53), a passage of the prophets they applied to Jesus (cf., Luke 4:16-21).

The nature of the Bible is such that it explains God's plans of salvation: from the beginning of Creation with its explanation why there is suffering in this world, to the history of salvation with Israel, to the fulfilment of salvation through Christ, to the glimpse of the future of a new heaven and new earth with a restored Paradise that was lost at the beginning of history. The Bible covers human history from Paradise lost to Paradise restored. This is the Christian hope!

The Interpretation of the Bible

The Holy Book of Islam, the Quran, calls Jews and Christians, 'the people of the Book.' The 'Book' refers to the Bible. Islam emerged in the midst of the other two monotheistic religions and drew on their history and different interpretations. Yet Muhammed claimed a 'new revelation' given to him by God ('Allah' is Arabic for God) and disagreed with Jews and Christians over the interpretation of the Bible. Jews and Christians also had their disagreements among themselves, and Christians had debates with all sorts of different religious beliefs and practices in the pagan world. Interpretation is a major issue in religion, as it is in philosophy, politics or ideology. The Bible, too, requires interpretation. The different Christian streams and branches are witness of differing interpretations. So, how do we interpret the Bible?

Biblical interpretation in theology is a major science and beyond the framework of this study. But a few words are in order. Interpretation leads to doctrine and doctrines require application. If the method is wrong, the results can't be right. For Christians, the Bible is the Source of theology. While Orthodox and Catholic believers value the traditions of the church, Protestants emphasise the importance of the Bible as the Word of God as the primary or only source of theology. Sola Scriptura ('by Scripture only') was one of the major tenets of the Protestant Reformation. The reformers insisted that 'Scripture was the sole necessary and sufficient source of Christian theology' (Christian Theology, 69). All streams have their interpreters and traditions, all of which should be subject to the Word of God. The idea behind the selection of books in the Bible, referred to as 'Canon,' is that these constitute the inspired Word of God and are the 'measuring stick' of proper theology or doctrinal truth about God. Rather than fighting each other, we should focus on what unites us and respect one another where we differ.

People should not debate from a position of ignorance, but perhaps we should all take our example from some of the Jews who lived in Berea (modern-day Greece). These were 'noble-minded' and 'received the word [of the Gospel preached by Paul] with great eagerness, examining the Scriptures [Bible] daily to see whether these things were so' (Acts 17:11). This way, many Jews became believers in Jesus the Messiah, as well as Greeks, some prominent people (v 12). Others within close proximity were rather fanatical and opposed the preachers of the Gospel. Such is a negative example. Searching the Scriptures eagerly to find the truth reflects noble-mindedness as a good example. Sometimes we simply need to 'agree to disagree,' but always search the Scriptures for the truth. What is important is that we accept the Bible as our final doctrinal authority (2 Timothy 3:16-17). God's Word is eternal (1 Peter 1:24-25). The words of God's Son will not pass away (Matthew 24:35). His word is truth. The truth is found in His Word.

'If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free.' Jesus (John 8:31-32)

Jesus' Word is the truth because He is the Truth. He, too, interpreted the Scriptures (e.g., Matthew 5:17ff) and pointed the way to God's original intention and meaning (e.g., Matthew 12:1-13; 15:1-11; 19:1-9). The central aspect of the teaching of Jesus was love: to love God and to love fellow human beings, such is 'the whole Law and the Prophets' (Matthew 22:34-40). We are to abide in His love (John 15:9). To truly love is 'the fulfilment of the Law,' for the simple reason that 'love does no wrong to a neighbour' (Romans 13:8-10). 'Love is kind' and guides us in the right way; 'Love never fails,' and without it all other achievements mean nothing (1 Corinthians 13:1-8).

Paul encouraged the believers to, 'Let the word of Christ richly dwell within you' (Colossians 3:16). There is much confusion if we are not sure what our foundation and doctrinal authority is. The 'word of Christ' in us protects us in storms and confusions. We might be tossed to and fro by every win of doctrine by the trickery of men (Ephesians 4:14) and depart from the truth and turn to myths (2 Timothy 4:1-4). The storms of life come to all of us, but following the words of Christ and Scripture will give us a firm foundation (Matthew 7:24-27; cf., Proverbs 10:24-25). Sound doctrine is crucial so we won't fall prey to deception or doctrines of demons (1 Timothy 4:1-6). We should be aware of not being carried away by 'strange teachings' (Hebrews 13:9). False teachers and prophets will seek to mislead with their heresies (Matthew 7:15-20; 24:1-31). We must know the truth (John 8:31-32) and walk in the truth (2 John 4; 3 John 3-4). The 'love of the truth' will keep us safe (see 2 Thessalonians 2).

As disciples and followers of Christ we are to abide in His Word (John 8:31) and His word in us (John 15:7). In this way we will know the truth and can walk in the light of the truth. This truth is 'a light that shines in a dark place' (2 Peter 1:19). It is a lamp and a light (Psalm 119:105), and brings light (v 13); it's God's light in which we see light (Psalm 36:9). In that Light is life (John 1:4-5). Peter states that we should not follow men who interpret that word by their own will, but such that do so inspired by God (2 Peter 1:20-21). The witnesses to Christ's life, teaching and resurrection were entrusted with the Gospel and endowed with God's Spirit to share it (Luke 24:44-47). We should trust proven people who share the Word of God and whose conduct we know to be godly; such are examples to be imitated (Hebrews 13:7). What the apostles and other witnesses revealed as God's Word is written in the pages of the Bible. We should read, study and apply it. The proper interpretation will lead to the proper application.

