Death. The cessation of vital bodily functions. Although we can speak of death figuratively, that is not the focus of this paper. This paper deals with literal death, persecution, and suffering that result from following Christ. The tone here, however, is not morbid or melancholic. Rather, we will view the subject from the perspective of a passionate romance, the romance between Christ and His church.

Only One Love

   In the book of Revelation we are given the image of angels, heavenly creatures, and mankind from every tongue, tribe, and nation all focused in worship on the exalted King. God is on the throne. Every created being prostrates before Him and sings His praise. There are no idols, no sin or unbelief, no distractions. Satan, death, pain, and rebellion have been destroyed. All attention, adoration, and glory are being poured out on the Holy One who alone is worthy. The Lamb who was slain is vindicated and victorious. "Amen! Praise and glory and wisdom and thanks and honor and power and strength be to our God for ever and ever. Amen!" (Rev 7:12) What better reason to celebrate in Heaven than a wedding? "Let us rejoice and be glad and give Him glory! For the wedding of the Lamb has come, and His bride has made herself ready" (Rev 19:7).
   This picture of the end is enough to convince me that Paul is correct in his use of the term "rubbish" to describe anything other than being found in Christ. "I consider them rubbish, that I may gain Christ and be found in Him... I want to know Christ and the power of His resurrection and the fellowship of sharing in His sufferings, becoming like Him in His death, and so, somehow, to attain to the resurrection from the dead" (Phil 3:7-11). All the idols of the world are a heap of garbage compared to knowing and being united to Him. Career? Rubbish. Money? Rubbish? Marriage? Rubbish. Sex? Rubbish. Life? Rubbish. Health? Rubbish. Christ? Precious. It has been said that love makes us stupid. What that means is that people will do extraordinary things that they wouldn't ordinarily do when they are motivated by "love" (romance, usually). Romance is such a powerful affection within us, it often causes us to override our normal way of reasoning.
   I never cease to be amazed at the frequency that marriage is used as an analogy in the Bible. Israel and the Church are a bride. God/Christ is the groom. Idolatry is adultery. God's love is jealous (SS 8:6; Ex 20:5, 34:14); when we take delight in anything the way we delight in Him, He takes no more pleasure than a husband whose wife wants other men (Lk 14:26, Hos 2:2-8). From what I see in the Bible, the type of love God gives His church and the love He delights to see in return is this fierce, powerful affection described above.
   As the groom, Christ is the Initiator, the Pursuer, He loved us first (1 Jn 4:10). He didn't just love us, He loved us to death: "This is how we know what love is: Jesus Christ laid down His life for us" (1 Jn 3:16). "Husbands, love your wives, just as Christ loved the church and gave Himself up for her" (Eph 5:25). "Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die. But God demonstrates His own love for us in this: While we were still sinners, Christ died for us" (Rom 5:7-8). In the Old Testament, one of the ways the work of Christ was foreshadowed was through God's deliverance of Israel out of Egypt by His mighty hand (Ex 13:9). "But it was because the LORD loved you and kept the oath He swore to your forefathers that He brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt. Know therefore that the LORD your God is God; He is the faithful God, keeping His covenant of love to a thousand generations of those who love Him and keep His commands" (Deut 7:8-9).
   God initiated, He loved and cared for us from before we were born (Ps 139:13-14; Eph 1:4-5). His desire was for a response of singleness of heart and action (Jer 32:39), an undivided heart fully devoted to Him (Ez 11:19). The Ten Commandments begin, "I am the Lord you God, who brought you out of Egypt, out of the land of slavery. You shall have no other gods before me. You shall not make for yourself an idol" (Ex 20:2-4). He deeply mourns (as well as bringing wrath) when His people take His love and blessings and then give themselves to other things. "I made you grow up like a plant of the field. You grew up and developed and became the most beautiful of jewels... I gave you my solemn oath and entered into a covenant with you, declares the Sovereign Lord, and you became mine... I bathed you... I clothed you... I dressed you... I adorned you... And your fame spread among the nations on account of your beauty, because the splendor I had given you made your beauty perfect, declares the Sovereign Lord. But you trusted in your beauty and used your fame to become a prostitute. You lavished you favors on anyone who passed by... You adulterous wife! You prefer strangers to your own husband!... I will sentence you to the punishment of women who commit adultery and who shed blood; I will bring upon you the blood vengeance of my wrath and jealous anger... Yet I will remember the covenant I made with you... Then, when I make atonement for you for all you have done, you will remember and be ashamed" (Ez 16). Unfortunately, adultery against God did not stop with Israel, the Church is as much to blame: "Yet I hold this against you: You have forsaken your first love. Remember the height from which you have fallen! Repent and do the things you did at first" (Rev 2:4-5).
   The context of this divine romance helps to explain Paul's words that, "To live is Christ and to die is gain" (Phil 1:21). Paul explains several times why death is gain: "I desire to depart and be with Christ, which is better by far" (Phil 1:23), "Whatever was to my profit I now consider loss for the sake of Christ" (Phil 3:7), "We are confident, I say, and would prefer to be away from the body and at home with the Lord. So we make it our goal to please Him, whether we are at home in the body or away from it" (2 Cor 5:8-9). These are the words of a bride anxiously awaiting the day of union with her lover (1 Thes 4:17-18). In other words, when you are in love, nothing else matters! This was, I believe, what Paul meant when He said, "I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do everything through Him who gives me strength" (Phil 4:12-13). The "secret" Paul had learned was Christ was sufficient for everything. He needed nothing else; Christ would fully satisfy every need. "He said to me, `My grace is sufficient for you, for my power is made perfect in weakness.' Therefore I will boast all the more gladly about my weaknesses, so that Christ's power may rest on me. That is why, for Christ's sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong" (2 Cor 12:9-10).
