Early Secular Writings Regarding Christ

TACITUS: (55-117) A.D.)
Cornelius Tactitus is regarded as the greatest historian of ancient Rome. Writing on the reign of Nero, Tacitus alludes to the death of Christ and to the existence of Christians in Rome.
“Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of on of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the word find their center and become popular.”

PLINY THE YOUNGER: (112 A.D.)
Pliny was governor of Bithynia in Asia Minor who wrote a letter to Trajan regarding how to deal with Christians who worshiped Christ. These letters concern an episode which marks the first time the Roman government acknowledged Christianity as a religion separate from Judaism, and set a precedent for the massive persecution of Christians that takes place in the second and third centuries.
“They (the Christians) were in the habit of meeting on a certain fixed day before it was light, when they sand in alternate verses a hymn to Christ, as to god, and bound themselves by a solemn oath not to any wicked deeds, not to commit any fraud, theft or adultery, never to falsify their word, nor to deny any trust when they should be call to deliver it up, after which it was their custom to separate, and then reassemble to partake of food —but food of an ordinary but and innocent kind.”

BABYLONIAN TALMUD: (Completed in the 6th Century A.D.)
The Babylonian Talmud is a Rabbinic commentary of the Jewish scriptures (Tanach: Old Testament). They are a look into what is a hostile source was saying about Jesus. They could not deny the miracles but claimed that it was sorcery rather than admit to what was a known fact.
“ On the eve of the Passover Yeshu was hanged. For forty days before the execution took place, a herald went forth and cried, “He is going forth to be stoned because He has practiced sorcery (an admission of his miracles) and enticed Israel to apostasy. Any one who can say anything in his favor let him come forward and plead on his behalf. But since nothing was brought forward in his favor he was hanged on the even of the Passover.”
The Babylonian Talmud, vol. III, Sanhedrin 43a

LUCIAN: (120-180 A.D.)
a Greek satirist that spoke scornfully of Christ and Christians, affirming that they were real and historical people, never saying that they were fictional characters.
“The Christians, you know, worship a man to this day — the distinguished personage who introduced their novel rites, and was crucified on that account….You see, these misguided creatures start with the general conviction that they are immortal for all time, which explains the contempt of death and voluntary self-devotion which are so common among them; and then it was impressed on them by their original lawgiver that they are all brothers, from the moment that they are converted, and deny the gods of Greece, and worship the crucified sage, and live after his laws. All this they take quite on faith, with the result that they despise all worldly goods alike, regarding them merely as common property.”
Lucian, The Death of Peregrine. 11-13.

LETTER OF MARA BARSARAPION: (73 A.D.)
Mara Bar-Serapion was a Syrian who lived in the first century A.D. He wrote a letter to his son Serapion that mentions the Jews who killed their King. The letter is now in the possession of the British Museum.
“What benefit did the Athenians obtain by putting Socrates to death? Famine and plague came upon them as judgment for their crime. Or, the people of Samos for burning Pythagoras? In one moment their country was covered with sand. Or the Jews by murdering their wise king?…After that their kingdom was abolished. God rightly avenged these men…The wise king…Lived on in the teachings he enacted.”

THALLUS: (52 A.D.)
One of the first secular writers that mentioned Christ. Thallus wrote a history of the Eastern Mediterranean world from the Trojan War to his own time. Unfortunately, his writings are only found as citations by others. Julius Africanus, a Christian who wrote about AD 221 mentioned Thallus’ account of an eclipse of the sun (Luke 23:44-45).
“On the whole world there pressed a most fearful darkness; and the rocks were rent by an earthquake, and many places in Judea and other districts were thrown down. This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun.”
Julius Africanus, Chronography, 18:1.

PHLEGON: (1st Century)
A secular historian wrote a history named, “Chronicles.” This original work has been lost, Julius Africanus preserved a small fragment in his writings. Phlegon mentions the eclipse (Matthew 27:45) during the crucifixion of Jesus.
“During the time of Tiberius Caesar an eclipse of the sun occurred during the full moon.”
Africanus, Chronography, 18:1.

