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About the Book
"Appointment in Jerusalem" by Derek Prince is a memoir detailing the author's spiritual journey and missionary work in Israel. Prince's deep connection to the Holy Land, his encounters with notable figures, and his experiences in spreading the Gospel are vividly captured in this inspirational and faith-affirming book.
Gregory Thaumaturgus
Gregory the Wonderworkerâs Early life
Gregory was born in a Pontus, a region on the southern coast of the Black Sea, located in the modern-day eastern Black Sea Region of Turkey, around 212-13. His was a wealthy home and his parents named him Theodore (Gift of God) despite their pagan beliefs. When he was 14 years old his father died and soon after, he and his brother, Athenodorus, were anxious to study law at Beirut, Lebanon, then one of the four of five famous schools in the Hellenic world.
Influence of Origen
However, on the way, they first had to escort their sister to rejoin her husband, who was a government official assigned to Caesarea in Palestine (modern Haifa, Israel). When they arrived they learned that the celebrated scholar Origen, head of the catechetical school of Alexandria, lived there.
Inquisitiveness led them to hear and speak with the Origen and his irresistible charm quickly won their hearts. They soon dropped their desires for a life in Roman law, became Christian believers and pupils of Origen, learning philosophy and theology, for somewhere between five and eight years. Origen also baptised Gregory.
Pastor (then Bishop) of Neoceasarea
Gregory returned to his native Pontus with the intention of practicing oratory, but also to write a book proving the truth of Christianity, revealing his evangelistic heart. But his plans were disrupted when locals noticed his passion for Christ and his spiritual maturity. There were just seventeen Christians in Neoceasarea when Gregory arrived and this small group persuaded him to lead them as their bishop. (âbishopâ simply meant a local overseer). At the time, Neocaesarea was a wicked, idolatrous province.
Signs of the Spirit
By his saintly life, his direct and lively preaching, helping the needy and settling quarrels and complaints, Gregory began to see many converts to Christ. But it was the signs and wonders that particularly attracted people to Christ.
En route to Neocaesarea from Amasea, Gregory expelled demons from a pagan temple, its priest converted to Christ immediately.
Once, when he was conversing with philosophers and teachers in the city square, a notorious harlot came up to him and demanded payment for the sin he had supposedly committed with her. At first Gregory gently remonstrated with her, saying that she perhaps mistook him for someone else.
But the loose woman would not be silenced. He then asked a friend to give her the money. Just as the woman took the unjust payment, she immediately fell to the ground in a demonic fit, and the fraud became evident. Gregory prayed over her, and the devil left her. This was the beginning of Gregoryâs miracles. It was at this time he became known as âGregory Thaumaturgus,â âGregory the Miracle Workerâ (or Wonderworker).
At one point Gregory wanted to flee from the worldly affairs into which influential townsmen persistently sought to push him. He went into the desert, where by fasting and prayer he developed an intimacy with God and received gifts of knowledge, wisdom and prophecy. He loved life in the wilderness and wanted to remain in solitude with God until the end of his days, but the Lord willed otherwise.
His theological contribution
Though he was primarily an evangelist and pastor, Gregory also had a deep theological understanding.
His principal work âThe Exposition of Faithâ, was a theological apology for Trinitarian belief. It incorporated his doctrinal instructions to new believers, expressed his arguments against heretical groups and was widely influential amongst leaders in the Patristic period: Basil the Great, Gregory the Theologian, and Gregory of Nyssa (The Cappadocian Fathers). It was the forerunner of the Nicene Creed that was to appear in the early 4th century.
In summary
He gave himself to the task of the complete conversion of the population of his diocese. The transformation in Neocaesarea was astonishing. Persuasive preaching, numerous healings and miraculous signs had a powerful effect. Such was his success that it was said that when Gregory became bishop (c 240) he found only seventeen Christians in his diocese; when he died only seventeen remained pagan (Latourette 1953:76).
Basil the Greatâs Testimony
Basil the Great (330-379, Bishop of Caesarea, in his work âOn the Spiritâ wrote the following account of Gregory the wonder-worker.
âBut where shall I rank the great Gregory, and the words uttered by him? Shall we not place among Apostles and Prophets a man who walked by the same Spirit as they; who never through all his days diverged from the footprints of the saints; who maintained, as long as he lived, the exact principles of evangelical citizenship?
I am sure that we shall do the truth a wrong if we refuse to number that soul with the people of God, shining as it did like a beacon in the Church of God: for by the fellow-working of the Spirit the power which he had over demons was tremendous, and so gifted was he with the grace of the word âfor obedience to the faith among. . .the nations.â that, although only seventeen Christians were handed over to him, he brought the whole people alike in town and country through knowledge to God.
He too by Christâs mighty name commanded even rivers to change their course, and caused a lake, which afforded a ground of quarrel to some covetous brethren, to dry up. Moreover, his predictions of things to come were such as in no wise to fall short of those of the great prophets. To recount all his wonderful works in detail would be too long a task. By the superabundance of gifts, wrought in him by the Spirit, in all power and in signs and in marvels, he was styled a second Moses by the very enemies of the Church.