   [I must pause to make a caveat about the use of this analogy. No human, not even a spouse, could ever live up to such high expectations placed on them. To even attempt would be sinful idolatry. We must remember that the shadow of romance that God has created between husband and wife is meant to point us point us to the awesome power of His love. Yes, God wants husbands and wives to live and love as He does with His Church (Eph 5:22-33). But our love and devotion for each other must be hate compared to our love and devotion for Him (Lk 14:26). No one else and nothing else is worthy of the claim He makes on our lives.
   The difference between being immersed in God's love, versus any other love, is that God alone is omniscient, omnipotent, and eternal, so God alone will be able to fulfill all of His promises. Even in our marriages, we say, "Till death do us part." A spouse's and a parent's love will be tainted with selfishness, and will never be able to provide all of our needs. No family member will be able to help us beyond the grave, neither will we be able to take along any of our accumulated titles, experiences and possessions. What Paul found was that Christ, and Christ alone, is enough.]
   Having demonstrated the utter supremacy of Christ in the affections of Paul, let us now return to his statement, "For to me, to live is Christ and to die is gain" (Phil 1:21). In an excellent sermon entitled "The Inner Essence of Worship" (Bethlehem Baptist Church, Nov 16, 1997) John Piper observes from this passage that, "That is what death does: it takes us into more intimacy with Christ. We depart and we are with Christ, and that, Paul says, is gain. And when you experience death this way, Paul says, you exalt Christ. Experiencing Christ as gain in your dying magnifies Christ. It is the essence of worship in the hour of death. Which means that we can now say that the inner essence of worship is cherishing Christ as gain - indeed as more gain than all that life can offer - family, career, retirement, fame, food, friends... Christ is praised in death by being prized above life."
   Paul is not alone in his sentiments. The New Testament authors, in passing on the teachings of Jesus, seem intent to prepare Christ's followers for suffering, not to shield us from it (e.g. Mt 10; Jn 15:18-16:4; Acts 14:22; 1 Pet 4:12; as well as Paul in 1 Thes 3:4; 2 Tim 3:12). We are not called to reluctantly bear with persecution, but to rejoice and be glad (Mt 5:12; Acts 5:41; Phil 1:12-18; Jas 1:2; 1 Pet 4:13). Jesus desires a bride who treasures Him more than anything, more than life (Lk 9:23-24).
   The Biblical perspective on death and suffering is profoundly anti-thetical to the current trend in missions which advocates secrecy - not for the sake of missionaries, it is claimed, but to "protect" the local believers. Apparently many today do not see it as an honor to be "slain because of the Word of God and the testimony" (Rev 6:9). Yes, we speak highly of those who have been martyred after the fact. However the lengths many go to in order to ensure "security" today does not indicate to me that we have fully accepted in our hearts the truth that, "When Christ calls a man, He calls Him to come and die" (Dietrich Bonhoeffer).
   My friend Thomas Henry has observed that Christian martyrdom is the optimal situation for all parties involved. "Precious in the sight of the LORD is the death of his saints" (Ps 116:15) because in death we are spared from this world (Isa 57:1) and go to be with Him. Yet, "As surely as I live, declares the Sovereign LORD, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live" (Ez 33:11). If the wicked were to die in their unrepentant state the only thing the have to look forward to is the horror of hell. When a Christian is killed for no wrongdoing, he is innocent of the crime and so his witness glorifies God. The unbeliever is the one guilty of sin, but he is a slave to sin and so we should not be surprised, he is only displaying the reality of his sinful nature. While the believer goes to enter Paradise, the killer not only remains on Earth, giving him time to repent, but he also receives a powerful witness of the value of Christ from His victim. Meanwhile God is pleased to bring His child home and leave the unbeliever with an opportunity to repent. It all works together for a true optimality for all involved. In stark contrast, when a believer, even in self-defense, kills an unbeliever the exact opposite it true. The one with eternal hope is left on Earth, the one without hope is sent to judgment, and the message of Christ is not proclaimed through the killing.
   I think one of the worst aspects of mission in "closed" countries today is the disservice we do to the indigenous church by teaching her to avoid persecution rather than to prepare for it. It is bad enough if we have in our hearts an idol, another lover, such as "the good life" or the American Dream, which necessitates complete freedom and recognition of rights. But how much worse if we entice others with our adultery. There are at least two reasons the church everywhere should prepare for persecution rather than just work at avoiding it. One, that we are forewarned so that our faith would not fail when persecution does inevitably come (Mt 13:31, Jn 16:1-4). Two, if we are unprepared we will react according to our natural instincts rather than according to the life transforming words of the Bible (Mt 5:38-48; 1 Pet 4:13-19). Paul had to learn contentment in Christ alone (Phil 4:11-12). Rather than training ourselves and the church to avoid hostile situations, let us seek to cherish Christ above all and encourage the church to treasure Him above life.
   The good news is that without difficulty we can find inspiring cases of people who loved God more than life. Shadrach, Meshach, and Abednego provide one of my favorite examples. Faced with the choice between bowing down to idols or being thrown in a furnace of fire, they chose the fire. They knew God had the power to save them if He desired, but also stated clearly that, "Even if He does not [save our lives in the fire], we want you to know, O king, that we will not serve your gods or worship the image of gold you have set up" (Dan 3:18). After being flogged, "The apostles left the Sanhedrin, rejoicing because they had been counted worthy of suffering disgrace for the Name" (Acts 5:41). There are examples today as well. In his article entitled "A Theology of Martyrdom" (published by the Romanian Missionary Society) Joseph Tson says, "The greatest joy I have now when I communicate with the younger generation of Christians in my country [Romania] is that I know that they consider suffering and dying for the Lord a privilege, not a calamity."