SUETONIUS: (69-140 A.D.)
A Roman historian and annalist of the Imperial House under the Emperor Hadrian. He refers to Christ and Christians and the “disturbances” caused by them, namely not worshipping idols and loving all, including their tormentors.
“Because the Jews at Rome caused constant disturbances at the instigation of Chrestus [Christ], he [Claudius] expelled them from the city [Rome].” Acts 18:2, which took place in 49 A.D.
Life of Claudius, 25:4.

In another work Suetonius wrote about the fire which devastated Rome in 64 A.D. under the reign of Nero. Nero blamed the Christians and exacted a heavy punishment upon them, among them covering them with pitch and burning them alive in his gardens.
“Nero inflicted punishment on the Christians, a sect given to a new and mischievous religious belief.”
Lives of the Caesars, 26.2

TOLEDOTH YESHU: (6 Century)
This is a derogatory version of the life of Jesus, growing out of the response of the Jewish community to Christianity. The tradition presented here is most commonly dated to approximately the 6th century CE. The text it self is closer to the 14th century.
Mentions the empty tomb and that the Jewish leaders found it empty. That Jesus was crucified on the eve of the Passover and that He claimed to be God. That Jesus performed sorcery, he healed, and that he taught Rabbis. All of this from a hostile source, with the references above it is a historical fact that Jesus did miracles. His enemies could not refute it, rather they explained it away as sorcery!

CELSUS: (2nd Century)
Criticizes the Gospels, unknowingly reinforces the authors and the content, he alludes to 80 different quotes in the Bible. Admits that the miracles of Jesus were generally believed in the 2nd century.

JULIAN THE APOSTATE: (332-363 A.D.)
Emperor of Rome mentions the Gospels, miracles and other facts about Jesus. Julian had struggled to end the power of Christians in the Roman Empire. Since the day fifty years earlier that Constantine conquered in the sign of the cross, Christian influence had steadily grown. As Julian lay dying from a mortal wound he made the following remark:

“As he bled, the dying emperor groaned, “You have conquered, O Galilean,” referring to Jesus Christ.

CLEMENT OF ROME: (100 A.D.)
Clement affirms the Resurrection, Gospels and that Jesus was sent to earth by God to take away our sins.
“Clement was the fourth bishop of Rome, the first being Peter. Did he know Peter and Paul? It is completely possible that those two Spirit-filled men taught him. Clement even wrote a letter to the Corinthian church that echoed the teachings of the apostles.”

IGNATIUS OF ANTIOCH: (50-107 A.D.)
Disciple of the apostles Peter, Paul, and John, who was martyred for his faith in Jesus. He was obviously convinced that Jesus really had lived and that Jesus was all that the apostles has said He was.
“…nearness to the sword is nearness to God; to be among the wild beasts is to be in the arms of God; only let it be in the name of Jesus Christ. I endure all things that I may suffer together with him, since he who became perfect man strengthens me…We have not only to be called Christians, but to be Christians.”
While the emperor Trajan was on a visit to Asia Minor, he arrested Ignatius. When the bishop confessed his faith in Christ, the Emperor sent him in chains to Rome to die. He was hustled to the arena at once and thrown to two fierce lions who immediately devoured him.

QUADRATUS: (125 A.D.)
Bishop of Athens and a disciple of the apostles. Church historian Eusebius has preserved the only work that we have from Quadratus.
“The deeds of our Savior were always before you, for they were true miracles; those that were healed, those that were raised from the dead, who were seen, not only when healed and when raised, but were always present. They remained living a long time, not only whilst our Lord was on earth, but likewise when he had left the earth. So that some of them have also lived in our times.”
Eusebius, IV, III

EPISTLE OF BARNABAS: (130-38 A.D.)
Mentions the Resurrection, miracles, content of the Gospels and the crucifixion of Jesus.

