Current Reflections

Porticos: Meeting in the Middle

Sun, 25 Jul 2010 16:49:27 +0200

My hometown of Bologna is known for many of Italy’s traditional symbols: from the gastronomical greatness of tortellini, lasagna and ragù, to the mechanical ingenuity of Ducati and Lamborghini. One of the more classic architectural symbols of the city is the portico. A portico is an open gallery where an arch extends out from a building and covers the walkway. In Bologna the porticos line the sidewalks of the city center for more than 40 kilometers – virtually every street of the historic downtown!
Growing up I remember going for walks even in the pouring rain, and not getting wet. In fact, it was on rainy days that a passegiata (downtown stroll) was most fun in Bologna. Families, youth, and shoppers were crowded under the painted archways, arms locked and walking briskly. One almost felt a sense of jovial solidarity while taking shelter from the rain.
In fact, originally these structures were much more than a simple shelter from inclement weather or relics of Romanesque architectural décor. The porticos served as a meeting ground: a place in the middle, between the private residence and the public via. Each building would own the portico attached and were responsible for its stylistic features, maintenance, and decoration, but the space below, the sidewalk, was public. Families and neighbors would gather in the entrance without having to entertain in their homes, but vendors and strangers could also join in.
Though the culture of Bologna has changed over the centuries, relating to people still happens under these sheltered spaces. Now sidewalk cafés, restaurant seating, and market booths make use of these vaulted verandas for business and leisure. Bolognesi (people from Bologna) are certainly more reserved and agenda driven today. It may still take years of friendship before being invited into someone’s private home. However, the public spaces and cultural meeting areas are still where people relate, share, and make new friends. Whether it’s under the shelter of a portico, in a town square, or the comfort of a living room, we hope and pray to be a contagious gospel witness - sharing our faith with all those whom we meet and love.

The Forbidden Frescos of Florence

Tue, 1 Jun 2010 20:43:31 +0200

The Italian Reformation (often called Catholic Reformation) is a period little known in formal 15th and 16th century studies; either those specifically focused on the religious reformation, or even in more general disciplines such as late medieval history, philosophic humanism, the social-cultural renaissance, or classical renewal. While the last decade has seen a groundswell of interest in publications and research on this strata of Italian life and history, virtually all the sources indicate that much more work is needed (specifically in primary source research, translation, and synthesis).1

One of the most remarkable studies that has recently been brought to the fore is a art-history work (and theological!) published in Florence: “Gli Affresci Proibiti Del Pontormo” (The Forbidden Frescos of Portormo). For many reasons this work is exemplary, though it’s primary contribution may actually transcend its own subject matter by providing a potent glimpse into the diffusion of evangelical thought and doctrine in every stream of Italian life and the dominant ecclesial response.

Without a doubt the main literary work that emerged from the Italian Reformation is a small but thorough tractate on justification called “Il Beneficio di Cristo” (The Benefit of Christ which is the abbreviated title from the original The Benefit of Christ’s Death for Believers).2

This tractate found its way into the hands of one of Italy’s finest renascence painters, a contemporary of Michelangelo, Jacopo Carrucci known as the Pontormo. Pontormo fame was great then and now, and drew the attention of both the Medici family and the Papacy. At the end of his life, Pontormo was commissioned to paint the nave of the Basilica of San Lorenzzo in Florence. This great master dedicated the final 11 years of his life (consider that it took Michelangelo 4 years to paint the entire Sistine Chapel) to this project, all-the-while reading and internalizing the theology of “Il Beneficio di Cristo.”

When the work was completed and presented to the public, shock waves where felt as far as Rome. The great Pontormo had both personally embraced and publicly depicted (in a central Catholic Church) the reformation doctrine of justification by faith! The ecclesial and political powers of the day (very intimately connected) already knew that these theological undercurrents could not be ignored and that “this has not been done in a corner” (to steal a phrase from the Apostle Paul, Acts 26:26). This was certainly true now that the Pontormo placed it before all eyes in Florence to see and upon which to reflect.

After many years, the ecclesial and political indignation had risen to intolerable levels, and inch by inch Pontormo’s masterpiece was destroyed. Artist and Theologians alike could weep over such a crime. However, efforts launched by a local Evangelical Church in Florence uncovered the original preparatory sketches of Pontormo work, and published them in conjunction with segments and explanations of “Il Beneficio di Cristo.” Thus, artistic pearls of Pontormo were re-threaded by an evangelical tractate and again offered for consideration in an Italian context. While the fullness of Pontormo’s original artistic work may have been lost, the message which gave life to its artist still rings clear. People are made right before God and by God through faith in His perfect and powerful Son, Jesus Christ, and Him alone.