Attitudes Toward Martyrdom

   In an interview with Rick Wood of Mission Frontiers (Jan/Feb 1998), John Piper addressed a topic he has written and spoken much about, suffering. The following excerpt from that interview motivated the both title of this article as well as some of the content.
   "I have come to see more than ever that suffering as Jesus presents it in Matt. 24:9 is not only a consequence of the obedience of world evangelization, but it is a means of accomplishing world evangelization.
   "God has appointed suffering according to Colossians 1:24 as a means of completing the afflictions of Christ. This does not mean adding to His atoning merit, but rather carrying His afflictions in your own afflictions to the nations so that the nations can see what kind of Christ we are really offering and how much they are loved.
   "So, I am mobilizing martyrs these days. I tell them up front, `What I am asking you parents to do this Saturday at our church is to bring your children to the Muslim Awareness Seminar to instill in them a mindset that will enable them to die for Jesus someday. So don't bring your kids if you don't want that to happen.'"
   Is it proper to mobilize martyrs (i.e. to recruit and send people out into situations where we expect they will be martyred)? Should we court martyrdom and seek suffering? I think these questions are best answered by the story of the three friends in Daniel 3 as mentioned above. They sought to be obedient, they did not seek death, but they knew that death was a possible consequence of their obedience and they were prepared for it. In other words, there is a strong correlation between following Christ and hanging on a cross (Lk 9:23; Jn 15:18-20; 2 Tim 3:12). We should expect to be killed, tortured, and oppressed; we should prepare for it; we should see these things as a privilege and rejoice; but we should not deliberately seek to bring these things upon ourselves.
   Earlier in this article I showed that Christ is enough, that He is our greatest treasure, that passion for Him excludes other considerations. Based on these facts, it would be logical to conclude that we should seek our own death, so that we could go and be with Him. It is only upon further examination of the Scriptures that we find that in fact it is wrong to bring about our own death. What we find is that God is the Giver and Taker of life (Gen 1:27, 3:19, 9:5-6; Job 1:21). God has given value to our lives by making us in His image (Gen 1:27) and, for Christians, filling our body with His Holy Spirit (1 Cor 6:19). Thus we do not have the right to terminate life for our own convenience (Ex 20:13). "You are not your own; you were bought at a price. Therefore honor God with your body" (1 Cor 6:19b-20). We belong to Him, and only He can choose when to take us home. Paul expressed this same awareness even when he was talking about the joy of death. Certainly for him to die was gain, but he also said, "To live is Christ" (Phil 1:21)! He wanted to exalt Christ in death and in life. Being torn between the two, he concluded that he would continue to serve God in this life (Phil 1:23-26), all the while looking forward to his time of departure (2 Tim 4:6-8).
   We can find examples were Jesus and his disciples avoided potentially deadly situations (Lk 4:29-30; Jn 7:1; Acts 9:23-25), but we can also find cases where they did not (Mk 14:42-43; Acts 4:19-20, 5:21, 5:42, 7:51-60, 19:30, 20:22-24, 21:13). Thus we can conclude that obedience to God's guidance is the determining factor. Whether an action might bring suffering or safety is irrelevant to the choice. Sometimes we will be led to flee from persecution (Mt 10:23), and sometimes we will be led to face it head on (Acts 20:23).
   Even in the wedding analogy we find a warning against seeking our own demise. Many of Jesus' parables had to do with weddings (e.g. Mt 22:1-14, 25:1-13). According to my understanding, the contemporary Jewish culture provides profound insights into many Biblical statements that make use of the marriage analogy. When the marriage had been arranged, the man would go to his father's house and begin to build a residence for his family-to-be. The groom's father would decide when the time was right and the wedding would occur. Neither the groom nor the bride knew the day or the hour. When the father decided it was time he would tell his son. Then the son would go and make his way to the home of his bride with great pomp and circumstance. Since the bride never knew when he would be coming, she had to always be prepared, waiting in expectation for him. He would arrive, find her ready, the wedding would occur, and he would take her away to their home that he had built. The fact that we should be prepared for the Day of His coming is an application clearly stated in the Scripture (Mt 24:44, 25:13). Of greater relevance to the current topic, however, is the reminder that as bride we may be passionate for our Groom, but we are the receiver, and He is the Initiator. He will come and take us home, either through death or rapture, but it is God's prerogative to orchestrate that. As an anxious bride we might say, "Come, Lord Jesus" (Rev 22:20), but we may not go to Him. To take our own life in order to be with Him would be a transgression against His unique authority. However, longing for Him to take us away would not be out of place.
   Although we should not seek our own death or persecution, I contend that it is not enough to be willing to suffer. Paul said, "I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus" (Acts 21:13). We must be ready, prepared, and expectant. Jesus spent a good amount of time preparing His disciples to suffer. They were not trained to merely be aware of a vague possibility that they might suffer and die. Rather He told them clearly, "Brother will betray brother to death, and a father his child" (Mt 10:21), "You will be handed over to be persecuted and put to death" (Mt 24:9), and "They will put you out of the synagogue; in fact; a time is coming when anyone who kills you will think he is offering a service to God" (Jn 16:2). He told Peter, "`When you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go.' Jesus said this to indicate the kind of death by which Peter would glorify God" (Jn 21:18b-19). This enabled Peter to prepare to receive what God had promised. "I think it is right to refresh your memory as long as I live in the tent of this body, because I know that I will soon put it aside, as our Lord Jesus Christ has made clear to me. And I will make every effort to see that after my departure you will alway be able to remember these things" (2 Peter 1:13-15). As part of Paul's original calling Jesus said, "I will show him how much he must suffer for my name" (Acts 9:16). In doing so Jesus enabled Paul to avoid surprise at the suffering he would face. "I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus" (Acts 21:13). If God has ordained suffering and death in His Name to come to His elect, then we harm the church by watering down this truth rather than helping her to prepare for it.
   Should we mobilize martyrs? Yes. We should recruit and send people into situations where they know in advance that their days will likely be few and painful. Jesus did it. We should not encourage people to seek their own death, but we should encourage them to be faithful to Christ's calling, to follow Him into potentially deadly situations, to be so passionately taken by His glory that we can count death as gain. Jesus sent His disciples out like sheep among wolves. He did not send them out on a mission of self-mutilation, but on a glorious mission of proclaiming His gospel which, as a consequence, would get them torn to pieces (Mt 10:16-31).
   [Although I speak of "mobilization" and "recruitment" I do not mean these things in the way they are sometimes used today. I believe in strength in God, not in numbers. "Five of you will chase a hundred, and a hundred of you will chase ten thousand" (Lev 26:8). I simply mean that in the same way we call people to follow Christ and encourage them to consider missions, we should call people to carry the cross and encourage them to consider work in hostile environments. It should all be one in the same. Martyrdom should be presented as an ordinary expectation for those called to witness in areas opposed to Christianity, especially. If this paper encourages one person and confirms what God has put on their heart, it will be more than enough for me.]
   From what I have seen, I believe there is a problem today amongst mission agencies that send people to areas hostile to Christianity. It is not that they are unaware that missionaries and local believers face the possibility of persecution, imprisonment, and death. In fact, most of them would say that we need to be willing to die for Jesus. The problem is that so many qualifiers are subsequently hung on this statement that its true poignancy becomes watered down. We go to great lengths to minimize the likelihood that significant suffering will occur. Today "security" is a highly developed concept that informs missionaries how to avoid the consequences of exposure to human structures hostile to their work. In my opinion, "security" and the underground church represent severe compromises in our preparedness to suffer (and to allow indigenous believers to suffer!) in favor of the comfort we have come to expect in the West.
   At the Urbana Missions Conference of 2000 I attended a very powerful seminar on suffering and martyrdom. The speaker, a leader of a major mission agency targeting Muslim peoples, did not hesitate to boldly proclaim the Biblical teachings that prepare us for death and suffering. However, when I visited the booth of the agency he represented I found that several of the missionary representatives were using pseudonyms (which I knew only because they were friends of mine). All of the missionaries I know who work for this agency overseas are careful and selective about whom they share the gospel with (usually because they are aware that even a friend could turn out to be an informer to the secret police). This situation is indicative of my experience with the missions community in America. We build fortresses of protection, and then speak of the Biblical teaching on suffering as a possibility that might penetrate our fortresses. Jesus didn't speak of possibilities, He said, "All men will hate you because of me [emphasis added]" (Mt 10:22).
   When a missionary is killed, as with Graham Staines in January 1999, the Christian community often expresses shock and surprise, in addition to showing honor to the deceased. Peter said, "Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you" (1 Pet 4:12). Suffering and martyrdom should not be something strange to the Christian. They are something ordinary. The history of the Church affirms that. Today, we Christians in the West are familiar that the Bible teaches about persecution, but it is so far removed from what we experience daily at home we do not adequately appreciate such straightforward statements as, "You will be handed over to be persecuted and put to death, and you will be hated by all nations because of me" (Mt 24:9). What I find in the missions community today is an awareness of the remote possibility of martyrdom and severe suffering, but not the expectancy that it will happen anytime soon. This sort of vague awareness does not mobilize martyrs. We need to be blunt about the situation, as Jesus was with His disciples.
   I find that one other attitude is harmful to the effort of mobilizing martyrs. It is the exaltation of martyrs, and those who suffer for Christ. It is when we speak of martyrdom as "the highest task a Christian can undertake." We cause several problems when we are too extreme in our praise of those who suffer for Christ. For one, we rob the credit from God. He not only died first for us, but He is also the One who enables us to face death (e.g. Acts 20:22). "But when they arrest you, do not worry about what to say or how to say it. At that time you will be given what to say, for it will not be you speaking, but the Spirit of your Father speaking through you" (Mt 10:19-20). If we testify to Him under adversity it is not even our doing, it is His! It is God working for His glory from first to last!
   Second, when we exalt martyrdom we raise it to a level that only a few super-spiritual giants may attain to. Biblically, when Christ calls anyone, He says, "Whoever finds his life will lose it, and whoever loses his life for my sake will find it" (Mt 10:39). Suffering for the One who died for us is viewed as normative, not merely a possibility for the "elite" disciples. The Master has told us we will need to lay down our lives (Mt 24:9, Lk 9:23, John 15:12-13, 1 John 3:16). Should He then "thank the servant because he did what he was told to do" (Lk 17:9)? No, not according to Luke 17:10, "So you also, when you have done everything you were told to do, should say, `We are unworthy servants; we have only done our duty.'"