ARISTIDES: (138-161 A.D.)
Aristides was a second-century Christian believer and philosopher from Athens. This portion of his defense of Christianity was addressed to the Roman Emperor Antonius Pius, who reigned from 138-161 A.D.
“The Son of the most high God, revealed by the Holy Spirit, descended from heaven, born of a Hebrew Virgin. His flesh he received from the Virgin, and he revealed himself in the human nature as the Son of God. In his goodness which brought the glad tidings, he has won the whole world by his life-giving preaching…He selected twelve apostles and taught the whole world by his mediatorial, light-giving truth.
And he was crucified, being pierced with nails by the Jews; and he rose from the dead and ascended to heaven. He sent the apostles into all the world and instructed all by divine miracles full of wisdom. Their preaching bears blossoms and fruits to this day, and calls the whole world to illumination.”
Carey, “Aristides,” 68.

JUSTIN MARTYR: (106-167 A.D.)
Justin Martyr is regarded as one of the greatest early Christian apologists. He was born around 100 A.D and was beheaded for his faith in Jesus in 167 A.D. He mentions as facts many things about Jesus and Christianity, such as: The Magi (wise men who brought gifts from Arabia), King Herod, His crucifixion, His garments parted among the Roman soldiers, the apostles leaving him on the night of his arrest, his fulfilled prophecies, His resurrection and His ascending into heaven among many others. These quotes can be found in his debate with Trypho the Jew.

HEGESIPPUS: (2 Century)
Eusebius draws the conclusion that Hegesippus was a Jew that wrote five books called, “Memoirs.” Only fragments remain of his original work in the writings of Eusebius. They show that Hegesippus traveled extensively trying to determine if the stories of Jesus and the apostles were true. He found that they were accurate, even in the troubled church in Corinth.
“The Corinthian church continued in the true doctrine until Primus became bishop. I mixed with them on my voyage to Rome and spent several days with the Corinthians, during which we were refreshed with the true doctrine. On arrival at Rome I pieced together the succession down to Anicetus, whose deacon was Eleutherus, Anicetus being succeeded by Soter and he by Eleutherus. In every line of bishops and in every city things accord with the preaching of the Law, the Prophets, and the Lord.”
Eusebius, The History of the Church, 9.22.2.

TRAJAN: (53-117 A.D.)
Trajan is a Roman Emperor who wrote a letter [see letter] in response to the Governor of Asia Minor, Pliny the Younger. Pliny needed advice in dealing with “Christians” who renounced their belief in Jesus due to fear of torture and execution.

MACROBIUS: (4th-5th Century)
Pascal (Pensees) mentions a quote of Augustus Caesar as an evidence to the murder of the 7-20 male babies (this is based on the population of Bethlehem in 4-6 B.C., which was 700-1,000 people) by King Herod in Bethlehem (Matthew 2:16).
King Herod heard that a king was to be born and his fear and mental instability caused him to kill these male children under two years of age. King Herod killed his Wife, mother in law, and three sons. This is in character with his life of murder and paranoia. King Herod’s reign was described by his enemies as, “He stole to the throne like a fox, ruled like a tiger, and died like a dog.”
Saturnalia, lib. 2, ch.4.

HADRIAN: (106-167 A.D.)
Justin Martyr quotes this Roman Emperor’s letter to Minucius Fundanus, proconsul of Asia Minor. This letter deals with accusations from pagans against the Christians.
“I have received the letter addressed to me by your predecessor Serenius Granianus, a most illustrious man; and this communication I am unwilling to pass over in silence, lest innocent persons be disturbed, and occasion be given to the informers for practicing villainy. Accordingly, if the inhabitants of your province will so far sustain this petition of theirs as to accuse the Christians in some court of law, I do not prohibit them from doing so.
But I will not suffer them to make use of mere entreaties and outcries. For it is far more just, if any one desires to make an accusation, that you give judgment upon it. If, therefore, any one makes the accusation, and furnishes proof that the said men do anything contrary to the laws, you shall adjudge punishments in proportion to the offences.
And this, by Hercules; you shall give special heed to, that if any man shall, through mere calumny, bring an accusation against any of these persons, you shall award to him more severe punishments in proportion to his wickedness.”
Justin Martyr, The First Apology, Chapters, 68-69.

JUVENAL: (55 AD-127 AD)
Juvenal makes a reference of the tortures of Christians by Nero in Rome.
“But just describe Tigellinus and you will blaze amid those faggots in which men, with their throats tightly gripped, stand and burn and smoke, and you trace a broad furrow through the middle of the arena.”
Satires, 1, lines 147-157.

