Weighing the Cost of Choosing Between Family or Faith free essay sample

The outcome of this paper is to explore the extent of their applied faithfulness. What Did Jesus Mean? Jesus said in Matthew 10:37 â€Å"Anyone who loves their father or mother more than me is not worthy of me; anyone who loves their son or daughter more than me is not worthy of me. † This Scripture baffles many, what is Jesus saying? We must love Jesus not only more than our families but more than our own lives. The moment we become Christs followers, our own lives and wills become forfeit; we die with Christ to sin Rom 6:3-4 and choose a path that could lead any day to our execution for Christs name (Mt 16:24). Although we today in the United States of America may speak convincingly of our cross as the need to put up with Aunt Anna or a roof that is leaking, undeniably taking up the cross in Jesus day, meant being forced to bear the instrument of ones execution past a taunting mob to the site of ones impending death as a condemned criminal, literally taking up one’s cross to death. We will write a custom essay sample on Weighing the Cost of Choosing Between Family or Faith or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Shouldn’t the promise of eternal life be adequate inspiration for any who genuinely believe Jesus claims- doesnt it make sense that the greatest earthly longevity pales in comparison with eternity-but we sometimes prove less dedicated than we suppose? (26:41) Yes, even the first disciples were not at the outset prepared for such a demand (26:56) But, this does not alleviate the level of commitment our Lord seeks from us: if we want to be followers of Jesus, we must be ready to  die. If I rate my life in this world more than I value Jesus and the life of the eternal world, I cannot be his disciple. What Did Jesus Mean in Luke 14:26? Luke 14:26 states â€Å"If anyone comes to me and does not hate father and mother, wife and children, brothers and sisters—yes, even their own life—such a person cannot be my disciple. † These are powerful words and  very perplexing. Surely He did not mean hate. The word in the Greek Miseo  is used with several lenses of meaning. Conferring with  Vine’s Expository Dictionary of New Testament Words,  I found that it is factually used for â€Å"malicious feelings toward others.    But it is also meant to be used to tell â€Å"of relative preference for one thing over another, by way of expressing either aversion, from or, disregard for the assertions of one person†¦to those of another. †Ã‚   The key in understanding this kind of â€Å"hate† for earthly family members that Christ speaks about dwells within an understanding of an â€Å"aversion from† and â€Å"disregard for. † We ca n notice Jesus attention turns almost totally to his disciples. The leadership warned and rebuked. But what does following Jesus really require? This makes it clear that disciples should count the cost of following Jesus, because triumph will not come easily. This passage is unique to Luke, though verses 26-27 are like Matthew 10:37-38. It is significant that this passage is addressed to large crowds. Jesus offered himself to all, but he also was honest from the very beginning of his teaching about what the journey would entail. What Jesus asks for is first place in ones heart. That is what successful discipleship requires. Jesus calls for a follower who literally be willing to  hate in comparison to Jesus -his mother and father, his wife and children, his brothers and sisters, even his own life. The point of the specific list is that no other relationship is first for a disciple. Hate is used symbolical and suggests a priority of relationship. Jesus must be first. Yet, does this mean we must literally hate our own parents, wife, children, etc.? Notice that Jesus says we must even hate our own lives. Clearly this is not absolute or literal. Are we not told to love others as we love ourselves, and no one hates his own flesh? see again Matt. 22:36-40; Eph. 5:29). Hate here does not mean to have no love at all nor to keenly seek the harm of others. All Bible passages must be explicitly compared to other passages within the Bible in its’ entirety. Many other Scriptures command us to love everyone (Matt. 22:36-40). Unquestionably that includes our family. Ephesians 5:22-25 commands men to love their wives, and Titus 2:4 commands wives to love their husbands and children. Clearly, then, Luke 14:26 does not literally mean to hate our family members. At times the Bible uses the term hate in a relative sense. Genesis 29:31 says that Jacob hated his Leah his wife, but verse 30 shows that this really means he loved