The Gruesome Part

   Some would say that we should not romanticize the terror of suffering that comes from persecution. Clearly, romanticism is precisely what I have done, because I believe it is proper for us to be motivated by seeing suffering and death for Christ as gain, rather than reluctantly bearing up to hardship. However, it is certainly true that the one fully prepared for suffering and martyrdom will always keep in view the painful reality of what is in store for him. If we do not expect the pain, it will be all the more difficult to accept it when it comes. "They were stoned; they were sawed in two; they were put to death by the sword. They went about in sheepskins and goatskins, destitute, persecuted and mistreated" (Heb 11:37). It is hard for me to imagine being stoned or sawed in two, but if I see those things as possibilities, I will be less shocked when they occur and more ready to face them with the confidence of faith that God has told us all things in advance.
   I disagree with the main point of Richard Wurmbrand's article, "Preparing for the Underground Church" (available from Voice of the Martyrs). However, Wurmbrand does have a great deal of experience facing torture and there is much we can learn from him. He writes, "I read Foxe's Book of Martyrs; read it to your children. Teach them how martyrs overcame the moment of crisis" (pg. 19). "You have to prepare yourself before hand for all eventualities. We have to prepare for suffering" [italics in original] (pg. 13).

A Worldview With God At The Helm

   Another factor that can extinguish the desire to send out candidates for martyrdom is the idea that suffering and death are not "strategic". Someone might say that persecution is harmful to the church. Who would want to become a Christian if that means execution or ostracism from their community?
   This line of "strategic" thinking is wrong on several points. The first is that it puts human reasoning above revelation from God. Jesus said, "They will put you out of the synagogue; in fact, a time is coming when anyone who kills you will think he is offering a service to God" (John 16:2). Today we say, "That is not strategic!" Woe to us!!!
   Next, it is not true that persecution is necessarily harmful to the church. I think one of the biggest lies alive today amongst those involved with ministry in hostile areas is that persecution can destroy the church. Jesus said, "I will build my church, and the gates of hell will not prevail against it" (Mt 10:18). If my theology is correct on this point, and this verse seems very clear, it is impossible for persecution itself to destroy the church. However, I also believe there is one very big danger in that the fear of persecution can destroy the church (at least temporarily). Since Jesus is building the church He will refuse to allow it to be destroyed by external sources. Yet if the church fears man more than God (Mt 10:28), and thus falls away from Him in a time of persecution (Mt 13:21), then we have effectively destroyed ourselves.
   Once again we see that Satan's greatest weapon is the lie. He absolutely has not been given the authority to destroy Christ's church. But if he gets the church to believe that he has authority over her, then she may surrender to him. Jesus promised us casualties along the way. He promised torture, death, and almost every form of loss to the members of His body. We can choose to persevere and see Him triumph, or we can choose to forfeit the opportunity.
   We will never understand Jesus' promise of a prevailing church as long as we hold to the Western mechanistic worldview that inflates man's dominion in the world and diminishes the sovereignty of God. From such a perspective, whichever human entity has the greatest power can conquer the other. If the church does not hold sway in political, military, financial, and social realms then it is seen as being in danger of being overpowered.
   The way of the cross, however, is profoundly different, where the weak and defeated prevail, where the meek inherit the earth. Understanding victory in weakness is only possible when we fully come to terms with a universe containing a spiritual reality where God, and God alone, is at the helm. He is the Master Planner, Chief Architect, and Commander in Chief. Imagine a community with only a very small Christian population, with a few emerging leaders for the church. One day, after many threats, the authorities finally bring an end to this religious movement. They slaughter every last Christian in the community. Hearing this we might feel that the church has been destroyed and any subsequent missionaries to that region would have to begin from scratch. Yet if God really does exist, and He really is involved in the world, the perspective is quite different. Without another Christian stepping foot into that community, God could impress His gospel on the hearts of those who witnessed the death of the saints. From that, a new church, stronger than the first could be born, which would reach out to the community in ways far beyond the previous congregation. Once again, in summary, let me state emphatically that the gates of hell will not prevail against the church. Jesus promised it. It is only our Western thinking that denies the supernatural, which makes it hard for us to believe that the obedience of the weak is stronger than the strength of the powerful.
   Even 30 seconds of doing things God's way surpasses 50 years of ministry based only on human wisdom. The reason I say that is because I measure "success" and "effectiveness" in terms of obedience to God, not in terms of man-made standards. If God calls a man to boldly proclaim His message on the streets then God has a plan for it. Then man might be killed after 30 seconds of preaching. God may desire to use those 30 seconds to convert the "Billy Graham" of China who would bring His gospel to millions. Jesus died around age 33. According to the standards of many today, Jesus would have to be considered a very bad strategist, because He could have had an incredible ministry if He had lived longer. Yet Jesus' words on the cross were, "It is finished" (Jn 19:30). If Jesus did not need to preserve His physical presence to accomplish His purposes on Earth, how much more dispensable is my physical body if God has a great purpose to use my death for His glory!!!
   Finally, it is not true that persecution necessarily slows the witness of the church. As before, persecution can stop the proclamation of the church if she is willing to surrender. But it is equally possible for persecution to drastically propel the witness of the church. One reason is the following principle: "The value of something is shown by what people are willing to give for it" (I think I heard this from John Piper). When we die for the Name of Jesus, when we face torture, imprisonment, confiscation of property, humiliation, and loss of rights in society, then we are shouting to a watching world that, "He is worth it!" We love our bridegroom more than life, more than anything. We are like the proverbial princess who elopes to be with the one she loves, the man society does not respect. She is saying that everything the world values: her place in the royal family, the riches of her worldly inheritance, and the comforts of a pampered life are utterly worthless compared to the true love she has found. We know True Love unlike any fairy tale. Jesus is worth it. The more we sacrifice in order to stay close to Him the more worth we are ascribing to Him.
   The witness of suffering is especially relevant to Christianity, because the glory of suffering is inherent to the message of Christ unlike any other religious faith. When we suffer unjustly, we are giving a visual testimony to the gospel. "To this you were called, because Christ suffered for you, leaving you an example, that you should follow in His steps. `He committed no sin, and no deceit was found in His mouth.' When they hurled their insults at Him, He did not retaliate; when He suffered, He made no threats. Instead, He entrusted Himself to Him who judges justly" (1 Pet 2:21-23). A Muslim who dies in Holy War is showing that obedience to Allah is better than life, but his death can't speak to the gospel of atonement through the vicarious suffering of a Savior. A persecuted Christian, on the other hand, has the opportunity to not only model the worth of God, but also to physically demonstrate Christ's afflictions to the world (Col 1:24).
   Like other forms of witness, suffering for God's glory is significant enough to warrant its own category. In current missiological jargon we speak of "power encounter" as a form of witness in the spiritual realm where Christ defeats the legions of the enemy (e.g. exorcism, healings, curses being broken, and other miracles). "Truth encounter" is when people are challenged with the truth claims of the gospel ("God is real", "Jesus died"). "Commitment encounter" refers to the challenge given to people to commit themselves to Jesus, to repent, and to personally apply what has been addressed under the other encounters. I have also heard of "moral" and "cultural encounters" as forms of witness. If we are going to categorize this way, we need to begin to speak of "suffering encounter" as one, among several, indispensable form of witness to the gospel of Jesus Christ.
   I will certainly not say that suffering encounter is the key to world evangelization. Whenever someone discovers something which has been neglected they are tempted to react by overvaluing its role. I think that we need to obey the entire counsel of the Word of God, including expecting miracles, preaching the Truth, building community, and boldly facing suffering. Suffering is not the key, but it is one essential aspect of God's command to the church that we must not neglect. We must not go to great lengths to shield the church from what the Lord has told her to expect.
   While in Romania under an oppressive Communist government, Josef Tson wrote a paper exposing a plot to keep Christian high school students out of the universities. After the authorities charged him with treason and beat him they eventually let him go. He was surprised later at the size of the crowds who came to listen to his preaching. He asked someone why there were so many people there. In his sermon "The Gospel's Advance Through Costly Witness," Dr. Tson relays the response he received. "You could have stayed quiet in your place, but you didn't. You stuck your head out for my children. You got a beating for them. Now Josef, I will sit down in that pew, and you can preach to me what you want. I am there to listen." Dr. Tson then speaks about his own reaction to what he heard. "I shuddered. I said wow. First these people had to see that I am ready to die for them, then they believed my message." If God is in control of the universe then our best choice is to follow His commands, not to strategize our own. He will accomplish His purposes through our obedience, and we will witness His marvelous ways that defy our imagination.
   Say that hundreds of Christians have died or been killed in one area. Does it necessarily follow that we should stop sending believers there as ambassadors of Christ? If we have the view that God is the One at work, actively involved in the world, as the Initiator of completing His task of bringing all authority under His Kingship (1 Cor 15:24-25), then we will not see it out of place to continually sending more people to their death. I envision a "Jihad of Suffering" and a "Crusade of Sacrifice" where believers continue pour into ground held by the Enemy, carrying no weapons, only bearing the cross.
   Ralph Winter writes about just such a case in his article, "Four Men, Three Eras, Two Transitions" (found in the book Perspectives On The World Christian Movement). "The gruesome statistics of almost inevitable sickness and death that haunted, yet did not daunt, the decades of truly valiant missionaries who went out after 1790 in virtually a suicidal stream cannot be matched by any other era or by any other cause. Very few missionaries to Africa in the first 60 years of the First Era survived more than two years. As I have reflected on this measure of devotion I have been humbled to tears, for I wonder - if I or my people today could or would match that record. Can you imagine our Urbana students today going out into missionary work if they knew that for decade after decade 19 out of 20 of those before them had died almost on arrival on the field?"
   I remember a similar scenario in a film about Ghandi where one Indian after another walked up to a guard only to be struck down by the butt of his rifle. The line extended for a great distance as each man waited his turn. Many would call it foolish, but I believe that such "agressive-passive resistance" has solid roots in Christianity. The Hero of our faith gained His greatest victory hanging on a cross. It is the very essence of the Christian message to say, "I would rather that you cause me to suffer, than that I cause you to suffer."