SENECA: (3 B.C.-65 A.D.)
Seneca mentions the cruelties that Nero imposes upon Christians.
“The other kind of evil comes, so to speak, in the form of a huge parade. Surrounding it is a retinue of swords and fire and chains and a mob of beasts to be let loose upon the disemboweled entrails of men. Picture to yourself under his head the prison, the cross, the rack, the hook, and the stake which they drive straight through a man until it protrudes from his throat. Think of human limbs torn apart by chariots driven in opposite directions, of the terrible shirt smeared and interwoven with inflammable materials, and of all the other contrivances devised by cruelty, in addition to those which I have mentioned!”
Epistulae Morales, Epistle 14, “On the Reasons for Withdrawing from the World.”

HIEROCLES: (AD 284-305)
A quote by Eusebius preserves some of the text of this lost work of Hierocles, Philalethes or Lover of Truth. In this quote, Hierocles condemns Peter and Paul as sorcerers. Again, their miracles could not be denied, rather they claimed that they used sorcery.
“And this point is also worth noticing, that whereas the tales of Jesus have been vamped up by Peter and Paul and a few others of the kind,–men who were liars and devoid of education and wizards.”
Eusebius, The Treatise of Eusebius, ch. 2.

ANTONIUS PIUS: (86 AD to 161 AD)
A letter from the Roman Emperor Antoninus Pius to the general assembly in Asia Minor. This letter says that the officials in Aisa Minor were getting upset at the Christians in their province, and that no changes are to be made in Antoninus’ method of dealing with them.
“The Emperor Caesar Titus AElius Adrianus Antoninus Augustus Pius, Supreme Pontiff, in the fifteenth year of his tribuneship, Consul for the third time, Father of the fatherland, to the Common Assembly of Asia, greeting: I should have thought that the gods themselves would see to it that such offenders should not escape.
For if they had the power, they themselves would much rather punish those who refuse to worship them; but it is you who bring trouble on these persons, and accuse as the opinion of atheists that which they hold, and lay to their charge certain other things which we are unable to prove.
But it would be advantageous to them that they should be thought to die for that of which they are accused, and they conquer you by being lavish of their lives rather than yield that obedience which you require of them. And regarding the earthquakes which have already happened and are now occurring, it is not seemly that you remind us of them, losing heart whenever they occur, and thus set your conduct in contrast with that of these men; for they have much greater confidence towards God than you yourselves have.
And you, indeed, seem at such times to ignore the gods, and you neglect the temples, and make no recognition of the worship of God. And hence you are jealous of those who do serve Him, and persecute them to the death.
Concerning such persons, some others also of the governors of provinces wrote to my most divine father; to whom he replied that they should not at all disturb such persons, unless they were found to be attempting anything against the Roman government. And to myself many have sent intimations regarding such persons, to whom I also replied in pursuance of my father’s judgment.
But if any one has a matter to bring against any person of this class, merely as such a person, let the accused be acquitted of the charge, even though he should be found to be such an one; but let the accuser he amenable to justice.”
Justin Martyr, The First Apology, ch. 70.

Divorce And Remarriage

There is no more challenging topic on which to write than divorce. Theology and sociology often clash on this. It is a sensitive emotional issue.

Very, very few people believe in divorce. Those who believe in it least of all are often persons having experienced it. They know the complexity and pain involved. They know the feeling of failure, loneliness, and often a sense of moral impropriety.

Joseph Epstein, social science researcher on divorce, says, “To go through a divorce is still, no matter how smooth the procedure, no matter how “civilized’ the conduct of the parties involved, no matter how much money is available to cushion the fall, a very special private hell.”

Author Paul Bohanan points out there is no such thing as A divorce. There is (1) the emotional divorce, (2) the legal divorce, (3) the economic divorce, (4) the co-parental divorce, (5) the community divorce, (6) the psychic [personal identity] divorce, and (7) the spiritual divorce.

