The House of Heroes

Robert Murray McCheyne

2009-05-25T09:56:00.000-07:00

R.M. McCheyne is one of my heroes! He lived and ministered in Edinburgh-Dundee, Scotland from 1813-1843; and was a contemporary of W.C. Burns and A.A. Bonar. His prayer life, fiery faith, apostolic preaching, written memoirs and missions passion have challenged and inspired me! The following notes and quotes were found in my devotional journal from 1993. May they bless and impart to you a vision and hunger for Biblical Christianity, real revival and godly leadership:

“It is not great talents God blesses as much as great likenesses to Jesus. A holy minister is an awful weapon in the hand of God.”

1. “I see a man cannot be a faithful minister, until he preaches Christ for Christ’s sake…total, utter dependence on the Lord and His Word…seeking only to attract people to Christ so as to bring Him glory.”

2. He had this “beauty of holiness”…a stranger said “I never saw the like before…”

3. He followed the godly counsel of Jeremy Taylor (17^th Century Anglican), “If thou meanest to enlarge thy religion, do it rather by enlarging thy ordinary devotions than thy extraordinary.”

4. He and a sincere burden for souls. He once wrote W. L. Burns, “I feel there are 2 things it is impossible to desire with sufficient ardor—personal holiness, and the honor of Christ in the salvation of souls.”

5. He prepared his heart –heart of Father God – patience, faith, love, etc. Preach hell, sin with tenderness? Prayed, “Give me Thy gentle Spirit, that neither strives nor cries.”

6. He prepared messages and studied diligently. “Beaten oil,” he used to say, “beaten oil for the lamps of the sanctuary” –from Ex.27:20. He always brought fresh manna to the pulpit, preaching long sermons full of nutrition.

7. McCheyne drew spiritual help from the great saints of the the past. He read and studied Samuel Rutherford, Henry Martyn, Charles Bridges, David Brainerd, Richard Baxter, Jonathan Edwards, etc.)

“How much richer we would be if we would refuse the books of the hour and discover again the books of the ages.”-Warren Wiersbe, speaking from McCheyne's life

8. He rejoiced in God’s blessing to all (brethren & ministers) – no competition or jealousy. While McCheyne was on a missionary tour in 1839, revival broke out in his church under the ministry of W.C. Burns. On hearing the Good News, McCheyne wrote Burns: “You remember it was the prayer of my heart when we parted, that you might be a thousandfold more blessed to the people than ever my ministry had been.”

Later, while sick, he had several ministers of different denominations take his place…for this, he was publicly criticized, so…he published an open letter in the newspaper stating, “all who are true servants of the Lord Jesus Christ, sound in the faith, called to the ministry, and owned of God therein, should love one another, pray for one another, bid one another God-seed, own one another as fellow-soldiers, fellow-servants, and fellow-laborers in the vineyard; and so far as God offereth opportunity, help one another in the work of the ministry.” --- He loved God’s people.

9. His favorite sayings (mottos): 1. “beaten oil…” 2) “Live so as to be missed!” 3) “I am persuaded that God’s happiness is inseparably linked with His holiness…May our happiness be in his holiness and in a growing likeness to Jesus Christ.” He died young – at 30 years (like 2 of his ministry models: Brainerd -30, Martyn 32).

10. “To know him was the best interpretation of many texts. At least, we have a clearer conception of what is meant by a ‘hidden life’ and a ‘living sacrifice’, and can better understand the sort of life which Enoch led…

11. He made “heart-deep and humbling confessions of sin”, privately and publicly—hidden plagues, atheism, carnality, hypocrisy, perverse motives, self righteousness, etc.—convinced of sin and destroyed confidence in the flesh.” -- Rev. Samuel Miller of Princeton

12. Prayer: “he held reverential and endearing communion with a reconciled God; -- he pressed near the throne…”Abba, Father…’ he put his petitions and praises into the golden censer; --so express, and urgent, and hopeful were his supplications, that it was awakening to hear…enough to make some Christians feel. ‘Hitherto we have asked nothing Jesus’ name; and enough to prick the heart of prayerless worldlings.”

13. Preaching: “His preaching was a continuation of his prayers. In both, he spoke from within the veil, his hand on the mercy seat, and his eye fixed on the things invisible…his hold of the truth gave him a hold of his hearers…he did not avail himself of his fine genius and happy power of language, to procure a name for eloquence…His eye was single; his aim was souls—souls for Jesus’ sake…all his anxiety was to find truth that would penetrate the conscience….His preaching had “unity of purpose, continuous earnestness, solemnity, pointed exhortations, solicitudes for the salvation of his hearers, momentary bitterness (with absurdity of sin, infatuation of sinners, etc.) habitual compassion (in yearning for souls), with entreating voice, expostulating attitude, as an ambassador of Christ…always with earnestness…commending the truth to every man’s conscience in the sight of God…His ministry was a constant awakening…a demonstration of the Spirit accompanied his presence—a prophet.”

14. “His interior growth of eminent piety produced his eminent usefulness.”

“…the secret of Mr. McCheyne’s uncommon usefulness…in a season when so many…are inquiring by what means they may extend their personal efficiency, and become, in the hands of the Spirit, the agents in adding to the church of such as shall be saved…next to his habitual dependence on the Spirit of God, the occasion of his uncommon success was the consistency and conspicuousness of his Christian character. He lived in the eye of his people…He was everywhere ‘the man of God’. His preaching was impressive, for his life applied it. His everyday demeanor exemplified and adorned his doctrine—an example of true Christian character."

“The prevalence of vital piety cannot be expected to be found in any church in which the pure doctrines of the gospel are not held fast and faithfully preached; so, on the other hand…where a sound faith at present exists, it will assuredly not long continue to be maintained, after vital piety declines. As men are ‘sanctified by the truth,’ so, none but sanctified men will be disposed for any length of time together to ‘contend for the truth’ and to preach it with simplicity and clearness. In the early history of the Reformed churches…we find orthodoxy and vital piety maintaining a joint reign… ministers of questionable piety try to explain some articles of the confession of faith latitudinally, deviation follows deviation, bodies tolerate serious error, an evangelical spirit and truth decline; until, they cease to occupy the place and to maintain the character of “witnesses for the faith once delivered to the saint.”

“…With the growth of ‘Moderatism,’ orthodoxy and piety sunk together; until “the things which remained were ready to die…” then God moved/interposed (Ps.119:126)… “Faithful men were raised up; men ‘full of faith, and of the Holy Ghost,’ men who remembered the orthodoxy and piety of their fathers; men trained in the school of experience and of sound doctrine, and willing to give up all for Christ.”

It’s a sublime spectacle which these devoted men exhibit, in abandoning all the endowments and comforts of the established church, for the sake of the fidelity to their Master in Heaven…We cannot pray for a greater blessing to our beloved church, than that the mantle of this (these) holy man may rest upon all our Pastors and Elders, exciting them to the zeal, the unceasing diligence, and the entire consecration to their Master in Heaven…We need-greatly need large additions to the number of our ministers; but we still more urgently need a higher standard of piety amongst those that we have”… “Oh if all, or even some were as McCheyne”(earnest, transparent, pure and holy Christian character/Christ likeness).

“How much more elevated would be the eloquence of our pulpits!... An eloquence not growing out of the principles and rules of art, but governed and animated by that heart-felt sense of the infinite importance and preciousness of evangelical truth, which never fails to reach the heart…”- I consider lives and works like this…a pledge that the gracious King of Zion will revive us. Some of us (old, gray headed ministers of more than ½ century)…have done far, far less for the honor of our blessed Master, than this youthful servant in 1/5 the time,. Surely this contemplation ought to fill us with humiliation and shame.

O that the great Head of the Church would speedily raise up a race of ministers more holy, more zealous, more wise, more diligent, and more entirely devoted to their work than their Fathers have been. Blessed day! When the watchmen on the walls of Zion shall never hold their peace day nor night; when they that make mention of the Lord shall not keep silence, nor give Him any rest, until He establish and make Jerusalem a praise in the earth; until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.” Come, Lord Jesus, quickly to bless thy church and people; even so, come, Lord Jesus.” ---Rev. Samuel Miller, Princeton

It was about 1:30 pm on a winter night, 1993...the Spirit of Christ filled the room and invaded my heart as I devoured intently “The Memoirs and Remains of Robert Murray McCheyne.”

I was captivated by the reflections of this hero of mine as he recounted a late night study of his hero (Richard Baxter). Inspired by the testimony of Baxter’s life and ministry in Kidderminster, England, McCheyne penned these words:

“Though Baxter’s lips have long, in-silence hung, and death long-hushed that sinner awakening tongue; yet still, though dead he speaks aloud to all…and from his grave issues forth his call! Like some glad angel-voice from Zion hill, the mighty echo rolls and rumbles still…O grant that we when sleeping in the dust, may thus speak forth the wisdom of the just!”

That will be my mission statement…and I am utterly convinced that if our voice and prayers are of the Spirit, words and ways of Jesus Christ, they will not die with us, but ever continue on to the blessing of others and benefit of the everlasting Kingdom. Then, “we being dead will yet speak!!!”

St. Patrick & Celtic Christianity

2009-02-21T18:48:00.000-08:00

One of the most significant movements in Christian history was the Celtic movement of the 5th and 6th centuries. It found its genesis in the life of a key leader who went deeper with God to gain a new perspective on the world and our mission in it. This movement arose on the periphery of the established church, and came out of renewal to embrace theological breakthroughs and birth new structures.

Celtic Christianity was begun by Patrick around 431. Although St. Patrick’s name is well known, most people know little about his life, ministry and influence. He is remembered as the saint that drove out all the snakes in Ireland (not true), the teacher who used the shamrock to explain the Trinity (hoping not to pick a 4-leaf clover), and the namesake of our March holiday and parades (wear green everyone). In reality, he was a humble missionary of incredible courage whose life and ministry was to influence Christian history and impact all of Europe.

Patrick grew up in Roman Britain which had long since accepted Christianity. He had been raised as a Christian and attended a church in the ancient basilica style. His father was called a deacon, and his grandfather a priest or presbyter. There existed no prohibitions on clerical marriage at that time. His experiences as a boy were mostly of farming, but he probably heard his share of religious disputes and controversies.

The decisive event of Patrick’s life and future career came about when he was 16. Patrick was captured and enslaved by pirates from Ireland, and had to serve nearly 7 years as a shepherd in bitter isolation. These raiders were notorious as both slave traders and rustlers, and would guarantee the 2 constant companions of hunger and nakedness (extreme exposure to the elements). Like many in impossible situations, he began to pray. Now, there was no one to turn to except the God of his parents. During that time he developed an intimate prayer and devotion life, much like young David of the Bible.

