- After his encounter with Jesus on the road to Damascus and his stay of 3 years in Arabia, Paul meets the other disciples in Jerusalem!
- But everyone is wary of him!
- Barnabas acts as an intermediary!
- He will first introduce him to Peter and James!
- The two men will develop a strong friendship!
- During these 15 days in Jerusalem, Paul also met James, the brother of the Lord. His membership in the family of Jesus is beyond doubt, and his influence on the first-century church will be considerable. When Peter departs from Jerusalem, he will take the lead of Jesus' disciples. This Christian, always eager to remain faithful to the rituals of his people, will make Paul's mission difficult. The day will come when he will find James and his disciples on his way, determined to annihilate the effects of his preaching. From its beginnings, Christianity will divide and fight itself.
- It is quite evident that during these fifteen days in Jerusalem, Paul did not spend all his time with Peter and James. He was expansive and combative in character. He felt urged to bear witness to the truth recognized and acquired by him. The synagogue where Paul gathered with other Jews from the Diaspora then became the scene of extremely violent debates. He came very close to being put to death, like Stephen. The group of disciples of Christ trembled for his life, but also for theirs. They had hitherto avoided any conflict with the Pharisees, a fairly large number of whom had come to join them.
- And here comes this imprudent man who admits of no compromise. Times were troubled and the little church in Jerusalem was threatened. Any difference, any disagreement was settled with a knife and dagger. Paul was a danger to this fragile and fearful community. His unequal and provocative character risked triggering a general persecution: “From then on he went and came with them in Jerusalem, preaching boldly in the name of the Lord. He also addressed the Hellenists and discussed with them; but these were engineering his downfall. Knowing this, the brothers brought him back to Caesarea, from where they sent him to Tarsus. (Acts 9, 28-30)
- Here again, we see the importance of the context which is essential for understanding everyone's attitude!
- Jesus faced constant opposition from his enemies!
- He had warned that corruption would spread when he died!
- Even during the lifetime of the apostles, this corruption raged!
- Paul never stopped fighting it!
- It grew from within!
- It is also, as Jesus said, a way of sorting out!
Looking for Paul
- Thread starter JLG
- Start date
13- Paul meets Peter and James in Jerusalem
Saints Peter and Paul (1)
Paul had everything to learn from the doings and deeds of Christ. The chief apostle was qualified to give them to him.
After his three-year stay in Arabia, Paul felt the need to meet the disciples of Christ. He had to learn all that Jesus had said on the roads of Palestine, during the meeting of the Last Supper, during the appearances after the resurrection, on the morning of Pentecost. He had everything to learn from the deeds and gestures of Christ.
In the interest of Christian unity, he also had to learn about the liturgy as it was practiced in the community of Jerusalem and familiarize himself with the tradition concerning the catechumenate, baptism, and the celebration of the Last Supper.
Arrived in Jerusalem, Paul finds himself in a difficult situation, both with the Orthodox Jews and with the Christians. Everyone distrusts him and avoids him as much as possible. Only one person then tried to understand this man converted by Christ: Barnabas. A Hellenist born in Cyprus, he was able to appreciate the qualities of the fiery Paul of Tarsus. “Arrived in Jerusalem, Paul tried to join the disciples, but all were afraid of him, not believing that he was really a disciple. Then Barnabas took him with him, brought him to the apostles and told them how on the way Saul had seen the Lord, who had spoken to him, and with what boldness he had preached in Damascus in the name of Jesus.” (Acts 9, 26-27)
Saint Barnabas(2)
Between Paul and Barnabas developed one of the most fruitful friendships in the history of the Church.
Barnabas is one of the most sympathetic characters of the primitive Church. He discovers in Paul the great soul of an apostle. His friendly hand intervenes to tear Paul out of his isolation and introduce him to the two most esteemed apostles: Peter and James. Barnabas will play a very big role in Paul's life. It is thanks to him that the apostle of the nations entered the circle of the disciples and that he became a pillar of Christianity. Following this meeting, one of the most fruitful friendships in the history of the Church developed between Barnabas and Paul.