The Application of the Bible

The Bible needs to be interpreted and then applied. And, you guessed it, there are also differences. What do we do with these? Sadly, Christianity has had not only heated debates over interpretation and application, but during a certain period a politically-driven church even used torture and execution to deal with what they considered 'heretics' (people promoting false teachings). The Bible never teaches or encourages such practices. This tragic part of church history should teach us never to do and repeat such bigotry, brutality and intolerance. We should respect one another, despite disagreements. We can hold our convictions, but shouldn't treat others badly for different views. Any debate should be done civil and constructive as those who seek to learn from one another and find the truth. We are all also subjective to some measure and need to be humble in our approach to find the objective truth of God's Word.

What is important is to not only know things, but to apply them. Being absorbed with too much knowledge can be futile unless there's some action to it. James the apostle and half-brother of Jesus emphasised this point: 'But be doers of the word, and not hearers only, deceiving yourselves' (James 1:22). There is deception in only hearing and not applying. We might think knowing a lot is good enough, but it isn't; application is important. James further points to the 'perfect law of liberty' as the guide to our lives, bringing blessing to those who apply it (v 25). From such action emerges 'pure and undefiled religion,' which includes visiting orphans and widows in need (social action as an expression of love) and keeping purity as our highest aim (v 27; cf., 1 Thessalonians 4:1-3).

We advocate to hold the Bible as our highest doctrinal authority and to read it with a Christo-centric approach. We can learn from the rich Christian traditions and its many contributions. We should all learn from one another and focus on what unites us, while respect each other where we differ. To study Scripture is both a beautiful and rewarding endeavour. Understanding more about Scripture and how the Church interpreted it throughout the ages is important. Studying the Scriptures for what they mean with a heart that will seek to learn and then apply its truths, will keep us on the right path in life.

_________

TEIL V: DIE BEWEGUNG

Das Christentum in der Welt

Christianity is found all around the world as the most multi-ethnic religion in the world. It is one of the three monotheistic religions, Judaism and Islam being the other two. Monotheism is the belief in one (mono) God (theos), over against most other religious beliefs that are polytheistic (many gods), like Hinduism or Greek or Roman religious myths.

Christianity has three major branches: Eastern Orthodoxy, Roman Catholicism, and Protestantism. Further subdivisions would be Oriental Orthodoxy, Anglicanism (Church of England), Armenian and Coptic Christianity, the different Eastern Orthodox traditions, like Bulgarian, Russian, Ukrainian, Greek, Romanian or Serbian, and the many Protestant streams, such Lutheran, Reformed, Methodist, Baptist, Evangelical, Pentecostal and charismatic and independent denominations. Most charities today have a Christian origin and/or ethos, notably the International Red Cross.

The various branches of Christianity have their unique sets of beliefs, practices and expressions, but one common denominator: Jesus Christ, Son of God and Saviour of the world. Christianity centres around Jesus Christ, the eternal Son of God, Messiah (Christ) and Saviour, conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, died on the cross for the sins of humanity and rose from the dead on the third day, and ascended to Heaven where He sits at the right hand of God. Faith in Jesus Christ is the central and unifying tenet of Christianity. We seek to focus on what unites Christians, rather than on what brought disunity and divisions. We respect the differences and promote peace.

Church History: Introduction

Church history describes both the events and the theology of the Church. The events shed light on Christian deeds and responses to the world around them, notably pressure and persecution as well as dealing with heresy (false teaching). Christian thought is a fascinating study, explaining not only what Christians believed, but why, and how these doctrines came about. It instructs not only what happened and what the Church believed, but also teaches us how we can best handle our own challenges in the times we live in. One Church history professor makes a strikingly good point on how the study of Christian history can help us, even protect us, and how dangerous ignorance can be (Church History, xv).

‘As a consequence of our ignorance concerning Christian history, we find believers vulnerable to the appeals of cultists. Some distortions of Christianity is often taken for the real thing.’ Bruce L. Shelley

Let us learn the lessons we can learn from history, and not fall prey to contemporary heresies and cults, that usually have their roots in the past. 'In every age we find residue of the act and germs of the future... Many of today's issues are not unique. They have a link with the past' (Church History, xvi). Let us learn from those who went before us and faced many challenges.

'For whatever was written in earlier times was written for our instrution, so that through perseverance and the encouragement [or comfort] of the Scriptures we might have hope.' Romans 15:4

Paul wrote these words almost 2,000 years ago, referring to biblical history. We can be instructed by the past and gain hope for the future. We can also gain encouragement to persevere in our own time. We have both biblical history to learn and gain from, as well as 2,000 years of Church history. But let us also find a better and deeper understanding of the very Word of God through the thinkers and writers of our history. The 'rest' that Jesus promised to those who come to Him (Matthew 11:28-30) is, in part, found in the 'good way' of God. Jesus alluded to this ancient wisdom from God's words through Jeremiah.