After a miraculous escape from captivity (that took a few years), he received preparation for ministry from Eastern (not Western) Christian leaders. As Patrick reflected on his experiences, the conviction grew that his life was ordered not by blind forces, or his own plans, but by the power and providence of God. This core belief in the Spirit of the Sovereign Lord joined his deep sense of God’s grace and mercy to produce a strong confidence in the power of the Gospel. This confidence was to be seen throughout his life in his joyful Christianity and fearlessness in facing brutal paganism. Then, at 40 years of age, Patrick received a supernatural call from God. It was a dream, very similar to Paul’s Macedonian call.

Thomas Cahill recounts this defining experience, “One night in his parents’ house, a man he knew in Ireland visits him in a vision: Victoricus, holding “countless letters,” one of which he hands to Patricius, who reads its heading –VOX HIBERIONACUM, The Voice of the Irish. At that moment, he hears a multitude crying “We beg you to come and walk among us once more!” Stabbed to the heart, he is unable to read further –and so wakes up.”

After that, he tries repeatedly to put the Irish out of his mind, but the visions and conviction increase. Then, Christ speaks within him: “HE who gave His life for you, HE it is that speaks to you.” Patrick, the escaped slave, is about to be “drafted” once more…taken out and sent as Saint Patrick, the Apostle to the Irish!

Although not the first cross-cultural missionary in Northern Europe (Ulfilas went to the Goths in the 340’s), Patrick did spawn the beginning of the most influential missionary movement until the Waldensians in the 12th century, and the mendicant friar orders of the 13th century. There were 5 dominant characteristics of Celtic Christianity that were an overflow of the heart and experience of Patrick. The characteristics were 1) deep devotion 2) missionary passion 3) love of learning 4) respect for vernacular cultures 5) value and use of women.

The deep, personal devotion life of Celtic Christians was very unique. “Patrick understands his slavery as the door into divine recognition and friendship. In this awful experience of alienation and exile, he discovers God as his “Anam-cara.” Anam is the Irish word for soul and cara is the word for friend. This “Friend of the Soul” is one of the most beautiful concepts in the Celtic tradition. An ancient affinity and belonging awakened between two people in the Anam-cara relationship that cut across all other connections. In your Anam-cara you discovered the Other in whom your heart could be at home. The depth and shelter of this Anam-cara belonging enables Patrick to endure the most awful conditions”-John O’Donohue.

Patrick speaks of this in his Confession, “But after I had come to Ireland, it was then that I was made to shepherd the flocks day after day, so, as I did so, I would pray all the time, right through the day. More and more the love of God and fear of him grew strong within me. And as my faith grew, so the Spirit became more and more active, so that in a single day I would say as many as a hundred prayers, and at night only slightly less. Although I might be staying in a forest or out on a mountainside, it would be the same; even before dawn broke, I would be aroused to pray. In snow, in frost, in rain, I would hardly notice any discomfort and I was never slack but always full of energy. It is clear to me now, that this was due to the fervor of the Spirit within me.”

Pascal said that in difficult times you should always keep something beautiful in your heart. Patrick is able to survive these harsh and lonely territories of exile precisely because he keeps the beauty of God alive in his heart. Here, prayer becomes conversation with his Anam-cara, and the beauty of Divine intimacy transforms the outer darkness bringing life to his soul.

It was very similar to the heartfelt desires of Benedict of Nursia-who ultimately founded an order of Monasteries beginning at Monte Cassino in 529. They both were seeking deep devotion, true discipleship and to live a life more conducive to the gospel. Nevertheless, separating from the formalism, institutionalism and nominalism of the church often led monks to the extremes of Gnosticism (matter, natural, sex is evil), Pelagian legalism (austerity, works salvation, etc.), and isolationist lives. It seems the mainland monastic movement overreacted to the complacency and compromise of Constantine/ Edict of Milan Christian prominence, and fell into the pit of legalistic retreat. In both cases, the “salt loses its savor” and influence.

However, Patrick and Celtic Christianity were able to avoid these extremes and errors that similar groups fell into primarily because of their great love and knowledge of the scriptures. It was said of Patrick, “He constantly quotes the Bible. Its phrases seem to have impregnated his thought…He goes straight to the heart of the Biblical message, to the promises of God, to the redemption brought by Christ, God’s self-giving and love, the demand of holiness and faith, God’s trustworthiness and the presence of the Holy Spirit in the hearts of believers”-Hanson. It is clear from history that Patrick was biblical and evangelical in his ministry, and that the churches he started were independent of many Roman religious traditions and extremes.

Interestingly enough, Patrick found a balance between spiritual devotion and practical mission, between law and grace. The Celtic leaders were embracing a life of passionate worship and intercession, while being committed to missions and evangelism. The Celtic church, its schools and monasteries were not hiding from the world to find or keep their salvation; they were advancing into the world as lights and witnesses. More like the Dominican (O.P.) monastic movement of the 13th century than Benedictine 6th century. Patrick birthed the first missionary monasticism in history. When a group was converted, Patrick would train and leave both men and women behind to disciple and teach others. They were also training and sending many men and women as missionaries.

One reason for the vitality of Irish Christianity was that the historical and cultural conditions were right. It seems the tribal and rural character of Irish society played a significant role in producing a different ecclesiastical structure. For the Celtic churches, the center of life was not the diocese, but the monastery. Only here did they eclipse the concept of the diocese and develop an inversion of “jurisdictions” in which the church was under the leadership of abbots (rather than bishops). A diocese was usually organized with a town of political or economic importance at its center, but this Roman concept had never crossed over from the mainland, and Ireland had no such towns. Like other churches, these were Episcopal; however, the chief place in the monastery belonged not to the bishop but to the abbot.

This means that the church in Ireland developed free from the hierarchical systems, politics and compromise that were infecting Christian Religion elsewhere. Patrick had evangelized and organized differently, and the fruit of this would be seen for centuries. One history book said it this way, “Lacking the desire to establish church bureaucracies, Irish abbots encouraged their monks in the “real business” of the church –preaching, studying, and ministering to the poor.” These abbots were notable scholars reputed to live simple, devoted lives in tough circumstances…but above all else were “fatherly.” Many historians point to the “Book of Kells” as a primary example of the “amazingly vital piety” that was normal to these Celtic leaders. At least in the early years, they were very different from the legalistic, controlling extremes so common on the continent.

Many founders of the Irish monasteries did seek a remote retreat with few companions, but these communities became irresistibly attractive. The penalty for their piety and holiness was popularity. They found themselves pursued by waves of young men passionate to join these devoted believers. This astonishing flood of youth, eager to follow an example and commit to monastic life was to fuel centuries of study and missionary activity. Historian Stephen Neill says, “The Irish Christian youth felt with peculiar force the urge to ascetic devotion, and the busy life of the monasteries offered an outlet to native talent and energy in art and learning.”

Although these Irish were intense and austere in their devotional practices, they also had a love of art and robust enjoyment of life not found on the continent. This allowed for both the emphasis of music and the experience of personal fulfillment while embracing a radical commitment. This, no doubt, played a major role in the historic growth, expansion and enduring vitality of the Celtic movement.

The Celtic love for learning caused them to establish schools and monasteries for training. From the beginning, the Irish monks valued literacy, and the learning of antiquity was one of their major interests. This became a potent combination as educated monks filled with missionary zeal went out and founded these unique monasteries all over Ireland. These new structures allowed them to access and release many missionaries and influential Christians into the society surrounding them. Finnian of Clonard was seminal in this work, but Columba at Iona was the most prominent and influential.

The missionary passion of the Celts caused them to launch forth to reach the unreached (Patrick to Ireland, Columba to Iona Scotland, and Columbanus to Britain). It caused Patrick to initiate an indigenized form of evangelism-reaching Christians and city-state leaders first. It was his method to approach the leaders and decision makers of a people group, before ministering to and serving the community.

Like St. Olaf Haroldson of 1000 Norway, who sent bands as storytellers and singers; Patrick also used indigenous, culturally relevant ministry methods that proved very effective and efficient (birthing 300 churches, and baptizing 120,000 people). His respect for vernacular culture, a love and embrace of the best elements of the Irish is instructive to anyone desiring to reach others. In communication as well, he identified key Irish ideals of faithfulness, courage and generosity; and lived to model these while preaching to grow these concepts into a more biblical understanding of Christian faith, hope and love. However, his effectiveness had more to do with the type of man he was, than the methods he used.

Patrick was a gentleman. Hanson says, “The secret of his success as an evangelist was his integrity. He was a holy man without self seeking, with no ulterior motive beyond the desire to spread the Gospel. He also remained an entirely human person…this is an unusual combination.” Another writer says Patrick’s presence is full of uaisleacht. “The Irish word for nobility is uaisleacht; it also carries echoes of honor, dignity, and poise. Patrick exercised uaisleacht in relation to the people he shepherded. He served, defended, and cared for them, yet he refused any gifts or attempts to claim him. He constructed no kingdom of the ego.” Cahill agrees by speaking of Patrick as “one of humanity’s natural noblemen. Among simple, straightforward people, who could unreservedly appreciate his core of decency, the success of his mission was assured.”

This character of Patrick and his sincere care for the Irish was probably best seen in his opposition to slavery and valuing women. It has been said that Patrick was the first human being in the history of the world to speak out unequivocally against slavery. The combination of his horrible slave experience and love for people produced constant worry and tireless vigilance in protecting souls. As faulty mainland criticisms and accusations arose about Patrick, it became apparent that even activities that seemed similar to corrupt continental practices were pursued by Patrick with opposite aims and motives. One example of this was the Catholic tradition of placing bishops next door to kings in pursuit of political favor and power. However, when Patrick moved bishops near chieftains, it was to serve them and protect the people by keeping a watchful eye out for raiding pirates.

Patrick’s great respect for woman was very unique and rare for those times. In his Confession he writes with honesty and admiration of the “blessed and beautiful” Irish women that are baptized. He goes on to write, “The Lord gives grace to his many handmaidens; and though they are forbidden to do so (by rulers or captors), they follow HIM with backbone.” Patrick had become a man “who could give far more credibility to a woman’s strength and fortitude than could any classically educated man” (or continental/Catholic leader of his day)-Cahill. He was committed to valuing and using women in ministry and monastic endeavors, and this aided Patrick and his followers in reaching many. His unique respect for the Irish culture and women partnered with his theology of grace, joy, providence and integrity in the schools and monasteries established to release generations of leaders into the harvest fields. Some writers and historians believe they were the major hope in preserving devotional heartfelt Christianity, and saving western civilization (from the ravages of 7th century Islam and Viking invasions).

The Celtic movement was birthed and propagated as a renewal movement that embraced missionary goals with practical strategy and passion. They were conscious of being a covenant based community and served as catalysts on the periphery of the existing church-for renewal and expansion.

Patrick’s Lorica

This powerful prayer known as "The Breastplate of St. Patrick" is one of my favorites from Christians in history. It has blessed my devotional life and provided good theological study and reflection. It has also stirred and guided my heart in intercessory prayer many times. This Lorica emphasizes the omnipresence of God, is a direct evocation of the Trinity, and fully recognizes the Christological depth of our experience. It acknowledges the real dangers from forces of the invisible world…affirming both the necessity and power of spiritual warfare prayer in the lives of people of faith. It views each new day as a Divine gift, and asserts that even our waking and rising is made possible by the love and care of God.