Rachel, his other wife, more than he did Leah. So hate is used in a comparative sense to explain loving one thing or person less that we love another spoken in Genesis 25:34. This is the point in Luke 14:26. Jesus is not telling us that we are to have malice or ill will toward our family. That would oppose clear Scripture passages. Instead, Christ is saying that we must always put Him ahead of our families. Our love for Christ must be superior than our love for anyone or anything else. Matthew 10:37 helps to enlighten Luke 14:26. Jesus said, He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. We may never truly be faced with completely giving up our relationship with our loved ones to please the Lord, and we may never be required to actually die for His cause, but we ought to be willing to do so. Many have had to do these things. Including Perpetua and Felicity, martyrs in 202 A. D. in Carthage Rome. Even if we dont actually end up having to give up our family, their desires must always come second to the will of Jesus. And even if we dont physically die for His cause, we must devote our lives to seeking His cause above all else. This is what it means to bear our cross and follow Him as is written in Luke 9:23-27. Jesus straightforwardly says that people who are not willing to pay this price clearly cannot be His disciples. They may think they are disciples, they may look just like disciples to others, and no one may be able to know the truth until judgment day. But Jesus does not approve of luke warm hearted followers to be true disciples, despite their appearances. No reason to even try to start serving the Lord, without a genuine , whole-hearted commitment, for seeking His will above all else. More Bible verses that connect what has been discussed include also verse 33 below. Cf. Matthew 6:19-33; 10:34-39; 16:24-27;Luke 12:15-21; John 6:27,63; Romans 8:5-8; 12:1,2;; 1 Timothy 4:8; 6:6-19; 2 Corinthians 4:16-18; 8:5; 10:3,4; Colossians 3:1,2; Galatians 2:20. The next step is to be aware that such demands of Jesus are to a world already convinced of its rightness that they aggravate that worlds hostility. [1] The world will say how an we possibly choose anything over our family? But, remember, the only words that a Christian must listen to are the very words spoken by Jesus. Jesus commands us to choose faith in Him. Although Jesus values families (5:27-32; 15:4-6; 19:4-9), the division his mission brings is predominantly evident in families (compare 10:21; 1 Cor. 7:16; of course more people prefer to quote Acts 16:31). Jesus example demonstrates how this division is accomplished: although we are harmless (Mt 10:16; 12:19-20), Gods agents proclaim the kingdom uncompromisingly and thus face hostility from others (13:57). Jesus mission separates us from the values of our society, and society responds with persecution. Jesus selects these specific examples of in-laws because young couples generally lived with the mans family. Jesus matters more than the approval or even the civility of our family (10:37). Many viewed honoring ones parents as the highest social obligation for many, God alone was worthy of greater honor (Deut 13:6; 33:9) The bottom line is that according to Scripture, to follow Jesus means to follow Jesus, not anyone or anything else. A disciple is a learner, and the primary teacher is Jesus. It is total loyalty that Jesus is looking for, given the rejection and persecution that are found ahead. If his followers care more about family than about Jesus, when families are divided under pressure during persecution, they will likely choose against Jesus. This is what lies behind Jesus remarks. Discipleship is not possible if Jesus is not the teacher. This is exactly what is meant by bearing the cross and following after Jesus. This is  the  issue of discipleship. If learning from Jesus means following him, then it also means experiencing the rejection he experienced and therefore bearing the cross he bore. We cannot learn from Jesus without being willing to walk this narrow path. Discipleship is basically uncompromising allegiance. To follow Jesus is to rely on him alone. Christ continues to tell us that when we willingly accept the call to be a son or daughter of God that is when our earthly family members will  stand in the way as we begin our walk with God. Consciously or unconsciously, they will obstruct us. Remember it was Jesus Christ that referred to them as the blind and the dead walking. Perhaps some family members seem to have our best interest at heart, Christ says they are enemies endeavoring to frustrate His plan for our new lives in Him alone. Look closely, you