Motivation In Martyrdom

   I don't believe that Paul was alone when he said, "For to me, to live is Christ and to die is gain" (Phil 1:21), and "I want to know Christ and the power of His resurrection and the fellowship of sharing in His sufferings, becoming like Him in His death" (Phil 3:10). It is an urge, I believe, that God has placed in the spirit of His children. The desire to die for Christ, with Christ, and to gain Christ fills us if we let it. It is the bride within us longing for the groom, hungering for more of Him. Jesus says, "Behold, I am coming soon!" (Rev 22:12) In response, "The Spirit and the bride say, `Come!'" (Rev 22:17)
   It is natural for the regenerate soul to yearn for greater union with Him. This is seen no where more powerfully than in the Song of Songs. The Groom declares, "You are a garden locked up, my sister, my bride; you are a spring enclosed, a sealed fountain" (SS 4:12). The bride responds with an invitation, "Let my lover come into His garden and taste its choice fruits." He accepts, "I have come into my garden, my sister, my bride; I have gathered my myrrh with my spice. I have eaten my honeycomb and my honey; I have drunk my wine and my milk" (SS 4:16-5:1). The bride within us calls out to Him, "Take me away with you - let us hurry! Let the king bring me into His chambers" (SS 1:4). He has promised to come and take us away (Mk 13:26-27), but the marriage will not be consummated as long as we remain in this world. The bride within us says, "Take all of me. I don't want to hold anything back." The desire to be killed for His name can spring from our heart's cry that nothing at all, including the fear of pain and death, would prevent Him from fully and completely having His way with us.
   John Piper expressed a similar perspective in the same interview that we looked at earlier. In response to Piper's statement that he is mobilizing martyrs the interviewer asked, "This seems so different from the usual church where they bend over backwards to be seeker sensitive and attractive. You are asking them to come and die, aren't you?" Piper responded, "Yes, but I don't think it's completely seeker insensitive, because I have the deep, deep conviction that we are wired for God and wired for radical living... When you contrast calling people to come and die with calling people to just be entertained, it's not that one is seeker sensitive and the other is not. You are appealing to two different levels of longings. I believe that I am tapping into something that people are desperately craving. And it is not just young people because I think Augustine was right when he said, `Our hearts are restless until we find our rest in Thee.' They don't find their rest in God until they are resting in His purposes-His big global purposes."
   The spirit of the bride within us thirsts for more of Him, but it also gives us a longing that all of His purposes be fulfilled. We desire to see Him glorified by all the nations (Rev 7:9-10) and to see Him reign over all His enemies (1 Cor 15:24-26). In the book Suffering, Martyrdom, and Rewards in Heaven Joseph Tson writes, "Many, many groups of people on this planet have testified that the darkness which had been over them was dissipated only when a missionary was killed there. However, countless areas and peoples of the world today so experience a darkness that will be vanquished only when enough Christians have given up their lives in martyrdom" (pg. 426). If God wants our blood to serve a role in the fulfillment of His plans (Jn 12:24; Col 1:24; 1 Jn 3:16; Rev 6:11) then we have all the more motivation to let it be poured out at His bidding.
   As with anything we do in the Christian life, opportunities for false motivation to be martyred abound. We may have a desire to leave behind a name revered as much in Christian circles as Jim Elliot, Dietrich Bonhoeffer, or Cassie Bernall. We may hope to persevere through persecution and become famous. We may want that even our talking about our preparedness to die will bring us recognition and admiration from friends (I face that very temptation in writing this paper). We may be depressed and see martyrdom as a good way out of this life [the fact we should not seek our own suffering has been addressed earlier in this paper]. We may be bored and see persecution as an exciting "adventure". The sinfulness of these motivations does not diminish the fact that pure motivations do exist. As with everything else in life, I believe we should continue to do what is right and ask for God to purify and refine our motives along the way. "If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing" (1 Cor 13:3).