Patrick composed this as a hymn in the year 433. He wrote it to protect himself and his monks from their many deadly enemies who lay in wait for priests. It was used when Patrick was aware that there was an ambush to try to kill him and his group on their way to the King's court. It was during the march that they chanted the sacred Lorica - later known as St. Patrick's Breastplate. Legends tell us, that as the druids lay in hiding, ready to kill, they saw not Patrick and his men, but a wild deer followed by twenty fawns. St. Patrick and his men were saved. Because of this story, the prayer has been used as a hymn of faith and protection also called Faeth Fiada –The Deer’s Cry.

I arise today through a mighty strength, the invocation of the Trinity, through belief in the Threeness, through confession of the Oneness of the Creator of creation.

I arise today through the strength of Christ with his Baptism, through the strength of His Crucifixion with His Burial through the strength of His Resurrection with His Ascension, through the strength of His descent for the Judgment of Doom.

I arise today through the strength of the love of Cherubim in obedience of Angels, in the service of the Archangels, in hope of resurrection to meet with reward, in prayers of Patriarchs, in predictions of Prophets, in preachings of Apostles, in faith of Confessors, in innocence of Holy Virgins, in deeds of righteous men.

I arise today, through the strength of Heaven; light of Sun, brilliance of Moon, splendor of Fire, speed of Lightning, swiftness of Wind, depth of Sea, stability of Earth, firmness of Rock.

I arise today, through God's strength to pilot me: God's might to uphold me, God's wisdom to guide me, God's eye to look before me, God's ear to hear me, God's word to speak for me, God's hand to guard me, God's way to lie before me, God's shield to protect me, God's host to secure me: against snares of devils, against temptations of vices, against inclinations of nature, against everyone who shall wish me ill, afar and anear, alone and in a crowd.

I summon today all these powers to protect between me (and these evils): against every cruel and merciless power that may oppose my body and my soul, against incantations of false prophets, against black laws of heathenry, against false laws of heretics, against craft of idolatry, against spells of witches, smiths and wizards, against every knowledge that endangers man's body and soul. Christ to protect me today against poisoning, against burning, against drowning, against wounding, so that there may come abundance in reward.

Christ with me, Christ before me, Christ behind me, Christ in me, Christ beneath me, Christ above me, Christ on my right, Christ on my left, Christ in breadth, Christ in length, Christ in height, Christ in the heart of every man who thinks of me, Christ in the mouth of every man who speaks of me, Christ in every eye that sees me, Christ in every ear that hears me.

I arise today through a mighty strength, the invocation of the Trinity, through belief in the Threeness, through confession of the Oneness of the Creator of creation. Salvation is of the Lord. Salvation is of the Lord. Salvation is of Christ. May Thy Salvation, O Lord, be ever with us. Amen.

This “Breastplate” of faith is to protect body and soul from devils, men and sin. A lorica is a mystical garment that was supposed to protect the wearer from danger and illness, and guarantee entry into heaven. It becomes apparent that the lorica Patrick discusses is no piece of garment, but Christ and the Word of God. This is reminiscent of Paul's words to the Ephesians 6:10-18:

“Finally, be strong in the Lord and in his mighty power. Put on the full armor of God so that you can take your stand against the devil's schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, and with your feet fitted with the readiness that comes from the gospel of peace. In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. Take the helmet of salvation and the sword of the Spirit, which is the word of God. And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints.”

In the end, Patrick’s life-story is often told with strong emphasis on his miraculous power encounters with the One True Living God, as well as in confrontations with pagan priests. It will always be difficult to separate fact from fiction about him, but there is no disputing that he was one of the first and most influential Christian missionaries. His life was a vessel of honor…passing on genuine faith and spiritual life (and much legend, lore and tradition). However, ultimately, it’s not just Patrick’s spiritual life, boldness and intercessory prayer that captivates and inspires, but his humanity and humility. “The historical Patrick…is very human, distrustful of himself, full of a delightful humility, by no means successful in everything he undertakes, a holy man of integrity, no fool in his Episcopal office, courageous…compassionate, full of admirable faith”-Hanson.

My favorite paragraph about Patrick is found in the book “How the Irish Saved Civilization.” It declares, “Patrick’s emotional grasp of Christian truth may have been greater than Augustine’s. Augustine looked into his own heart and found there the inexpressible anguish of each individual, which enabled him to articulate a theory of sin that has no equal--the dark side of Christianity. Patrick prayed, made peace with God, and then looked not only into his own heart but into the hearts of others. What he saw convinced him of the bright side--that even slave traders can turn into liberators, even murderers can act as peacemakers, even barbarians can take their places among the nobility of heaven.”

That captures the essence of the work of grace in his heart that transformed his perspective of the world and its peoples. This is Gospel centered faith and living at its best, and is desperately needed among Christians and leaders again today. Reinhard Bonke said it best, “The Gospel is the most elevating force on earth…The Gospel was not given in order to level us all to the lowest common denominator, but to create new creatures, and to give to all the dignity of the Sons of God! Men who once were savages are reclaimed and walk as princes. Hallelujah!” What glorious Good News…how unbelievably thrilling, adventurous and worthwhile to communicate the greatest message, to meet the greatest need and participate in the greatest work known to this life.

After 30 years of selfless ministry, Patrick died in his seventies. His feast day was first recorded on March 17, 797 with this comment, "The flame of a splendid sun, the apostle to the Irish, may Patrick with many thousands be a shelter of our wickedness." His final words were, “But I beg and beseech all those who believe and fear God, whoever comes across this writing and takes the trouble to read it through, namely the writing of Patrick, a sinner who, though he was never taught, wrote it down in Ireland, that no man ever say, if in my ignorance I have accomplished any small thing, however trivial, or if I have shown the way according to God’s good purpose, that this was my own ignorance at work: but rather, know and believe it to be the undeniable truth that it was the gift of God. This is my confession before I come to die.”

Most of this writing came from a Fuller Seminary essay exam I took for a Christian History class in the 90’s. I received an “A” with some very positive feedback from my professor, and thought it would be beneficial to make it available for you to read. It also includes some paragraphs and favorite quotes from book reports and short reflective essays I wrote on the topics of St. Patrick, Celtic Christianity, and other historical missions movements. It is not, was not a research paper, and does not directly list all references. These were not needed for this format of Essay Testing or class homework. All references are in my reading/book lists online, and will be added here in the future, when I have the time to expand this. I pray that all who read this will be blessed, convicted and inspired by the testimony of the life and ministry of this wonderful hero from history.

"S.L." Concluding Notes/Quotes

2008-04-25T19:26:00.001-07:00

SHINING LIGHTS:

THE CONCEPTION, CHARACTER AND CATALYZING INFLUENCE OF THE MORAVIAN MOVEMENT

“Shall thy wonders be known in the dark? And, thy righteousness in the land of forgetfulness?” Ps. 88: 12

“Will the Lord reject us forever? Will he never show his favor again? Has his unfailing love vanished forever? Has his promise failed for all time? Has God forgotten to be merciful? Has he in anger withheld his compassion? Then I thought, to this I will appeal: the years of the right hand of the Most High. I will remember the deeds of the Lord; yes, I will remember your miracles of long ago. I will meditate on all your works and consider all your mighty deeds.” Ps. 77: 7-12

“…That you may be blameless and pure, children of God without fault in a crooked and perverse generation, in which you shine as lights in the world; holding forth the word of life.” Phil. 2: 15-16

“You are meant to incarnate in your lives the theme of your adoration, you are to be taken, consecrated, broken and distributed, that you may be the means of grace and vehicles of the eternal charity.” -Augustine

“God hath had it much on His heart, from all eternity to glorify His dear and only begotten Son; and there are some special seasons that He appoints to that end, wherein He comes forth with omnipotent power to fulfill His promise and oath to Him: and these times are times of remarkable pouring out of His Spirit, to advance His Kingdom; such a day is a day of His power.” -Jonathan Edwards

NOTES

1. Pierson, Paul E., “Historical Development of the Christian Movement”. (Fuller

Theological Seminary, MH 520. Fall 1998), 61.

2. Schoenbawm, S., William Shakespeare. (New York: Oxford University Press,

1977).

3. Grant, George, “Church History I”. (Victory Leadership Institute. Fall 1998),

Session 1.

4. Ibid.

5. Ibid.

6. Joyner, Rick, Three Witnesses. (Charlotte: Morning Star Publications, 1997), 29.

7. Drummond, Lewis, Eight Keys to Biblical Revival. (Minneapolis: Bethany House,

1994), 24.

8. Curtis, A. K., Lang and Petersen, The 100 Most Important Events in Christian

History. (Grand Rapids: Fleming H. Revell, 1991), 88.

9. Ibid, 89.

10. Henderson, D. Michael, John Wesley’s Class Meeting. (Nappanee: Evangel, 1997),

51.

11. Shelley, Bruce L., Church History in Plain Language. (Dallas: Word, 1992), 344.

12. Latourette, Kenneth Scott, A History of Christianity, Vol. II. (New York: Harper &

Row, 1953), 894.