will see their plans for–exactly how we should act towards them, it is always about them. God has made His plans for how we are to occupy our minds with His thoughts. As a result we have to choose God’s thoughts for us and â€Å"disregard† their self-centered world, around which they are wanting us to spin. We must do an about face or turn away  our minds and hearts from focusing them instead of Christ. Simply put, they are in contrast to the high calling; they are interference and must be put on the back burner when we are forced to choose between Christ and them. We must set Christ and His plan as the top priority and not antagonistic family members. In a word, we must separate ourselves from them. In the next verses Christ continues teaching, and illustrating the actual cost, the actual price we are required to be ready to pay for discipleship. For He immediately asks, â€Å"For which of you, intending to build a tower, does not first sit down and estimate the cost, to see whether he has enough to complete it? †Ã‚   For  you may come up short and not be able to finish the project. He wants us to be able to face the question and ask â€Å"Exactly what will it cost me to be serious about following after Christ? â€Å" Are you fully aware that it just may cost a major blow up with a family member? Make sure you understand that it could cost you a husband or your wife. It very well may cost you your relationship with a daughter or a son. Truly following Jesus Christ exactly the way He wants us to follow Him may cost us someone we love. â€Å"For how can two walk together, except they be agreed? And â€Å"Be ye not unequally yoked together with unbelievers: for what fellowship has righteousness with unrighteousness? And what communion has light with darkness? Wherefore, come out from among them and be ye separate, saith the Lord† (II Cor 6: 14-17). When weighing the cost it takes to be His servant , He says, â€Å"So likewise, whosoever he be of you that  forsakes  not all that he has,  he cannot be my disciple† (Luke 14: 33). The â€Å"all that he has† here is the life on this earth mentioned previously, his earthly father, mother, wife, children, brothers, and sisters. Christ is teaching us that we should ignore, completely turn away from, and in so doing forsake earthly family members if they are constantly being used by Satan to turn us from fulfilling our calling. We must still love them, pray for them so they may know the truth, repent, be set free and turn toward God. This is not optional, it is a must to be willing to listen to Christ’s words over and above their advice. We must take heed, He did warn us about all this. He said, â€Å"For I am come to set a man at variance against his father, and the daughter against her mother†¦and a man’s foes shall be they of his own household† (Mt. 10: 34-36). The Martyrdom How can it be that Vibia Perpetua would willingly enter the Carthage arena on March 7, 202 A. D.? Where did this fearlessness to face a wild maddened cow come from? The diary she left writes that Perpetua had just been baptized to confirm her Christianity weeks prior to her martyrdom. 1] Perpetua recorded how she was arrested, put on trial, sent to prison and killed along with Felicitas her servant and four others. This diary shares how they were all placed in detention, found guilty as charged for admitting Christianity. Perpetua prison diary is remarkable because it reveal on paper this fir-person experience of death by martyrdom. [2] This is not just any diary; Perpetua is known to be the earliest Christian female author. Because of this brave woman’s’ writing the reader can actually get a picture of third century Christianity and details of martyrdom within the North African Christian church. This prison diary of Perpetua known as the Passion of Saints Perpetua and Felicitas, has three There are three main sections of interest. The first component includes her personal viewpoint handwritten [3] an introduction and conclusion authored by perhaps Tertullian in Carthage, and finally an anonymous bystander who actually describes the martyrdom as witnessed. [4] It is hard to deny the impact of reading a Martyr’s experience. Such accounts of knowing God and his grace undoubtedly are purposeful. Like so many of the Bible characters have revealed, each story can edify and encourage every true believer of Christ. Many Christians share their stories of faith and gestures in love, but dying for Christ in martyrdom magnifies the clash that occurs in the spirit realm between the kingdom of Jesus Christ and principalities of darkness. Each narrative of martyrdom is explicitly set for its time and