Other People's Suffering

   Some will still contest my position as an American speaking about martyrdom. They will say that as a missionary I might cause locals to suffer severely for their faith, but I will only be sent back to my home country. The next section, "Will We Suffer?" looks at the suffering we as Westerners may face on the mission field or in our home countries. However, it is also of the utmost importance that we consider the suffering that we might bring, or have to observe, that comes upon others.
   I used to believe that it was all right for missionaries to be secretive. God began to destroy that belief while I was studying Acts. Clearly the disciples were ready to suffer and die for their beloved bridegroom Jesus. Her (the church's) passion for Him led me to call the book of Acts the "Song of Songs of the New Testament." I was convinced that as a follower of Christ I had to be ready to die with Him (Lk 9:23). For a long time, though, I was troubled by the idea that my openness or carelessness might bring suffering upon others. Such a concern no longer troubles me.
   First of all, the "cost of discipleship" applies to all disciples. I have heard missionaries say, "We are not secretive to protect ourselves. We are ready to die for Christ. We are secretive to protect the local believers who will face the brunt of persecution." Are the people who we minister to a lower class of disciples than we are? I am afraid that deep down we may still hold such a condescending prejudice. If we would be willing to stand up for the truth and face suffering in our own country because we believe it to be the will of God, let us not give the nations were we minister a sour attitude towards their own suffering. If we think we are capable of enduring persecution by the grace of God, let us trust the same Holy Spirit who lives in them to give them faith and strength.
   Second of all, the "cost of discipleship" is only a "cost" in a certain sense. To follow Christ does mean that we forsake anything that would hinder us from full devotion to Him. This is what makes discipleship, in a sense, a "cost". Yet in discipleship we gain Christ. We are only willing to pay the "cost" because we know that what we gain is far better than what we give up. To the passionate bride, death is gain (Phil 1:21) because the shackles of this world and the sinful nature keep us from fully experiencing the Object of our desire, Christ. Persecution and death become a privilege in that they give us more of Him. Thus Jesus taught us, "Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you" (Mt 5:11-12). His greatest reward for us in heaven is Himself. We are commanded to rejoice in our sufferings, looking forward to the Great Day of His coming (1 Pet 4:12).
   Now, if, as a missionary, I have to face the persecution of local believers or other missionaries I can rejoice on their behalf. I might weep, as Jesus did (Jn 11:35, Lk 19:41, Mt 9:36), over the pain and rebellion that sin has brought into the world, but I can simultaneously rejoice that God is the One who has ordained suffering for His purposes (e.g. Rom 5:3-5, 2 Cor 1:4, Col 1:24, 1 Pet 1:6-7, Rev 6:11).
   Many aspects of the Christian life are unnatural and counter-cultural. The teaching that we should rejoice in the sufferings of others may be difficult for us to accept at first, but it is thoroughly Biblical. In America Christians have been trained to think differently than the world in some regards (e.g. abortion). However, we still think like the world in some ways. Our culture sees persecution of innocents as blasphemy against our gods of "freedom" and "rights". Unfortunately, when it comes to Christian suffering our thinking is still conformed to the pattern of the world. When Jesus announced to His disciples that He would suffer and die, Peter was taken aback. "`Never, Lord!' he said. `This shall never happen to you!'" Jesus responded with the most severe rebuke to any man recorded in the entire Bible: "Get behind me, Satan! You are a stumbling block to me; you do not have in mind the things of God, but the things of men" (Mt 16:22-23).
   I have also been challenged to forsake sexism in my attitude towards martyrdom. We could justifiably adjust Bonhoeffer's statement to read: "When Christ calls a woman, he calls her to come and die." I believe Jesus would say to all women, "If anyone would come after me, she must deny herself and take up her cross and follow me." The daughters of God have no exemption from shedding blood for their Lord, neither theologically nor historically. Suffering for the Name is both a privilege and a responsibility bestowed upon all who love Him, female or male, young or old, Western, African, Asian, etc.
   Thus we can begin to answer one of the most difficult issues facing potential martyrs: what about my family, my wife and children? If they love Jesus, I would respond, "Let them die for Him, too!" A God-fearing family can be a great source of support during times of persecution. We can spur one another on in the faith, however our hope must remain on Jesus and not on one another. He clearly taught that devotion to Him supercedes devotion to family, whether they are believers or not (Lk 14:26). Family members could lead us astray from God (Deut 13:6-11, Job 2:9-10) or any one of them may die before us and be unable to support us. Only Christ is our eternal, unchanging hope (Rom 8:38-39).
   In 1 Corinthians 7 Paul talks about the question of marriage, and in particular it is in the context of difficult times. He says, "Because of the present crisis, I think that it is good for you to remain as you are. Are you married? Do not seek a divorce. Are you unmarried? Do not look for a wife... But those who marry will face many troubles in this life, and I want to spare you this. What I mean, brothers, is that the time is short. From now on those who have wives should live as if they had none... those who use the things of the world, as if not engrossed in them" (1 Cor 7:26-31). Some will be called to a life of singleness. It will probably be easier for them to lay down their own life, than to worry about leaving a widow/widower behind, or seeing their spouse threatened or killed. The offer of participating in the "wedding of the Lamb" (Rev 19:7), makes the joy of bridegroom and bride on earth look dim by comparison. In addition to forsaking, life, limb, property, and rights, the disciple of Christ must be ready to forsake marriage at His command (Mt 19:11-12). Christ is worth it. Choosing singleness proclaims Him as far better than anything in this life, including the idol of human romance.
   Paul warns us about the dangers of marriage (divided interests), but he gives no commandment against it (1 Cor 7:32-37), because singleness presents its own dangers as well (1 Cor 7:9). Married people also have their own unique opportunities to glorify God in life, in suffering, and in death. All along this paper has been building off of the solid Biblical analogy of marriage. Christian couples have the chance to witness in a special way to the love and respect between Christ and His church (Eph 5:22-33). A spouse who suffers and dies shows that they trust God, not themself, as the ultimate provider for their partner. As spouse who chooses to let the other go to prison or execution rather than save them by denying Christ demonstrates to onlookers that both partners treasure their Lord more than each other. Many, if not most, of the people we will be ministering to will be married and have children. They need to see families who have taken up the corporate cross. They need to see that having a family does not excuse us from the call to radical obedience. Mothers, fathers, husbands, and wives might be killed if they choose to follow Jesus. They need to see the example of others like them who have entrusted not only their own souls, but have also entrusted their families to Christ, and still chosen to follow Calvary Road.
   In the preface to Suffering, Martyrdom, and Rewards in Heaven, Josef Tson provides us with a solid example from his own family. "When I started on this road with Christ in 1972, I first explained to my dear wife Elisabeth about God's method of conquest in the world [suffering and martyrdom]. I asked her to give me to the Lord for this kind of battle to which He has called me. She not only released me to this battle but offered herself to fight and, if need be, to die for the same. I must confess here that at crucial points in our clashes with the Romanian secret police, my wife was the strongest of the two, and she was the one who kept me going... Our daughter, Dorothy, shared with us as a little child in the tribulations we faced under the communists. She was there when the police searched and ransacked our house, she witnessed the arrests, and at four years of age was even taken to the secret police station with her mother" (pg. 16-17). In summary, the fact that as Christians we expect suffering and martyrdom to come encourages neither marriage nor singleness to the exclusion of the other. We should glorify God either way. If we are called to marriage, we should be sure to find a partner who is also ready to suffer and die at the Master's bidding. Possibly even more important, each of us should be sure that our partner is ready to let us die and suffer, and won't try to hold us back for himself of herself.

Will We Suffer?