13. Ibid.

14. Chadwick, Owen, A History of Christianity. (New York: St. Martin’s, 1995), 241.

15. Bosch, David J., Transforming Mission. (New York: Orbis, 1991), 252.

16. Ibid, 254.

17. Elwell, Walter A., The Concise Evangelical Dictionary of Theology. (Grand Rapids: Baker, 1991), 568.

18. Durmmond, 84.

19. Mellis, Charles J., Committed Communities. (Pasedena: William Carey, 1976), 41.

20. Vos, Howard F., Exploring Church History. (Nashville: Thomas Nelson, 1994), 116.

21. Shelley, 348.

22. Wagner, C. Peter, The New Apostolic Churches. (Ventura: Regal, 1998), 16.

23. Kennedy, John W., The Torch of the Testimony. (Auburn: Christian Books, 1965), 194.

24. Thompson, Ernest T., Through the Ages. (Richmond: CLC, 1965), 255.

25. Henderson, 64.

26. Joyner, 23-24.

27. Sirotnak, Tom, Ultimate Warriors. (Nashville: Broadman & Holman, 1996), 85.

28. Joyner, 26.

29. Mellis, 41.

30. Durmmond, 84.

31. Damazio, Frank, The Vanguard Leader. (Portland: Bible Temple, 1994), 6-7.

32. Wallis, Arthur, In the Day of Thy Power. (Columbia: City Hill, 1956), 131.

33. Joyner, 27.

34. Ibid, 27-28.

35. Greenfield, John, Power Fom On High. (Bethlehem: Moravian, 1928), 43.

36. Ibid, 52.

37. Ibid, 93.

38. Ibid, 57.

39. Ibid, 48.

40. Ibid, 21.

41. Ibid, 86.

42. Hamon, Bill, The Eternal Church. (Point Washington: CI, 1981), 202.

43. Vos, 116.

44. Greenfield, 43.

45. Vos 116.

46. Joyner, 34.

47. Pierson, 126.

48. Kennedy, 194.

49. Ibid, 189.

50. Henderson, 52.

51. Hunter, George G. III, To Spread The Power. (Nashville: Abingdon, 1987), 40.

52. Henderson, 60.

53. Ibid, 66.

54. Ibid, 67.

55. McKenna, David C., The Coming Great Awakening. (Downers Grove: Inter Varsity, 1990), 85, 89.

56. Henderson, 61.

57. Pierson, 126.

58. Bosch, 252.

59. Caldwell, Larry W., Missions and You! (Manila: CMF, 1994), 44.

60. Van Halsema, Dick & Thea, Going and Growing. (Grand Rapids: Baker, 1991), 11-12.

61. Mellis, 42.

62. Neill, Stephen, A History of Christian Missions. (London: Penguin, 1964), 202.

63. Wallis, 88.

64. Caldwell, 44.

65. George, Timothy, Faithful Witness. (Birmingham: New Hope, 1991), 41.

66. Curtis, 133-134.

67. Shibley, David, A Force in the Earth. (Orlando: Creation House, 1997), 7.

68. Bonnke, Reinhard, Evangelism By Fire. (Laguna Hills: R. Bonnke Ministries, 1993), 69.

69. Grant, Bringing in the Sheaves. (Atlanta: AVP, 1985), 110.

70. Sirotnak, Warriors. (Nashville: B&H, 1995), 168.

71. Thomas, Cal, The Things That Matter Most. (New York: Harper & Row, 1994), 219.

72. Joyner, 19.

73. George, 50.

74. Bonar, Andrew A., Memoir and Remains of Robert Murray McCheyne. (Grand Rapids: Baker 1978), 47.

WORKS CITED

Bonar, Andrew A. Memoir and Remains of Robert Murray McCheyne. Grand Rapids: Baker Books,

1978.

Bonnke, Reinhard. Evangelism by Fire. Laguna Hills: Reinhard Bonnke Ministries, Inc.,

1993.

Bosch, David J. Transforming Mission. Maryknoll: Orbis Books, 1991.

Caldwell, Larry W. Mission and You! Manila: CMF Literature Inc., 1994.

Chadwick, Owen. A History of Christianity. New York: St. Martin’s Press, 1995.

Curtis, A. Kenneth, J. Stephen Lang, and Randy Petersen. The 100 Most Important

Events In Christian History. Grand Rapids: Fleming H. Revell, 1991.

Damazio, Frank. The Vanguard Leader. Portland: Bible Temple, 1994.

Drummond, Lewis. Eight Keys to Biblical Revival. Minneapolis: Bethany House, 1994.

Elwell, Walter A. The Concise Evangelical Dictionary of Theology. Grand Rapids:

Baker Books, 1991.

George, Timothy. Faithful Witness. Birmingham: New Hope, 1991.

Grant, George. Bringing in the Sheaves. Atlanta: American Vision, 1985.

Grant, George. Church History I. Victory Leadership Institute, Fall 1998.

Greenfield, John. Power From On High. Bethlehem: Moravian Church, 1928.

Hamon, Bill. The Eternal Church. Point Washington: Christian International, 1981.

Henderson, D. Micheal. John Wesley’s Class Meeting. Nappanee: Evangel Publishing

House, 1997.

Hunter, George G. III. To Spread The Power. Nashville: Abingdon Press, 1987.

Joyner, Rick. Three Witnesses. Charlotte: Morning Star Publications, 1997.

Kennedy, John W. The Torch of the Testimony. Auburn: Christian Books, 1965.

Latourette, Kenneth Scott. A History of Christianity, Vol. II. New York: Harper & Row,

1953.

McKenna, David L. The Coming Great Awakening. Downers Grove: Inter Varsity

Press, 1990.

Mellis, Charles J. Committed Communities. Pasadena: William Carey Library, 1976.

Neill, Stephen. A History of Christian Missions. London: Penguin Books, 1964.

Orr, J. Edwin. Campus Aflame. Glendale: Regal Books, 1971.

Pierson, Paul E. Historical Development of the Christian Movement. Fuller Theological

Seminary, Fall 1998.

Schoenbaum, S. William Shakespeare. New York: Oxford University Press, 1977.

Shelley, Bruce L. Church History in Plain Language. Dallas: Word, Inc., 1982.

Shibley, David. A Force in the Earth. Orlando: Creation House, 1997.

Sirotnak, Tom. Ultimate Warriors. Nashville: Broadman & Holman, 1996.

Sirotnak, Tom. Warriors. Nashville: Broadman & Holman, 1996.

Thomas, Cal. The Things That Matter Most. New York: Harper Collins, 1994.

Thompson, Ernest Trice. Through the Ages. Richmond: The CLC Press, 1965.

Van Halsema, Dick & Thea. Going and Growing. Grand Rapids: Baker Books, 1991.

Vos, Howard F. Exploring Church History. Nashville: Thomas Nelson, 1994.

Wagner, C. Peter. The New Apostolic Churches. Ventura: Regal Books, 1998.

Wallis, Arthur. In The Day of Thy Power. Columbia: City Hill Publishing, 1956.

Walls, Andrew F. The Missionary Movement in Christian History. Maryknoll: Orbis

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Of all the characteristics of the Moravian movement, the most dramatic and defining was their commitment to world missions. “At the age of 15, Zinzendorf, together with his childhood friend – Friedrich von Watteville, pioneered a “Compact for the Conversion of Pagans”.”⁵⁸ This missionary dream, birthed in the young Count, 78 years before Carey sailed for India, was to become an all consuming fire that raged in the hearts of the Moravians – governing every choice and soliciting utter and universal participation.

Through the stories and influence of Francke’s home missions and the famous Danish-Halle Indian mission of Ziegenbalg and Plutschau; Zinzendorf was able to see beyond the prevailing orthodox views (the great commission was for the 1^st century only, the church is already planted everywhere, and the office of the apostle has ceased to exist) that held the church in apathetic bondage.

With clear apostolic/missionary vision (Lk.19: 10, Rom.15: 20), and Biblical foundation, Zinzendorf was able to “rediscover” the Gospel message and mission. After meeting Anthony Ulrich, from St. Thomas (at an award ceremony honoring the Count in 1731), the conviction to send someone to share the Gospel with slaves in the West Indies became overwhelming. This overwhelming conviction served in uniting and marrying the Gospel message and mission so that the two, literally became one – birthing an Apostolic/New Testament move of God. Through the Count’s “passion to reach unreached peoples… and his leadership, this group of Moravians was transformed into a major missionary movment.”⁵⁹

“These Moravians had a vision for total commitment to missions… seeing it as the privilege and responsibility of the entire membership.”⁶⁰ “Here was a new phenomenon in the expansion of Christianity, an entire community… devoted to the propagation of the faith… a fellowship of Christians with the spread of the Christian message as a major objective, not of a minority of the membership, but of the group as a whole.”⁶¹ The Moravians came to see missions as a “way of life”, and life as a “way of mission”. With their “aim to live the Gospel, and so to commend it to those who have never heard it,”⁶² and total community cooperation, they were able to pioneer modern Protestant missions and produce global fruit.

“This small church in 20 years called into being more missions than the whole evangelical church has done in two centuries.”⁶³ From the first small group sent to the West Indies in 1732, the Moravians sent more than 100 missionaries in 25 years, were in 28 nations in 28 years, and “by the time of Zinzendorf’s death in 1760, had sent out 226 missionaries. At the height of their missionary zeal they were sending out one missionary for every 10 senders who stayed behind at home in Germany!”⁶⁴

This Moravian Movement from Herrnhut has proved to be an apex in Protestant missions and revival history. There at the estate of Count Nikolaus Ludwig von Zinzendorf, the sovereignty of God and sold-out, spirit-filled believers found a place of convergence – heaven and earth were united again, the Word becoming flesh. The vision of God and vessels of honor were merged to produce a vehicle (sodality structure) that could transfer God’s life and channel divine blessing. “These earnest Christians dared to carry the gospel into some of the most remote and inhospitable regions on the face of the earth… fanning out two by two to win for the Lamb that was slain the reward of His sufferings.”⁶⁵ William Carey, called by many the “father of the modern Protestant missions movement”, said, “See what these Moravians have done… Can we not follow their example, and in obedience to our Heavenly Master, go out into the world and preach the Gospel to the heathen?”⁶⁶

There was a day when the call of God for redemption necessitated and actualized the call to missions (Rom. 15: 14-16, Acts 9: 15, 22: 14-15). We must remember, redemption, like everything God does, is according to a pattern (His ways) and for His purpose. For the expressed purpose of showering His mercy on all families of earth,”⁶⁷ God called out a man named Abram, a nation named Israel, a King named David, and a teenager named Mary. Through their faith and obedience, God brought forth His covenant promise: a child was born… our redemptive model – Jesus Christ.

As we repent and believe, fix our eyes on Jesus, die to self and follow Him, there is a release of grace and power that transforms us within and elevates us to a place of influence and bold witness. As born again, spirit-filled Christians, Jesus’ leadership and God’s fathering unites us eternally with the multitudes of saints that were “witnesses of the resurrection”. Remember, at the core of the Christian experience is an empowered and changed life. We are possessors of a new nature, a new identity, a new Father, an eternal life. “The gospel is the most elevating force on earth… it was not given in order to level us all to the lowest common denominator, but to create new creatures, and to give to all the dignity of the sons of God! Men who once were savages are reclaimed and walk as princes.”⁶⁸

Know assuredly this day, the life of God in the soul of man, the indwelling of the Holy Spirit initiates a process of surrender, following, and maturity that produces supernatural power, sacrificial love and a renovated mind. These attributes are to merge with our stewardship of the life and love, grace and truth of God – that we might yield our rights to the awesome privilege and responsibility of proclaiming Christ. God’s plan is to bless us to be a blessing… that “in you all the nations and families of the earth would be blessed.” We have been redeemed to witness, saved to serve, called to covenant blessings that we might obey God’s great commission. The late Francis Schaeffer said, “In this world a person can only be complacent if he or she is young enough, has money enough, is well enough, and, at the same time, lacks compassion for those about him. As soon as we face reality, the obscenity of the present situation strikes us in the face.”⁶⁹

Count Zinzendorf and the Herrnhut Moravians serve as ensamples to all who would dare to believe and carry the call and commission of God. As we peer at them through the kaleidoscope of history, we are given an opportunity to discern the times and respond to their prophetic wake-up call (Is. 52). Their passionate love for Jesus, sincere faith, covenant relationships, community fellowship, importunate and prevailing prayer, and utter abandonment to missionary advance allows us to gain God’s perspective of reality and life. The five governing characteristics of the “renewed” wineskin of the Moravians (1. Apostolic Leadership, 2. Profound Christology, 3. Genuine Unity, 4. Cell Ministry, 5. World Missions) serve as an apostolic foundation for any generation or time, especially ours!

