Page 105 - LD215 History of the Church in Africa A4 final

Triumph and Trouble

In this context, we see Christ walking among His churches and holding
their pastors in His right hand (Revelation 2:1 compare with 1:12, 20).
His love for the church is strong (Revelation 3:10), and He intensely
desires for people to share fellowship with Him (Revelation 3:20).
Furthermore, He sounded His warnings clearly: “He who has an ear, let
him hear what the Spirit says to the churches” (Revelation 3:22). Was
there an adequate response?

Unfortunately, from an African perspective, we wonder why
the church did not complete the mission to take the gospel to all
people. When the challenge of Islam came, were the church’s
lampstands removed (lampstands symbolize “churches,” according
to Revelation 1:20)? This question stirs deep thought and possible
discussion.

I recall one day when I was teaching in the Bible school at Arusha,
Tanzania. A student asked about the eternal condition of his forefathers
who had lived in Eastern Africa and had never heard the gospel. In a
few words he was asking: “Why didn’t someone bring the gospel to our
previous family generations?” I confess that I did not have a simple
answer. I could only respond in a general manner by saying that God
is a just God. I also lamented the fact that the church in the early
centuries tended to be preoccupied with apologetics, polemics, and
monasticism. As a result, it was indifferent to missions and thus failed
to take the gospel to sub-Saharan Africa. These are sobering thoughts
to consider!

The End of Persecution and a Formal Christianity
We have indicated repeatedly that the church advanced during the
first centuries in the face of persecution. Although Rome had exercised its
imperial power to destroy Christianity without success, at no time were
Christians safe from accusation, suffering, and death. The martyrdoms
of Peter and Paul in Rome were significant. In fact, martyrdom was often
held to be the ultimate sign of discipleship. Dowley writes: “Even Origen,
as a boy in Alexandria, had to be restrained forcibly by his mother from
leaving home to join the martyrs voluntarily in their sufferings” (80). In
addition, Dowley notes that since Origen lived a strictly ascetic life (one
of severe self-denial and solitude), he may have taken the instruction of
Matthew 19:12 literally and had himself castrated (80).

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