“Gli Affresci Proibiti del Pontormo” combines good research and scholarship, as well as preserving the theological commitment of its subject matter. As such, this work sets a good example for future publications centered on primary source material from this little know area of Italian life. May more be brought forth for the good of the gospel in this land.

Prophetic Preacher Executed in Florence

Sat, 22 May 2010 23:46:58 +0200

Five hundred and twelve years ago to the day (May 22nd, 1498), Domenico Bonvicini, Silvestro Maruffi, and, most notably, Girolamo Savonarola were tortured, then hanged, and finally burned at the stake in the public square of Florence by the Catholic Church. Walking around Florence today you could hardly imagine that such a brutal act would be committed in such a splendidly artistic and culturally Christian city. And you would certainly not think that this would have been the end of one of Florence's greatest preachers.

Girolamo Savonarola was a dominican priest with great talent and oratorial skills. After his training in philosophy and medicine Savonarola, originally from Ferrara, was commissioned by the Catholic Church to minister in Florence. The Church was probably thinking that his education would position him well to speak to the Florentine upper class. Instead, exactly the opposite happened.

Reading over some of Savonarola’s sermons, two realities become abundantly clear. First, Savonarola was unquestionably committed to the Scriptures and the necessity of preaching the Scriptures clearly. Second, Savonarola was no respecter of persons. This is evident as he would call out certain individuals by name who were living contrary to the Bible - even if these individuals were noblemen, or worse, priests. In fact, Savonarola spoke with greater clarity and directness when abuses were present in places of leadership. For Savonarola no domain of life should or could be lived outside of the authority of the Bible. For this reason Savonarola was known as a “prophetic preacher.” He knew the Scriptures and knew how to apply their teaching to the current problems of his day. One of the greatest of these problems he found within the church itself - immorality and self-reliance. Princes, priests and the Pope alike were wealthy. Their confidence had moved from Christ to other things - religion, art, culture, and power. The city of Florence typified this arrogance. Savonarola found no such reality in Scripture and challenged his city, and the entire country to reform. Hear Savonarola’s own words:

“Jonathan, at the time when the Philistines came into Israel and made everyone afraid so that they were hiding in caves, together only with his servant went into the camp of the enemy and assaulted them and killed about twenty in that way. And the whole camp was in disarray. Seeing this, the people of Israel who were hiding came out of the caves and the Philistines were routed and defeated.

Now, what does all this mean? It means that God alone is the one who gives strength; who makes one stronger and one weaker, according to the one who has confidence in God. The one who has confidence in God has every strength.

Italy, in what do you have confidence? Strength does not come from within oneself, from our own bodies. No, it comes through virtue. Italy, your confidence is in stones, in buildings, in fortresses and in walls, in all things corporal. But I tell you that strength does not come from within oneself.

Place here a bit of flame and a house full of wood. Where is the greater strength? This little flame or the great pile of wood? Certainly it would be the flame, though it is much smaller. But it, for its virtue, would consume everything.

So then, Italy, where is your confidence? Where is your virtue? I tell you, Italy, and listen well, God has taken from you your virtue. Italy has no more virtue left. Italy, you no longer have the hand of God upon you. One person alone who confides in God would be sufficient enough to cause a thousand, five thousand, tens of thousands in Italy to tremble.

O wicked people of Florence, where is your confidence? In what have you placed your hope? I tell you that you are ruined. Confide in what you will, because you think on worthless things. All your wise men, all of you stones, your great buildings are useless. You are facing condemnation. God alone is the One you need. You quickly forget repentance and its remedy and turn to useless things. Allow me to continue and explain myself even better. ...”

Savonarola proceeds with this theme using other biblical metaphors and vivid illustrations. He concludes his sermon with these words:

“O Princes, O Rulers, your governing is totally contrary to God. He has given you this responsibility and you use it wrongly. You neglect repentance which is commanded to you by God. ... I warn you, O Italy, I warn you, O Rome, that nothing can save you but Christ!”

The clarity and power of Savonarola’s preaching upset the city of Florence and sent ripples all the way to the Vatican in Rome. While he did not intend on formally separating from the Catholic Church, he never feared excommunication. Savonarola knew that his confidence was in Christ alone, and no power, civil or ecclesial, could “separate him from the love of God in Christ Jesus his Lord” (Romans 8:39).

This pre-reformer was not enamored by Italy’s glamor, wealth, or apparent religiosity. He saw clearly the need within the hearts of people, and knew that Christ alone was the remedy for their sinful condition. Certainly things have changed over the years, and preachers are not being burned in the public squares. However, the condition of human hearts, Italian hearts, is the same and so is the solution. Christ alone saves!

