The Possibility of Evangelizing the World in This Generation in View of the Achievements of the First Generation of Christians

One of the most distinguishing characteristics of early Christianity was the wide propagation of the Gospel. The age of the Apostles was pre-eminently a missionary age. The first generation of Christians did more to accomplish the evangelization of the accessible world than has any succeeding generation. This first generation may be regarded as the period extending from the Day of Pentecost to the destruction of Jerusalem, or from 30 A.D. to 70 A.D. The Acts of the Apostles contains the principal record of the achievements of the Christians during this period. It describes in bold outline the progress of Christianity from its beginnings at Jerusalem, the capital of the Jewish world, to its establishment at Rome, the capital of the heathen world. One of its objects is to show how the early Christians labored to extend Christ's Kingdom. Several of the Epistles also throw valuable light on the nature and extent of the evangelistic work of the time. The Apostolic Church has furnished many helpful lessons to the Christians of all subsequent generations; but in no respect is its example more instructive and more inspiring than in what it teaches concerning world-wide evangelization.

The field of the Christian operations of the first generation, so far as authentic records inform us, was limited practically to the Roman Empire. That Empire reached from Scotland to the African deserts and to the cataracts of the Nile; and from the Atlantic to the valley of the Euphrates. It stretched from East to West a distance of over three thousand miles. It comprised Italy, the ruling state, and thirty-five provinces of which three were insular, seven were in Asia, five in Africa and twenty in Europe. It bound together peoples differing widely in civilization as well as in race. The estimates of the population range from eighty to one hundred and twenty millions.

The social, moral and religious condition of the Empire in the first century was most distressing, notwithstanding extenuating facts which might be given. According to Gibbon, not less than one-half the population were slaves. There was general contempt for labor. Extravagance and luxury were carried to unexampled extremes. Society was thoroughly demoralized. Marriage had fallen into decay, and polygamy, concubinage and infanticide were sanctioned by leading men. The worst forms of vice and pollution were frightfully prevalent. There was a general passion for cruel games. The old mythological religions had lost their hold on the intelligent classes. Philosophy had run into materialism, scepticism and pessimism. The associations called up by such names as Tiberius, Gains, Claudius and Nero; the revelations of the recent excavations of the cities of Italy and the Levant; the records of Tacitus, Seneca, Juvenal and other classical writers, all confirm the truthfulness of St. Paul's description in the first chapter of Romans of the terrible state of the heathen world in his day. Into such a society the early Christians went forth to proclaim the Gospel. In no part of the world to-day is Christ more needed than He was throughout the Roman Empire in the days of the Apostles.

There were several favoring circumstances which helped to make possible the wide and rapid proclamation of the Gospel. Commercial enterprise, Roman law and government, the imperial system of roads and other communications, and the general use of the Latin and Greek languages, had so closely united all parts of the Empire as to facilitate the propagation of ideas and impulses. Professor Ramsay says: "Travelling was more highly developed, and the dividing power of distance was weaker, under the Empire than at any other time before or since, until we come down to the present century." Although Greek philosophy had shown its inability to satisfy the mind and heart, it nevertheless did help to prepare some minds for the clearer apprehension of the Christian faith.

The prevalence of the Greek language, and the fact that the Septuagint version of the Old Testament was widely disseminated, enabled the Apostles to make themselves understood in every city. In nearly every large center of population there was a Jewish community, and also a synagogue in which the Old Testament Scriptures were expounded. Besides this there were in all these places Jewish proselytes who had been gathered from the heathen and who proved to be the most susceptible hearers of the Gospel. Thus in a sense "every synagogue was a mission-station of monotheism, and furnished the Apostles an admirable place and a natural introduction for their preaching of Jesus Christ as the fulfiller of the law and the prophets."

The first generation of Christians accomplished wonders toward the evangelization of the world in their day. This is clear, judging even from the comparatively meager Scripture records, and it is enforced by several considerations. In the first place, the different cities, districts and provinces reached by the early Christians with the Gospel suggests the vast extent of their work. Among the multitude present in Jerusalem on the Day of Pentecost there were "Parthians and Medes and Elamites, and the dwellers in Mesopotamia, in Judæa and Cappadocia, in Pontus and Asia, in Phrygia and Pamphylia, in Egypt and the parts of Libya about Cyrene, and sojourners from Rome, both Jews and proselytes, Cretans and Arabians." It is not improbable that men from nearly all these regions were among the thousands converted at the time of St. Peter's sermon, and that through their instrumentality the Gospel was carried to different and widely separated parts of the Empire, and even beyond its confines.

