The year 1000 was a pivotal year in both society and Church. Our world was in juxtaposition to itself: Europe was just entering the Middle Ages, when agricultural technology took a great step forward; by contrast, sub-Saharan Africa was still in the darkness of the pre-historical era.
The entire world population hovered between 250 & 300 million people.
Within the Church, the authority of the Papacy was in decline. It was the period of saeculum obscurum, the Dark Ages. The church in Europe retreated from “the world” for safety and seclusion. This left an open door for Islam to invade southern Europe and occupy the Iberian Peninsula.
The dominance of Islam in the Holy Land initiated Pope Urban’s call to all Christians to lead a Holy Crusade against the Muslims who had overrun Jerusalem as well as the Holy City of Constantinople. The Millennium had gotten off to a cataclysmic start. True believers were, once again, confronted with the choice to enter the fray in the Holy Land to defend the faith, or to retreat to walled cities and monasteries for safety, food, and seclusion from the world outside.
Another notable event was the Schism between the Catholic and Orthodox Churches in 1095. The Eastern Church did not believe that Christianity needed one central authority, in one man, as the final arbiter of all matters of faith. The Orthodox Church operated more as a fraternity of churches, rather than a hierarchy of churches that traced papal authority in direct lineage to the Apostle Peter. The Church closed its doors on itself, splitting East and West.
During the European Plagues, one ending in 750, and another, emerging in Central Asia, to hit Europe in 1346. The second plague became known as The Black Death; nearly 25 million people perished during this pandemic.
Once again, the Church opened its doors to the poor, weak, and dying; she then swallowed them within; holding tight rein over their actions, land, and purse-strings.
Too often it takes a devastating event to motivate Christians to reach into the lives of the lost to care for them, feed them, and journey alongside them. We dare not allow the models of our faith in the past determine our present interface with the world around us.
I know I’ve quoted G.K. Chesterton [1874-1936] before; but it seems apropos to do so again.
What our world needs now is a new kind of Prophet.
Not one like the Prophets of old who told men they were going to die;
But one who would tell them they are not dead yet.
Not dead yet,
Gary
Images of Christians being eaten by lions or slaughtered by gladiators in Rome’s Colosseum can be found in many of the West’s museums of art. Oddly, many of these paintings were commissioned by the Church to recall our less than auspicious beginnings.
From March 1998
Many genuine Christians in this postChristian era still do not comprehend the extent to which the influence of the Christian message has lost its hearing in Western Culture. The mighty dollar is the new God of choice. Power is the new religion; whatever it takes to stay alive or succeed is the practice of faith. 
A good portion of the Christian landscape in the West seems to be all about impending gloom & doom. To address this, I refer you to this web-post last August, 2015— 
So far, Takes 1-7, we have considered the various factors that determine both our own expression of the Christian faith and its communication to those outside the Christian realm.
In this edition of Beyond Words (Take 6) we will limit our observations to the recipients of our message— the billions of “normal people” across our country and world who span the gamut from cursory familiarity with the gospel to complete cluelessness about anything Christian.
Clueless Christianity 