'Thus says the LORD,

"Stand by the ways and see and ask for the ancient paths,

Where the good way is, and walk in it;

And you will find rest for your souls..."' Jeremiah 6:16

Let us not be ignorant but wise; learning from history is a part of the process of gaining wisdom.

Church History: Overview

Church historians subdivide Church history in several eras, just as world history is subdivided in such. Major events usually mark the years that ended and started new eras in history. There's no universal agreement on every detail, but the outline suggested here in 'broad strokes' should be a useful starting point to provide an overview and encourage further reading and study.

The Apostolic Age (First Century AD): the Jesus Movement and Early Church
The Patristic Era (c. 100-451): the Church Fathers and Christian Theology
The Middle Ages (c. 450-1500): the time between the Fathers and the Reformers
The Age of Reformation (c. 1500-1750): the Protestant Movements and their Effects
The Modern Era (from c. 1750): the Developments in Modern Times

Each era has inspiring events and fascinating theology. Let us approach history with humility and teachability, not with, what C.S. Lewis called, 'chronological snobbery,' that is, 'the uncritical acceptance of the intellectual climate of our own age and the assumption that whatever has gone out of date is on that count discredited.' In other words, thinking we know things better from a modern viewpoint without understanding things properly or thoroughly and rejecting the old things as outdated and irrelevant. We tend to see the speck in other people's eyes, but fail to see the beam in our own! We need to understand events and documents in their respective contexts in order to gain a proper understanding and learn wisdom. We may then, and only then, attempt some evaluation.

Arthur L. Lindsley commented on C.S. Lewis' thought and stated, 'Perhaps we need to go back in order to go forward...We need the perspective of the past on our present.' In an ever-changing world at an incredibly fast pace and its ideological warfare for the minds and loyalties of human beings, we must gain proper perspective. Some things change, others remain a constant. Rabbi Daniel Lapin wisely wrote, 'the more that things change, the more we must depend on those things that never change' (Business Secrets, 174). There are eternal truths that stood the test of time and history - these provide an anchor in turbulent times.

The Apostolic Age (first century AD)

The Age of the Apostles, the original disciples of Christ and witnesses of His resurrection, mark the first period in Church History: the Apostolic Age of the first century AD (Latin: Anno Domini, 'the year of our Lord'). Jesus was born, grew up and taught, healed and was executed on the Cross and rose from the grave. His disciples became the eyewitnesses and therefore messengers or apostles (Greek, apostolos). The Gospel spread among Jews and Gentiles (non-Jews) by preaching and miracles, and the apostles and their close associates wrote letters to churches. These manuscripts eventually became the New Testament (NT), the authoritative writings of and for the Church. The four Gospels about Jesus (theological biographies) and the Book of Acts, or the Acts of the Apostles describe these events. Acts was the first 'Church history' manuscript, compiled by Luke, the physician and companion Paul (Colossians 4:14). Eusebius of Caesarea would write a sort of sequel to the Church's history up until Fourth Century and the victory of Christianity over Rome, as he saw it.

The 'Jesus Movement' as 'The Way'

Christianity was originally really a movement. It was called 'The Way' (Acts 9:2; 19:23; 22:4; 24:14, 22) and centred around Jesus, the Christ, the Saviour, the Way. The Gospel of His death and resurrection was the Message. The early 'Jesus Movement' was considered a 'sect,' meaning a group, within Judaism (Acts 24:14). 'Christianity,' as Oxford professor McGrath states, 'regarded itself as a continuation and development of Judaism' (Christian Theology, 5). Emperor Nero didn't make distinctions between Jews and Christians in his persecutions of them. But disputes among them about a man called 'Chrestus' (a reference to Christ) started to make the Roman rulers aware that there was some serious internal dispute within the Jewish religion and with some Gentile Christians. 'The Way' enjoyed legal protection as a part of Judaism, a religion that enjoyed the privilege to religious protection. It was later that Christians were persecuted by Rome without that legal protection once they were more visibly separated from each other.

The 'parting of the way' between Jews and believers in Christ, later called 'Christians' in reference to the faith in Christ (Acts 11:26; 26:28), was a process over some decades until Judaism officially rejected Christ as Saviour and declared that movement an apostasy from Judaism (AD 80). Christianity emerged from Judaism, their Saviour being the fulfilment of God's plans of salvation. It was a Messianic faith. Faith in Christ (Greek Hristos, Anointed One, Messiah) was the way to salvation (Acts 4:12). There were thousands of Jewish believers (Acts 21:20) and the Gospel spread fast among non-Jews, called the Gentiles, within the Roman Empire in the Mediterranean basin. The Roman Empire and its PAX ROMANA (Roman peace) made it safe and possible to travel. But as the Jesus Movement separated from Judaism, it lost its legal protection and some of the worst persecutions emerged under Roman rule in the second and third centuries AD.