“Look around at the millions of broken homes, crime, child abuse, drug abuse, and the feelings of hopelessness in American society, and you can see that we live in the midst of intense spiritual warfare with the devil. But when all is said and done, I want to be standing on the side of victory. I may not be able to single-handedly change the world, but when my life ends I want to be able to declare: “I fought the good fight. I didn’t grow weary and settle for less. I battled to the end.”⁷⁰

You can do this. Your life may be the one that makes the difference. You matter…and the substance of your life and heavenly epitaph can change destiny’s balance and prophesy God’s restoration. Hear this Chinese proverb from the movie Mulan: “One grain of rice may tip the scales…maybe one solitary soul can change the entire outcome of this war”. “The journey of a thousand miles begins with a single step. The redemption of a great nation can begin with a single and powerful decision by one “ordinary” person that influences others to make similar decisions.”⁷¹

The story of Zinzendorf is one of history’s greatest examples of how a pure love for the Lord can propel a man to a spiritual power that not only impacts his own time, but places his mark dramatically on every century that follows… Born into one of the great families of Europe and destined to sit on the court of one of the continent’s most powerful thrones, he gave it all up and spent his life and fortune to carry the gospel to the ends of the earth.”⁷²

It was William Carey that said the Moravians were one of the “faithful messengers of grace that were ‘the seed of the church’ in many places. They being dead still speak through the example of their lives and their legacy of courage and service.”⁷³ Like Puritan great Richard Baxter, Scotch divine Robert Murray McCheyne, Abel, the Apostle Paul, Patrick, Hus, and few others in history, Zinzendorf lived a life of eternal significance and global impact. He was a witness unto Jesus that “knew Christ in the power of His resurrection and the fellowship of His sufferings, being made conformable even unto His death… that the life of Jesus might be made manifest in his mortal flesh – that he might attain unto the resurrection, and being dead, yet speak” (Phil. 3: 10-11, 2 Cor. 4: 10-11, Heb. 11: 4).

Though Zinzendorf’s “lips have long in silence hung, And death long hushed that sinner-awakening tongue; Yet still, though dead, he speaks aloud to all, And from the grave issues forth his “call”. Like some loud angel-voice from Zion Hill, The mighty echo rolls and rumbles still. O grant that we, when sleeping in the dust, May thus speak forth the wisdom of the just.”⁷⁴

Jesus said, “Go!” (Mt.28:18-20, Mk.16:15+, Lk.24:47, Jn.15:16, Acts 1:8, Rom.16:26). If not us, who… if not now, when?… Like the Moravians of Herrnhut, may we embrace the truth – “For Christ’s love compels us, because we are convinced that one died for all, and therefore all died. And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again” (2Cor.5: 14-15). Remember the words of William Wallace, “All men die, but not all men truly live.”

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The secret to Zinzendorf’s leadership power was his passionate love for Jesus. This passion produced a profound Christology that was to characterize the Moravian movement for generations to come. Their theological emphasis, worship, and life were so Christocentric that it both shocked and attracted (Is. 52: 15). Like the 1^st century Christians, their passion for Jesus wrought boldness, humility and an aroma of life (Acts 4: 13, 2 Cor. 2: 14-17). The Moravians were able “to maintain at all times the freshness of their “first love” toward the Savior; to have, like Count Zinzendorf, ‘one passion – Jesus, Jesus only’, to cultivate His continual presence and live always in the sunshine of His smile” (Ps. 37: 4, 91: 14-15). ³²

This incredible passion and love for Jesus was the result of Zinzendorf’s godly heritage and a personal experience he had while traveling after graduation. At an art museum in Dusseldorf, the young Count had observed Domencio Feti’s “Ecce Homo” (Behold the Man). The vivid painting of Jesus crowned with thorns bore an inscription… “I have done this for you. What have you done for Me?”³³ Gripped with conviction, he committed his heart to God, and proclaimed, “I will do whatever He leads me to do.”³⁴ There the Count yielded to the Captain of our salvation and embraced the call of God. As the rich young ruler who said “yes”, Zinzendorf forsook all to follow Jesus and crown Him King.

This commitment flame was later fueled with prophetic hope at Herrnhut as Zinzendorf translated Jon Amos Comenius’ constitution for the “United Brethren”. There he discovered a prophecy by Comenius that Hus’ prophesied “hidden seed” would sprout in 100 years – literally right then for those at Herrnhut. Ignited with a new sense of destiny, Count Zinzendorf and the Moravians immersed themselves in passionate prayer, worship and fellowship that resulted in the “Moravian Pentecost” – Wednesday, August 13, 1727.

When the Holy Spirit came upon them, they became witnesses unto King Jesus (Acts 1: 8)… clothed with power to exalt Christ alone (Jn. 16: 14). “Their theology became Christology and their creed – the Cross”³⁵ as they determined “to know nothing among men save Jesus Christ and Him crucified. (1 Cor. 2: 2). “Witnesses for Jesus and of Jesus was what every Moravian was in those great revival decades.”³⁶

The “calling of the Moravian Church was truly set forth by Count Zinzendorf: ‘I am destined by the Lord to proclaim the message of the death and blood of Jesus, not with human wisdom, but with divine power, unmindful of personal consequences to myself’.”³⁷ This profound Christology was clearly seen in all Moravian preaching, prayer and hymnody. With overflowing hearts and single eyes, they sought to honor Jesus in all they said and did. Their rediscovery of Gospel truth and prioritizing of redemptive reality fueled renewal and expansion for decades to come.

The great Moravian Evangelists and Missionaries preached the gospel with remarkable simplicity, clarity and power. “Praise to Christ, adoration of Him as God, proclamation of His virtues and work were their constant theme.”³⁸They were God’s ambassadors, preaching Christ and the message of reconciliation. Practiced in personal devotion and piety, they were trained to empty self and overflow with compassion for their fellowmen, by: 1) looking at their own sinfulness, 2) discerning the depth of human wretchedness around them, and 3) grasping the love of God in Jesus Christ.³⁹ They possessed a peculiar revelation of God’s love and the precious blood of the lamb. The united cry of their hearts was, “May the Lamb that was slain receive the reward of His suffering” (Is. 53: 10-11).

The Moravians were also known for addressing their prayers directly to the Savior. Their prayer life, power and importunity set them apart as few in history. They were truly a “House of Prayer for all nations”. “Count Zinzendorf had early learned the secret of prevailing prayer. So active had he been in establishing circles for prayer, that on leaving the college at Halle, sixteen years of age, he handed the famous Professor Francke a list of seven praying societies.”⁴⁰ This passion and commitment to prayer, a sign of love for and dependence upon God; made intercession, fasting, and all night prayer as natural as the air they breathed. “In short, the blessing of the 13^th of August, 1727, was diligently and earnestly prepared for.”⁴¹ These men and women met daily in each other’s homes for prayer and praise – prompted by love for the Savior, they birthed a 24-hour prayer chain that lasted over a century.⁴²

“The Moravians have always been famous for their church music, which owes its original inspiration to Zinzendorf, who himself wrote many hymns (over 2,000).”⁴³ They were a people “filled with the Spirit… singing and making melody in their hearts to the Lord” (Eph. 5: 18-19). God had put a new song in their mouth, even praise to their God… many would see it and fear and put their trust in the Lord” (Ps. 40: 1-3). One who saw it and was changed was John Wesley. During a severe storm at sea en route to a Georgia orphanage, the Wesley’s marveled at the faith and love of the Moravians – as they sang and worshipped amidst the fearful passenger’s screams and vows. This experience opened the door that later led to Wesley’s conversion.

The profound Christology of the Herrnhut Brethren empowered their witness and singularly defined their preaching, prayer and praise. Their passionate love for Jesus set them apart in a day of theological disputes and dead orthodoxy. John Cennick, the best know English Moravian hymn writer, known as a “Revived Paul and second Bunyan”, expressed it this way: “Christ is our Master, Lord and God, the fullness of the Three in One; His life, death, righteousness and blood, Our faith’s foundation are alone, His Godhead and His Death shall be Our theme to all eternity.”⁴⁴

On the foundation of Zinzendorf’s Apostolic leadership and their profound Christology, the Moravians came to live in a unity that “commanded God’s blessing” (Ps. 133: 3). When Zinzendorf had invited the “Brethren” onto his estate in 1722, he was “especially concerned with establishing an international fellowship of true believers belonging to various religious bodies.”⁴⁵ His desire for unity soon inspired an ecumenical harvest. “Lutheran Pietists, former Catholics, Separatists, Reformed and Anabaptists all joined the community, seeking the fellowship of others who were looking for a heavenly city.”⁴⁶ Like Fuller Seminary today, Herrnhut had become “the most ecumenical place on earth”.

In the midst of subsequent problems, strife and threatened divisions, Zinzendorf set out to meet with every family, house to house. This home/family visitation was a time of fellowship and scriptural counsel. As a result, the Moravian community became united by “the mission in this man’s heart”. These covenant relationships governed by the love and purpose of God produced a unity like the upper room (Acts 2) and led to the signing of a formal “Brotherly Agreement”. As is characteristic of most renewal movements, they became “conscious of being a distinct, covenant based community”⁴⁷ more than ever before. They lived, worked and worshipped together, and serve as a model of community life and possibilities. Their Christian unity, covenant fellowship and unique ecumenism increased over time and became a channel for divine blessing.

The genuine unity of the Moravians was both generated and propagated by their incessant use of home-cell groups. Zinzendorf was “a disciple of Spener’s idea of a ‘church within the Church’.”⁴⁸ In 1670, Spener began searching for a practical way to engender the “sincere faith” of the Bible. Under the influence of the writings of Richard Baxter and Johann Arndt’s “True Christianity”, he began gathering a small group of dedicated believers in his home twice a week. These meetings were to serve a dual purpose of discipling committed Christians and providing a vehicle for church renewal. Although Spener’s infantile innovation contained structural, philosophical and reproductive flaws, it served as an oasis in the desert of dead orthodoxy and cultural corruption. By emphasizing the reality of the new birth and the application of scriptural truth in daily life, these Christians discovered, “believers are not (to be) passive in spiritual matters, but have a responsibility for building one another up in the faith.”⁴⁹

Raised to experience the presence of God and receive truth from God in regular home gatherings of family and friends, Count Zinzendorf readily adopted Spener’s model. “He established little cell groups in his school (University of Halle) for practical devotion, which he named “The Order of the Mustard Seed”.”⁵⁰ The experience and fruit of these gatherings served to solidify Zinzendorf’s conviction that the way to renewal and revival for Christian institutions was the proliferation of cells. These cells were not to be the Bible study, prayer, sharing, sensitivity, therapy rap sessions of modern American Christianity. They had “apostolic goals… seeking no less than the recovery of truth, life, and power of earliest Christianity, and the expansion of that kind of Christianity.”⁵¹

In May of 1727, following the signing of the “Brotherly Covenant” at Herrnhut, Count Zinzendorf instituted a network of small groups. A synthesis of Spener’s “collegia pietatis”, Francke’s charitable missions and the Count’s apostolic passion; these cells spawned a Biblical devotion, koinonea-fellowship, and acceleration in maturity that became the catalyst for the “Moravian Pentecost”. By emphasizing “personal character and charitable community involvement,”⁵² the Moravian cells “established an optimum environment for the development of personal devotion and the cultivation of a radical lifestyle.”⁵³ Each group had an appointed leader, and every man and woman in the community became a part of one.