   Yes, as Americans we must be fully prepared for suffering and dying for Jesus Christ, whether we are going as missionaries to hostile areas, or staying at home. The Bible promises us that, "Everyone who wants to live a godly life in Christ Jesus will be persecuted" (2 Tim 3:12). For many of us, this might not mean anything more than the occasional insulting remarks made by friends and co-workers as we remain faithful witnesses in our words and life. However, we never know in advance what kind of sufferings will come our way which is why Jesus taught us to be prepared in advance. No one was expecting the massacre that occurred at Columbine High School. Today any one of us may be called upon to answer "Yes", as Cassie Bernall did when the gunmen asked if she believed in God. It is also possible that as "intolerant" Christianity becomes more and more politically incorrect, believers will have to choose between loss of job, rights, etc., or compromising their faith. We must be ready in advance, and know for certain who/what our first love is.
   I have often heard that missionaries are ready to be martyred and to suffer, but they realize it is very unlikely. As foreigners they will probably just be forced to leave the country if their activities are found to be undesirable. Because of this, "security" measures are implemented to protect the local church from suffering. I argued above that indigenous believers are not a lower class of disciples than missionaries and should not be "protected" from the privilege of suffering. Yet I agree that it is shameful for us to expect others to suffer while we are shipped back to our comfortable homeland. Rather than developing means to protect the local church I have an alternative proposal, we should seek God's guidance in how we can join the local church in her suffering. I believe that He will guide us if we ask.
   One possible answer is through forsaking our American citizenship. If God provides a way for me to become a citizen of, say, Libya, then I am entitled to the same persecution as a native Libyan Christian. They may do to me as they wish in Libya, but I would refuse to be deported to America or elsewhere. Remember, earlier in this paper I concluded that we should not seek suffering, we should seek to be obedient and expect suffering to come along as a correlation. If I forsake my citizenship in an "open" country, it should be a refusal to escape suffering along with the people I am a missionary to. It should not be a seeking after suffering. There is a subtle, but significant difference. If I become a citizen of Libya, I should not think, "I want to give the Libyans an opportunity to kill me." Rather, I should think, "If the Libyans are going to kill their Christian countrymen, I do not want to run away, or be sent away, from the people here I love." The US State Department has information (http://travel.state.gov/law/citizenship/citizenship_776.html) about about how to renounce American citizenship. They also state that, "Renunciation of U.S. citizenship may not prevent a foreign country from deporting that individual back to the United States in some non-citizen status." Nonetheless, renunciation may be an appropriate action in some cases. We must seek God's guidance in all things.
   Someone might say, "God has given you your citizenship for a reason. Being an American has many privileges. You shouldn't throw away the gifts he has given you." However, in response I could take this same reasoning and draw an altogether different conclusion. "Yes, being an American does have many privileges. Perhaps then God did give it to me for a reason. Perhaps he gave it to me so that I could give it away. The value of something is shown by what we are willing to give for it. If I am willing to forsake my American citizenship it must be because I have something more valuable. It must be because suffering alongside the people that Christ has called me to is more wonderful than sitting in comfort in America. Perhaps God has given me the gift of an American citizenship because in forsaking it I will be ascribing great glory and worth to Him!"
   Another option that I see as viable is the illegal crossing of borders. If I were banned from Malaysia, say, for preaching Christ there I think it would be perfectly ethical for me to attempt enter Malaysia in violation of the ban. The Bible teaches obedience to authority as long as the authority does not contradict our Highest Authority, God. When the apostles violated the direct order of the Sanhedrin not to teach the name of Jesus they said, "We must obey God rather than men!" (Acts 5:29)
   Both of these options, forsaking our citizenship and crossing borders illegally, are theoretically valid, I believe, but should only be practiced under the Holy Spirit's guidance, as with anything else. Security thinking says, "It is unfair for locals to suffer while we are sent off to America so let's be careful to not be discovered." The options I am presenting say instead, "It is unfair for locals to suffer while we are sent off to America so let's see how we can suffer along with them in a Biblically appropriate manner."
   There are other reasons that missionaries should be prepared to suffer and die. Although these would not be properly categorized as "martyrdom", they are still of great relevance. One threat to be prepared for is disease. We may be called to go to a place where we will face diseases or living conditions that will drastically reduce our life expectancy. We may come down with a disease, such as cancer, that is treatable in America but not in the region of our missionary service. I see no reason that these things should cause us to leave the field. We should face things the way that the people we live among do. They have no recourse to catch a flight to America. The incarnation of Jesus is the most radical example of renunciation while living in another land. We also must be prepared for hostilities, such as civil war, that may arise in the area we are living. Oftentimes foreigners are strongly urged, but not forced, to leave. Will we stay or will we go? Dietrich Bonhoeffer, upon his decision to return to his German homeland during the time of WWII, wrote to Reinhold Niebuhr, "I shall have no right to participate in the reconstruction of Christian life in Germany after the war if I do not share the trials of this time with my people" (The Cost of Discipleship, Eighth Printing, pg. 13, Memoir by G. Leibholz). Lucien Accad, who stayed in Lebanon during civil war wrote, "Also, is it not in difficulties that God's promises are put to the test? How can we talk about faith, about God's care and love, and prove that we really believe in God's protection when we are the first to flee dangers?...God looks at a country, but if the Christians have fled, how can he speak to the country and transform it? If not one of his people is willing to go to such a place, is there any hope for it?" (Stay or Leave? In Evangelical Missions Quarterly, January 1992).