Paul himself makes only a brief allusion to these events: “After three years I went up to Jerusalem to visit Cephas and stayed with him fifteen days; I saw no other apostle, but only James, the Lord's brother." (Galatians 1, 18-19)
Pierre, always affable and welcoming, a man of great simplicity, probably invited him to share his lodgings in the hospitable house of Marie, the mother of the evangelist Mark, whose uncle Barnabas was.
From Peter, Paul learned to know the words of the institution of the Eucharist, as he reminded them to the Corinthians. The chief apostle was qualified to give them to him. We are in the presence of an authentic and solid teaching of the primitive tradition. With Peter, Paul probably visited the Garden of Gethsemane. The Epistle to the Hebrews, which is written in the spirit of the Apostle, and which contains his spiritual treasure, alludes to the prayer of the Lord during his agony: "It is this Christ who, in the days of his mortal life , sent up prayers and supplications, accompanied by a loud cry and tears, to Him who could save him from death”. (Hebrews 5, 7)
Saint James, the Major (3)
James took the lead of the disciples of Jesus, in Jerusalem. Always eager to stay
faithful to Jewish rituals, he will make Paul's mission difficult
During these 15 days in Jerusalem, Paul also met James, the brother of the Lord. His membership in the family of Jesus is beyond doubt, and his influence on the first-century church will be considerable. When Peter departs from Jerusalem, he will take the lead of Jesus' disciples. This Christian, always eager to remain faithful to the rituals of his people, will make Paul's mission difficult. The day will come when he will find James and his disciples on his way, determined to annihilate the effects of his preaching. From its beginnings, Christianity will divide and fight itself.
After these fifteen days in Jerusalem, Paul will remain in continuous contact with the disciples of the Mother Church and he will visit the holy city after each of his missionary journeys. The expression "I transmitted to you in the first place what I myself had received" (1 Corinthians 15:3) confirms that it is based on a solid tradition, that of the Lord's apostles. Paul has faithfully reported to us certain words of Jesus, such as those on the institution of the Eucharist, the mission of the disciples and the doctrine of marriage. The word of Jesus: "It is more blessed to give than to receive", which is not mentioned in the Gospels, it is Paul who kept it (Acts 20, 35).
It is quite evident that during these fifteen days in Jerusalem, Paul did not spend all his time with Peter and James. He was expansive and combative in character. He felt urged to bear witness to the truth recognized and acquired by him. The synagogue where Paul gathered with other Jews from the Diaspora then became the scene of extremely violent debates. He came very close to being put to death, like Stephen. The group of disciples of Christ trembled for his life, but also for theirs. They had hitherto avoided any conflict with the Pharisees, a fairly large number of whom had come to join them.
Paul was a danger to this fragile and fearful community. His unequal and provocative character risked triggering general persecution.
And here comes this imprudent man who admits of no compromise. Times were troubled and the little church in Jerusalem was threatened. Any difference, any disagreement was settled with knife and dagger. Paul was a danger to this fragile and fearful community. His unequal and provocative character risked triggering a general persecution: “From then on he went and came with them in Jerusalem, preaching boldly in the name of the Lord. He also addressed the Hellenists and discussed with them; but these were engineering his downfall. Knowing this, the brothers brought him back to Caesarea, from where they sent him to Tarsus. (Acts 9, 28-30)
His action therefore ended in a failure even more bitter than that of Damascus. He was forced to leave the city and the text adds that after Paul's departure the Christian community enjoyed a period of tranquility: "However the churches enjoyed peace throughout Judea, Galilee and Samaria ; they built themselves up and lived in the fear of the Lord, and they were filled with the consolation of the Holy Spirit.” (Acts 9, 31)
Paul was forbidden to stop on the way to visit the communities on the coast. "This is how I remained unknown by face to the communities of Judea." From Caesarea, Paul crossed to Tire and Sidon on his way to Seleucia near Antioch in Syria. (Galatians 1, 22). He then arrived in Tarsus, his native town.
Failure in Damascus, failure in Jerusalem, failure in Caesarea, it's not very good, and it's only the beginning.
- The city of Antioch in Syria was the base of Paul's missionary operations!
- After the Roman conquest by Pompey, in 64 BC., it became the capital of the province of Syria!