With total participation in small groups, Zinzendorf instinctively spread the leadership responsibilities broadly across the whole community. The use of unordained, untrained lay men and women in worship, instruction and cell meetings proved to be one of the most significant leadership innovations of the 18^th century. Among the Moravians, the universal priesthood of believers was no mere mental theology, it was a living reality. “All members were expected to carry their part of the priestly role, and the entire community was mobilized in a ministerial corps.”⁵⁴

After his conversion, under the influence of Peter Bohler at a Moravian small group on Aldersgate Street, London, John Wesley took a pilgrimage to Herrnhut in 1738. Upon arriving, the majority of his observations and notations were related to their cell ministry structure and operations. The Moravian’s organizational plan, pastoral care and dual cell structure would soon be adopted and proliferated in the Methodist Movement. Wesley specifically noted the Moravian distinctive of separating instruction and edification. At Herrnhut, everyone participated in two small groups per week; a heterogeneous “choir” entirely for instruction, and a homogenous “band” for intimate sharing, personal encouragement and prayer. This example served as the pattern Wesley was to refine in his “class, society” cell ministry system, the net that was to catch a generational harvest.

It serves us well to remember the Great Awakenings were “grassroots movements, arising out of small cell groups and spreading spontaneously to the masses… We also should remember that the leaders in past Awakenings came to leadership out of a cell group where they learned spiritual discipline and mutual accountability.”⁵⁵ Count Zinzendorf and the Herrnhut Moravians were the pioneers of the cell ministry movement. Their use of small groups sparked renewal by combining “grassroots initiative with Episcopal leadership to maintain a vigorous balance between spontaneity and order, enthusiasm and established authority.”⁵⁶ They inspired apostolic devotion, a “gathered” church mentality, and growth in holiness. Finally, by utilizing lay men and woman leaders in cells, they provided a context for new methods of ministry and leadership training.⁵⁷ This proved to be revolutionary, tapping an almost unlimited reservoir of laborers and releasing an army of leaders into the harvest fields of the world.

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Zinzendorf and the Moravians had something that God used to build the church and advance His Kingdom – a “renewed” wineskin. Jesus said, do not put “new wine into old wineskins, or else the wineskins break, the wine is spilled, and the wineskins are ruined: but put new wine into new wineskins, and both are preserved” (Mt. 9: 17). It seems the great need (then and now) was not “new wine”, but “new wineskins”. God is not requiring the “new” in existence (Gr. Neos), but the “renewed” by process and preparation (Gr. Kainos). Old wineskins were to be properly prepared by soaking them in water (of the word) for softening; and rubbing them with oil (of the Spirit’s anointing) to prevent leaking or evaporation. Consequently, the renewal of the church (its people, leaders, priorities and structures) is vitally linked with all Kingdom increase and expansion.

Dr. C. Peter Wagner has taught me to ask the question, “Why does the blessing of God rest where it does?”²² In response to this… I believe there is a discernible pattern of blessing – a “renewed” wineskin among the “Moravians”. Within this “committed community” we find five governing characteristics: 1) Apostolic Leadership, 2) Profound Christology, 3) Genuine Unity, 4) Cell Ministry, and 5) World Missions. The genesis and emphasis of these prophetic principles melted hearts, molded lives and was destined to impact the world.

Count Nikolaus Ludwig von Zinzendorf, leader of the Moravian revival at Herrnhut, is a most prominent and enigmatic character on the stage of Christian history. Here was a sophisticated man of nobility – royalty used by God to bring an awakening. At first glance, one may think, “what an unusual man, what an unusual name?” However, he serves as one in a long line of voices arising on the “periphery” of the established churches, revealing the fact that “God often chooses surprising people from surprising places to do surprising things.” Zinzendorf was to became the “young King Hezekiah” (2 Chr. 29-10+) of 18^th century Protestantism.

Count Zinzendorf “was a man of great tact and grace, and had outstanding leadership abilities.”²³ As a “wise master builder”, he nurtured apostolic passion, order, and purpose among the Moravians of Herrnhut. He was a “gifted and spiritually sensitive man… of singularly impressive and commanding personality.”²⁴ In 1738, John Wesley visited Herrnhut and observed with great fascination Zinzendorf’s administrative excellence and strong, governing influence (the latter of which he somewhat disliked).²⁵ Let’s take a look at the genesis and fruit of this leadership.

This man’s leadership was the direct result of his spiritual heritage. His natural family and spiritual mentors had succeeded in molding a vessel of honor for the Lord’s Glory. At his dedication as a baby, the Count’s mother asked God to “govern the heart of this child to walk blamelessly in the path of virtue… that his path may be fortified in thy Word.”²⁶ Raised in an atmosphere of worship, prayer and Bible study, his mother, pietist grandmother and aunt then nurtured a discernment, sensitivity and passion in the young Count that produced a respect for both the authority of God and life of Christ in any person. Later, even his courtship, marriage (to devout pietist – Countess Erdmuth Dorethea Von Reuss), and parenting (of their twelve children) became a pattern for the renewed Moravians. Although many moderns have balked at their stringent views of Lordship and courtship, the fruit of their lives and families is undeniable (Lk. 7: 35).

Their subjection of choices, interests and relationships to their missionary purpose and the will of God, serves as an example to all who would “set their affections on things above.” “Our families nurture, preserve, and pass on to each succeeding generation the values that are the foundation for our freedom… the strength of our families is vital.”²⁷ With the essence of leadership being influence, we must remember, the most profound and fundamental influence is paternal/familial. The family is a God-ordained leadership laboratory. Therefore, as in the case of Count Zinzendorf, often the single most effective way to produce quality leaders is through godly parenting and family relationships.

The young Count’s passion for Bible study and Jesus was shaped and refined by his spiritual fathers and godly mentors. Spener and Francke planted seeds of stability, strength, love, guidance, and revelation truth in the young disciple. Discipleship is God’s way to reach the world (Mt. 28: 18-20) with the life and truth of Jesus Christ – through one’s personal influence on other individuals by relationship, example, devotion, correction and encouragement. Zinzendorf was no mere believer, he was a disciple. This discipleship established character and practical piety in Zinzendorf while cultivating inner maturity and transformation. Discipleship (then and now) is a Biblical qualification that preceded the Count’s leadership (Lk. 6: 12-13).

Count Zinzendorf’s rich spiritual heritage made him a vanguard leader, willing to pay the price of pioneering and making changes, while pointing the way in times of complacency and transition. “He always seemed able to find and draw out the best in men while overlooking their faults… enabling him to rise above the petty spiritual politics that thwart so many in their quest for truth.”²⁸ This ability to “examine all things and hold fast to what is good” (1 Thes. 5: 21) allowed him to prophetically unite the strengths of various Christian camps. “Through Zinzendorf, the Protestant-Pietist streams merge with some descendants of Radical Christianity to form the most significant missionary movement of the 18^th²⁹ century.” As an Apostolic bridge builder and foundation layer, he was truly an understanding scribe, instructed/discipled in the Kingdom and bringing forth out of his treasure things new and old (Mt. 13: 51-52).

Revival author Lewis Drummond establishes the unique quality and essence of Count Zinzendorf by making him the focused example of his chapter titled “At Last, A Leader Who Leads!”³⁰ This prophetic reformer provided the apostolic leadership necessary to birth an awakening and transition the church for renewal and advance. “History is filled with instances when powerful leaders have failed to meet the challenge of the future… often discovering, the world for which they prepared no longer exists.”³¹ However, Count Zinzendorf gained God’s perspective of the past and future, and was able to live and lead with great power.

"Shining Lights" #2

2008-04-25T18:41:00.000-07:00

Now, let’s search the background and conception of the Moravian movement.

As the 18^th century was ushering in, the spirit of awakening began to flow over Europe and rest upon men of God. The fruit of their lives and influence merged with cultural conditions and religious complacency to birth Methodism, the Great Awakening and ultimately the modern Protestant Missionary Movement. Lewis Drummond said, “The early germination of the 18^th century revival had its conception in a smaller awakening that began in Saxony, Germany. On the estate of Count Ludwig von Zinzendorf, God as Father graciously poured out His Spirit, and a movement sprang forth that came to be known as the Moravian Revival.”⁷ Understanding how the foundation was laid in this influential revival can help us understand the foundation and vision the Lord is laying in the church today.

“The Moravians” traced their spiritual ancestry back to Wycliffe and Hus in Bohemia. These two pre-Reformation evangelical preachers were revolutionaries. Wycliffe was possibly the most exalted preacher in all England in the 14^th century, and was a Bible professor at Oxford until his dismissal. He was the spiritual father of the Lollards, known for his fiery preaching and passion for translating the Bible into common language. As a scholar and reformer, he set the faith of scripture and claims of Christ over against the superstitions and traditions of the Catholic Church. Because of the rapid spread of his ideas, and his impact on history and his own generation, Wycliffe earned the name “The Morning Star of the Reformation”.

The spark of Wycliffe’s writings ignited a flame in John Hus’ heart. Ordained as a priest, teaching at Charles University (Prague) and preaching at Bethlehem Chapel (near the campus);⁸ Hus became popular with the masses and some influential leaders as well. Although later condemned for denouncing worldly clergy, and exalting Biblical authority and Christ’s headship; his doctrine had affected many – setting a course that would never be reversed. On July 6, 1415, John Hus was burned at the stake. His courageous death, reformation prophecies (pertaining to Luther and the Moravians), and the manuscripts of Wycliffe’s lectures (used for kindling at Hus’ execution) ignited a “fire by night” at the dusk of the Christendom Age (Catholic Domination).

“Despite all efforts of the popes to stamp out this movement, it survived as an independent church, the Unitas Fratrum/Unity of the Brethren.”⁹ “This Church of the Brethren became a sect of German pietists who were exiled from their ancestral home in the 17^th century.” Because they were aliens and exiles they were commonly known by nationality rather than church affiliation… as the “Moravians”.¹⁰

After flourishing in Bohemia and Moravia under a “cloud by day” at the dawning of the Reformation, these “Brethren” were nearly crushed during the 30 Years War (1618-1648). Although “Luther had proclaimed a robust doctrine of faith… his followers had fallen under the spell of intellect, and turned faith into a mental exercise. No longer an act of surrender to the mercy of God revealed in Christ, faith had become a formal assent to doctrinal truths set forth by scholars.”¹¹ The resulting cultural syncretism and lack of spiritual conviction became the backdrop of the 30 Years War.