place. The end result is the ultimate wager between obedience to human authority or God Almighty. The story includes five catechumens: meaning of this word is that these five individuals had only just professed Christ and were getting ready to be baptized. Among the five arrested is Felicitas the handmaiden of Perpetua a twenty-two year old noblewoman of Rome. Perpetua is richly born into an important family, properly married and still breast-feeding her infant son is convicted as well as three men named Secundulus, Saturninus and Revocatus. [5] Then the very leader of this baptismal class, Saturus willingly joins this group. Why they all are convicted at the community trial within the Forum? The conviction was based on their decision to refuse to burn incense of sacrifice to the Roman gods. As a result they all became sacrifices to wild beasts themselves in celebration of the Emperor’s sons’ birthday. [6] Perpetua said to Vibius, her father, said I, Do you see this vessel lying, a pitcher or whatsoever it may be? And he said, I see it. And I said to him, Can it be called by any other name than that which it is? And he answered, No. So can I call myself naught other than that which I am, a Christian? [7] Clearly this noblewoman’s problem begins at home with her family, before there is ever a conflict with the culture of Rome. Perpetua’s father has obviously made sure that his daughter was educated, and taken care of in a socially accepted marriage. Indeed Perpetua could read and write and think and debate, perhaps this was much more than her father counted on when he deemed to satisfy his absolute authority of the Roman household. Perpetua loved her father and mentioned that it pained her to see him suffer but she also wrote that her father hurt her faith because of his love. [8]. In Perpetua’s house and every Roman household each child at birth was placed at the feet of the father to find out if it would be accepted or rejected. Still the father-daughter bond was considered special and close. [8] Still there is tension in this relationship as the father begs Perpetua to remember her various responsibilities, Perpetua’s education is evident as she clearly wins in reasoning and debating with her prominent father. It is at this point that Perpetua completely disregard the very order of society within family or state. Her ability to reason and reveal spiritual reality by speaking with everyday theory places her in a superior role of teacher as her father becomes her student. We have know way of knowing whether father or daughter could have recognized they were living out the writing of Socrates as before their eyes â€Å"the quintessential principled prisoner of conscience and a martyr to truth†[9] was played out. Sadly Perpetua’s father’s only response is that of tears of rage. Perpetua write about the four different times that her father comes to her trying to speak that he might be able to â€Å" move all creation† to change her mind , but Perpetua responds by writing her father spoke as if speaking â€Å" arguments of the devil† himself. 10] Writing all the way up to her trial she records that her father and governor get together to beg, as the very symbol of family and state. Exclaiming, think of â€Å"your father’s grey hairs†¦ the infancy of the boy †¦ sacrifice for the prosperity of the Emperor’. †[11] The reader learns that in order for Perpetua to obey Christ, she has to disregar d her responsibilities to family, state and religion. A Roman woman is to have allegiance to all loyalties just mentioned. Here Perpetua proves to be a citizen of the kingdom of Christ, a child of God, a member of His eternal family. Yet, this is not an easy price for Perpetua to pay, as she recognizes her father loves her and this increases her sadness , as she understands there is no â€Å"rejoice at my passion† [12] Perhaps this is too much to expect of a pagan father? To rejoice at the martyrdom of your Christian daughter is an unlikely tradition in Rome. Yet Perpetua was able to do exactly that. Of course, not everyone is born to be a martyr. This could even look to be coincidental as onlookers suddenly recognize the â€Å"blessed deacons,† and give even to care for the martyrs and their needs as prisoners, in the very arena, without facing imprisonment themselves. 