Written by Rhett P. Dodson |
Saturday, July 15, 2023
Our Christian discipleship should be no different. God calls us to live a Bible-saturated life so that the truth of Scripture fills us to overflowing and spills from us in our speech. Then, by speaking God’s powerful Word, we make other disciples, men, women, and children who love the Lord and seek to walk in the way of devotion, reflection, and instruction because they, too, serve the only true and living God. This is the path of discipleship. This is the path of the Shema.

Before there was the Westminster Confession of Faith, before Christians affirmed the doctrines of the Nicene Creed or recited the Apostles’ Creed, the people of God summarized their faith with the words of the Shema: “Hear, O Israel: The Lord our God, the Lord is one” (Deut. 6:4). The Shema derives its name from the Hebrew imperative translated “hear,” the command with which the verse begins. The Lord called on His people to listen, to receive the truth about Him so that the truth might mold and shape the way they lived. The Shema is a theological affirmation that provides a foundation for discipleship. Let’s look at that foundation and at three of the ways that we are to build a godly superstructure on it.

The theological foundation that we have in the Shema emphasizes the uniqueness and unity of God. The Lord our God is one because He is the only God who truly exists. Israel first heard these words on the plains of Moab. Though the people had left the idols of Egypt behind, they were about to enter Canaan, a land filled with gods, where they would face great temptation to give their devotion to someone or something other than Yahweh. All other gods, however, are meaningless. They can offer no hope or comfort to their devotees. The Lord God of Israel is the only true and living God. As Christians who read the Shema in the light of the full canon of Holy Scripture, we realize that this affirmation also stresses the unity of God. Yahweh is a plurality in unity—or to put it another way, Yahweh is the triune God. The one true God exists in three distinct persons: the Father, the Son, and the Holy Spirit.
What kind of life should God’s people build on this foundation? First, a follower of Christ should exhibit a life of wholehearted devotion to the Lord. Immediately after the declaration of God’s uniqueness and unity, Moses writes, “You shall love the Lord your God with all your heart and with all your soul and with all your might” (v. 5). Love is a central characteristic of obedient discipleship. When a Pharisee asked Jesus to identify the greatest commandment, the Savior quoted Deuteronomy 6:4–5.

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How we live, and the way we live, is not insignificant. We ARE being watched, be it by the world, or those who have gone before, or even spiritual beings. While Jesus gets all the praise and honour for what He does through His people, we are a part of it. We are trophies of His grace. We are being put on display, and our witness matters.

You and I are under constant scrutiny
We are being watched. No, I am not here talking about the growing surveillance state in the West, doing its best to keep up with Communist China in keeping tabs on our every movement. Instead, I want to speak of a spiritual and biblical truth, and I begin by recalling two things from last century.
Back in my hippy and radical left days in the late 60s — early 70s, there were a lot of protests, marches and the like. Sometimes these were met with over-the-top police and military responses. Clubbing, tear gas, and sometimes even death occurred. Because of this, we would often loudly chant, “The whole world is watching!” We wanted the media to capture what was happening. The world had to know.
The second thing has to do with a movie I often make use of when teaching at Bible colleges and the like. I refer to the 1998 Jim Carrey film, The Trueman Show. You likely know about it: Carrey plays a guy who from birth has been the topic of a massive reality TV show. His whole life is being watched by millions of viewers, unbeknown to him.
So what do hippies and Hollywood have to do with a biblical devotional piece? Well, that is how my mind tends to work. I read a passage of Scripture, and immediately I think of all sorts of applications or illustrations and sermon material.
The Church and the World
Reading this morning again in Ephesians, I found two texts that have to do with a global display — of us believers. The first is Eph. 2:7. It is in the context of verses 1-10:
And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience — among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.
But God, being rich in mercy, because of the great love with which He loved us, even when we were dead in our trespasses, made us alive together with Christ — by grace you have been saved — and raised us up with Him and seated us with Him in the heavenly places in Christ Jesus, so that in the coming ages He might show the immeasurable riches of His grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
The second is Eph. 3:10, and the context is verses 7-13:
Of this gospel I was made a minister according to the gift of God’s grace, which was given me by the working of his power. To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to bring to light for everyone what is the plan of the mystery hidden for ages in God, Who created all things, so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. This was according to the eternal purpose that He has realised in Christ Jesus our Lord, in whom we have boldness and access with confidence through our faith in Him. So I ask you not to lose heart over what I am suffering for you, which is your glory.
In both texts, the church is on display to the rest of the world. In Eph. 2 it speaks more of a future display, while Eph. 3 speaks more of a present display. And we can assume that it is the church as a whole, as well as individual believers, that is in view here. So there is a personal and a collective message being emphasised in these passages.
The main point of course is this: how we live, and the way we live, is not insignificant. We ARE being watched, be it by the world, or those who have gone before, or even spiritual beings. While Jesus gets all the praise and honour for what He does through His people, we are a part of it. We are trophies of His grace. We are being put on display, and our witness matters.
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Because of the distinctive lives of many early Christians, and because of the early church’s focus on teaching and training its people in the basics of Christian theology and the requirements of Christian ethics, many in the surrounding culture were drawn to these strange and counter-culture people. May we live strangely attractive lives as well.