Proclamation and Persecution

The first Jewish apostles and believers had already been subject to some ill-treatment by their own leaders (Acts 4), but they wouldn't be stopped in their proclamation of their Messiah. They couldn't stop speaking about what they had witnessed (v 20) - this Message was too good not to be shared. Paul would later say that he had suffered persecution and imprisonment for 'the hope of Israel' (Acts 28:20). He, too, was among the few fanatical Jews, who persecuted Jews who believed in Jesus, but God had another plan with him: the persecutor would become the persecuted, but always proclaiming the Gospel of hope and salvation. He would hold nothing back (Acts 20:20) and no price was too high to pay to proclaim the Gospel of Jesus Christ (v 24). He was often 'afflicted... but not crushed; perplexed, but not despairing; persecuted, but not forsaken; struck down, but not destroy' (2 Corinthians 4:8-9). When 'reviled, we bless; when we are persecuted, we endure; when we are slandered, we try to conciliate' (1 Corinthians 4:12-13). Peter, too, was persecuted, falsely accused and imprisoned; James, John's brother, even executed (Acts 12). According to tradition, all early apostles suffered the same fate in service to their Saviour, following His example. Christians were called not only to believe but also to suffer fir His sake (Philippians 1:29). Peter encouraged the believers not to be shaken by persecution, but to endure and to trust God (1 Peter 4:12-19), following the example of Christ (2:21-25). The very heart of Christianity was the suffering of the Saviour at the hands of sinful men for the sake of their salvation (Acts 2:22-24). In the persecution was the proclamation!

After Jews and Christians parted their ways officially (AD 80), and because Jewish believers didn't participate in the Revolt against Rome (AD 66-70), ending in the fall of Jerusalem (AD 70), the tensions increased. 'Untold thousands of the Jews were put to death, and other thousands were enslaved' (Story, 34), as Titus defeated the uprising against Roman occupation. Christians fled for safety, but were seen as traitors to the cause of liberation. Church and Synagogue were now clearly distinct and at times even opposed. There was abuse by some Jewish leaders against Christians, notably during Bar Kokba's Revolt (AD 132-135). Theological polemics started emerging in and from the Church by its leaders. It was in the Fourth Century AD that these polemics tuned to violence against Jews and a sad chapter in Church history began with the persecution of Jews by people calling themselves Christians.

Persecution and Witness

Christianity suffered its worst persecution by Roman Might in the second and third centuries. Christianity didn't have legal protection as an official religion after its separation from Judaism. The Romans considered Christianity a superstition and marked it as dangerous. Emperor Nero blamed the great fires of Rome (AD 64) on the Christians. He launched a fierce persecution with torture and executions, including Peter (67) and Paul (68). Believers were burned at night in Nero's garden as 'living torches' and later torn apart by wild beasts as entertainment for Roman citizens in their theatres (Story, 31, 44). Interestingly, the more enlightened emperors were the worst persecutors, notably Marcus Aurelius. Yet the more the Christians were persecuted, the more powerful their witness made a mark on the people. Thousands became believers in Christ through the witness of martyrs and the preaching of the ministers. The letter of Pliny to Roman Emperor Trajan bears witness of widespread and far-reaching Christianity was within about 70 years of Christ's Ascension. 'Christians were everywhere a multitude' and from 'every class' of society, from nobility to slaves, who were treated with equality within the Christian family of faith (Story, 35).

The end of the Apostolic Age is dated according to the death of John, the last of the original apostles.

The Patristic Era (c. 100-451)

Following the Apostolic Age of the first century, the Patristic Era (from Latin pater, meaning, father) was that of the Church Fathers. These were respected Church leaders and great theologians. Some of them were disciples of the disciples of Jesus in a line of succession. Their theology built on the writings of the Apostles, the eyewitnesses of Jesus who were held in highest esteem. Right doctrine had to come from the Scriptures and the apostles. The Patristic Era was rich in theology and laid the groundwork for later theology. Some of the major theological formulations came from this time of Christian thought.

'The patristic period is one of the most exciting and creative periods in the history of Christian thought [and] a definitive landmark in the development of Christian doctrine.' Alister McGrath

The Fathers had to deal with heresies (false teachings/doctrines) and defined the true, biblical doctrine of the New Testament. The Canon of Scripture, that is, which writings were to be part of the Christian New Testament (and why others not), was established in this period. 'Canon' means 'measure stick,' the definitive writings against which all doctrine must be tested. The writings of what later became the New Testament were in circulation from an early time and the definitive Canon was decided upon by the Church and its synods (councils) in the Fourth Century according to strict criteria.

Theology and Christian Thought

This period and its doctrinal processes are highly interesting in order to understand theology and Christian thought. The Church faced major persecution, yet managed to not only survive, but also flourish and formulate brilliant theology. The Eastern Orthodox churches hold the Church Fathers in high esteem as the main interpreters of the Holy Scriptures. Catholic theology built on the works of these theologians, and Protestant theology, too, referred to them and their doctrines as major theological authorities, advocating for a return to the original sources to correct where the Church had gone wrong, as they saw it.

The major Church synods to define and agree on the 'orthodox' (from Greek, 'right path') doctrine of the Church took place in this period. The great Creeds (symbol/confession of faith) emerged in this time (like the Apostles' Creed quoted above). These were a summary statement of the main tenets of the Christian faith. In dealing with heresies, the Church could more accurately define the finer details of Christian theology. As the Church spread beyond the borders of Israel into pagan lands, the Church and its doctrine was confronted with more pagan beliefs, hence the need to define what the Church believed and why.