- It was located at the crossroads of the West and the East!
- Thanks to a network of canals and conduits that were supplied from the surrounding mountains, water was accessible both in the palaces of the rich and in the huts of the poor, in public baths and in private baths. Only the cities of Tarsus and Damascus could boast of such a profusion of running water.
- It was in Antioch that Roman coins bearing the effigy of the Emperor were minted.
- The population of Antioch consisted of various races and peoples. In Paul's time, it had about 500,000 inhabitants and was the third city of the empire after Rome and Alexandria.
- The three stages of the young Christian community on the way to the universal Church are characterized by the names: Jerusalem - Antioch - Rome. Antioch which was in contact with all the important cities of the Empire was an ideal place for a Church which wanted to spread among the nations.
- In addition to being an important commercial city, Antioch was a much more dynamic intellectual center than the city Jerusalem continually agitated and in revolt against Rome. Placed in tutelage and under surveillance by the Romans, Jerusalem was in a deplorable economic situation.
- In Antioch, the Jews formed an important colony. All who aspired to a serious religion, especially women, went to the synagogue on the Sabbath day. The number of proselytes recruited from among non-Jews was considerable. Citadel of civilization, the separation between Jews and non-Jews was less pronounced than elsewhere. This allowed the foundation of the first mixed church. The Antiochians allowed non-Jews to participate in their life of faith!
- Antioch in Syria exerted a profound influence on Paul: it became, for more than 20 years, his chosen homeland and the starting point of his three great missionary journeys.
- It was a very different world from what we know today!
- In the same way that the world we discover in the first part of the Bible was very different from the modern world!
- This is why we need to soak up this knowledge essential to a good knowledge of the Bible!
- And the languages that were spoken at these different times were also very different from modern languages!
- The Hebrew was more limited and corresponded to the reality of the time!
- The Greek was much richer and corresponded to the reality of the time!
- This is why we cannot consider the two languages in the same way and even less as our modern languages!
- For us, the Hebrews might seem uneducated!
- For the Greeks, we would be uneducated!
- So let's show some modesty and learn to understand these people who are very different from us!
- It will help us to get closer to the Bible and avoid moving away from it!
______________________________________________________________________________
14- Antioch of Syria
The city of Antioch at the foot of the mountain
To understand Paul's pastoral work, one must know a little about the city of Antioch in Syria, which was the base of his missionary operations. It was from there that he and Barnabas were sent by the small Christian community.
Antioch was founded three centuries before Paul's birth by Seleucus Nicator, one of Alexander the Great's generals. Placed at the crossroads of the caravan routes from the East, in connection with Babylon, Persia and India, it was in continuous contact with the western basin of the Mediterranean. Traders, bankers, shipowners were very quickly attracted to this cosmopolitan center, streaming with wealth and passion. After the Roman conquest by Pompey in 64 BC. J.C., it became the capital of the province of Syria.
Third city of the empire
(after Rome and Alexandria),
Antioch of Syria exerted a profound influence on Paul
The city was completely surrounded by a fortified wall, comprising between 300 and 400 towers, a masterpiece of Greco-Roman architecture. Antioch was proud of its hydraulic installations. Thanks to a network of canals and conduits that drew their supplies from the surrounding mountains, water was accessible both in the palaces of the rich and in the huts of the poor, in public baths and private baths. Only the cities of Tarsus and Damascus could boast of such a profusion of running water.
Antioch is located:
- In the northeast of the Mediterranean,
- North of Palestine (Jerusalem) of Lebanon and Jordan (Damascus),
- East of the island of Cyprus and Cilicia (Tarsus)
It was in Antioch that Roman coins bearing the effigy of the Emperor were minted. When Jesus asked the Pharisees, “Whose image and inscription is this?” He was probably holding a coin minted in Antioch in his hand.
Renan painted, in his picturesque style, this picture of Antioch:
“It was an incredible mass of jugglers, charlatans, mimes, magicians, thaumaturges, sorcerers, impostor priests; a city of races, games, dances, processions, feasts, bacchanalia, unbridled luxury, all the follies of the Orient, the most unhealthy superstitions, orgy fanaticism.