Some persons are cavalier about divorce. If their spouse isn’t making them “happy” it is time to cop out. They see it as an escape hatch to happiness. It isn’t. One large study survey compares unhappy spouses who divorce or separate with unhappy spouses who stay in their marriages. In general unhappy spouses who divorced or separated were not happier five years later than those who stayed in their unhappy marriages. Two-thirds of unhappy spouses who stayed married ended up happily married five years later.

Some spouses are victims of spousal abuse which may include neglect, physical beatings, financial bondage, or sexual degradation. They may not believe in nor want a divorce. Neither do we believe in being run over by Mack trucks but it happens. In spite of efforts to avoid it there are some persons who strive to preserve the marriage who still suffer divorce.

In the secular world divorce is the accepted norm. In the realm of Bible principles it isn’t. However, in trying to aid in divorce recovery it often appears the practice is acceptable. Though it isn’t the support of those who have experienced it is most commendable.

There is little difference in the church and non-church community in the divorce rate. About 25% of people in North America have been though at least one divorce. Among churchgoers who claim to be born-again the figure is actually higher: 27%.

God said, “He hates divorce…” (Malachi 2: 16). Like God, we should love spiritually restored divorcees and yet not approve of divorce.

Divorcees need to be understanding at this point also. They should not be condemning of persons who do not approve of un-Biblical divorce. Some who love and support divorcees the most are persons who do not approve of un-Biblical divorce.

Two situations deserve special attention. There may be marriages when it is virtually impossible to live with an abusive spouse. It is safer to live apart. Such separation should be considered temporary and the person open to reconciliation.

I Corinthians 7: 10, 11 speaks to this type situation. “A wife must not be separated from her husband. But if she does, she must remain unmarried or else be reconciled to her husband.” This affords only two options: remain single or be reconciled.

When persons who have divorced and married another person become convinced divorce and remarriage are wrong they sometimes question what to do. Should they divorce again? No. Two wrongs don’t make a right. Seek the Lord forgiveness, confess sin, seek His mercy, and commit yourself and your marriage for Him to us. Remembering His grace is freely given but at great expense to Him. Don’t impose on it.

There are two cases in which the Bible allows divorce. Persons considering a divorce should not rationalize their case and try to pretend it is in one of those categories when it isn’t. They do not encourage divorce but do permit it in these instances. The first is when one spouse is guilty of sexual unfaithfulness (Matthew 5: 32; 19:9). The other is when a non-Christian spouse abandons a spouse who is a Christian (I Corinthians 7: 12-16). In both of these instances divorce is a result of sin, but such divorces are not sinful.

The Deity Of Jesus Christ

There are cults that profess to believe Jesus Christ is the Son of God. If asked and they respond truthfully they will admit they do not believe He is God the Son. They believe He was a Son of God just as they believe all persons are. They do not however believe in His deity, that is, He is God.

There are over 330 Old Testament prophecies that were fulfilled in the life of Christ. Scripture says:

“So all things were done that it might be fulfilled which was spoken by the Lord through the prophets, saying: “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,'” which is translated, “God with us.”
(Matthew 22:23)

“In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1.)

“Word” translates the Greek word “Logos.” To understand the meaning of a word not the way it was used in the time it was uses. Philo used the word in the same period meaning “all that is known or knowable of God.” That is who Jesus was.

“…great is the mystery of godliness: God was manifested in the flesh, Justified in the Spirit, Seen by angels, Preached among the Gentiles, Believed on in the world, Received up into glory” (I Timothy 3:16). That is a distinct reference to Jesus.

“…in Him dwells all the fulness of the Godhead bodily” (Colossians :9).

Acts 20:28 refers to “…the church of God which He purchased with His own blood.”

Whose church is it? God’s. How did it become His? He purchased it. With what did He purchase it? His own blood. When did God shed blood? On Calvary.

In natural procuration the fetus does not get any of its blood from the mother or father. It is developed within and by the fetus. When Jesus shed His blood it was the blood of God according to this text. He was deity in flesh and blood.

Thomas referred to the resurrected Christ as “my Lord and my God” (John 20:28).

Titus 1:3 refers to Him as “God our Savior.” Therein we are urged to always be “looking of the blessed hope and glorious appearing of our great God and Savior Jesus Christ” (Titus 2:13).