The Fathers as Theologians

Some of the main theologians of this period were Justin Martyr (c. 100-165), Irenaeus of Lyon (c. 130-200), Clement of Alexandria (c. 150-215), Origen of Alexandria (c. 185-254), Tertullian of Carthage (c. 160-225), Athanasius (c. 296-373), Basil 'the Great' of Caesarea (c. 300-379), his younger brother, Gregory of Nyssa (c. 335-394), Gregory of Nazianzus (c. 329-389), Ambrose of Milan (340-397), John Chrysostom (345-407), Jerome (340-420) and Augustine of Hippo (354-430).

One may see how many and how wide-spread they were, from Asia Minor (modern-day Turkey) to Eastern and Southern and Western Europe, and the important schools of North Africa (modern-day Egypt and Algeria). Christianity had spread far and wide and settled in the Mediterranean basin and the Near East and beyond. Several centres of learning developed creative and important schools of theological thought.

The Alexandrian School (city of Alexandria, modern-day Egypt) was associated with the Platonic tradition and open to the use of classical philosophy in some form to interpret and explain the Bible, notably Origen who developed 'the notion of allegorical interpretation' (similar to Jewish interpreter Philo of Alexandria) or Justin who saw hints of truth regarding the revelation of Christ in classical philosophy.

The Antiochene School (city of Antioch, modern-day Turkey) became a 'leading centre of Christian thought' with its important contribution to the doctrine of the Trinity by the 'Cappadocian fathers' (Basil and the two Gregorys).

The Western or Latin Tradition (Carthage, Rome) had Tertullian, known as 'the father of Latin theology,' as a major advocate. He was opposed to the use of philosophy in theology as well as against extra-scriptural sources, emphasising instead 'the sufficient of Scripture.' Famous words of his made this evident: 'What has Athens to do with Jerusalem? Or the Academy with the church?'

McGrath notes how divisions arose between the Eastern Greek-speaking and Western Latin-speaking churches for 'political and linguistic reasons' as well as a 'marked difference in theological temperament.' The Eastern school were open to philosophical speculation, but the Western opposed, even hostile, to it, focusing instead on 'the exploration of the doctrines set out in Scripture.'

In terms of dealing with heresy, in the West Irenaeus (originally from Smyrna, modern-day Turkey, then moved to Rome and later Lyon, France) set out 'his vigorous defense of Christian orthodoxy [right doctrine] in the face of a challenge from Gnosticism,' always 'remaining faithful to the apostolic witness in the face of non-Christian interpretations.' In the East, Athanasius fought against the Arian heresy (which denied the Divinity of Christ) and became the major theologian of Byzantine theology.

Then were was Jerome, one of the most learned fathers, who translated the Bible (Hebrew Old Testament and Greek New Testament) into Latin, the Vulgate, still used in Roman Catholicism today. Finally, arguably 'the greatest and most influential mind of the Christian church throughout its long history,' was Augustine of Hippo (modern-day Algeria). Jerome called him the 'second founder of the Christian faith' due to his careful exposition of the New Testament. He, too, fought heresy in a convincing way with lasting effects and enduring writings, notably The City of God (Christian Theology, 5-13, 54-56).

From Trial to Triumph

The persecutions by the Roman authorities mentioned above had not only the powerful effect of tens of thousands of new members added to the Christian community, but also that Rome eventually accepted Christianity as its official state religion (380). Christianity would not be defeated! Their many trials would eventually end in triumph. This once heavily persecuted and despised Faith turned the hearts of people everywhere and eventually one of its emperors, Constantine the Great.

Under emperors Marcus Aurelius (r. 161-180), Septimius Severus (202-211), Decius (r. 249-251) and Diocletic (303-310) the Christians suffered the most. 'Many thousands of the believers in Christ were beheaded or devoured by wild beats in the arenas' of Rome. Great Church leaders like Ignatius, bishop of Antioch (110), or Polycarp, bishop of Smyrna (155) lost their lives in brutal manners, the former by wild beats, the latter burned alive, but giving witness to God. Polycarp stated these famous words:

'Eighty and six years have I served him and he has done me nothing but good;

and how could I curse him, my Lord and Saviour!'

Justin Martyr, one the Church's 'foremost defenders of the faith,' lost his life in martyrdom in Rome (166). Later other Church leaders lost their lives as witness to the Faith, Cyprian, bishop of Carthage (257) and Sextus, bishop of Rome, a year later. But Christianity grew stronger and spread farther. From Asia Minor to Rome and North Africa, Christianity flourished despite, or perhaps because of, persecution and the strength of their faith and dedication to their Lord and Saviour. An estimate of one tenth of the Roman Empire was eventually Christian, numbering in the millions. Finally, the Edict of Toleration (313) brought about an end to persecution and sanctioning of Christianity (Story, 43-45, 54).