The population of Antioch consisted of various races and peoples. In Paul's time, it had about 500,000 inhabitants and was the third city of the empire after Rome and Alexandria.
When Titus razed the Temple of Jerusalem and destroyed the city in AD 70. AD, Antioch became the center of Christianity. From 252 to 380 ten councils met there.
The three stages of the young Christian community on the way to the universal Church are characterized by the names: Jerusalem - Antioch - Rome. Antioch which was in contact with all the important cities of the Empire was an ideal place for a Church which wanted to spread among the nations.
In addition to being an important commercial city, Antioch was a much more dynamic intellectual center than the continually restless city of Jerusalem in revolt against Rome. Placed in tutelage and under surveillance by the Romans, Jerusalem was in a deplorable economic situation.
After the destruction of the Temple in Jerusalem, Antioch became the center of Christianity.
From 252 to 380 ten councils met there.
In Antioch, the Jews formed an important colony. All who aspired to a serious religion, especially women, went to the synagogue on the Sabbath day. The number of proselytes recruited from among non-Jews was considerable. Citadel of civilization, the separation between Jews and non-Jews was less pronounced than elsewhere. This allowed the foundation of the first mixed church. The Antiochians allowed non-Jews to participate in their life of faith!
This situation was a cause for concern for the Church in Jerusalem. It was decided to send observers and the choice fell on Barnabas as head of delegation. A more qualified man could hardly have been chosen for this delicate mission. Barnabas, of imposing stature, with a face and gaze reflecting kindness, with calm gestures, had a solid judgment, which does not confuse the accidental with the essential.
After his official visit, Barnabas decided to stay in Antioch. It was he who, a little later, would pick up Paul in Tarsus, to invite him to work with him in this cosmopolitan city of the Empire.
The church at Antioch increasingly saw itself as an outpost of the Christian mission. Barely fifteen years had passed since the death of the Lord, and already a series of newly founded communities lined the Orontes valley and the Syro-Phoenician coast, like “a brilliant necklace of pearls”. Jerusalem with its old traditions will be destroyed and Antioch, a city open to all currents, will take over and open Christianity to the nations.
Antioch in Syria exercised a profound influence on Paul: it became, for more than 20 years, his chosen homeland and the starting point of his three great missionary journeys.
- After the Roman conquest by Pompey, in 64 BC., it became the capital of the province of Syria!
- It was located at the crossroads of the West and the East!
- Thanks to a network of canals and conduits that were supplied from the surrounding mountains, water was accessible both in the palaces of the rich and in the huts of the poor, in public baths and in private baths. Only the cities of Tarsus and Damascus could boast of such a profusion of running water.
- It was in Antioch that Roman coins bearing the effigy of the Emperor were minted.
- The population of Antioch consisted of various races and peoples. In Paul's time, it had about 500,000 inhabitants and was the third city of the empire after Rome and Alexandria.
- The three stages of the young Christian community on the way to the universal Church are characterized by the names: Jerusalem - Antioch - Rome. Antioch which was in contact with all the important cities of the Empire was an ideal place for a Church which wanted to spread among the nations.
- In addition to being an important commercial city, Antioch was a much more dynamic intellectual center than the city Jerusalem continually agitated and in revolt against Rome. Placed in tutelage and under surveillance by the Romans, Jerusalem was in a deplorable economic situation.
- In Antioch, the Jews formed an important colony. All who aspired to a serious religion, especially women, went to the synagogue on the Sabbath day. The number of proselytes recruited from among non-Jews was considerable. Citadel of civilization, the separation between Jews and non-Jews was less pronounced than elsewhere. This allowed the foundation of the first mixed church. The Antiochians allowed non-Jews to participate in their life of faith!
- Antioch in Syria exerted a profound influence on Paul: it became, for more than 20 years, his chosen homeland and the starting point of his three great missionary journeys.
- It was a very different world from what we know today!
- In the same way that the world we discover in the first part of the Bible was very different from the modern world!
- This is why we need to soak up this knowledge essential to a good knowledge of the Bible!
- And the languages that were spoken at these different times were also very different from modern languages!
- The Hebrew was more limited and corresponded to the reality of the time!
