The Way Flourished
Author unknown - Adapted

     The book of Acts contains about 30 years of valuable history of the early church, from its inception to the imprisonment of Paul in Rome (Acts 2, 28). The writer often describes Christians as being of "the way" (tes odou, Acts 9: 2, 19: 9, 23; 24: 14, 22). "Way" is suggestive of that which is defined and tangible (see also John 14: 6). The purpose of this material is to notice some of the recorded instances of the growth of the church and in particular, the circumstances in which this growth occurred. However, in our study we must remember growth and spiritual flourishing are not just measured numerically. We must also be aware that division often played a part. (I Cor. 11: 19).

     The way experienced a simple beginning (Acts 2: 41 ff), however, The Way began to advance as honest people heard the saving gospel proclaimed (Acts 2; 41, Rom. 1: 16, Lk. 8: 11).

     "…Many of them which heard the word believed; and the number of the men was about five thousand" (Acts 4: 4). There were initially about three thousand, in just a short time that number is 5, 000 (men). The circumstance of this growth involved an undeniable miracle and the zealous preaching of the apostles (Acts 3; 4: 1-3).

     "And in those days, when the number of the disciples was multiplied…" (Acts 6: 1). The circumstances of this growth involved an aggressive and relentless effort to preach the word (Acts 5: 42). The apostles did not relent in the face of persecution.

     "And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith" (Acts 6: 7). The prevailing condition surrounding the flourishing of the way involved the potentially explosive problem that had the appearance of "racism." (vss. 1-5). However, the problem was addressed and corrected. "…The churches…were multiplied" (Acts 9: 31). The early church did not have to experience persecution in order to grow (Acts 4), but there was growth also in the absence of oppression (Acts 9: 31). The churches at this particular time were at rest or free of persecution.

     "…And a great number believed, and turned unto the Lord" (Acts 11: 21). This instance of growth was about ten years after the church began. Persecution was the impetus for this growth (vs. 19 ff). This growth was also brought about by individual Christians teaching those with whom they came in contact (Acts 11: 19 cp. 8: 4).

     "But the word of God grew and multiplied" (Acts 12: 24). The circumstance involved the miraculous death of blasphemous Herod (vs. 20 ff). Notice the historian describes this growth as the "word of God grew and multiplied." The seed or word is essential to the Kingdom (Lk. 8: 11, Matt. 13: 19).

     "And the word of the Lord was published throughout all the region" (Acts 13: 49). The situation of this increase of the word involved the Gentiles hearing of the word, those who were ordained or disposed to eternal life (vs. 48).

     "And so were the churches established in the faith, and increased in number daily" (Acts 16: 5). The instance surrounding this increase pertained to false doctrine being taught and brethren addressing the matter (Acts 15).

     "So mightily grew the word of God and prevailed" (Acts 19: 20). This circumstance involved the acknowledgement of sin and true repentance (Acts 19: 20). True repentance will also produce fruit (vs. 19). Some have sought to conceal sin, but not the apostle Paul.

     There are nine instances in the book of Acts of recorded growth. It has been well remarked that Acts is a running commentary on the fulfillment of the Great Commission (Matt. 28: 18 ff). Paul wrote as early as AD 56 that all had heard the gospel (Rom. 10: 18, about four years before Acts terminates in chapter twenty-eight). Much of the rapidity of the spread of the way was simply due to individual Christians sharing the word with others.

     In conclusion, let us revisit some of the circumstances of the flourishing of the way in Acts: zealous preaching; relentlessly presenting the word; addressing and correcting a serious problem; a period of respite from persecution; severe persecution; the dethronement of a despot; people who were disposed to eternal life hearing the word; false doctrine was challenged; and true repentance being manifested.

     Beloved, it is sad and tragic that some believe the only circumstances conducive to growth are periods of ease. The fact is, the early church experienced increase in all types of circumstances, those considered favorable as well as those viewed as unfavorable. Hence, growth, true growth is not circumstantial, as such. The constant in all these recorded cases is the presentation of the word and its reception into pure and honest hearts

CHURCH HISTORY: A BIBLICAL VIEW
Part IV - No. 25 Compiled and written by Gary Eubanks

John Wycliffe and certain other theologians from various parts of Europe have been dubbed "Reformers before the Reformation" because of their opposition to fundamental Catholic doctrines and practices about a hundred years before the actual Protestant Reformation began. How much they really contributed to the Reformation is debatable, but, the fact that some of their doctrines and much of their spirit were resurrected in the Reformation provides some justification for the application of their title.

John Wycliffe (1328?-1384) is probably the-best-known of these Early Reformers. He was an English theologian who came out in 1376 in opposition to clerical wealth and interference in civil government. It was his view that any cleric who abused the stewardship of his ecclesiastical office thereby forfeited his claims to that office and his temporal possessions were then subject to confiscation by civil authorities. This was contrary to the prevailing papal view that ecclesiastical authority was superior to civil authority, but Wycliffe's views met with the approval of many Englishmen. English nobles liked Wycliffe's views because they promised to enrich the secular arm at the expense of the Church. The common people were also tired of the wealth, pretensions, and hypocrisy of the clergy, and even some orders of monks appreciated Wycliffe's teachings because of their advocacy of "apostolic poverty." Because of Wycliffe's popularity with the English people, especially certain of their nobles, the Roman Catholic Church failed in its early efforts to bring him to account in 1377-78.