The persecution in connection with the work of Stephen scattered the disciples "abroad throughout the regions of Judæa and Samaria," where they carried on an active evangelistic campaign. We then have record of the work of evangelization in the city and villages of Samaria by Philip, St. Peter, and St. John, of the visits of Philip, and later of St. Peter, to a number of cities in Judæa. The account of St. Luke also shows that the persecuted disciples traveled to Phœnicia, Antioch, Damascus and Cyprus, preaching Christ.

With two or three exceptions the Gospel thus far had been proclaimed to Jews and Jewish proselytes. Then came the conversion of St. Paul, the great apostle to the Gentiles. After spending a few years at work in Cilicia and Syria, chiefly in Tarsus and Antioch, he launched out on his great missionary career, which continued for over ten years. He made three extensive missionary tours, which carried him over a number of the provinces of the Empire. He evangelized the four provinces, Galatia, Asia, Macedonia and Achaia, in all of which he established churches which continued to send out light for centuries. Of his four years in captivity two were spent in Rome, and were filled with evangelistic labors. It is possible also that he carried out his expressed desire and intention to visit Spain.

The Scriptures tell us little regarding the later work of the other Apostles. St. Peter probably devoted himself to work among the Jews in different parts of the Empire. The tradition is quite generally accepted that he preached and suffered martyrdom in Rome. Beyond reasonable doubt St. John lived and worked for years in Ephesus. Although the numerous traditions about the other Apostles are not well supported, we may be certain that they were not idle nor silent with reference to the mission of Christ to men. That other Apostles preached in pagan and barbarous nations "is rendered likely by the extreme antiquity and the marked Judæo-Christian character of Churches which still exist in Persia, India, Egypt, and Abyssynia." Moreover, in addition to St. Paul and the Twelve, there must have been very many other Christians from among the hundreds who saw Christ after His resurrection, not to mention the ever-increasing multitude of believers from the Day of Pentecost onward, who, filled with the same missionary spirit as Stephen, Philip, Barnabas and St. Paul, devoted their energies to preaching the Gospel in the Roman Empire and also in the outlying heathen lands.

The Scripture references to the results of the preaching of the Apostles are also suggestive both of the magnitude and of the thoroughness of their work of evangelization. After St. Peter's sermon on the Day of Pentecost, '-'there were added unto them in that day about three thousand souls." During the period which followed, "the Lord added to them day by day those that were being saved." St. Peter's sermon in Solomon's porch resulted in many conversions, "and the number of the men came to be about five thousand." As a result of later work by the Apostles, "believers were the more added to the Lord, multitudes both of men and women." After the period of persecution which followed the death of Stephen, "the church throughout all Judæa and Galilee and Samaria had peace, being edified; and . . . was multiplied." When Christians of Cyprus and Cyrene came to Antioch and preached the Gospel to the Greeks, "a great number that believed turned unto the Lord; and later under the preaching of Barnabas in the same city," much people was added unto the Lord."

In Pisidian Antioch also, when St. Paul and Barnabas were on the first missionary journey, it is said that "almost the whole city was gathered together to hear the word of God," that of the Gentiles "as many as were ordained to eternal life believed," and that "the word of the Lord was spread abroad throughout all the region." In Iconium these two missionaries "so spake, that a great multitude both of Jews and of Greeks believed." When St. Paul next went over the ground covered on his first journey the churches were not only "strengthened in the faith," but also "increased in number daily." At Thessalonica St. Paul preached Christ for three Sabbaths and among those who believed were "devout Greeks a great multitude." In Berœa "many of them [Jews] therefore believed; also of the Greek women of honourable estate, and of men, not a few." Even at Athens "certain men clave unto him [St. Paul], and believed."