God or Pornography - exchanging glory

Mon, 10 May 2010 14:41:52 +0200

Those of you who have traveled in Italy, or are familiar with basic medieval architecture, know that there is significance to the layout and design of Italian towns and villages. At the center of each historic town, one can almost always expect to find an open piazza (possibly with a fountain), a bell tower, old church building, and even a baptistry. Then there will often be the key governmental buildings or royal palace. Florence is probably the best example of this within the Renaissance era.
The significance of this layout is not hard to interpret. At one point the most important aspects of life were also the central architectural structures. Many centuries ago Italian social and political life was arranged around matter of faith and practice. Bishops and priest often had significant influence (even power) in the affairs of a town and its governance. The bell tower called people together in the town square and central church. Family life also found a key point of reference with the baptistry, where each new baby was brought.
Now these town centers welcome markets and tourists, and the occasional gelato stand, but seldom worshipers. This reality was impressed upon us in a crude and stunning way this weekend, and it reminded us of why we are here. Just thirty minutes from where I grew up is the beautiful walled city of Ferrara. Its pedestrian historic center, castle with moat, and open market are picturesque. What struck us however, was not in the main square but a few blocks away on a side street. There we discovered a 10th century red brick church replete with leaded stain glass windows. Ruth immediately commented, “what a marvelous church building!”; then, a moment later we gasped as we saw a sign which read: “Cinema Mignon - Film a Luci Rosse. Tutti i Giorni 2 Films Diversi. Spettacoli Continuati.” (tran. “Mignon Red Light Theater - Every Day 2 New Films. Continuous Showings”). This medieval church (Chiesa San Giacomo) is now a pornographic movie theater! We were speechless. We circled around the building and read the plaque with the church’s history: constructed in the 10th century, rebuilt in the 15th century and then refurbished in 1941. For almost one thousand years this place welcomed worshipers; now, its glory was exchanged for the pornographic image. The words of Romans 1:22-23 came rushing to my mind, “Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling moral man ...” (in this case, moral woman).
While buildings will remain brick, mortar, and stone, and their function changes and structure decays, true worship arises from within people (John 4:21-24). The tragedy of this architectural structure is in its representation of sin’s arrogance and attendant defilement which resides at the core of human hearts. Many historic Catholic structures, devoid of worshipers and funds sell their buildings to the highest bidder. While purchasing back these buildings would be a clear sign of the transformative power of the gospels, it is within human hearts and minds where the gospel must first penetrate and transform, liberating from sin and its defilement, drawing forth from within true adoration for God in the name of Jesus Christ.
We are here in Italy to see, by God’s grace, the triumph of the gospel in the lives of Italian individuals and families, and for true worship to once again arise in the name of Jesus, our Savior.

Stepping on Serpents

Fri, 30 Apr 2010 15:49:47 +0200

Last Thursday I attended an interesting lecture in a Dante series at the Universita’ per Stranieri of Perugia. The title was “Images of the Woman and the Devil in the Middle Ages.” The lecture was fascinating on many levels, but particularly when it came to the convergence of these two themes. For centuries the artistic depictions of the Devil were represented in feminine form. This is captured in Michelangelo’s famous frame from the Fall and Expulsion from the Garden of Eden. Here Satan is represented in part by a snake tail wrapped around the base of the tree (capturing the Biblical account) and the upper part with a woman's body. Careful appreciation of this frame will also notice a reversal of the popular creation image where the finger of God and the finger of Adam meet. Here Eve stretches out her arm and Satan leans towards her, suggesting that in sin humanity plunges into the vortex of destructive evil, rebellious chaos, and finally de-creation (death).

During the first part of the middle ages this serpentine and feminine depiction of Satan was common (even more pronounced is Hugo Van der Goes Fall of Man). Sadly, images of this nature were part of a cultural context in which women were relegated to a lower status than men. However an interesting changed occurred during the middle of the medieval period with the increasing attention and devotion which the Catholic Church placed upon Mary. In fact, just a few years later, images of the feminine became a symbol of purity rather than temptation. The Devil became often represented by a faun (male body and a ram’s head). What became even more striking is how far this reversal went. Soon there were many images of Mary battling the Devil which conflated two very different passages of Scripture: (1) the prophecy/promise of Genesis 3:15 in which God spoke directly to Satan, “he [a decedent of Eve] shall bruise your head, and you [Satan] shall bruise his heel,” and (2) the conflict described in the Epistle of Jude v. 9 where the archangel Michael contends with the Devil over the body of Moses. These artistic images raise the significant question “who finally defeats Satan?”