By the Year 380, 'Christianity was recognised as the official religion of the Roman Empire.' The positive side to this was that morality within the Empire changed for the better. For example, crucifixion was abolished, infanticide repressed, with Christianity imparting 'a sacredness to human life' on the conscience of society, slavery became 'more humane' with slaves gaining rights they never had before, and eventually slavery was abolished, and the gladiator games were suppressed - men killing each other should not be for entertainment purposes! On the negative side, the state gave many privileges to the Church and corruption found its way into the ranks of leaders. Pagan gods and practices would be substituted with some Christian symbol or saint. The Church merging with the State eventually became a 'more or less corrupt hierarchy controlling the nations of Europe, making the church mainly a political machine.' In the East, the State would subjugate the Church; in the West, the Church sought to claim power over the State (Story, 58-63). The Church became more institutionalised, rather than a heartfelt, vibrant movement of the days of Acts. But throughout history there were many genuine believers who served God with pure hearts. Throughout Church history, advocates of renewal sought to advocate biblical Christianity according to the New Testament. The Church had its own reaction to the excesses and abuses at the time: the Monastic Movement and the Desert Fathers; and later: the Reformers and their forerunners. When the Church becomes so institutionalised that it obstructs the mission - 'the spread of the gospel' - then 'movements of renewal arise to return to the church's basic mission in the world' (Church History, xvii).

As for the Church's relationship to the State, Martin Luther King Jr. said it brilliantly in that the Church should neither be the master nor the servant of the State, but rather its conscience. This premise seems the biblical one as the followers of Jesus are called to be the salt of the earth and light in the world, making the world a better place by doing the work of God to glorify Him through selfless service to fellow human beings (Matthew 5:13-16), which is the expression for the greatest commandments: to love God and to love others (Matthew 22:37-40; Romans 13:8-10).

We advocate for an honest evaluation of these events and interpretations with a good dose of self-criticism and the ambition to make things better and more biblical. Such an attitude is found in many advocates for positive change in the period that followed this exciting, eventful and rich early period of Church history.

The Middle Ages (c. 450-1500)

With the fall of the Western Roman Empire (AD 476) a major shift took place in Europe. The collapse of the PAX ROMANA ushered in a period of anarchy and chaos, insecurity and instability, until Charlemagne (AD 800) started to restore some order in Western Europe. This period is usually called the 'Dark Ages' (AD 476-800). By around the year 1000, Western Europe recovered and learning became more accessible again and culture started to flourish.

The Catholic Church would emerge as a major political force in this time. The 'Holy Roman Empire' would hold excessive religious and political power and European empires were at war with each other, for example, the Hundred Years' War (1337-1453) between France and England, or power struggles in and around Germany. The Muslim armies conquered the birthplace of both Judaism and Christianity - with the 'City of Peace' (Jerusalem), the most often conquered city in history, at its centre. They also ravaged through Christian North Africa and what was once high culture of Christian thought, reduced Christianity to a minor religion, often oppressed and persecuted (even today Coptic Christians suffer). Muslim armies pushed into Christian Spain from Africa, but their advances into Europe from the south-east were stopped by the armies of the Byzantine Empire (Eastern Roman Empire) with the vital support of the powerful Bulgarians under Khan Tervel, hailed as 'the saviour of Europe' after the battle of Constantinople (717-718), when an 80.000 strong Muslim army besieged the city.

The Western Latin-speaking Catholic Church, with its seat of power in Rome, and the Eastern Greek-speaking Orthodox Church, with its centre in Constantinople, would eventually part ways over theological disagreements in the Great Schism of 1054 and go separate ways. In 1453 the Ottoman Empire's armies would conquer the city of Constantine and rename it Istanbul. The Holy Sophia was turned into a mosque; today it's a museum. They conquered and occupied south-east Europe and sought to push into the West until defeated at the gates of Vienna (1523).

This period, from 1095 onwards, also saw the Christian Crusades against the Muslim armies in the Holy Land. These conflicts were both religious and political in nature and left many casualties, but failed in their objectives. The sale of indulgences was introduced during this period, and served as a major papal income (Church History, 240). There was an increase of persecution of the Jews with many massacres and expulsions across Europe, some of which occurred during Crusades.

Intellectual Advances

But despite the wars and upheavals in political arena and the wrongs and crimes committed in the religious affairs, this period saw many positive developments, like the universities as centres of learning and the advances and achievements in, and now famous, arts. The main faculties at the medieval universities were the arts, theology, medicine and law. The University of Paris became a leading intellectual centre, especially for theology and philosophy. Universities in Italy and German, too, played a major role in the advances of learning and rich intellectual advances. The two major intellectual movements emerging from this period were scholasticism and humanism. The former was debating 'questions of theology and philosophy' and 'placed emphasis upon the rational justification of religious belief.' Scholasticism greatly contributed to the 'role of reason and logic in theology' and its method to do theology. Humanism was 'devoted to the study of classical languages and literature' as a major part of the Renaissance, 'the literary and artistic revival.' Although some claim it opposed and denied 'the existence or relevance of God,' McGrath states that most humanists of this period were 'religious, and concerned to purify and renew Christianity, rather than eliminate it' (Christian Theology, 30-44).