In Corinth the Lord spake to St. Paul by a vision and assured him, "I have much people in this city." It is also said that as a result of St. Paul's preaching "many of the Corinthians hearing believed, and were baptized." His few years' work in Ephesus was so successful "that all they which dwelt in [the province of] Asia heard the word of the Lord, both Jews and Greeks." Even before St. Paul visited Rome he could write the Christians there saying, "Your faith is proclaimed throughout the whole world." In the same letter he was also able to state that "from Jerusalem, and round about even unto Illyricum [on the shores of the Adriatic] , I have fully preached the gospel of Christ." While in Rome he writes to the Philippians, "my bonds became manifest in Christ throughout the whole prætorian guard, and to all the rest." Still more striking are the statements made in writing to the Colossians. He reminds them of what they had heard "in the word of the truth of the gospel, which is come unto you; even as it is also in all the world bearing fruit and increasing, as it doth in you also." He likewise exhorts them to hold to the Gospel "which was preached in all creation under heaven." We may safely infer from the foregoing passages, not only that Christianity had been very rapidly and widely diffused, but also that it had won a great many adherents.

The evangelistic achievements of the early Christians were remarkable, not merely when viewed territorially and numerically, but also when we consider the various classes in society who were reached by their preaching. Gibbon, in giving voice to the charge of those hostile to Christianity, says that the body of its early adherents was "almost entirely composed of the dregs of the populace— of peasants and mechanics, of boys and women, of beggars and slaves." This is misleading; for while the majority of the Christians of the first generation belonged to people of inferior rank, there were many who came from the middle and upper classes. In fact Professor Ramsay maintains that Christianity "spread at first among the educated more rapidly than among the uneducated; and points out in another place how "the working and thinking classes, with the students, if not the professors, at the universities, were attracted to the new teaching; and it spread among them with a rapidity that seemed to many modern critics incredible and fabulous, till it was justified by recent discoveries."

A disproportionately large number of the converts mentioned in the Scriptures belonged to the better strata of the Roman population. Men and women who possessed property were reached, such as Barnabas of Cyprus, Ananias, Lydia and the mother of John Mark. The spread of Christianity among the rich may be inferred also from the various references to them in the Epistles. Not only did slaves become Christians but also masters. Men of education were won to Christ, — as St. Paul, Crispus, and "a great company of the priests" in Jerusalem who were "obedient to the faith." Not a few of the converts were men high in political or social station, among whom we find Cornelius, Manaen, the foster brother or companion of Herod the Tetrarch, and the proconsul, Sergius Paulus. Festus, Agrippa and members of the highest court in Rome, although they did not become Christians, had the Gospel preached to them. Among the converts in Thessalonica were "chief women not a few," and in Berœa "Greek women of honourable estate." Professor Harnack in a most suggestive article shows how Christianity early made its way into the imperial family. "What a change! Between fifty and sixty years after Christianity reached Rome, a daughter of the Emperor [Vespasian] embraces the faith."

The persecution of the Christians in the first century bears testimony to the rapid spread of Christianity. The Neronian persecution, the first bloody encounter with the Roman state, occurred in A.D. 64; and in connection with it there were "an immense number" of martyrs. Milman's inference seems fair that "the people would not have consented to receive them [the Christians] as atoning victims for the dreadful disaster of the great conflagration; nor would the reckless tyranny of the emperor have condescended to select them as sacrificial offerings to appease the popular fury, unless they had been numerous, far above contempt, and already looked upon with a jealous eye. Nor is it less clear, that, even to the blind discernment of popular indignation and imperial cruelty, the Christians were by this time distinguished from the Jews." Although the next imperial persecution was that of Domitian about the end of the first century, there was a constant proscription of Christians between the two persecutions.

There are certain facts about the Christians in the second generation which clearly indicate that a great work of evangelism was carried on in the first generation. When we consider, for example, the multitude who suffered martyrdom in the second generation we are safe in assuming that there had been a wide-spread and thorough evangelization of the preceding generation. The discoveries of De Rossi and others indicating that millions of Christians were buried in the catacombs near Rome within eight or ten generations following the first century, afford reason to believe that Christianity manifested a mighty power of propagation in the Apostolic Age.