This is a question to which the Scriptures speak quite clearly. Starting from that very prophecy in the garden (Genesis 3:15) and all through the Old Testament stories, poems, songs and predictions a divine deliverer was longed for and anticipated. In the New Testament we learn his name - Jesus Christ of Nazareth. Paul tells us that Christ is the offspring of promise (Epistle to the Galatians, 3:16), and the Apostle John says that Christ came to “destroy the works of the devil” (Epistle of 1 John, 3:8). The author of Hebrews calls Jesus the “captain of our salvation” because through his death and mighty resurrection he delivers all those who trust in him from sin and the power of Satan. In fact, the author of Hebrews also tell us that it is precisely by means of the crucifixion that Jesus accomplishes this victory on our behalf: “that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery” (2:14).

Therefore the medieval imagery of Satan’s defeat are misguided concerning their protagonist. In the crucifixion all of hell’s evil assailed Jesus, yet in that assault Satan himself was dealt the fatal blow. Through the resurrection Jesus' apparent defeat was revealed to be the portal of life and joy for all who would believe. Jesus is victor over Satan and death; a victory in which believers share by being united to Jesus. In this sense it could be said that we too will crush Satan; in fact, those are Paul’s final words of consolation to the believers in Rome, where he writes: “The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you” (Epistle to the Romans, 16:20).

Leave your baggage on the carousel!

Mon, 26 Apr 2010 18:41:38 +0200

Having traveled most of my life I still have never gotten over that feeling the moment you get to baggage claim and begin to wait. The red light starts flashing, the carousel begins to turn, and out come the bags. Immediately the feeling arises: “will my bag be the first out?” After a few minutes that luggage has been circling around your posture becomes a bit more serious, and you think, “Oh no, I bet they didn’t load it!” Then you start to count how many times you see the same bag circle past you. “They did it again! I can’t believe it! It’s probably the bag with all my underwear and gifts for others. Arrggg!” Just then your bag comes out and immediately there is a feeling of relief.
There is a sense, however, in which lost baggage is more of a blessing than a curse. When we came to Italy we brought a whole lot more than books, clothing and kitchenware. We also brought ideologies, impressions, habits, and many cultural norms that, at first, are unnoticeable. Of course, this is not really on your mind during an international move. You are more concerned about seeing that black roller bag, with the red-ribbon attached to the handle, coming around the belt than you are about the “isms” which you’ve brought from your motherland.
Having now been in the country for a few months, our posture is decidedly more settled and tranquil. From this vantage point we can now do the more important unpacking: digging through those patterns of thought that may be incongruous with Italian life, assessing our family habits (like meal times and bed times for the kids), and more importantly, figuring out relationship building norms of our “host culture” as opposed to our “home culture.” This kind of unpacking takes a bit longer than just putting your socks in the top drawer.
Well, one of those “isms” that is particularly out of place in Italy is “pragmatism.” Though most of us don’t use this word every day, it is a reality that shapes the basic pattern of our lives. This word describes the attitude that doing something as rapidly and efficiently as possible is best. The tricky part comes when “doing things” and “relating to people” get intertwined. Let me give you an example.
Down the street from our apartment is Maria’s little shop. It is no bigger than a living room, but absolutely crammed with stuff: household goods, a few groceries, toys, paper supplies, etc. So you can go to Maria to send a fax or buy a toilet plunger- we go for the fax machine. The first five minutes in her store are entirely dedicated to Maria’s pinching of Gabriel’s chubby cheeks, playing with Elianna, and then looking around for a little toy gift to give Elianna. Then we talk about life, especially family, and I ask about the calendar on the wall (I gave Maria a daily Bible verse calendar for Christmas that she keeps in plain view). “Any verses that you have found particularly helpful, or which you did not understand?” After a good ten minutes of conversation, I put my papers on the counter to signal that it would be nice to actually send a fax. She eventually will take the papers and ask for the number, and off it goes. But we don’t leave for another 10 minutes because it would be rude to promptly hand out the money or outright ask for a receipt. Until Maria ventures over to the cash register do I know that I can start rummaging in my pocket for change. So all together my sending of a fax takes over a half-hour, neither expedient nor pragmatic, but certainly relational (in an Italian context).
For Ruthi and I these are important considerations because relationships are essential to our life and ministry here in Italy. Plans and strategies are good, they may even be necessary, but can easily be found clouding the more important reality in front of us – others. Often our pragmatic spirit can get away from us, and we begin to look at people like tools to help us accomplish our projects – rather than the other way around.
This kind of thinking is best lost in transit.