13] Many perceived Martyrdom to be an individual calling. [14] To basically never seek after martyrdom but if it is God’s will, receive a personal invitation to share in the sufferings of Christ and enjoy the guarantee that Christ would never leave and supplies all necessary strength to endure to the end. [15] A true martyrâ⠂¬â„¢s thinking can be seen in the courageous maid Felicitas. She is literally about to give birth with one month to go when she is arrested with the baptismal class. When she does indeed end up giving birth in prison she is taunted by one of the prison keepers who has the nerve to ask such a remarkable women that if she find childbirth painful then just what â€Å"wilt you do when you are thrown to the beasts [16] Felicitas responds like a true martyr unconcerned full of faith, telling the guard that she knows â€Å"I myself now suffer that which I suffer, but there another shall be in me who shall suffer for me, because I am to suffer for him. † [17]. Wisely spoken by a woman that knew it was indeed God’s fight. Felicitas unquestionably spoke with the faith of a martyr. Knowing God would be actually fighting this battle inside each martyr. Thus exclaiming Martyrdom is no less than a battle against Satan himself. Just like when Stephen, witnessed the heavens open and a vision of Jesus beside the Father happen before his very eyes in Acts 7:56. Likewise was it understood that the Holy Spirit was part of the learning experienced by the martyr that got them ready for their persecution. All the more likely that the brother of Perpetua would want her to request to have a vision from God. Hoping this vision would reveal if they would live or die. Perpetua wrote in great confidence that she made it a habit to â€Å"converse (d) with the Lord†. [17] As a result indeed she receives a vision. This makes me think of â€Å"You have not because you ask not †in James 4:3 or â€Å"Ask and you will receive, seek and you will find†¦Ã¢â‚¬  Matthew 7:7. So, why is it any surprise that such a faithful woman would receive exactly what she asked for? The vision Perpetua gets tells of the nature and the expected result of the battle she must fight. In this first vision it is a reminder of Jacob’s ladder. She writes of a ladder of bronze that has sharp objects on either side. At the base is the devil in the image of a serpent. Satrurus is in the dream and waiting at the top, waving for Perpetua to follow, but cautioning her about the serpent. Of course Perpetua is of great faith, so in her dream she basically looks straight at the serpent and says an- I don’t think so. Actually, Perpetua says, In the name of Jesus Christ, that serpent can not harm her. Guess what happens? Even in her dream Perpetua’s wisdom to call out the name of Christ fearlessly cause the serpent to tremble. Then this serpent obediently raises its head to the level of the very first step on this ladder. This is written in Genesis 3:15 and Perpetua remembers that she treads on the very head of Satan and easily climbs up the ladder. At the very top she is greeted by a man with white hair wearing clothing like a shepherd actually milking one of the sheep. [18] This is told to her brother who realizes what it means. There is no longer any reason to hope to remain alive in this world. As if to stop wasting their time expecting to be rescued from martyrdom. [19]. There is one last vision, the night before the martyrdom is to take place. Perpetua sees herself ripped of all clothing, actually fighting within the body of a man. She is going up against clearly an â€Å"Egyptian† that is â€Å"ill-favored† The gladiator master of ceremonies proclaims if the Egyptian triumphs Perpetua is killed, If she is the winner, Perpetua will receive a branch of green with gold apples. During her dream she talks about how the Egyptian tries to trip her, but she basically walks on his head like the vision where she steps on the serpents head. She wins and is given the branch of apples as the victor. Awakening from the dream she reveals the interpretation of understanding she will fight not the wild animals but against the devil himself and defeat him. 20] As these are the very last words she has written in the diary, Perpetua is motivated through the Holy Spirit revelation to face the arena. Now Perpetua write to hand over the pen, by saying let him write who will about the games from this moment on. [21] After all of the visions, why should there be any surprise that Perpetua is not concerned about the dawn of the day of her martyrdom? From that day on the narrator says they proceed from the prison to the arena in a public march, being obviously cheerful and bright of countenance; if trembling at all, it was for joy, not fear. Perpetua is the last to follow in this literal walk of faith; the writer described her as â€Å"glorious† in presence, appearing as a genuine spouse of Christ. As a â€Å"darling of God; at whose piercing look all cast down their eyes. †[22] Perpetua saw herself as a man in her dream, but