Greek grammar reveals the names “great God and Savior Jesus Christ” refer to the same person. Jesus is the manifestation of God, Immanuel, God with us.

The one for whom we are to be looking is “Christ [who] came, who is over all, the eternal blessed God” (Romans 9:5).

Death and Grief

Nothing impacts us like the death of a loved one. It is so final and strips our emotions raw. When our beloved is a Christian there are great consolations. To these we must cling and from them draw strength.

There is only one of three reasons Christians die.
1. They have finished the work on earth the Lord has for them and He welcomes them home to get their reward.
2. They die as Christian martyrs who by their death advance the cause of Christ.
3. They sin the sin unto death and their life is terminated by our standards prematurely. The sin unto death is noted in I John 5:16. It is any sin which destroys a person’s witness of which they adamantly refuse to repent. The death of such a person brings more glory to the Lord than for them to continue to live is an unrepentant state of disobedience. This person being a Christian, though disobedient, goes to heaven. Death is the discipline.

In the first two of these there is honor and dignity giving cause for celebration. The third is an object lesson for all.

When our loved ones die they go to be with the only one who loves them more than we. In that instant they are more alive than we. It is their induction to “The Society of the Just Perfected.”
The Lord gives
and the Lord takes away.
Blessed be
The Name of the Lord.

He gives far more than He will ever take away. He has given memory. As long as anyone who knew the beloved departed is alive, the gift remains.

Emerson wrote: “Let the measure of time be spiritual, not mechanical. Life is unnecessarily long. Moments of insight, of fine personal relation, a smile, a glance — what ample borrowers of eternity they are.”

The Lord takes away BUT it is not as though He is a ghoulish God greedily taking away from us. Rather, He is a generous God graciously taking to Himself.

God does not lose His beloved ones by giving them to us. We do not lose them by giving them to Him. We must reason out our brooding. Would we pluck the diadem of blessings from the brow of our beloved? Would we remove the palm of victory out of a hand that will never know pain?

Our loved ones go not to the grave but to glory. We can with confidence give them proudly to God. To resent their going is to resist the blessings they have coming. When our beloved are willingly given to God He heals the pain.

Job knew the extremity of loss, the extension of pain, and the exhaustion of grief. His classic conclusions give stability and strength. Make them yours.

First, he affirmed God knows me:
“He knows the way that I take: when He has tried me, I shall come forth as gold” (Job 23:10).

Second, he asserted I know God:
“For I know that my redeemer lives. And He shall stand at the latter day upon the earth” (Job 1:25).

Third, he attested to their mutual commitment: “Though He slay me yet will I trust Him” (Job 13:15).

God knows you. He takes no pleasure in your grief but He will take a part.

Deacon Ministry

The ministry role of the deacon has changed dramatically over the years. Churches would do well to study the role model found in the New Testament to best utilize its human resources. When this is done those serving are more fulfilled and the church is better served.

Godly deacons fulfilling their roles within the parameters of the Scripture are among the biggest blessings in a church. The Christlike spirit and faithful ministry of such persons benefits all believers. The body of Christ functions more productively and the fellowship operates more harmoniously because of dedicated deacons. There is no adequate tribute that can be paid to such persons. Their servant temperament inspires the total membership.

It is an open secret that in many churches the way deacons function contributes to discord in the body and results in ministry not performed. The subject is so sensitive that in a lot of instances members prefer to live with the status quo rather than challenge a deacon hierarchy. Once the Biblical model is abandoned power brokers often emerge who seek to micro manage the church.

Often voluntarily change results when such an existent “Board of Deacons” is challenged to study the ministry of New Testament deacons. This is frequently true because this non-Biblical role does not emerge in most instances because of a power grab. Recurrent pastor turnover or lack of pastoral leadership has in many instances necessitated someone leading. Generally that responsibility has gravitated to deacons. In churches where this has been the practice for a long time those presently serving know no other way to serve. Relinquishing that style is sometimes difficult. For them it is the way it has always been. In reality it isn’t. In such cases the evolution of the role has moved it away from the Bible model. Consider these changes in the role of deacon that have occurred over the years.