Vision 20/20 and Church Planting

Fri, 9 Oct 2009 06:58:03 +0200

Vision 20/20
The Apostolic Priority of Church Planting
There are certain truths in the Bible that are so prominent they can actually be hard to find or define. This is the case with church planting. At one level, we immediately realize that the church is the context for the whole New Testament and indeed the whole Bible. The Gospels and Epistles were specifically written and addressed to Christian communities around the Mediterranean world, and their central message dealt with issues pertaining to local bodies of believers. The health, growth and expansion of these churches was vital for the advance of the gospel throughout the known world. On another level, there are no specific passages about starting new churches or defined strategies for reaching new areas. One might say that the New Testament reveals the product of church planting, not the process (at least the book of Acts and the Epistles).
However, once the centrality of the church is recognized, there are indeed numerous places to turn to learn about how these churches began and how the gospel went forth into the world. The book of Acts is perhaps the best place to turn to see how the first believers fulfilled the great commission by church planting.
Believing in the Gospel and Joining the Community
In the book of Acts, Luke continues the narrative of Jesus’ ministry (life, death, resurrection and ascension) through the witness of his followers. Luke recapitulates the final words of commission that Jesus spoke to his disciples in Galilee: “…you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8 and Luke 24:48). Possessed by this great vision and empowered by the Holy Spirit, these disciples went forth preaching the gospel and planting churches.
In the very first scene of this new drama, the disciples gathered in community to appoint a new leader (1:12-26). Already the disciples had a distinct awareness of the corporate dimension that was necessary to fulfill this great commission: “one of these men must become with us witness to his resurrection” (1:22). Following this gathering and straight through the book, when people came to faith in Jesus Christ they were “added to their number” (2:41, 47, 5:14, 11:24).
As the church multiplied in number it expanded in geography. Acts begins in Galilee, a marginal town in southern Israel and ends in the empire’s capital, Rome. All the while, the missionary movement was a network of ecclesial stepping stones, or a chain of many links, each providing a longer reach to other areas of influence.
Ironically, the message of the gospel sped along through persecution (8:4, 11:19). Because of the persecution in Jerusalem, several apostles left and took the gospel elsewhere. Philip traveled down to Samaria, and was used to reach Ethiopia (8:26-41). Peter traveled to Caesarea and was given a vision of the gospel for all people (10:1-33). Paul, most extensively in the narrative of Acts, brought the gospel westward (ch. 13-28) longing to travel all the way to Spain (Rom. 15:24).
As these and other men labored in preaching, evangelism, and prayer, the hearts of many were opened by the Lord to believe and become disciples (Acts 16:14). Luke is careful to mention the plans and patterns of travel of these men, with specific attention to Paul’s missionary circuit. These details are not incidental to the narrative, but actually reveal the church planting priority of the apostles. Two things in specific can be gleamed from their travel patterns. First, preaching the gospel in given towns led to the establishing of churches. Second, the establishing of churches enabled a greater frontier of gospel ministry.
Preaching the Gospel and Establishing Churches
One of Paul’s first preaching assignments was conducted in the same city in which he previously persecuted believers- Jerusalem (9:26-31 and 8:1-3). Now however, he was not “entering house after house” to drag Christians to jail, rather he “went in and out among them … preaching boldly in the name of the Lord” (9:28). What was the consequence of his preaching? Throughout the whole country of Israel, the church was “being built up” and by consequence, multiplied (9:31 and also 16:5). When the gospel was preached, people came to faith (multiplication) and churches were started and strengthened (built up). This reflects not only a focus on evangelistic preaching but prioritizes church planting as the purpose of Paul’s ministry.
After his first preaching circuit outside of Israel, Luke gives another window into the apostolic priority of church planting. Paul and Barnabas set out to visit the “brothers in every city where [they] proclaimed the word of God” to see how they were doing (15:36). They went out to fulfill the task of “strengthening the churches” in Syria and Cilicia, under the commendation of the believers in Jerusalem (15:40-41). In the cities where the word was previously proclaimed, now churches were established and needed encouragement.
As on his first missionary circuit, Paul often stayed long periods of time in certain cities if the opposition was not implacably fierce (14:28, 18:11, 18:18, 19:10). The pattern Luke sets out in chapter 14 is a general paradigm for Paul’s ministry. First, he preaches the gospel in a given city and “makes disciples” (14:21), then he travels to strengthen the disciples in cities where churches have been planted (14:22), and finally, he appoints elders in “every church” with prayer and fasting (14:23). Paul’s apostolic priority for church planting involves starting, strengthening, and structuring churches throughout the Mediterranean world.
In that world, Ephesus was a key city for Paul. He stayed there for probably the greatest length of time, and when traveling back to Jerusalem, Luke depicts this community as one deeply affectionate toward Paul (20:37-38). Before departing from them, Paul delivered a farewell address knowing that he would no longer return to this area. The church in Ephesus had grown and been established, and needed only a final charge (20:18-35). After gathering the elders of the church, Paul reminded them of the pattern of his ministry, how he did not shrink back from declaring and teaching them “in public and from house to house, testifying both to Jews and to Greeks of repentance toward God and of faith in our Lord Jesus Christ (20:20-21). As overseers these men were now to “pay careful attention” to all the flock and “care for the church of God” (20:28).