Preparing For Martyrdom and Suffering

   God could demand our life at any time (Lk 12:20). We need to be wearing our clean wedding garments now (Rev 19:6-9), we won't have time to put them on when He calls. Persecution could also come at any time. We must not expect to form a Biblical attitude towards martyrdom when the gun is pointed at our head. We must realistically look at this Biblical teaching in advance so that we can fully be prepared when the time comes. We need to be an expectant bride, Jesus could come for us at anytime, or He could bring us to Him (death) at any time.
   Jesus told about His death and resurrection in advance, "From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life" (Mt 16:21). He told about His betrayal by Judas in advance, "I am not referring to all of you; I know those I have chosen. But this is to fulfill the scripture: `He who shares my bread has lifted up his heel against me.' I am telling you now before it happens, so that when it does happen you will believe that I am He" (Jn 13:18-19). He told about His betrayal by Peter in advance, "Will you really lay down your life for me? I tell you the truth, before the rooster crows, you will disown me three times!" (Jn 13:38). And He told the disciples in advance what they would face, "If they persecuted me, they will persecute you also" (Jn 15:20). Although the disciples did not fully understand Jesus' teachings at the time, they later came to understand and see that suffering should not be a surprise to a Christian (1 Pet 4:12). If we know what Jesus taught about suffering, when it comes we will be able to see that God is not forsaking His promises to us, rather His promises to us are being fulfilled. We can be assured that He has promised not only that we will suffer, but also that He will be with us (Heb 2:18, 13:5).
   Death is the best way to prepare for death. By that I mean that death to all the cravings of our sinful nature is the best way to prepare for physical death and suffering. The rich young ruler was not ready to follow Jesus because he still clung to the idol of riches. When we learn to place Christ above all else we will be prepared to leave everything to suffer and die for His glory. In an interview with Mission Frontiers (August 1999) Elizabeth Elliot, a lady well familiar with martyrdom, expressed this concern: "Elliot sees in the younger generation an aversion not so much to the grand cause of martyrdom but to the mundane discipline of yielding to Christ's lordship in the small things...`My impression is that they have not had the same kind of earnestness and preparation for suffering. America loves comfort and fun...Young people today, it is my impression, are not prepared to sacrifice. They want what they want and they want it now. They're going to get what they want, any way they can get it. When you start at the foot of the cross and lay yourself totally at God's disposal, there are a whole lot of pitfalls that are avoided.'"
   I can confirm the validity of Mrs. Elliot's concern from my own experience, and I appreciate her teachings as one of the tools God used to correct me. For me, facing the potential for martyrdom was far easier than facing the potential for a life of singleness. I was trapped by the idol of marriage. When I began to realize that God's calling on my life into the mission field might result in an early death, I was not very concerned about that. However, it took me a long time to accept the fact that this might mean that I would never marry. God lovingly began the process of painfully removing the idol of marriage from my grasp. Finally one night while returning home from a missions conference, I knelt down in surrender to God. I gave Him the one thing I still wanted out of life, the only worldly treasure I had left to desire. I said, "If you want me to live the rest of my life, short or long, without getting married, Lord, Your will be done." Only then did I have nothing left to live for, nothing except Him. Marriage is an invention of God, and therefore good. Idolatry is when we give our hearts to the gifts, rather than the Giver. Now, if I were to be married I would love my wife as God commands. However, I would readily die, or let her die for His glory, preferring separation from her over compromising my devotion to Him.
   Others may share the same idol that I did, or they may cling to other idols. In any case the principle is the same: our groom is coming for us, we can have no other loves. Some potential disciples wanted to do "just one more thing" before following Christ. Jesus replied, "No one who puts his hand to the plow and looks back is fit for service in the kingdom of God" (Lk 9:62). God demands everything. We must ask ourselves, if God called me to die today, and didn't allow me time to finish what I am currently working for or dreaming about, would I be ready?
   Apart from idolatry, I believe the biggest barrier for Americans to be trained and prepared for suffering and martyrdom is the peacetime mentality that saturates our society. Sunday school classes in America rarely if ever teach children how to have a Christian mindset towards war. My friend Georges Houssney says that in Lebanon war compromises a consistently large section of the Sunday school curriculum. Children in America learn how to paste cotton balls on paper to look like clouds; they don't learn how to react when the enemy destroys your home. This is the difference between a peacetime and wartime mentality.
   In the Italian movie "Life Is Beautiful", the main character Guido makes friends with a doctor. They enjoy challenging each other with riddles. Later in the movie, World War II causes the Jewish Guido to be forced into a concentration camp. During routine examinations Guido recognizes the doctor who is examining him. Later the doctor pulls Guido aside to discuss something important. At this point I'm sure many people, like me, expect the doctor to help his old friend escape. Instead, the doctor asks Guido a riddle that he has been thinking about for a long time. The shock value, at least for me, at that moment was enormous. Could this man be totally unaware of the massive slaughter going on around him? Could someone become so desensitized by daily involvement with atrocious acts that he could only think about silly riddles in the midst of a world war?
   I believe it is all too easy for American Christians to be that doctor, totally unaware about what "daily reality" means for many around the world. While we sort through the shelves of Christian novels and CD's at the local Christian bookstore, millions of people lack the Bible in their own language. While we inaugurate a new addition to our church building, billions have not once heard the gospel of salvation in Christ. To be honest, while I sit comfortably at this computer my heart does not break for Botswana, where an estimated 35% of the adult population is HIV positive (UNAIDS, Botswana, 2000 Update). I pray that might heart would break. When God looks down on earth, He sees suffering and starvation, both physical and spiritual, as quite common experiences.
   A missionary planning on a non-covert (or even covert) ministry in an area hostile to Christianity should go expecting to face torture, as well as other forms of suffering, and death. But will he be able to discuss this with his church and friends back home? Will he be able to prepare them to rejoice when they hear news of his demise? Will he be able to train them to not merely pray for his protection, which the American church is good at, but also to pray for strength and boldness to proclaim Christ under threats (like Acts 4:29)? Will his family be able to accept it if he says, "I may never see you again" (cf. Acts 20:25)? I am concerned that, because the American church is so firmly entrenched in a peacetime mentality, she does not feed herself on the full potency of reality, but only on a watered down version. Can we talk about torture, persecution, martyrdom, hell, or the suffering world without breaking a joke to lighten the mood or quickly moving on to easier subjects? I urge that we try.
   Certainly peace can be a blessing. But like any other blessing, it can become a curse when we take it out of perspective. Gifts become idols when we exalt them and trust in them instead of God. Peace in our nation is nice (1 Tim 2:1-2), but it becomes a stumbling block when our minds are trained to expect it, rather than to expect persecution as completely, utterly, consistently normative in the Christian experience (1 Pet 4:12-19, 2 Tim 3:10-13). American friends and family members will probably not understand those called to suffering and death for the glory of Jesus. I want to assure those who sense such a calling that it is completely ordinary from the Biblical perspective, not something for special super-saints, the depressed, the suicidal, or misled cultists.

My Personal Calling

   In one sense I am utterly unqualified to write this paper. I have not in any way suffered significantly for my faith in Christ. It is one thing to sit at a computer and type a paper about suffering and martyrdom. It is another thing to be unable to type because your hands have been chopped off. I readily admit my innocence about this topic that I write boldly about. On the other hand, I firmly believe that the Bible is true. I cannot get away from clear Biblical teachings even if I have yet to experience their full force. It is also true that dead people don't write papers. God has firmly put this topic on my heart. I don't know when He will take me away, so I write now, while I can.
   For readers in an inexperienced situation like mine, I encourage you not to feel bad about thinking and talking about the Biblical teaching on suffering and martyrdom before you face them. That is exactly what Jesus intended. On many occasions He talked with His disciples about the suffering that both He and they would face. He wanted them to be prepared in advance. Don't expect to make a right decision in a moment of crisis about something you have not already given careful consideration. Resolve in advance what is the right thing to do so that when the time comes you will be less likely to be biased by your carnal nature.
   Although I was not seeking it, God has placed this topic heavily on my heart. It has gradually flowed out of a study of Acts in 1998 when He also strongly convicted me against the practice of secrecy in missions. I have a sense that a long lifespan does not await me. All of the sinful motivations stated above in the "Motivation In Martyrdom" section, to some degree, apply to me. Unfortunately, I feel that if I waited for pure motives in everything I do, I would do nothing. I proceed where God leads, and pray for better motives.
   I am weaker and more timid than the average man is. I do not endure pain well. It is a stretch to envision myself enduring torture and boldly proclaiming Christ in the face of death. My comfort is in God's promise in 2 Corinthians 12:9, "My grace is sufficient for you, for my power is made perfect in weakness." As Paul said, "For when I am weak, then I am strong." I pray that God would cause His Name to be exalted in my life. That in any form of adversity, including the most gruesome torture, my strength would come from Him. Peter denied Christ, probably out of fear and shame (Mt 26:69-75). He later preached boldly, suffered greatly, and endured threats for the name of Jesus Christ (Acts 2-5). It was the power of God, filling Peter with His Spirit, that enabled him to do these things (Acts 1:4-5, 2:1-4). As with David facing Goliath, my weakness is a non-issue. It is all about God and His glory (1 Sam 17:36,45,47). May You, Lord, keep Your Name from being defamed.

Mobilizing Martyrs

Last updated June 19, 2002.