the writer expresses that what is visible is as a courageous noblewoman never looking down as was expected. Instead, Perpetua is seen looking straight ahead with a â€Å"piercing† stare. Then comes Felicitas, the maiden who just had a baby the day before overjoyed that her baby was survived. Now Felicitas is relieved that she may be given the opportunity to â€Å"fight with the wild animals, †¦from blood to blood, †¦ midwife to the gladiator, †¦ after her travail in a second baptism. †[23]   Ã‚   The first battle waged in the arena is a verbal one, started by Perpetua herself. As they enter through the gates, they find they are supposed to be dressed in costumes, as mockery of their Christian faith. It is Perpetua who speaks for them. The writer says, â€Å"The noble Perpetua remained resilient to the end, and would not. For she said: For this cause came we willingly unto this, that our liberty might not be obscured. For this cause have we devoted our lives, that we might do no such thing as this; this we agreed with you. † As usual, Perpetua’s argument here, is so logical and persuasive, the writer states, â€Å"Injustice acknowledged justice; the tribune suffered that they should be brought forth as they were. † And â€Å"Perpetua began to sing†, as is she was indeed already walking on the Egyptian’s head. [24] The first battle is won with words. Now the martyrs will win with the same joyful countenance they displayed in the parade of faith. There was no sign of entering submissively as if they were guilty hoping for a last resort, they enter by their own choice, clothed in rebellion as they face the governor Hilarian who condemned them. â€Å"You judge us, and God you. † The crowd is enraged and demands them to be scourged. The Christians then actually â€Å"gave thanks because they †¦were to receive some of the sufferings of the Lord. †[25] The writer says, â€Å"The devil had made ready a most savage cow, prepared for this purpose against all custom; for even in this beast he would mock their sex. The reference to the devil is evocative of her dream when she realizes that she is battling not the animals but Satan. Other references to the dream emerge, as the women are brought out into the arena naked, except for a net. The body displayed is not that of a man but of â€Å"a tender girl,† and Felicitas is beside her, a nursing mother having given birth only a day earlier. The crowd could not h andle the sight of the women, actually ‘shuddered† and Perpetua and Felicitas were sent back to be dresses in robes. [26] Next the women are left to face the â€Å"savage cow. The crowd is watching keenly the behavior of Christians in the arena, and most especially this Christian noblewoman and her maid. The writer describes what they saw. Perpetua is thrown first and â€Å"when she had sat upright, her robe being rent at the side, she drew it over to cover her thigh, appearing to be concerned with modesty not of pain. Next, looking for a pin, she likewise pinned up her disheveled hair; for it was not meet that a martyr should suffer with hair disheveled, â€Å"lest she should seem to grieve in her glory. †[27]. How does a Christian woman die? She could not allow her self to die with rent robes and disheveled hair, as if she were in sorrow, but with hair pinned up and dressed for this moment of victory and glory. When Perpetua stands up, she sees her maid, fallen, and â€Å"she went up and gave her hand and raised her up. And both of them stood together. † Social order is no longer relevant here. The noblewoman raises up her servant as her very sister in Christ and they stand side by side. In Christ there is no slave nor free. The watching crowd now sees a picture of a new world order. 28] Perpetua goes back to the Gate for amnesty. There fellow Christians wait for her and stand by her side. She seems to be coming awake from her sleep, perhaps from shock, or as the writer explains, â€Å"in the Spirit and in ecstasy,† not recalling anything that has happened. She asks when they are to be thrown to the mad cow and is certain that this has already been done, only when she sees some of the markings of the maulin g does she believe. She shouts out to her brother and says three words before she is taken to the latform to be killed by the sword. She says, to stand fast in the faith, love one another; and â€Å"be not offended because of our passion†[ 29] Christians were given invites for a close encounter of the suffering of the martyrs in intent to detract them from their faith. â€Å"Be not offended because of our passion,† [29] says Perpetua. The result of the encounter was not quite what the Romans were counting on. There was