The English word “deacon” translates the Greek word DIAKONOS. It is used 30 times in the New Testament and in 25 of those instances it is translated “servant.” It came from dia (through) and konis (dust). It spoke of one so eager to serve he kicked up dust rushing to minister.

Jesus’ life serves as a model of such a person for He “came not to be served but to serve” [DIAKONEO] (Mark 10:45).

Jesus went so far as to make servanthood the very sign of greatness, “Whoever would be great among you must be your servant” [DIAKONOS] (Mark 10: 43).

In Ephesians 4: 12 it is noted the Lord gives the church some persons “for the work of ministry.” The word translated “ministry” is DIAKONIA.

The word translated deacon was first and principally used as an adjective to speak of one’s activity, not an office. Later it was used as a noun to speak of an office. Even then it was used to speak of one who fulfilled his role of service with such haste as to kick up dust rushing to serve.

Secular church history reveals that in the first centuries after Christ the role of deacons was to visit the martyrs in prison, prepare the dead for burial, provide for widows, minister to the sick.

In the plague of 258 AD deacons were described as those who “visited the sick fearlessly,” and “died with them most joyfully.”

In a later time they were forbidden to marry and required to wear clerical collars.

Perhaps the most dramatic change that still influence the office occurred in the late 1800s. The industrial revolution resulted in the emergence of large corporations. To manage these groups of persons were enlisted to give guidance. They met around tables made of boards. The room in which they met became known as the board room and the persons who met around the table known as “the board.”

Until this time deacons were never referred to as a board. Churches began to adopt the model. Thus, the world influenced the church. Deacons gravitated from a ministry role to one of a board of directors and business managers.

This concept was strengthened by misunderstanding one word in the Acts 6. This passage deals with the growth of the church and the emerging need to provide a ministry to meet that need and settle a growing dispute. A “murmuring” began in the church because the Hellenists (Greek speaking members) felt their widows were not being cared for by the Hebrews. To settle this seven men were selected to minister to them. It should be noted these seven are not referred to as “deacons.” It is, however, commonly assumed they were. The little word misused to bolster the business nature of deacon service that emerged in the 1800s was “this” (Acts 6:3). Some read the passage to mean these seven were responsible for “the” business of the church. In reality the task assigned the seven was to fulfill a servant role by ministering to the widows. That was the specific reference of the expression “this business.”

It should be further noted that “business” in Acts is not synonymous with the oversight, administrative, managerial, regulatory or financial life of the modern church. Such was not the role of the New Testament deacon. These areas of ministry are not the responsibility of deacons by divine right.

The New Testament word, CHREIA, translated “business” in Acts 6:3 literally means “need” or “necessity.” There was a need to provide for the widows and the seven were to meet it.

This is a wonderful way to avoid problems. First, identify a need, next propose a solution, and finally implement the solution. The result, the problem goes away. They found a need, established a team to meet the need, and the problem went away.

Deacons would aid the church significantly if they would abandon the board or directors and business manager form of deacons and adopt the “Ministry Team” example. Evaluate what needs exist and establish teams to meet them. Not all of these teams need to be permanent. Some might well relate to long range needs and others more immediate temporary ones.

Moving away from the biblical servant role to the more modern business model robbed and continues to rob churches of the servant deacon role. This has perpetuated further “murmuring” resulting from a lack of persons with servant temperaments. Recovery of the Scriptural servant ministry of deacons is imperative for the advancement of the modern church.

The fact we have changed means we can change. Reality reveals and Scripture mandates we must change. The change needed is to revert to the New Testament era servant role. Doing so not only provides a committed core of ministering servants but opens the door to broader participation in church life.

A ministry more nearly following the New Testament prototype is the “Deacon Family Ministry.” It involves dividing the membership into small groups with a deacon assigned to minister to each. The deacon visits each household in his group. By staying in closer contact with members fewer are lost. In times of need members know to contact their deacon who is responsible for ministering to them. This model multiplies the ministry of the church.

Many churches believe the Bible to teach the deacon is to be a male who has not been divorced. Within churches there are many deeply devoted gifted persons with a divorce in their background. Also there are many talented and gifted females. By disenfranchising these two reservoirs of capable members churches rob themselves great human resources. There is no prohibition in Scripture against them serving in other roles in the church.