The fierce literary attacks which the Christian religion called forth in the second century, as well as the powerful apologies in its defence, afford additional evidence that the missionary achievements of the first and second generations must have been remarkable. Pliny the younger, who lived during the generation following the Apostles, in a letter to the Emperor written in the year 112 while he was proconsul of Bithynia and Pontus, observed that Christianity had spread throughout his province, not only in the cities but also in the villages and country districts, that the pagan rites were being interrupted, and that the temples were almost deserted. If this could be said so early and of such a distant province, is it not reasonable to assume that the Gospel must have been widely preached in the preceding generation? Gibbon thought that Justin Martyr exaggerated when in the second century he declared: "For there is not one single race of men, whether barbarians, or Greeks, or whatever they may be called, nomads, or vagrants, or herdsmen dwelling in tents, among whom prayers and giving of thanks are not offered through the name of the Crucified Jesus." However, Professor Orr, commenting on Gibbon's criticism, justly says: "If one reflects that Justin does not claim that all the races or tribes he speaks of had been converted to the Gospel, or were even preponderatingly Christian, but only that the Gospel had reached them, and had won from each its tribute of believers, the exaggeration need not be so great after all."

What the early Christians achieved seems very remarkable considering the fact that at the time of the ascension of Christ the whole number of believers did not exceed a few hundreds, and that the early Church had to contend with practically every difficulty which confronts the Church to-day. What generation of Christians has met victoriously such a combination of difficulties and endured such sufferings? The social obstacles in , the way of the spread of the Christian faith were great. Uhlhorn asserts that "whoever became a Christian was compelled to renounce not only immemorial prejudices, but usually, also, father and mother, brothers and sisters, friends and relatives, place and employment." Attention has already been called to the terribly corrupt moral condition of the world and the prevalence and vigor of the forces of evil. Superstition still exercised great power over the minds of the people. Polytheism everywhere presented a strong barrier to Christianity. Judaism with its exacting legalism, its exaltation of rites and ceremonies and its intense caste feeling was a source of constant difficulty to the missionaries. False teachers and seducers were also a hindrance to the progress of the Gospel. The graphic catalogue of St. Paul's perils and woes given in his second letter to the Corinthians speaks volumes for the difficulties which beset the Apostles in their work.

In many respects the most serious difficulty was the opposition of the government. Although Christianity violated no statute law of the empire, the Christians were often persecuted in virtue of the police authority of the magistrates which authorized them to oppose any movement threatening the peace or welfare of the community. There are good grounds for the belief that by A.D. 64 the government distinguished the Christians from the Jews and persecution became its policy. The fierce and persistent persecutions which began so soon and continued for generations were inevitable. "Never in the whole course of human history have two so unequal powers stood opposed to each other as ancient heathenism and early Christianity, the Roman State and the Christian Church."

What was the secret of the achievements of the early Christians in their efforts to evangelize the world? The favoring external circumstances do not furnish an adequate explanation. The underlying reasons may be discovered by examining more closely the practice and equipment of the Christians of the Apostolic Age. In the first place, the leaders of the Church seem to have had the definite aim to get the Gospel preached as widely as possible within their day. Only in this way can the wide distribution and marked activity and urgency of the workers be explained.

Not only the Apostles but Christians of all classes recognized their responsibility for the extension of Christ's Kingdom and engaged in the work of proclaiming the Gospel. The Apostles welcomed all as helpers whether laymen or ministers, men or women. Only three of the Apostles are mentioned in the Acts after Pentecost, whereas at least five laymen became prominent in the missionary enterprise. "We are told that after the dispersion the disciples, save the Apostles, went about preaching the word. The whole Church was filled with enthusiasm for the work. Gibbon places first among the causes for the rapid spread of Christianity the fact that" it became the most sacred duty of a new convert to diffuse among his friends the inestimable blessing which he had received. Thus the duty of the evangelization of the world was not the burden of the leaders of the Church alone, but every disciple who felt the power of the Spirit of God had as a great desire and controlling object of life the salvation of his fellow men.