The 'most important humanist writer of the Renaissance,' with a 'profound impact upon Christian theology,' was Erasmus of Rotterdam (c. 1469-1536). The Renaissance emphasis lay on the return to the original sources (Latin, ad fontes, 'back to the original sources'). To the humanists this meant primarily the Classical Greek writings of Antiquity. Erasmus promoted a 'collective return to the writings of the [Church] fathers and the Bible' and sought to show the benefits of the 'regular reading of Scripture.' To him the New Testament was the Lex Christi (Latin for 'the Law of Christ') which 'Christians are called to obey.' Such Scripture reading can positively renew and reform the Church and transform and revitalise the Christian believers, both clergy and laity. He also translated the Greek New Testament (1516), which was used to point to the some differences in the Latin Vulgate and 'opened the way to theological revision on the basis of a better understanding of the biblical text.' With such contributions, 'Erasmus did much to lay the intellectual foundations of the Reformation' (Christian Theology, 48, 53-54).

The Age of Reformation (c. 1500-1750)

The Reformations brought about tremendous changes to the Church and the world at large. There were major reformation initiatives that developed into different Protestant movements. There was a Catholic Counter-Reformation, too. Much war was fought, but eventually peace was achieved. These, among other developments, prepared the way for the Modern Age.

Pre-Reformers

Before the Reformations of the sixteenth century took proper root and caused tremendous change in Europe, there were men and women who sought to bring positive and necessary changes to the established or institutionalised church as 'pre-reformers.' Such were men or women inspired 'the movements of renewal' against institutional abuse (Church History, xvii). Despite not achieving their desired objectives, they prepared the way for the Reformation of the early 1500s - some paid the ultimate price.

Two of the most influential pre-reformers were were John Wyclif (1329-1384) and Jan Huss (1369-1415). Wyclif opposed the pope and Roman power in England, as Oxford doctor of theology he objected to some Catholic doctrines, and called for more simple church services according to the New Testament. He also translated the New Testament into English (1380) and worked on the Old Testament, too. His followers, the Lollards, were persecuted and eventually extinguished under English kings. 'Wyclif's preaching and his translation prepared the way for the Reformation' (Story, 111). Jan Huss of Bohemia was influenced by the writings of Wyclif, and in turn influenced Martin Luther, who would be accused of being a Hussite (a follower of Huss) for his objection to papal power and the call to hold the Bible was the final doctrinal authority.

The Major Reformers

The three major reformers on Continental Europe of this time were Martin Luther (1483-1546) in Germany, and Huldrych Zwingli (1484-1531) and Jean Calvin (1509-1564) in Switzerland. England had its own important reformers, too, notably John Tyndale and Thomas Cranmer. Scotland had John Knox , of whose prayer the Queen was afraid of! The Reformation was 'a movement which sought to return the western church to more biblical foundations in relation to its belief system, morality, and structures' (Christian Theology, 59). It was concerned with 'the renewal and correction of an existing tradition,' rather than seeking to establish a new one. Later, however, this become inevitable. With 'By Scripture alone' (Latin, sola scriptura), the reformers insisted that the 'return to Scripture as the primary and critical source of Christian theology' is vital. 'Scripture was the sole necessary and sufficient source of Christian theology' (Christian Theology, 69).

The Major Protestant Movements

The major Protestant Movements were the Lutheran, Reformed and Anabaptist. The changes in the Church of England was another facet of the Reformation Period.

Lutheranism

According to the Pope (1520), a 'wild boar' had invaded God's 'vineyard,' a figure of speech for the Church. His name: Martin Luther, a Catholic monk (Augustinian) and doctor of theology with seat in Wittenberg. In his own struggles with the terrible feeling of condemnation because of sin, Luther found peace in the belief that according to Scripture 'the just shall live by faith' (Romans 1:17). He grasped that 'the justice of God is that righteousness [right standing with God] by which through grace and sheer mercy God justifies us through faith' - he felt reborn as if going through 'open doors into paradise.' With these discoveries, he was opposed to the theology of indulgences and other Catholic practices that gave believers a false sense of security. The 'spark that ignited the Reformation' was Luther posting his famous 95 theses (prepositions for theological debate) on the church door at Wittenberg. Most of them were condemned as heretical, false, offensive, and repugnant to Catholic truth. His doctrines were marked as danergous. The Pope called him to recant or else. But for Luther, the articles of faith must come from Scripture. Luther would not recant (Church History, 237-246).

'Unless I am convinced by Scripture and plain reason - I do not accept the authority of the popes and councils, for they have contradicted each other - my conscience is captive to the Word of God. I cannot and I will not recant anything for to go against conscience is neither right nor safe. God help me. Amen.' Martin Luther

The insistence on the primacy of Scripture and its sufficient (Sola Scriptura) challenged Roman power and the pope's authority with political implications. Europe and the world would never be the same again. The reformers sought to bring the Church back to Scripture, the objective standard of truth, the Word of God He gave to us to abide by.

The Counter-Reformation

The corrections these men addressed were directed at the flaws of the Catholic Church. With the foundation laid by Erasmus and his Greek New Testament, a more accurate text of Scripture than the Latin Vulgate, the passion to return to the original sources by the Renaissance, and the push by the pre-reformers to change what they saw as wrong and unbiblical, something had to eventually give in. The Catholic leaders resisted these changes for a long time, but finally had their own Counter-Reformation after the Council of Trent (1545-1563) to regain lost ground to Protestants and gain new followers abroad in foreign lands, but also to achieve internal changes and put an end to abuses within its own ranks. The Jesuit Order emerged (1534), lead by the Spaniard Ignatius Loyola. Certain means were applied that the Order was outlawed, but later reinstated. The persecution of Catholics in England and Protestants in Spain, France and the Low Countries (Holland, Belgium), brought painful suffering to a population torn by religious confessions, even with the use of 'fire and sword.' The Spanish Inquisition was the worst of attempts to reconvert heretics and apostates, as they saw them, with perhaps as many as 40.000 trials. The St. Bartholomew's Day massacre of the French Huguenote Protestants (1572) left between 20.000 and 70.000 dead (Story, 129-130).