- The Greek was much richer and corresponded to the reality of the time!
- This is why we cannot consider the two languages in the same way and even less as our modern languages!
- For us, the Hebrews might seem uneducated!
- For the Greeks, we would be uneducated!
- So let's show some modesty and learn to understand these people who are very different from us!
- It will help us to get closer to the Bible and avoid moving away from it!
______________________________________________________________________________
14- Antioch of Syria
The city of Antioch at the foot of the mountain
To understand Paul's pastoral work, one must know a little about the city of Antioch in Syria, which was the base of his missionary operations. It was from there that he and Barnabas were sent by the small Christian community.
Antioch was founded three centuries before Paul's birth by Seleucus Nicator, one of Alexander the Great's generals. Placed at the crossroads of the caravan routes from the East, in connection with Babylon, Persia and India, it was in continuous contact with the western basin of the Mediterranean. Traders, bankers, shipowners were very quickly attracted to this cosmopolitan center, streaming with wealth and passion. After the Roman conquest by Pompey in 64 BC. J.C., it became the capital of the province of Syria.
Third city of the empire
(after Rome and Alexandria),
Antioch of Syria exerted a profound influence on Paul
The city was completely surrounded by a fortified wall, comprising between 300 and 400 towers, a masterpiece of Greco-Roman architecture. Antioch was proud of its hydraulic installations. Thanks to a network of canals and conduits that drew their supplies from the surrounding mountains, water was accessible both in the palaces of the rich and in the huts of the poor, in public baths and private baths. Only the cities of Tarsus and Damascus could boast of such a profusion of running water.
Antioch is located:
- In the northeast of the Mediterranean,
- North of Palestine (Jerusalem) of Lebanon and Jordan (Damascus),
- East of the island of Cyprus and Cilicia (Tarsus)
It was in Antioch that Roman coins bearing the effigy of the Emperor were minted. When Jesus asked the Pharisees, “Whose image and inscription is this?” He was probably holding a coin minted in Antioch in his hand.
Renan painted, in his picturesque style, this picture of Antioch:
“It was an incredible mass of jugglers, charlatans, mimes, magicians, thaumaturges, sorcerers, impostor priests; a city of races, games, dances, processions, feasts, bacchanalia, unbridled luxury, all the follies of the Orient, the most unhealthy superstitions, orgy fanaticism.
The population of Antioch consisted of various races and peoples. In Paul's time, it had about 500,000 inhabitants and was the third city of the empire after Rome and Alexandria.
When Titus razed the Temple of Jerusalem and destroyed the city in AD 70. AD, Antioch became the center of Christianity. From 252 to 380 ten councils met there.
The three stages of the young Christian community on the way to the universal Church are characterized by the names: Jerusalem - Antioch - Rome. Antioch which was in contact with all the important cities of the Empire was an ideal place for a Church which wanted to spread among the nations.
In addition to being an important commercial city, Antioch was a much more dynamic intellectual center than the continually restless city of Jerusalem in revolt against Rome. Placed in tutelage and under surveillance by the Romans, Jerusalem was in a deplorable economic situation.
After the destruction of the Temple in Jerusalem, Antioch became the center of Christianity.
From 252 to 380 ten councils met there.
In Antioch, the Jews formed an important colony. All who aspired to a serious religion, especially women, went to the synagogue on the Sabbath day. The number of proselytes recruited from among non-Jews was considerable. Citadel of civilization, the separation between Jews and non-Jews was less pronounced than elsewhere. This allowed the foundation of the first mixed church. The Antiochians allowed non-Jews to participate in their life of faith!
This situation was a cause for concern for the Church in Jerusalem. It was decided to send observers and the choice fell on Barnabas as head of delegation. A more qualified man could hardly have been chosen for this delicate mission. Barnabas, of imposing stature, with a face and gaze reflecting kindness, with calm gestures, had a solid judgment, which does not confuse the accidental with the essential.
After his official visit, Barnabas decided to stay in Antioch. It was he who, a little later, would pick up Paul in Tarsus, to invite him to work with him in this cosmopolitan city of the Empire.