The early Christians preached the Gospel at every opportunity and in all places. Lightfoot observes, "A marvelous activity [was awakened] among the disciples of the new faith." This activity was not limited to stated times and places. Every Christian became an active witness within the sphere of his daily calling. For example, traveling craftsmen and traders, like Aquila and Priscilla, went about teaching the faith. Friedlander says that "the messengers of the new doctrine visited not only cities, but also villages and farms; nay, did not shun to force themselves between those related by blood." Professor McGiffert expresses the opinion that "it was through this quiet hand-to-hand work that he [St. Paul] doubtless accomplished most, and not through public preaching, whether in synagogues or elsewhere." A mechanic would tell the story of what Christ had done for him to a member of the same trade, one slave to his fellow-slave, one member of the family to another. This constant collision of individual souls became the most effective means for the diffusion of the knowledge of Christ.

The Christians of the first generation kept pressing into the unevangelized regions. It was apparently the rule to enter open doors. St. Paul in writing to the Romans was able to say that he had striven — or had been ambitious — to preach the Gospel where Christ was not named. Even when he announced his plan to visit Rome where the Gospel had already been planted, he was careful to point out that Spain was the objective of his journey. The Thessalonian Church earned the praise of being a model to all the believers in Macedonia and Achaia, because from them had sounded out the word of the Lord through all the region beyond. The Church as a whole seemed to have an ambition to proclaim the Gospel in the whole world.

The leaders centered their energies on the strategic points of the Roman Empire — the great cities. Christianity became strongly established in the towns before it spread widely through the country districts. St. Paul in particular, with characteristic statesmanship, devoted himself largely to the cities. Not to mention the years which he gave to Antioch and Tarsus, we find him spending eighteen months at Corinth, two years at Rome, three years at Ephesus, and probably from six weeks to eight months each at Pisidian Antioch, Iconium, Derbe, Thessalonica, Berœa, Philippi and Athens. Nearly all these places were great centers not only of population but also of government, commerce and education. They were centers of wickedness as well. Athens was the great university city of the world. Corinth was not only the metropolis of Achaia but also one of the greatest cities in the Empire. Ephesus was a vast focus merging the currents of life from both East and West. Rome was the metropolis of the Empire, and probably the most cosmopolitan city of any age.

St. Paul laid siege to these cities, regarding them, however, not merely as ends in themselves, but as bases for aggressive evangelistic operations in the outlying districts. This we see clearly by noting his work at Ephesus. It was the capital of the province of Asia, one of the largest, richest and most populous provinces in the Empire. It is said that there were five hundred cities in the province. St. Paul was able to say concerning immediate labors in the city, "by the space of three years I ceased not to admonish every one night and day with tears," and St. Luke declares regarding the work accomplished in the province directly and indirectly" that all they which dwelt in Asia heard the word of the Lord, both Jews and Greeks." It is entirely probable that St. Paul himself made tours in the province. It is also likely that he sent out workers. Many people who came up to the city on business or pleasure heard the new doctrine, yielded to its influence and went back to their homes to spread the truth.

While right of way was given to the work of evangelization, the Apostles were careful to conserve results. Converts were baptized and organized into churches. The aim was to make these churches self-governing, self-supporting and missionary; and when all the difficulties are borne in mind, the success achieved in all these respects was truly remarkable. St. Paul was accustomed to revisit the churches which he had helped to establish. He visited the Galatian congregations at least twice. He sent deputations to the various churches to correct, to edify and to inspire them. He had a number of subordinate helpers such as Timothy, Titus, Mark and Erastus, whom he kept busy in this important work. The Acts and the Epistles give the names of about one hundred companions and disciples of St. Paul. Apostolic and other letters were sent as occasion required to different churches and were often passed on from church to church. Communication by means of deputations and correspondence was kept up between the scattered Christian congregations, not only in the same region but also between widely separated parts of the Empire. The itinerant apostles and prophets were very numerous in the early days. As a result of the employment of these various agencies, the Christians of the first generation were made conscious of their unity and felt the growing strength of their numbers.

The Apostolic Church committed the work of extending the Kingdom of Christ to men of strong qualifications. One must be impressed with the thoroughness of the equipment of workers like St. Paul, Barnabas, Apollos and Timothy. Among their striking qualifications were statesmanship, clearness of vision, breadth of sympathy, intense earnestness, singleness of purpose, heroism, self-denial, whole-souled devotion to Christ, large faith in God, prayerfulness and dependence on the Holy Spirit. It is especially noticeable that the spiritual qualifications were magnified and regarded as absolutely indispensable for all workers, even those in the subordinate positions. In choosing the Seven, the Apostles ordered that men be chosen who were "full of the Spirit." Apparently no worker was encouraged to go forth to evangelize who had not first been filled with the Holy Spirit.