Paul had ministered for three years in their midst (20:31), teaching in both their public gatherings and smaller house meetings. Now he exhorted these elders to follow his example and commended them “to God and to the word of his grace, which is able to build [them] up…” (20:32).
The congregation at Ephesus was a joy to Paul, in some ways a “mission accomplished” for his church planting vision. They were a gathering of believers unto “the praise of God’s glory” (Eph. 1:12), and a constant refrain of thanksgiving in Paul’s prayer (1:15-16). Paul now was prepared for his final westward push, which would take him first back to Jerusalem and then on to Rome.
Church Planting and the Gospel Frontier
Paul’s travel back to Jerusalem was not casual. In fact, twice before he arrived there, believers prophetically urged him not to go, foreseeing certain conflict and imprisonment (21:4, 11-13). But Paul would not be deterred; he had theological motivation for visiting Jerusalem again – to report to the Jerusalem council the expanse of the gospel frontier through church planting (21:13, 19-20a).
City by city Paul had moved westward, always circling back to insure that the labor of evangelism and preaching had indeed founded churches, and that those churches in turn were being strengthened and established (appointing local leadership). Only when a new church had been established in a given area could Paul move to a farther frontier. After Jerusalem, Antioch may very well have been one of the first frontiers. After Antioch, Ephesus and Corinth comprised the geographical limits of the second frontier, and from there to Rome and beyond.
When writing to the Corinthians Paul reinforced the necessity for their growth and partnership in the gospel. Paul deeply desired that their faith might increase so that the apostolic influence “may be greatly enlarged”, and this “so that [they] may preach the gospel in lands beyond [them]” (2 Cor. 10:15-16). Paul refused to boast in “work already done in another’s area of influence” because he would only boast “with regard to the area of influence God assigned” to them; a boasting which Paul had used at first to reach the Corinthians (10:13, 16). This same boasting would enable him to move onward to Rome, if the Corinthian church demonstrated growth in the gospel.
But Rome was not Paul’s final frontier. When writing to the Romans, Paul expressed the same gospel vision that he had to the Corinthian church. Paul hoped that the Roman church would aid him in getting to Spain (Rom. 15:24). He invoked prayer on his behalf, and longed that they would speed him along to a wider area of influence for gospel ministry (15:30-32).
As Paul planted churches throughout these cities and regions he had opportunity to point back and show the effects of the gospel as it shaped communities of believers along the way. Planting vibrant churches was the essence of apostolic gospel ministry. The gospel would not advance if it didn’t proceed through a network of believing communities that would display its reality in a local context. From one place to the next, the disciples went forward planting churches and thus fulfilling the great commission mandate.
Principles for Church Planting
What can we learn from this apostolic witness about church planting?
First, church planting is essential (of the essence) to gospel ministry. Every effort of the Apostles and disciples - their preaching, teaching, miracles, work and witness - was conducted for the purpose of forming local bodies of believers which would testify to Christ (and particularly to the resurrection of Christ). This was not one of many methods, but the fulfillment of the commission which Jesus himself gave to his followers, that they would “make disciples of all nations.”
Second, church planting is the natural consequence of church growth. As the church grew in number, it expanded in geography. The multiplication of believers in one city propelled the witness of the Apostles to new areas. The early church was a church on the move, both building up the body locally and reaching out to neighboring cities (13:49). The Holy Spirit was moving them along, leading Paul and his companions toward Macedonia and beyond (Acts 16:6-10). In these regions they sought out “leading” cities, such as Philippi, from which to establish a base for a wider sphere of ministry (16:11-12).
Third, church planting is the vision of the whole Christian community. It is not a private enterprise of a single Apostle, but a joint missionary venture. In the book of Acts there is consistent descriptions of partnership in travel and ministry (15:38-41; 2 Cor. 1:12-13). There was also a clear sense of corporate accountability, where the church in one area (Jerusalem) sent letters of instruction and encouragement to churches in other regions (15:30, 16:4-5). Similarly, there was mutual responsibility between churches, where Paul collected offerings to relieve the need (famine) of the believers in Judea (11:29-30).
Fourth, church planting begins with individuals and households coming to faith and being transformed by the gospel (16:14-15, 34, 17:12). Often, after a person or family in a given community came to faith they would be a witness to others in that same town. In Corinth, after Crispus, “the ruler of the synagogue” believed, “many of the Corinthians … believed and were baptized” (18:7-8). Conversion was the chief sign of the reality of the gospel in a heavily pagan society. As individuals manifested the gospel in their lives, it gave a credible and tangible demonstration of the veracity of the message being preached by the Apostles and disciples.
Fifth and finally, church planting is the work of God and demonstrates the triumph of His word. When Paul returned after his missionary circuits, in which people came to faith and churches were started all over the Mediterranean world, he reported to the Jerusalem elders “one by one the things that God had done among the Gentiles” (21:18). God was at work, opening the hearts of many to hear Paul’s preaching (16:14b as an example). When these individuals and communities believed in the gospel they were not believing in the words of men, but “the word of the Lord” (19:20). Church planting is the Lord’s great commission; one for which He will supply the resources and bring the harvest. Church planting is an act of obedience that proclaims Christ and trusts Him for the outcome.