Arising in part as a Roman Catholic attack on rebellious lands (Bohemia, Moravia, and Germany), with hopes of recovering lost territories; the 30 Years War drew in most of Europe. Whereas the religious landscape had changed little by war’s end, the conflict was taking its toll on surrounding societies. Latourette says, “By it, much of Germany was laid waste. Prosperous cities and villages were decimated or destroyed and even greater damage was suffered in coarsening and lowering of morals.”¹² With religious persecution, political wars and Christian nominalism and syncretism abounding, the conditions were ripe for renewal. Amidst this seedbed of suffering and corruption, a new movement arose as a “root out of dry ground” (Is. 53: 2) – it became known as “Pietism”.

Having roots in the pre-war past, this movement was a fusion of influences at its inception. Catholic mysticism, Luther’s faith, English Puritanism and Anabaptist sentiments were all found here.¹³ The Pietists were founded by a Lutheran pastor in Frankfurt (1666) named Philip Spener. “He set a new standard for piety by adding to the church services meetings in the home where laity led as easily as pastors.”¹⁴ These home groups known as “collegia pietatis” and the publishing of his book “Pia Desideria” (Pious Desires) caused a stirring of evangelical devotion in Germany. By emphasizing Bible study with life application, the priesthood of believers, personal experience, prayer and missions; Spener had re-contextualized forms of spirituality. These new spiritual dynamics allowed the Pietists to “break radically with the melancholic view of history that had characterized late orthodoxy… combining the joy of a personal experience of salvation with an eagerness to proclaim the gospel of redemption to all.”¹⁵

In Berlin, 1694, Spener and August Francke founded the University of Halle. “In 1701, Francke defined the goal of this renewal movement as the ‘concrete improvement of all walks of life… in all parts of the world.’”¹⁶ The University quickly became the hub for a whole host of ministries. Here, Count Ludwig von Zinzendorf, the German nobleman who was to become the spiritual leader of the Moravian revival, received much of “his distinctive emphasis… on heart religion”¹⁷ and missions.

Count Zinzendorf was Spener’s godson and Francke’s pupil. “In those dynamic days, the University of Halle shone as the pietistic North Star of the Lutheran Church.”¹⁸ “It was from this center that Protestantism embarked purposefully on the cross-cultural missionary task… as two of Francke’s pupils, Bartholomew Ziegenbalg and Henry Plutschau, sailed for India in 1705.”¹⁹ Zinzendorf enrolled at Halle in 1710 and was later able to meet both of these missionaries. Their lives and stories had a profound impact on the young Count.

Upon leaving Halle, the pressure to prepare for his future position of royalty led Zinzendorf to lawschool at the University of Wittenberg. This citadel of Lutheran orthodoxy enforced a rigorous schedule, literally exhausting the daylight and evening hours. While immersed in study of political science, civil law, history and culture, his mind would wander to the “Acts-like” stories of Ziegenbalg and Plutschau. By graduation, a divine discontentment had settled over his heart. Although equipped with the finest the world could offer (birthright, status, privilege, financial security and academic), a war was waging in his soul. Like Moses and Paul before him, Count Zinzendorf began the process of yielding pedigree to destiny. He would soon hear “the call of God” and lay down earthly prominence and prosperity for heavenly vision and fellowship.

Around 1719, another young man named Christian David began taking evangelistic trips to Moravia. During his trips, he came to sympathize with the “United Brethren”. Seeing the plight of these devoted exiles, he began searching with them for a place of refuge under Protestant influences. These promise seekers (Gen. 13, Heb. 11: 8-10) were clinging to the prophecies of John Hus, trusting God for a move of Biblical/New Testament Christianity. Consequently, Christian David met and approached Count Zinzendorf about the possibility of these “Moravians” settling on his lands.

In 1722, Zinzendorf invited these “exiled Protestants to settle on his estate in Saxony, where they organized as the “renewed fraternity”, dedicated to a religion of the heart and an intimate fellowship with the Savior.”²⁰ Then Christian David, the carpenter/evangelist, earned his name as “the Moravian Moses” by ten times crossing the border to lead groups of brethren to their Promised Land. They called the new community Herrnhut, “The Lord’s Watch”, and envisioned a town solely inhabited by Christians. Decades of persecution and wandering had cultivated an intense desire for freedom, real fellowship and separation from the “world”. This, in turn, produced a pseudo social monasticism with an emphasis on life, family and spirituality. It wasn’t long before Zinzendorf was interacting with his new neighbors, and many devout people from various backgrounds were flocking to Herrnhut.

By 1725, there were 300 people living in Herrnhut, and problems began to arise. By late 1726, the economic, cultural, and religious issues had escalated into a heated argument over church liturgy (Lutheran vs. Moravian). In response to the bitter disputes, and an isolated Lutheran hating heretic, calling the Count “the beast of Revelation”, Zinzendorf took over the leadership of the community in early 1727. In a few short months, the Count managed to galvanize this fragmented, rag-tag community into a model of spiritual devotion, Christian unity, and missionary zeal. On Wednesday, August 13, 1727, while united at a communion, confirmation service, God poured out His Spirit upon them in what has come to be known as “the Moravian Pentecost” (Zinzendorf was 27). Deep adoration and a mystical sense of God’s “nearness” and redemptive realities were to mark these lives forever.

For over a century, the influence of Count Zinzendorf and the Moravians caused Germany to be Protestantism’s leading missionary country. They became “the foundation of all modern revivals, and set the experience of new life in Christ at the center of the Christian message and ministry.”²¹ God used them to shift the perceived essentials of the Christian life and faith; which ultimately caused a world view change and left a distinguishable imprint on evangelical Christianity which remains to this day.

"Shining Lights" #1

2008-04-25T18:20:00.001-07:00

SHINING LIGHTS:

THE CONCEPTION, CHARACTER AND CATALYZING INFLUENCE OF THE MORAVIAN MOVEMENT

“Shall thy wonders be known in the dark? And, thy righteousness in the land of forgetfulness?” Ps. 88: 12

“…That you may be blameless and pure, children of God without fault in a crooked and perverse generation, in which you shine as lights in the world; holding forth the word of life.” Phil. 2: 15-16

The study of history is of vital importance to any people or generation. The venerable wisdom of Santana remains as true today as ever… “He who forgets the errors of history is bound to repeat them.”¹ Although the thought of perusing the dank and dusty corridors of time is often considered boring or monotonous in our self-absorbed, fast-food culture; God expects us to know the failures and foibles, victories and valor of others in history (Ps. 77-78, 1 Cor. 10: 1-13).

The renowned Shakespeare echoed our popular notion when he said, “History is sound and fury meaning nothing.”² While human history gives lengthy endorsement to the reality of man’s fallenness; behind the noise and chaos, the veil of human flesh, is an unmistakably frank providential record revealing the sovereignty of God and the profound influence of men’s lives and ideologies.

English author and lecturer John H. Y. Briggs said, “Historical awareness is essential for the health and well being of any society. It enables us to know who we are, why we’re here, and what we should do…Just as a loss of memory in an individual is a psychiatric defect calling for medical treatment, so too any community which has no social memory is suffering from an illness.”³

Our society and much of “Christendom” is sick… afflicted with chronic amnesia. Blinded by generational ignorance and arrogance, we have fallen headlong into a pit of cultural trendiness and humanistic philosophy. “Our morbid preoccupation with ourselves has created an ambivalence and ignorance of the past, and trapped us under a recalcitrant present… History must be our deliverer.”⁴

Timothy Dwight said it best, “We need to remember and search for our roots in the luminaries, the risk takers and the movements of the church through the centuries… overcoming the narrowing amnesia that leaves us floundering.”⁵ Historical awareness is redemptive and therapeutic; and those who grasp its lessons live a timeless and inspired existence – marked by a pervading sense of purpose.

In the annals of Christian history, few stand out as prominently as the Moravians of Herrnhut. They shined as lights in the world; holding forth the word of life (Phil. 2: 15-16). “It could be argued that they became the most spiritual, noble, self-sacrificing body of believers since the first century church. It could also be argued that the world has probably not witnessed a movement of this quality since.”⁶

There are prophetic parallels found in history that can help to guide us in the necessary preparation for our times. We are going to search the conception, character and catalyzing influence of Count Zinzendorf and the Moravians of Herrnut. As we gain an understanding of the history, background and characteristics of this renewal/missions movement, we will see the historical/context conditions and key people were in place to experience renewal, propagate Gospel and Biblical rediscoveries, and create new spiritual dynamics (re-contextualized) and leadership patterns. Understanding how the foundation was laid in this influential revival can help us understand the foundation and vision God desires for His church today.

2007-11-01T14:42:00.000-07:00

“One of the Knightliest Soldiers”

Joshua Lawrence Chamberlain – 20^th Maine

Joshua Lawrence Chamberlain has always been one of my heroes. Before I understood the concept of heroes, I was captivated by the courage of common men in the Civil War. Some of my earliest memories are of the innumerable hours I spent looking at Civil War books. I stared intensly into the battleground and campsite photos…wondering and projecting myself into the scenes. I was mesmerized by the portrayals of warfare; charging enemy lines, reloading behind trees or barricades (often picket fences), bayonet fights, insurmountable odds, stately commanding officers, and bodies strewn almost randomly across battlefields…puppet-like, lifeless…like discarded dolls. While other kids read comic books and watched cartoons, I devoured Civil War journals, studied maps and battlefield charts, and marched off into our woods to test and experience my imaginary strategies. Even as a college student and adult, I continued to be magnetically attracted to Civil War literature and documentaries. I am still convinced that the life lessons from the “divided union” era are vital to our day.

Perhaps the most captivating thing about the Civil War pictures and stories is that this “conflict of the ages” was played out in familiar settings with common men as heroes and villains. The greatness of Chamberlain is largely due to the fact that he was an “ordinary person who lived an extraordinary life.” His life story, demeanor and perspective is not only inspiring and instructive, but we can identify with him. His life has inspired me, his quotes challenged me, and his courage convicted me. His was a life committed to the dignity of humanity that ascribed greatness to God and esteemed value to the human soul. While our generation drowns in the arrogance so characteristic of an age addicted to mediocrity. His life and age was marked by men of excellence and wholeheartedness—visibly magnified in a willingness to give their lives-“the last full measure.”

Early on in life, young Joshua had the desire to be a missionary. More than a passion, though, he believed a missionary life was his calling and burden. He even made a decision for and commitment to pursue this, although it never materialized as a reality in his life, in the way he thought (imagined). Not one to wallow in disappointment or stay idle in delay; he attended college and seminary where he studied Latin, Greek and learned to speak 9 languages. Through the years, he had overcome his greatest obstacle—a speech impediment and embarrassing stammer by developing a sing song manner of speech. While hoping for an opportunity at ministry or missions, he served as a Professor of Rhetoric and Literature teacher. During this season of waiting, the crises of his century erupted—the Civil War provided a clarion call to duty.