I’ve never been asked this question, but apparently it’s been quite the trend on social media. It turns out that 21st century men (and women?) think about the Roman Empire quite a bit. The reasons vary, but Christians, at least, should think more often than they do about how their ancestors in the faith lived, worked, and worshiped in the latter days of the Roman Empire.
Historians and scholars have long puzzled over how a movement led by marginalized Jews could have eventually overwhelmed one of the largest and longest-lived empires the world has ever seen. Others have pointed out the similarities between our cultural moment and the end of the Roman Empire. By examining some of the ways that the early church defined itself in the late Roman world, Christians today can learn valuable lessons for how to live in our own rapidly re-paganizing culture.
We often forget how odd the Christian movement was. Historian Larry Hurtado reminds us: “In the eyes of many of that time, early Christianity was odd, bizarre, in some ways even dangerous. For one thing, it did not fit what ‘religion’ was for people then. Indicative of this, Roman-era critics designated it as a perverse ‘superstition’” (Destroyer of the Gods, 1-2). Yet, this strange new religion quickly grew and conquered the Roman Empire. Early Christianity was simultaneously “perverse” and strangely attractive. What made the early Christian movement so attractive? What can Christians today learn from our fathers and mothers in the faith?
Faithfulness–Not Relevance
The early Christians focused more on being faithful, and in creating a distinct culture, than on being “winsome” or “relevant.” In his book, The Patient Ferment of the Early Church: The Improbable Rise of Christianity in the Roman Empire, historian Alan Kreider argues that several factors set apart the early Christian movement, and ultimately led to its surprising growth. Of primary importance was an emphasis on patience. Kreider writes:
Patience was not a virtue dear to most Greco-Roman people, and it has been of little interest to scholars of early Christianity. But it was centrally important to the early Christians. They talked about patience and wrote about it; it was the first virtue about which they wrote a treatise, and they wrote no fewer than three treatises on it. Christian writers called patience the “highest virtue,” “the greatest of all virtues,” the virtue that was “peculiarly Christian.” The Christians believed that God is patient and that Jesus visibly embodied patience. And they concluded they, trusting in God, should be patient–not controlling events, not anxious or in a hurry, and never using force to achieve their ends (1-2).
Perhaps paradoxically, this emphasis on patience led to high standards of life and morality in the early church, which created a distinctive Christian subculture. This is bound up in what Kreider terms habitus. Habitus is “reflexive bodily behavior” (Patient Ferment, 2). Early Christians focused less on winning arguments and more on winning others through their habitually patient behavior: “When challenged about their ideas, Christians pointed to their actions. They believed that their habitus, their embodied behavior, was eloquent. The behavior said what they believed; it was an enactment of their message” (Patient Ferment, 2).
Thirdly, Kreider notes the importance of catechesis and worship. “The early Christians were uncommonly committed to forming the habitus of their members” (Patient Ferment, 2). Pagans needed to be re-trained, and needed to develop different habits. On this score, the early church was probably too restrictive. New converts entered the catechumenate, a time of training and probation, which could last years. They were excluded from the latter part of the church’s worship service (the prayers and Eucharist). No doubt this increased the sense of awe and mystery, and created a sense of anticipation, but this already displays the unhealthy tendency to split the church into two tiers of those who are more holy/advanced Christians and those less committed or less mature. Our churches today veer to the opposite extreme, welcoming everyone with no standards at all for admission and inclusion. Surely there is wisdom in walking between these extremes. Groups like the Catechesis Institute are seeking to renew and apply the ancient patterns of catechesis to the contemporary church. Learning from the past requires creativity–not just a cut-and-paste approach. As Mark Twain put it: “History never repeats itself, but it does often rhyme.”
Fourth, the early church embodied what Kreider calls “ferment.” Although this was not an early Christian term or concept, it helpfully captures aspects of how the early church grew and how it interacted with the surrounding culture. “It was not susceptible to human control, and its pace could not be sped up. But in the ferment there was a bubbling energy–a bottom-up inner life–that had immense potential” (Patient Ferment, 3).
Kreider’s book is full of insights about how the early Christians lived their lives differently than the surrounding Greco-Roman culture, and how their radically counter-cultural lifestyle (“habitus”) was attractive and compelling to their pagan neighbors. Here’s one of the key takeaways: “Unlike many churches today, the third-century churches described by the Apostolic Tradition did not try to grow by making people feel welcome and included. Civic paganism did that. In contrast, the churches were hard to enter. They didn’t grow because of their cultural accessibility; they grew because they required commitment to an unpopular God who didn’t require people to perform cultic acts correctly but instead equipped them to live in a way that was richly unconventional” (Patient Ferment, 149). The Gospel calls us to live in a way that is noticeably different from our non-Christian neighbors. Like the early church, this will be either attractive, or will bring persecution. The early church can remind us of how to be faithful in both eventualities.
Revolutionary Sex
Another aspect of the early Christian witness is even more relevant to our hedonistic culture. In a world of sexual license, the early church preached–and tried to enforce–sexual purity and abstinence. In opposition to the pagans, Christians taught women and men that sex was a God-given gift, to be exercised only in marriage. Pagan cultures, as with most non-Christian cultures throughout history, had a double-standard. The purity of women was closely guarded, while men had much more freedom. Slaves, including children, were at the mercy of their master’s lusts. The first sexual revolution was the Christian moral revolution, as Kyle Harper points out: “The heightened place of sexuality in the overarching structure of morality, the respect for the human dignity of all persons, and the insistence on the value of the transcendent and sacred over the secular and the civic—these all went hand in hand in the growth of Christian culture” (“The Sexual Revolution”).
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