Reaching The people of Samaria and the eunuch (Competition Inter-Denomination Church)

3 continued ...  

     Stephen's death and persecution of the church in Jerusalem did not stop the revolutionary movements of the Hellenistic, but instead led to their activities "scattered throughout the regions of Judea and Samaria" (8:1) to exceed the limits of Jerusalem. Kee (1990:46-48) warns that the Samaritan is not just another region in Palestine, such as Judea and Galilee. The Jews and the Samaritans to compete because they think that they are the real heirs of the agreement (Shechem, Samaria center, had been the center of the renewal agreement). Similarly if the shrine as a symbol of God's presence (the temple on Mount Gerizim, the Samaritan sacred place to this day never been destroyed by the Jews). They also compete again by claiming that the version they were the true law of Moses (the entire contents of the Hebrew Bible, the Samaritans recognize only the Torah, but in its own version, while in the eyes of the Jews, the Samaritans and the law has been perverted worship of God, so forbidden when dealing with them). 

     In contrast to the hostility, the Hellenist Christians who were expelled from Jerusalem precisely convey the gospel to the Samaritans. Those who had been regarded as an offender despised the covenant, it was invited by Philip to take part in the composition of the new covenant people. When the Apostle Peter and John came to see these new developments and laid his hands on the Samaritans, the Holy Spirit came upon them, as a sign of confirmation. Full support of the Jerusalem church seems from the record that Peter and John "preached the gospel in several villages of Samaria" (8:25). 

     If we read in the context of the church and our denomination still compete with each other and accusing each other of "stealing members', we are reminded that the proclamation of the Gospel in Samaria, not the tactics of the Christian community to add members of another church fare, but as the momentum for the people of Israel are divided so that can bepeaceful back. Reunion story of God's people are not just interesting inspirator materials, such as to the cause of PGI (Communion of Churches in Indonesia), but also provides a new perspective for the actual streams of Christianity that was alive in the competition and the 'hostility' . 

     Similar openness toward people who are considered despicable - albeit involving geographic regions and other ethnic groups - is described in Acts 8 continued, the story of the eunuch and Ethiopia (verses 26-40). However much appreciated in the royal palace, but in the law of Moses (Deuteronomy 23:1) persons who are prohibited from joining castrated with God's people. This eunuch came to Jerusalem only to experience rejection. However, it was despicable the way people read the Book of Isaiah in the carriage on his way home to show himself as a figure of a percari extraordinary God. By starting from Isaiah 53, and Philip could convey the Gospel to him. Because the belief in Jesus Christ, he then baptized, the despised who seek God, we can be part of God's people which has been updated.  

     Acceptance of this man's story raises the question why our evangelism is now "less" reach out to people who truly believe and vibrant spirit but does not meet the demands of ritual "unlawful" under the terms of the size of the church and our society (eg the status of marriage is wrong, that life as gay or lesbian, etc.).  

(Main sources: Biblical Forum Popular Scientific Journals, Aaron Martin article "Crossing the Boundaries of Religion and Culture: Review and Reflections on Acts of the Apostles")