The church at Antioch increasingly saw itself as an outpost of the Christian mission. Barely fifteen years had passed since the death of the Lord, and already a series of newly founded communities lined the Orontes valley and the Syro-Phoenician coast, like “a brilliant necklace of pearls”. Jerusalem with its old traditions will be destroyed and Antioch, a city open to all currents, will take over and open Christianity to the nations.
Antioch in Syria exercised a profound influence on Paul: it became, for more than 20 years, his chosen homeland and the starting point of his three great missionary journeys.
- In Antioch, a deep friendship was created between Barnabas and Paul. It will have lasting consequences in the life of the apostle. They worked within the young community, still imbued with the freshness of faith in Jesus Christ.
- Under the influence of Greek culture, Paul and Barnabas were able to open the Church of Antioch to the world of their time. This Church was the first to break away from strict Judaism and to integrate non-Jews into their community.
- The collaboration between Paul and Barnabas will last for many years. It started in Antioch and, as we will see later, it ended dramatically in Antioch. But the break was preceded by twelve years of close and fruitful collaboration. The brothers and sisters of this Church were right to send them on a mission together.
- So when Peter went up to Jerusalem, the circumcised took him to task: "Why, they asked him, did you go in to the uncircumcised and eat with them?" (Acts 11, 1-18)
- Conservative Christians did not accept missionaries allowing Gentiles to join them if they did not first become “Jews”, observing the rituals of their ancestors. This will be the problem that Paul and Barnabas will have to face throughout their missionary journeys.
- In Antioch, Paul and Barnabas lived in a charismatic community, fasting and praying in the company of the faithful of the local Church. Paul preached in the synagogues but also - this is new - elsewhere in the city. A tradition long evoked, showed him speaking near the Pantheon and to Romanized audiences. He taught more willingly than he baptized.
- For the third time, Barnabas will play an essential role in Paul's life. After having presented him to Peter and James in Jerusalem, having drawn him from his retirement in the city of Tarsus to take him to Antioch, he is now going to take him on a mission to the country he knows best because was born there: Cyprus. They will take with them the young Mark, cousin of Barnabas.
- The Christians of Antioch, have clubbed together to finance the trip. They gave them letters of recommendation, so that they would be well received in the synagogues as official delegates of the community of Antioch.
- Here we have the association of two men who linked their destinies and worked together to carry the message of Jesus!
- Together they were stronger!
- Together they moved mountains!
______________________________________________________________________________
15- Barnabas and Paul in Antioch
According to the Acts of the Apostles, Paul visited Jerusalem for 15 days where he met Peter and James, and then settled in Tarsus, his birthplace. He stayed there for three or four years. It is there that Barnabas comes to look for him to work with him: “Barnabas then went to look for Saul in Tarsus. Finding him, he brought him to Antioch. For a whole year they lived together in the Church and taught a considerable crowd there. It was in Antioch that the disciples first received the name of Christians.” (Acts 11, 25-26)
The name "Christians", therefore, did not come from the Jews who called them "Nazarenes", as the Semitic-speaking peoples still do today. The Christians themselves designated themselves by the following names: brothers, saints, believers, disciples, members of the Way. They welcomed this new name and hastened to adopt it. It expressed what was deepest in their new faith: they were "disciples of Christ."
In Antioch, a deep friendship was created between Barnabas and Paul. It will have lasting consequences in the life of the apostle. They worked within the young community, still imbued with the freshness of faith in Jesus Christ.
Every week, on the Lord's Day, we gathered for the celebration of the Last Supper. According to the example given by Christ and following the custom of the Christian Jews, the agapes (fraternal meal) preceded the Last Supper. Nothing united these people more than a meal together. When the apostles gloried in “having eaten and drank with the Lord” (Acts 10:41), they saw it as a sign of intimacy. Jesus' most precious gift, the Eucharist, he gave at the end of a fraternal meal. Christians kept for a long time this double meeting of the feast and the Lord's Supper.
Under the influence of Greek culture, Paul and Barnabas were able to open the Church of Antioch to the world of their time. This Church was the first to break away from strict Judaism and to integrate non-Jews into their community.