no frightening them away. Yet, it was the very courage and gentle peace of the martyrs that actually confirmed their astounding faith. The ones to change were often the pagan witnesses, soldiers and prison officials, who saw the example of the martyrs and were drawn to their faith. [30] Is this not similar to what we have many times read about in our Holy Bible , where the chosen most faithful ones lead the unbelievers straight to Christ? Still these martyrs have one more chance to prove the very nature of their faith, as they head straight to the platform in expectation of receiving the final stroke of the sword. With the entire crowd witnessing, the martyrs actually kiss each other, to symbolize the act of rites of peace they desire to accomplish in martyrdom. 31] Perpetua is executed by an inexperienced swordsman who stabs her on the collarbone causing her to cry out and then Perpetua guides his hand to place the sword in the correct position on her throat. The writer says that so great a woman could not have been slain had she not herself have willed it. [31] Conclusion After exploration, I can conclude that Per petua and Felicity were indeed faithful to Christ unto death. One of the many proofs includes the various onlookers that came to believe as a result of such great faith visible within these martyrs. Therefore they were even indeed victorious in their death. It may seem strange to say victory in death, but that is the way of the kingdom of God. The devil is defeated. The power of the old order is doomed. The audience saw the beginnings of something new, the kingdom of heaven signified by love, joy, courage, and the kiss of peace. They saw people who could not be intimidated or separated from the Lord they loved. This they saw, the work of the Holy Spirit within these brave martyrs. Anyone reading about these extraordinary deaths is bound to be amazed at the physical and mental strength of the martyrs. Sickly and undernourished as they endured weeks in prison, they not only survive their first attacks in the arena, they also manage to find the energy to stand up again and again before the crowd, even walking to their place of execution. Perpetua’s having to help the inexperienced swordsmen in her own death proves not only that she believes in her heavenly reward, but also highlights that fellow faithful Christians should not be upset by her suffering. [32] These amazing young Christian women illuminated an unshakeable conviction and singleness-of-purpose. This shined forth from the time of their arrest to the time of their death. They knew that the power of God, or the Holy Spirit, was indeed present within them, and that their martyrdom had purpose from start to finish. Yes it would honor them in paradise, but most of all it would bring non-believers to faith in the Lord. [33] Perpetua’s leadership abilities are indeed striking. A young educated patrician mother, who forsakes family loyalty, challenges the authorities to treat her comrades more humanely, reassures the faithful, and dies courageously. Not to discount the likewise striking bravery of Felicitas who faithfully followed both as a servant to Perpetua and a servant of Christ. After reading such accounts it is undeniable that these women where great. St. Augustine recognizes that the woman, in spite of her debility and physical limitations, can have the integrity and unusual strength to face adversities and death with the strength of the spirit, as in the case of Perpetua and Felicity, popular martyrs of Carthage in Africa, whom the Bishop of Hippo admired and talked about in his sermons. 34] For the modern women of the 21st Century having difficulty finding female role models within the early church, â€Å"The Martyrdom of Perpetua and Felicitas† will provide what no other literature can: The oldest personal testimony by a Christian woman writing her encounter with the Holy Spirit. Perpetua and Felicitias by living with the purpose to stay focused on Christ, inspire many to seek what their names, Vivia Perpetua a nd Felicitas, represent so beautifully: Happy, eternal life in the Spirit. [35] No wonder Tertullian said, â€Å"The blood of the martyrs is the seed of the church. † [36] It is powerful to remember this story. It tells of God’s powerful acts in the early days of the Christian church. It tells of God’s powerful victory through our sister Perpetua. Thus we are all to remember it is not about our individual lives it is our lives being used to powerfully glorify our God. As a result of Perpetua and Felicitas’s life we can say as is written in Philippians 4:20 â€Å"To our God and Father be the glory for ever and ever.