Thus, in all that he through grace accomplished, alike by word and deed, a light seemed ever to be shining, token of the heavenly power from the unseen which followed him. To this day he is a great object of admiration to the people of his own neighborhood, and his memory, established in the churches ever fresh and green, is not dulled by length of time. (Schaff and Wace nd., Series 2. 8:46-47).
âGregory was a great and conspicuous lamp, illuminating the church of God.â âBasil the Great.
single is never second best: enjoying godâs gift at midlife
Marriage is good â it was Godâs idea, after all! So, why doesnât he bring me a spouse? That question, so perplexing in our twenties and thirties, can become downright painful as the decades march us into middle age and our marital prospects diminish. After all, we know the statistics â thereâs a better chance of [insert extraordinary random occurrence] than of getting married after [insert any age over 39]. âA solitary life is not his plan for us whether we get married or not.â Does that mean we over-40 singles are doomed to lives of miserable loneliness? Most definitely not. First of all, we can forget about the statistics because, ultimately, only God determines who marries and who doesnât. If marriage is Godâs plan for us, sooner or later weâre going to get married. Even more importantly, we can be sure that a solitary life is not his plan for us whether we get married or not. God has designed us to live in community, in a family of believers, and his work in our lives aims to get us there: âGod settles the solitary in a homeâ (Psalm 68:6). The real question, therefore, isnât whether we will wind up alone; itâs whether weâre willing for Godâs provision of companionship to be something other than marriage. Do We Trust Him? Trusting Godâs provision doesnât mean, of course, that we wonât ever feel lonely. Just as there is a loneliness unique to marriage â in fact, the loneliest people I know arenât the single ones, but those in a difficult marriage â there are aspects of loneliness unique to singleness: Itâs what a young, single woman feels among friends whose conversations revolve around wedding plans. Itâs what a 30-something single feels when his maturity is measured by his marital status. Itâs what 40-year-olds feel when others make an erroneous link between their singleness and their sexual orientation. Singlesâ loneliness is also fueled by the marital happiness we perceive (or imagine) others are enjoying. Trusting God in the midst of all this pain isnât about looking harder for a mate or even praying for greater patience. Itâs about leaning more deeply into Christ and finding in the process all the blessings of union with him â a deeper, more joy-filled union than that of any human marriage. Thatâs why relief from the pain of unwanted singleness begins as we ask, Do I trust God ? We wonât trust him if we donât believe he is good in the way he governs the details of our individual lives â including our marital status. If we are single today, that is Godâs goodness to us today. Singleness Showcases What Marriage Canât As we rest in Christ and trust in the goodness of God, the loneliness of being single is transformed into an opportunity to build up the whole body of Christ. In other words, we can serve and glorify God not despite our singleness, but by virtue of it. âThe loneliest people I know arenât the single ones, but those in a difficult marriage.â As we trust Godâs good plans for us, we demonstrate, both to ourselves and to the people around us, that singles arenât to be pitied. And as we abide in Christ, we stop viewing singleness as a problem to be solved. Since there will be no marriage in heaven except the marriage between Christ and the church (Matthew 22:30; Revelation 19:7), singles are uniquely equipped to show others a preview of what heaven will be like. This is why singleness is actually a sign of hope rather than despair. We can showcase this hope to our married brothers and sisters by how we handle our singleness, and we can also display the compassion of Christ to other people who feel lonely. Part of a Greater Family As we watch our friends raise families, there is no need to feel robbed or shut out, because in the new-covenant era â our era â the family emphasis in Scripture is not mom, dad, and three kids. Itâs the church family. When the biblical priority gets reversed, it hinders rather than helps the growth of Godâs people. Of course, we must seek to uphold the importance of the nuclear family, but we donât want to make an idol of it. If we consider what the apostles emphasized, we see that their focus was much more on the Great Commission, personal holiness, and growing the church family. And it is this family from which no single Christian is to be left out. Privileged Calling As singles abide in Christ, we discover, often much to our surprise, that there are unique blessings that come with being single. At a purely practical level, we have more control over our time than our married friends. (I say âmore control overâ to correct the mistaken view that singles always have more time in general.) And the unmarried can more readily live out their personal preferences in planning social activities, vacations, and areas of service in the church and community. Singles encourage one another and glorify God as they identify their unique blessings, willingly embrace them, and put them to good use. The best privilege of being single is far and away the enhanced opportunity for discipleship and serving Jesus. This, more than anything else â including marriage â is how God remedies loneliness. And there is a satisfaction that comes from living out these unique advantages that our married brothers and sisters canât fully know. If we are willing â if we trust God â we will surely experience the value and rewards of singleness. âThe best privilege of being single is far and away the enhanced opportunity for discipleship and serving Jesus.â As we do, we come to value our lives â not despite our singleness, but actually because  of it. Women who have rarely or never been pursued by men, or men whose pursuit of women has been rejected (once or many times), often question their worth. It is to such that Christ comes, not to shore up their self-esteem, but to drive them to find him  as their worth. As we value Christ, our own value becomes clearer, and as that happens, we discover that somewhere along the way, weâve stopped defining our personhood and our well-being by our marital status. Singleness isnât second best. To the contrary, itâs a privileged calling with unique blessings to enjoy and to pour out for others. Are we willing to embrace it unless or until God calls us to marriage? Thatâs the real question. And those who say yes will never be disappointed.