Wycliffe may be most remembered for his emphasis upon the Scriptures as the only law of the church. Consequently, he was determined to give English people a version of the Bible in their own tongue. Whether it was his own work or merely under his supervision, he brought out a translation of the Bible from the Vulgate in 1382-84. This was the first English version of the Scriptures, and it enjoyed a wide circulation despite repression by the Catholic Church. In the early Fifteenth Century the unauthorized translation of the Scriptures into English, and even the reading of such versions, was forbidden under severe penalty.

Another product of Wycliffe's emphasis upon the common man's access to the Scriptures was his company of "poor priests" who went about as barefoot, robe-clad pairs to preach. They were known as the Lollards and propagated Wycliffe's teachings wherever they went. However, they were not bound by monastic vows. They enjoyed great success, but in the early Fifteenth Century they were severely persecuted. Many were burned at the stake. The Lollard movement was eventually driven into insignificance, though some adherents survived until the Reformation.

Wycliffe's popularity was reduced when he came out against the cherished doctrine of transubstantiation in 1376. To Wycliffe this doctrine was one of the main supports of false priestly claims since it required the human agency of priests for the Lord's Supper. His opposition to transubstantiation cost him many of his followers and incited renewed Church attacks. However, he still enjoyed courtly protection and was not harmed. He died from a stroke on the last day of 1384. Church councils ordered his books burned and his remains also. The latter decree was carried out in 1429, with the ashes being scattered in the brook Swift.

Wycliffe's teachings found their most fertile ground outside England in the country of Bohemia, where their greatest propagator was a theologian named John Huss (1373-1415). When the pope called for a crusade against the king of Naples in 1412, Huss declared his opposition to the pope's use of force and offering of indulgences. This incited the people burn the pope's decree. Consequently, Prague was placed under papal interdict and Huss himself was excommunicated and went into exile.

Huss was later asked to Present himself at the Council of Constance and was offered a "safe-conduct." However, the "safe-conduct" was ignored and he was imprisoned shortly after his arrival. On July 6, 1415 he was condemned and burned at the stake.

Huss also had his followers. They were known for offering the cup to the laity. Two quarreling factions soon rose among the Hussites. One group known as the "Utraquists" forbade only those practices specifically condemned by the Bible. The other group, known as the "Taborites," rejected all practices for which express warrant in the Bible could not be found. They thus rejected transubstantiation, worship of saints, prayers for the dead, oaths, indulgences, priestly confession, dancing, and other amusements. The Utraquists eventually returned, for all practical purposes, to Roman Catholic communion. In a war that broke out between the Utraquists and Taborites the latter were defeated in 1434 and almost swept away. The Moravians later became the spiritual descendants of the Hussite movement.

""Then it shall come about when the Lord your God brings you into the land which He swore to your fathers, Abraham, Isaac and Jacob, to give you, great and splendid cities which you did not build, and houses full of all good things which you did not fill, and hewn cisterns which you did not dig, vineyards and olive trees which you did not plant, and you shall eat and be satisfied, then watch yourself, lest you forget the Lord who brought you from the land of Egypt, out of the house of slavery"" (Deut. 6:10-12).

One of the greatest difficulties in serving God in this country is the tendency toward complacency. In America, we are blessed with laws which protect us from persecution, and we are individually blessed with a wealth which exceeds almost any country in history. Even today, much of the world would be amazed at what we possess (homes, cars, computers, etc.). These two factors, wealth and protection from persecution, have combined to produce a lack of urgency in our service to God. Never mind that we, like the Israelites, had little to do with either factor. Most of us were born in this country (with its freedoms already in place) and born into our socio-economic station. But rather than give thanks to God for these blessings, we often grow lackadaisical, considering that this will continue forever.

That was the problem facing Israel as they prepared to take possession of the land God had promised. It was their good fortune (a blessing from God) to be born of the seed of Abraham and to be given the land of Canaan by God. Moses warned them not to forget God, and it would serve us well to heed this warning.

One important idea in remembering God is continuing to remember what He has done for us. He sent His Son to die for our sins (Jn. 3:16; Rom. 5:8), and He blessed us with the knowledge we need to live with Him (2 Pet. 1:3). There are also the many blessings, both spiritual and physical, for which we owe a great debt to God (Jas. 1:17). These thoughts should serve to remind us that it is God who has so richly given us salvation and an abundant life here as well.

A careful assessment of our own spiritual blessings in Christ, coupled with an unvarnished look at the world around us should lead us to the conclusion that there are still too many without the hope that we have. That should spur us on to try to reach others with the gifts of the gospel. Paul understood that, even in chains, he was far more rich than a king who had not received Christ (Acts 26:27-29). It should be our desire to see all we come in contact with respond to the gospel, and this kind of attitude will prevent us from becoming complacent. How can we rest when so many are lost? A heart willing to teach others will find it hard to forget God.

A final effort at avoiding complacency is in recognizing that our race is not yet run. Again, it is Paul who sets the example, explaining that even he continued to reach for and press toward the goal of a life in heaven with Christ (Phil. 3:13-14). This striving for righteousness will keep us focused on the gifts that God has already provided, as well as have us reaching for the goal we have not yet attained.

We know that the Israelites did become complacent and they forgot God. They began to disregard the blessings of the land of Canaan and serve other gods. If we do the same, the lessons of the Israelite betrayal of God will have been lost. We cannot allow our rich blessings to become a buffer which separates us from striving to truly know God.

True service is love for Christ in working clothes.