Progressive churches that adopt the Deacon Family Ministry format usually change their concept of committees also. Committees are of the 1950s. They are slow to act and thus retard progress. Times were slower in the 50s and this worked. A book entitled, “It is Not the Big that Eat the Small, It’s the Fast that Eat the Slow” speaks of a need for more immediate action in our fast paced society.

A second characteristic of the modern era is that younger people are reluctant to make long term commitments. It is not that they are not committed but rather that they are committed to so many things. They will make short term commitments. Therefore, enterprising churches move from having a lot of standing committees to having facilitators and/or ministry teams. That is, when a job needs doing a group is enlisted to get it done. When the task is done their role is fulfilled and finished. People respond to this short term type of responsibility.

Long term church committees can thus be reduced basically to finance, personnel, and trustees. Spiritually mature and gifted males and females as well as divorced and not divorced persons can serve in these roles. This broadens the leadership base while allowing for greater ministry by servant deacons. The church benefits and “murmuring” is minimized.

Churches must never compromise with the world. However, they must adjust in order to minister to their culture. This New Testament model meets the needs of today.
The fast do eat the slow. Eastern Airlines was the second largest air carrier in America at the time it went out of business. Howard Johnson was one of the major food service companies before failing in 1961. In 1968 Holiday Inn was inventive and initiated the concept of advance reservations. Today they are only a minor player in the motel business. All three of these had one thing in common. They did not adjust to changing times. Churches that do no risk their effectiveness if not their lives.

Moving back to the New Testament model of deacons is one of the most progressive actions a church can take.

Substance and style are two aspects of church life. Substance refers to the Scripture. It is a fixed unchanging stabilizing source. Style speaks of how we do things. Style changes frequently. A coiled spring often has one end attached to a fixed object and the other to a moveable one. The spring pulls the moveable object back to the fixed one. When the Bible is the fixed factor to which our style of ministry is constantly drawn adjustments to its principles are made. The style of deacon ministry in many churches is being drawn back to the substance of Scripture.

ORDINATION/INSTALLATION COMMITMENT
At the time deacons are ordained or installed it is appropriate that they should make a public commitment to the role. This can be done by having husband and wife stand and the husband first respond to the following four questions one at the time and then the wife respond to her question.

DEACON:

• 1. Will you endeavor to live to the uttermost a commendable Christian life?
• 2. Will you strive to attend the services of the church at which your presence is beneficial to you and the program?
• 3. Do you believe in and will you follow the Bible plan of Christian stewardship?
• 4. Will you cooperate with your pastor, your fellow deacons, and the entire church in supporting the total church?

WIFE:

• Will you support your husband in every way essential to enable him to fulfill his responsibilities as a deacon and will you likewise comply with the requirements of the four questions just asked him?

Each party should answer “I will” in response to each question.

REQUIREMENTS FOR DEACONS
D – stands for “DEDICATION.” They must be men “full of the Holy Ghost” with convictions and without possibility of compromise. Dedication is the one big need for our churches today. For lack of it Christianity suffers.

E – would call for “ENTHUSIASM.” It means zeal in being about Christ’s mission. Enthusiasm takes the drudgery out of work. It takes the brakes off progress and shoots the project into orbit to function so long as enthusiasm lasts.

A – would introduce “AFFECTION” or, better still, the synonym of love which is a warmer word. Affection first to God, to be sure, and then an affection for people. It should be an affection which draws the people into love for God.

C – introduces “COURAGE.” Churches are filled with people who know right from wrong, but few are the number willing to take their stand regardless of price. Silence in an hour of trial condones evil and has no place for men of courage.

O – and “OBEDIENCE” comes into focus. It is obedience to God and all He commands. It is carrying out the wishes of the church as it projects its program. Obedience, in a distinct way, is ministering to others to the glory of God.

N – would stand for “NAME, or as the Bible puts it, “men of honest report.” All that has gone before combines to build a reputation or name. There can be no leadership without reputation.

D-E-A-C-0-N It is an acrostic of the New Testament teaching for “Men of honest report, full of the Holy Ghost and wisdom, whom ye may appoint over this business.”