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.
4/25/08
"S.L." Concluding Notes/Quotes
SHINING LIGHTS:
THE CONCEPTION, CHARACTER AND CATALYZING INFLUENCE OF THE MORAVIAN MOVEMENT
“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
1. Pierson, Paul E., “Historical Development of the Christian Movement”. (Fuller
Theological Seminary, MH 520. Fall 1998), 61.
2. Schoenbawm, S., William Shakespeare. (
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. (
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. (
Row, 1953), 894.
13. Ibid.
14. Chadwick, Owen, A History of Christianity. (New York: St. Martin’s, 1995), 241.
15. Bosch, David J., Transforming
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.
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.
36. Ibid, 52.
37. Ibid, 93.
38. Ibid, 57.
39. Ibid, 48.
40. Ibid, 21.
41. Ibid, 86.
42. Hamon, Bill, The
43. Vos, 116.
44.
45. Vos 116.
46. Joyner, 34.
47. Pierson, 126.
48. Kennedy, 194.
49. Ibid, 189.
50.
51. Hunter, George G. III, To Spread The Power. (Nashville: Abingdon, 1987), 40.
52.
53. Ibid, 66.
54. Ibid, 67.
55. McKenna, David C., The Coming Great Awakening. (Downers Grove: Inter Varsity, 1990), 85, 89.
56.
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.
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.
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.
1978.
Bonnke, Reinhard. Evangelism by Fire.
1993.
Bosch, David J. Transforming
Caldwell, Larry W.
Chadwick, Owen. A History of Christianity.
Curtis, A. Kenneth, J. Stephen Lang, and Randy Petersen. The 100 Most Important
Events In Christian History.
Damazio, Frank. The Vanguard Leader.
Drummond, Lewis. Eight Keys to Biblical Revival.
Elwell, Walter A. The Concise Evangelical Dictionary of Theology.
Baker Books, 1991.
George, Timothy. Faithful Witness.
Grant, George. Bringing in the Sheaves.
Grant, George. Church History I. Victory Leadership Institute, Fall 1998.
Greenfield, John. Power From On High.
Hamon, Bill. The
Henderson, D. Micheal. John Wesley’s Class Meeting. Nappanee: Evangel Publishing
House, 1997.
Hunter, George G. III. To Spread The Power.
Joyner, Rick. Three Witnesses.
Kennedy, John W. The Torch of the Testimony.
Latourette, Kenneth Scott. A History of Christianity, Vol. II.
1953.
McKenna, David L. The Coming Great Awakening.
Press, 1990.
Mellis, Charles J. Committed Communities.
Neill, Stephen. A History of Christian Missions.
Orr, J. Edwin. Campus Aflame.
Pierson, Paul E. Historical Development of the Christian Movement. Fuller Theological
Seminary, Fall 1998.
Schoenbaum, S. William Shakespeare.
Shelley, Bruce L. Church History in Plain Language.
Shibley, David. A Force in the Earth.
Sirotnak, Tom. Ultimate Warriors.
Sirotnak, Tom. Warriors.
Thompson, Ernest Trice. Through the Ages.
Van Halsema, Dick & Thea. Going and Growing.
Vos, Howard F. Exploring Church History.
Wagner, C. Peter. The New Apostolic Churches.
Wallis, Arthur. In The Day of Thy Power.
Walls, Andrew F. The Missionary Movement in Christian History. Maryknoll: Orbis
"Shining Lights" #5
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
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 1st 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
“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
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
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
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.”
"Shining Lights" #4
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 1st 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
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.”38 They 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 13th 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
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 (
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 18th 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
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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