On the Call to Duty

“All great leaders have had one characteristic in common: the willingness to confront unequivocally the major anxiety of their people in their time”-John K. Galbraith. This was certainly true of Joshua Lawrence Chamberlain, as the specter of Civil War produced a conviction of a call to duty and service. As the war broke out, Chamberlain wanted to enlist, but his college administration opposed it because he was too valuable as faculty. He then requested a leave of absence to study in Europe, but immediately enlisted in the Union army instead. He was asked to be the Colonel of the 20^th Maine Regiment, but said he preferred “to start a little lower and learn the business first.” He stated that, “…in military matters… what I do not know in that line, I know how to learn. But, I fear this war, so costly in blood and treasure, will not cease until the men of the North are willing to leave good positions, and sacrifice the deepest personal interests, to rescue our country from desolation, and defend the national existence against treachery at home and jealousy abroad. This war must be ended, with a swift and strong hand; and every man ought to come forward and ask to be placed at his proper post.”

Chamberlain’s combat resume reads like a log from the whole regiment.

24 Engagements – (20 battles and skirmishes) including Antietam, Fredericksburg, Chancellorsville, Gettysburg, Spotsylvania, and Cold Harbor.
Wounded 6x – had 6 horses shot from under him, 2x a death notice was sent out on him…but he lived on.
Selected to preside over the Confederate surrender at the Appomattox Court House, his call to salute the “enemy” soldiers became one of the most controversial and memorable scenes of the entire war.
He was the last man to die of war related injuries –in 1914.

On Returns to Combat

Joshua constantly attributed any of his faithfulness or bravery to his relationship with and trust in God. He once said, “There is no promise of life in peace and no decree of death in war. And I am so confident of the sincerity of my motives that I can trust my own life and the welfare of my family in the hands of Providence.”

On Heroic Sacrifice

In 1893, Chamberlain was awarded the “medal of Honor” for his leadership at Gettysburg. The citation was for “daring heroism and great tenacity in holding his position on the Little Round Top against repeated assaults, and carrying the advance position on the Great Round Top.” His courage has been cited in books, songs, and movies…and he was referred to as “the Lion of the Round Top” by his contemporaries.

In 1889, Joshua wrote a reflection on Gettysburg that contained one of my favorite quotes from history. I find it inscribed on trail markers of many national battlefield parks; and have frequently pondered its truths while hiking and praying at these historic landmarks.

“In great deeds something abides. On great fields something stays. Forms change and pass; bodies disappear; but spirits linger, to consecrate ground for the vision – place of souls. And reverent men and women from afar, and generations that know us not and that we know not of, heart drawn to see where and by whom great things were suffered and done for them, shall come to this deathless field, to ponder and dream; and lo! The shadow of a mighty presence shall wrap them in its bosom, and the power of the vision pass into their souls… This is the great reward of service. To live, far out and on, in the life of others; this is the mystery of the Christ – to give life’s best for such high stake that it shall be found again into life eternal.”

Here, Chamberlain speaks of the ideal of heroic sacrifice while providing a providential perspective that reveals an application of the Cross of Christ to the soldier’s life. Chamberlain’s life was a shining light in a dark time, and still casts an influential shadow on those who aspire to the Call to faithfulness and excellence. In our world of consumerism, intoxicated with entertainment, selfishness and excess; we would do well to emulate him. It is true that “in extraordinary times, there are no ordinary lives.” Nevertheless, Joshua’s example rose above his peers, and positioned him as a much needed beacon of leadership dignity, grace and courage.

As John Johnson wrote, “Success focuses its attention on the external-becoming the tastemaker for the insatiable appetites of the…consumer. Excellence beams its spotlight on the internal spirit…success encourages expedience and compromise, which prompts us to treat people as a means to our ends. Excellence cultivates principled living and consistency…” Joshua’s life calls us to remember “the divine spark” in every human heart and the potential for greatness and excellence we possess…if we can only break from the spirit of our age.

Joshua Lawrence Chamberlain embraced the challenge of his time and fulfilled his destiny amidst great difficulty. May he inspire us all to rise above the storms and contentions of our day. His life speaks across the ages and reminds us of Vaclav Havel’s maxim that “the real test of a man is not when he plays the role that he wants for himself, but when he plays the role destiny has for him.”

2007-09-23T16:55:00.000-07:00

HEROES

Andrea: "Unhappy is the land that breeds no hero."
Galileo: "No, Andrea...Unhappy is the land that needs a hero."
--Bertolt Brecht, Galileo

"The fate of the hero is linked to the secularization and disenchantment of the modern world. Ours is said to be an age without God, without heroes, and, ultimately, without selves...a great many of us have lost our sense of self. Like Alice in Wonderland, we are unable to articulate who we are...ours is an age without heroes or in which heroism is reduced to mere celebrity...without cultural heroes common to all, who represent ideals, we may lose a common sense of what binds us (together) so our culture itself begins to fragment.
Heroes serve as centers of moral space. They signal to what one's life is called to or committed...(they) are more than figures we admire...in some way, we emotionally identify with a hero...they are further along on our journey, because they have responded to the same call to which we respond...We stand with our heroes, to uphold the values they uphold. For those who have them, heroes are an important inner marker of identity. They are a part of the landscape of the soul.
If it is true that we lost our sense of heroic calling, then the 3 losses---the loss of God, the loss of heroes, and the loss of selves---seem to go together. God, heroes, and selves all partake of the sacred while the central tendency in the collective life of modern and postmodern culture is profoundly profane and secular.
Moral vision is essential to selfhood (identity). Traditionally, in the west, God was the source and foundation of the good (godly)...the heroic is itself closely tied to a religious sensibility, a sensibility, we are seeing, that seems on the wane. The word hero comes from the Greek 'heros' (as referenced by Dad in "My Big Fat Greek Wedding"), meaning "God-person," the person charged with the charisma of the holy and sacred...for those who have them, heroes (usually, statistically) symbolize (embody) moral (godly) ideals...humility, integrity, dedication, vision, and courage." ---Douglas V. Porpora

"No sadder proof can be given by a man of his own littleness than disbelief in great men."-Carlyle

According to Marshall Fishwick, "the search and need for heroes is inherent in human history...(but) heroes have become increasingly attenuated (reduced in force and value) with secularization (worldliness, irreligious). In ancient times heroes were demigods, in the middle ages they were God's representatives, in the Renaissance they were truth-seekers, and in the 19th century=self-made men. Today, there has been a kind of leveling of heroes (with the rise of capitalism). The charismatic (godly) hero, the hero bespeaking transcendental horizons, is (as) dead..."
Leo Lowenthal documents, "a shift during the early 20th century in the kind of heroes celebrated by the media. Whereas before, American capitalism lauded 'idols of production,' people who actually do something...after WWII, media heroes became mere 'idols of consumption,' athletes, movie stars, and entertainers. This shift reflects a greater cultural orientation toward leisure lives." "Celebrities have replaced heroes in modern culture. Whereas heroes were famous because they were great, clebrities are great because they are famous. the celebrity is a person known for his well-knownness (and moral neutrality or negativity). Celebrities are not moral beacons that fill us with purpose, but empty receptacles into which we pour our own purposeless (fitting heroes for an age without metanarratives=big stories w/ absolutes, truth and reference pts)"-Daniel Boorstin

''Christianity has survived (and thrived) miraculously, in the midst of terrible dangers, chiefly because it has found concrete embodiment in human lives of persuasive quality, and the most persuasive of all qualities is that of genuine affection. One demonstration is worth a hundred arguments, for though doctrines may be impressive, it is experience that is convincing."
-Elton Trueblood

"Let us not be complacent about our supposed capacity to get along without great men. If our society has lost its wish for heroes and its ability to produce them, it may well turn out to have lost everything else as well."-Arthur Schlesinger Jr.

The purpose of this blog is to ignite hope and inspire heroism. Every life story and truth testimony told here may serve to invite us to intimacy with the Living God, while calling us to courageous action.
Brothers and sisters, "hear the word of the Lord...the people who know their God shall be strong (courageously loyal), and carry out heroic deeds-Dan.11:32...return to the stronghold, you prisoners of hope (God dreamers). Even today...I will restore double to you. For I have bent Judah (praise and thanks), My bow, fitted with Ephraim (fruitfulness and harvest), and raised up your sons, O Zion, against your sons, O Greece, and made you like the hero's sword-Zech.9:12-13...keep your eyes open, stand fast in the faith (hold to your convictions), be brave (heroic, be strong with relentless love-1Cor.16:12-13.
My desire is the same as the journalist on "Enemy at The Gates:"....to give you "hope!...another way-a way of courage, a way of love...We must publish again the magnificent stories that exalt sacrifice and bravery-that make us believe in victory and give hope...yes, we need to make examples-but, examples to follow. What we need are heroes!.....'Do you know any heroes around here?'...YES, comrad...I KNOW ONE!"

2007-09-11T18:20:00.000-07:00

ON REMEMBERING HEROES IN HISTORY

Heb.11:38..."of whom the world was not worthy."
Ps.88:12 "Shall Your wonders be known in the dark?
And Your righteousness in the land of forgetfulness?"

The Bible is full of stories of real faith & real life. It places a heavy emphasis on historical awareness-remembering the ways & wonders of God while rehearsing the life journeys of men & women. English author John H.Y.Briggs said,"historical awareness is essential for the health & well being of any society...it enables us to know who we are, why we're here & what we should do." I believe we desperately need to hear again of heroic lives & historical perspectives that may serve to free us from the arrogance & amnesia that marks our day. "History must be our deliverer, not only from the undue influence of other times, but from the undue influence of our own...from the tyranny of the environment, & the pressures of the air we breathe"-Lord Acton.
We are all created to feed on "good news," & called to communicate the "word of our testimony." We should never forget that the full record of God's history is in our possession-it is HIS-story. It is our inheritance, & we are to be guardians & heralds of it. Every Biblical retelling & rehearing inspires faith; & every life story (testimony) increases expectation while inviting us to intimacy with the Living GOD.
I am (here) committed to remembering & retelling the stories of heroes of faith who have stood out with remarkable peculiarity.

"In great deeds something abides. On great fields something stays. Forms change & pass, bodies disappear, but spirits linger--to consecrate ground for the vision-place of souls.
And reverent men & women from afar, & generations that know us not, & that we know not of,
heart drawn to see where & by whom great things were suffered & done for them,
shall come to this deathless field, to ponder & dream; & lo! The shadow of a mighty presence shall wrap them in its bosom, & the power of the vision pass into their souls!...
This is the great reward of service. To live, far out & on, in the life of others.
This is the mystery of the Christ-to give life's best for such high stake
that it shall be found again unto life eternal."

-Joshua Lawrence Chamberlain-1889 Gettysburg reflection

May we all "remember the years of the right hand of the Most High...retelling for generations to come the praises of the Lord, His strength & wonderful works that HE has done"-Ps.77:1o, 78:4.