Prayer had a very prominent place in the early Church, not only as a means of promoting spiritual life, but also as a force to be used on behalf of the work of evangelization. The mighty display of power at Pentecost was ushered in by prayer. Workers were appointed only after prayer. When they were to be sent forth the Church assembled for special prayer. The great foreign mission movement was inaugurated in prayer. If persecution came, the Christians met to pray. One of the two reasons for choosing deacons was that the Apostles — the leaders of the Church — might give themselves to prayer. The more carefully the subject is studied, the more apparent it becomes that what was accomplished in the Apostolic Age was largely due to the constant employment of the hidden and omnipotent force of prayer.

The Spirit of God guided and empowered the workers and thus governed and energized the entire missionary enterprise of the Church. He designated and separated the workers and sent them forth unto their work. He clothed them with irresistible power. He opened and closed doors. He led them in times of perplexity. In His might they carried the Gospel message throughout the length and breadth of the vast empire of Rome and even into the regions beyond.

What is the significance of the achievements of the Christians of the first generation for the Christians of to-day as we face the undertaking of world evangelization in this generation? While the Apostolic practice may not be intended in every respect as the model for the missionary enterprise in all ages, for the simple reason that conditions change, their example and the real secret of their triumphs should lift our faith, and guide us to the successful accomplishment of our task. The early Christians had some favoring external conditions which, as we have seen, greatly facilitated the wide, rapid and thorough proclamation of the Gospel. But as we recall the smallness of their number and the difficulties which beset their path, and, on the other hand, remind ourselves not only of our obstacles but also of the marvelous opportunities and resources of the Church to-day and the facilities at our disposal, who will say that the balance of advantage is not with us?

The words of Dr. Richard S. Storrs, on the occasion of the seventy-fifth anniversary of the American Board, impressively suggest the likeness of our own generation to the Apostolic Age as a time for world-wide preaching of the Gospel: "I cannot think it exaggeration to say, in view of the changes thus occurring within the century, that the astonishing preparation of the world for the first proclamation of the Master in it is now followed, if not surpassed, by a majestic preparation of mankind for such a testimony to be given to Him as hitherto no dream of the heart has imagined to be possible. . . . The marvelous secular progress of mankind in the last eighty years, the unexpected advancements or recessions of states, with the closer connections arising between them, and the opening of all lands to the moral forces dominant in Christendom — these give an equally majestic opportunity, in our time, for the furthest and swiftest exhibition of Him in whom the world has its help and its hope. Gradual preparation, ultimating in sudden consummation, is often God's method in history. It was so before the coming of the Master. It was so before the conversion of the Empire. It was so, signally, before the Reformation. It seems to be so in our day."

It should be emphasized once more, however, that what was achieved by the Apostolic Church was due not so much to the prevailing external conditions as to the equipment of the workers and their conception of their work, and that in all these essential respects we may be like the Christians of those days. Making allowance for miraculous gifts, what vitally important method did the early Christians employ which cannot be used to-day? Of what power did they avail themselves which we cannot utilize? The essential aim and character of the missionary work in both periods remain the same. The program of Christianity has not changed. The Gospel is the same. The Word of God is still quick and powerful. The power of prayer has not been diminished. "Jesus Christ is the same yesterday and to-day, yea and forever" and abides even unto the end of the age with all those who go forth to represent Him. Man is still the weak instrument whom God uses, and the Holy Spirit is still the inexhaustible source of power. Surely Bishop Thoburn is right when he says: "If we could bring back the Church of Pentecost to earth, or, rather, if we could receive anew universally the spirit of that model Church of all ages, the idea of evangelizing the world in a single generation would no longer appear visionary; but on the other hand it would seem so reasonable, so practicable, and the duty to perform it so imperative, that everyone would begin to wonder why any intelligent Christians had ever doubted its possibility, or been content to let weary years go by without a vast universal movement throughout all the Churches of Christendom at once to go forward and complete the task."