Doctrine to Die For

Fri, 27 Mar 2009 23:34:12 +0100

When we think of the Reformation, the fist people who usually come to mind are the great European reformers – Luther, Calvin, Zwingli, and Beze. We may also think of key places such as Wittenberg and Geneva, but it is probably unlikely that the country of Italy enters our thoughts except with reference to Catholicism, the very religion in need of reform. Yet at that time, a vibrant reform movement was emerging within Italy which produced many men and women who believed deeply in the Scriptures and stood by their doctrinal convictions. Italian reformers like Peter Vermigli, Pietro Vetori, Pompeo Diodati, Ochino Benedetto and others, were pearls of Protestant faith, hidden under the tight grip of the papacy and still ministering in the midst of great difficulty, some even at the cost of their lives.
Similar to the reform movement in other European countries, in Italy an example had been set by forerunners such as Savonarola and Domenico Buonvicini. These pre-reformers cleared a cultural space on which to construct a platform for personal faith and public proclamation. The cost was high. To speak out against political and religious corruption would come at a precious price. Savonarola (cover photo is a statue of Savonarola in Ferrara, his home town) was burned in a public square in Florence. Aonio faced a similar fate in Rome, first hung and then burned at the stake. If it were a matter of ecclesial polity or disagreement about traditions of worship the outcome would have been considerably different. But this was not the subject of their conviction. Their focus was the authority of Scripture in the formation of Christian doctrine. Of these doctrines, justification was the foremost.
The most formative document of the Italian reformation was a booklet on justification, entitled “The Benefit of Christ’s Death.”1 The impact of this work on Italian Protestant faith cannot be underestimated. It permeated other writing of its day and sounded a theme which was taken up in the preaching of many influential priests. The booklet is biblically rich, systematic in logic, and directed towards personal transformation. In every chapter, it is pastorally devotional and theologically articulate. Some intrigue surrounds the books author, because it was first published anonymously for fear of persecution. Given the clarity of its teaching on justification by faith alone and its appeal to the authority of the Scriptures, there was an awareness that repercussions for its publication would be fierce.2
The Beneficio begins with a treatment of Original Sin and the function of the law in the Old Testament to lay the groundwork for justification by faith. Replete with Scriptural quotations and allusions, it proceeds to prove how Jesus is the sole source of our forgiveness and justification. The conclusion is pastoral and evangelistic, explaining what the effects are of being clothed with Jesus and then giving a practical section on “remedies against distrust.” It expressed the clearest reformation doctrine on justification than any other Italian writing. So compelling was the argument of this little booklet that little time passed before the eye of Rome was searching for and burning every copy it could find.3
The Beneficio is a demonstration of Italian Protestant faith which sought to exalt Christ and testify to the power of the gospel to transform lives even when unpopular and opposed. Italian men and women in all walks of life - poets, aristocrats, philosophers, preachers, small group leaders - lived and expressed their faith against fierce opposition when the surrounding culture saw them as fools. But they were unashamed, knowing that the gospel “is the power of God for the salvation of all who believe” (Rom. 1:16).
Today Italian believers still have the opportunity to understand the wonder of what Christ has done for them and exalt His name to their fellow countrymen. While cultural religion has shifted from the days of The Beneficio, the message of the gospel is still the same and the cost of sharing it still high. Social ridicule, family tension, and economic hardship are some of the realties Italian Evangelicals face while living out their faith. Those who have gone before them demonstrated a vibrant allegiance to the gospel, the central doctrines of our Christian faith, even to the point of death. May their faithfulness spur us on, and may our testimony bring honor to our Lord Jesus Christ.