War and Peace

The sad and often brutal reality of these conflicts echo through the centuries since. But peace was achieved, eventually.

"Wenn ich nicht mit Zeugnissen der Schrift oder mit offenbaren Vernunftgründen besiegt werde, so bleibe ich von den Schriftstellen besiegt, die ich angeführt habe, und mein Gewissen bleibt gefangen in Gottes Wort. Denn ich glaube weder dem Papst noch den Konzilien allein, weil es offenkundig ist, daß sie öfters geirrt und sich selbst widersprochen haben. Widerrufen kann und will ich nichts, weil es weder sicher noch geraten ist, etwas gegen sein Gewissen zu tun.

Gott helfe mir, Amen."

Martin Luther

The Modern Age (from c. 1750)

The Modern Age would ushered in tremendous scientific, technological, social, ideological and financial changes. The world would become richer and the Western world much richer. Religion in the Western world slowly gave way to rationalism and secularism, partly as a reaction against the abuses of power by religious institutions and the wars the followed the Reformations. With so much war, it was argued, is religion really a 'good thing'? A fair question, it seems.

The Age of Discoveries

The Age of Discoveries by imperial maritime powers not only connected the world and opened it to more global trade, it also gave the powerful nations opportunities to exploit the weaker ones for its resources. On a positive note, oversea travel also made missionary work to spread the Gospel easier.

The Enlightenment

The return to Europe's Classical roots during the Renaissance also brought some measure of secularism with it. The more radical anti-church philosophers, such as Voltaire, sought to shake off the shackles of religion and free humanity through knowledge and the use of reason. This legacy has shaped the European mind. Napoleon would crown himself, rather than be crowed by the pope - a power shift had occurred: the Church would no longer rule over the state but be subjugated by the state. The separation of church and state was also part of the philosophical framework that shape American thought and politics, but more so to stop the interference of the state in the church in terms of religious freedom, rather than the church controlling the state. Today most people understand it as keeping religion out of politics and the 'public square.' The very religion that gave freedom of thought to European culture is now being discriminated against by it.

Be that as it may, the Church found its way into modernity.

The Scientific Revolution

The Scientific Revolution brought tremendous modernisation to Europe and then to the rest of the world.

The Industrial Revolution

The Industrial Revolution brought unprecedented prosperity to Europe and to certain parts of the world - but at a cost.

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Sources, References

Alister E. McGrath. Christian Theology: An Introduction (Third Edition). Oxford: Blackwell Publishing, 2001.

--------. The Christian Theology Reader (Second Edition). Oxford: Blackwell Publishing, 2001.

Justo L. Gonzales. A History of Christian Thought (Volume I): From the Beginnings to the Council of Chalcedon (Revised Edition). Nashville: Abingdon Press, 1970.

Bruce L. Shelley. Church History in Plain Language (Updated Second Edition). Nashville: Thomas Nelson, 1995.

Jesse Lyman Hurlbut. The Story of the Christian Church. Grand Rapids, MI: Zondervan Publishing, 1970.

Kenneth Scott Latourette. A History of Christianity. Volume I: To A.D. 1500 (Revised Edition). Peabody, MA: Prince Press, 2003.

--------. A History of Christianity. Volume II: A.D. 1500-A.D. 1975 (Revised Edition). Peabody, MA: Prince Press, 2003.

Roy T. Matthews and F. Dewitt Platt. The Western Humanities - Volume I: Beginnings through the Renaissance (Fifth Edition). New York: McGrath, 2004.

--------. The Western Humanities - Volume II: The Renaissance to the Present (Fourth Edition). Mountain View, CA: Mayfield Publishing Company, 2001.

Jordan B. Peterson. 12 Rules for Life: An Antidote to Chaos. Canada: Penguin Random House, 2018.

Geoffrey Parker. Success is Never Final: Empire, War, and Faith in Early Modern Europe. New York: Basic Books, 2002

Rabbi Daniel Lapin. Business Secrets from the Bible: Spiritual Success Strategies for Financial Abundance. Hoboken, NJ: Wiley, 2014.

Das Christentum: Glaube, Hoffnung & Liebe

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EINLEITUNG

Apostolisches Glaubensbekenntnis

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TEIL I: DIE BOTSCHAFT

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Die Botschaft des Christentums ist die "Gute Nachricht"

Das Evangelium ist die gute Nachricht der Erlösung und Souveränität

Gottes Liebesbrief

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TEIL II: DIE MISSION

Liebe

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TEIL III: DIE AMTSTRÄGER

Gottes Wort

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TEIL IV: DIE SCHRIFT

The Bible as Divine Instruction

The Nature of the Bible

The Interpretation of the Bible

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TEIL V: DIE BEWEGUNG

The Apostolic Age (first century AD)