1 The original title was Trattato utilissimo del beneficio de Giesu Christo crucifisso verso i Christiani, - “Useful tract on the benefit of the crucifixion of Jesus Christ for Christians.” It is simply referred to in literature as The Beneficio. The most accessible reprinting is in Because of Christ: Living out the Gift of God through Faith. ed. by James M. Houston, Victor Books, 2005.
2 There are at least three figures identified with its authorship: Aonio Paleario, Ochino Benedetto, and probably more likely Benedetto Fontanini. It has also been suggested by Thomas Mayer that The Beneficio is a “collective effort with deep and broad roots.” The work was edited by Marcantonio Faminio in 1540, and possibly also by others. Most of the information about The Beneficio is in Italian, except for Felon’s book Heresy and Obedience in Tridentine Italy, Cambridge University Press, 1972.
3 It is estimated that over 60,000 copies were burned. On July 21st, 1546 the book was officially condemned by the Catholic Church in the Index librorum prohibitorum. So ardently did they search and destroy the booklet that it vanished until 1855, when a copy was uncovered at St. John’s College in Cambridge.

Sacred Space in a Secular Land

Sun, 6 Jul 2008 20:16:19 +0200

More than the food and music, every year tourists flood the country of Italy for its rich religious monuments. Churches, cathedrals, monasteries and baptisteries pervade the landscape of the country from north to south. The breathtaking art and stunning architecture of these buildings has shaped not only the geography of the country but also its religion and history. From the earliest Christians, there remains trace of their faith in the catacombs of Rome and the coliseums of their persecution. In the dawn of Constantine’s empire, churches filled the city centers of virtually every Italian town. Mosaics, bronze door engravings, sculptures and statues represent the infusion of Christian beliefs into every area of popular culture.

Today ironically, Italy’s faith can be seen by the disrepair, empty and unkempt catholic churches. The secular paradigm that swept through Italy and all of Western Europe has emptied many buildings of their worshipers. In France, less than 5 percent of Catholics regularly attend church, and in the Czech Republic less than 3 percent. In Italy the numbers are a little higher, ranging from 20 to 30 percent (in large part this number is comprised of the elderly). But for the country of Vatican City, where to be Italian is to be Catholic, these numbers are shocking.

In February of 2007, Newsweek International published an article concerning the decay and disuse of church building throughout Europe (Remodeling the Churches by William Underhill). It argued that to run and maintain these buildings was an increasing burden for a number of the local dioceses. In 1990 a single diocese in the Czech Republic sold over 150 vicarages to individuals. The same began to happen around Europe with its historic cathedrals. Restaurants, clubs, cafés and even circuses have bought these buildings for private business. In effect making the sacred, comic.

But there is more than secularism that can be seen in the empty cathedrals. A strong religious undercurrent in Europe and Italy is emerging; the presence of Islam. While Europeans might not be going to church any longer, hundreds of thousands of religious Muslims are filling the urban centers. It is not a historically foreign reality that a Christian church should be converted into a Muslim Mosque. Hagia Sophia is arguably the greatest witness of this phenomena. While Islam is still not a recognized religion in Italy, there are over 500 Islamic centers throughout the country. As the religion of the country changes, so does its art and architecture. Where once a historic Christian cathedral stood, now hundreds of Muslims bow for prayer.

Many view this change as threatening to the very identity of Western Europe, an even more fundamental reality must be examined. What is “sacred space”? When the bible speaks of “sacred space” it does so principally in terms of people, not places. This is true in both Old and New Testament, but most clearly taught in the Epistles. Paul uses architectural language to describe the local gatherings of believers. In Ephesians Paul reminds the believers that they are “built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord” (2:20-22). The church in Ephesus was not principally an edifice, but a personal, corporate, growing and spiritual location, in which God resided. In the language of Peter the church is formed of “living stones” which are “being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5). The OT language of religious ritual was appropriated by Peter to demonstrate that true worship of God always happened among people not Tuscan marble or ancient mosaics.

While Italy’s ancient and religious architecture is beautiful and even devotional, it is not the appointed means of praise. God longs for a people, sincerely devoted to Him, in which His Spirit resides. Paul preached this truth to the Athenians when he said, “The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breadth and everything” (Acts 17:24-25).

On your next visit to Italy, while admiring the marvelous ancient and religious constructions, or when pondering the striking absence of their worshipers, remember that there is another kind of architecture of far greater importance. The danger is not finally about Mosques replacing Cathedrals, but men, women, and children who do not know the Savior and whose life is not a “spiritual temple” for the Lord. The greatest construction in Italy is not religious monuments but church planting.