Even today, we are indebted to this first missionary Church of Antioch, even though it has now completely disappeared. On the outskirts of the Turkish city of Antakya, there is only a ruined Catholic chapel in a garden overgrown with weeds. It has been closed since there is no longer a resident priest for the approximately sixty families who attended the religious services.
The collaboration between Paul and Barnabé will last for many years. It started in Antioch and, as we will see later, it ended dramatically in Antioch. But the break was preceded by twelve years of close and fruitful collaboration. The brothers and sisters of this Church were right to send them on a mission together.
We must remember, however, that Barnabas and Paul were not the first to promote the spread of Christianity. It was above all the Christians dispersed by the persecution of Jerusalem, the Judeo-Christian craftsmen and merchants who were the first instruments of propaganda. At first, this missionary activity was aimed only at Jews. Exclusivism did not stem from ill will, but from a misconception of the message of Christ. The Judeo-Christians lacked an overview, broad and generous vision of the mission. We remember that in chapter 11 of the Acts of the Apostles the first Christians had reproached Peter for having admitted into the Church, and without any special formality, the centurion Cornelius and his whole family. Peter defended his decision by recalling the vision he had had, and demonstrated how the Holy Spirit, descending on these non-Jews, had justified his action: "However the apostles and the brothers of Judea heard that the heathen, they too had accepted the word of God. So when Peter went up to Jerusalem, the circumcised took him to task: “Why, they asked him, did you go in to the uncircumcised and eat with them?” (Acts 11, 1-18)
Conservative Christians resented missionaries allowing Gentiles to join them if they did not first become "Jewish", observing the rituals of their ancestors. This will be the problem that Paul and Barnabas will have to face throughout their missionary journeys.
Barnabas was born in Cyprus and was the cousin of Mark the Evangelist. He was not part of the Quorum of the Twelve, but the Church granted him the title of apostle because of the important participation he took in the diffusion of the Word of Christ. Coming from a rich family, just like Paul, he will earn his living working with his hands, so as not to be a burden on the community. He died martyred, around the year 60, near Salamis, on his native island.
In Antioch, Paul and Barnabas lived in a charismatic community, fasting and praying in the company of the faithful of the local Church. Paul preached in the synagogues but also - this is new - elsewhere in the city. A tradition long evoked, showed him speaking near the Pantheon and to Romanized audiences. He taught more willingly than he baptized.
One day when several of them were gathered to celebrate the Lord's Day, they perceived together an invitation which they felt had come from elsewhere: "In the Church established in Antioch there were prophets and teachers: Barnabas, Symeon called Niger, Lucius of Cyrene, Manaen, childhood friend of Herod the tetrarch, and Saul. One day, while they were celebrating the worship of the Lord and fasting, the Holy Spirit said: "Set me apart, therefore, Barnabas and Saul for the work to which I have called them." So, after fasting and praying, they laid hands on them and left them to their mission.” (Acts 13, 1-3)
For the third time, Barnabas will play an essential role in Paul's life. After having presented him to Peter and James in Jerusalem, having drawn him from his retirement in the city of Tarsus to take him to Antioch, he is now going to take him on a mission to the country he knows best because was born there: Cyprus. They will take with them the young Mark, cousin of Barnabas.
The Christians of Antioch, have clubbed together to finance the trip. They gave them letters of recommendation, so that they would be well received in the synagogues as official delegates of the community of Antioch.
- Under the influence of Greek culture, Paul and Barnabas were able to open the Church of Antioch to the world of their time. This Church was the first to break away from strict Judaism and to integrate non-Jews into their community.
- The collaboration between Paul and Barnabas will last for many years. It started in Antioch and, as we will see later, it ended dramatically in Antioch. But the break was preceded by twelve years of close and fruitful collaboration. The brothers and sisters of this Church were right to send them on a mission together.
- So when Peter went up to Jerusalem, the circumcised took him to task: "Why, they asked him, did you go in to the uncircumcised and eat with them?" (Acts 11, 1-18)
- Conservative Christians did not accept missionaries allowing Gentiles to join them if they did not first become “Jews”, observing the rituals of their ancestors. This will be the problem that Paul and Barnabas will have to face throughout their missionary journeys.
- In Antioch, Paul and Barnabas lived in a charismatic community, fasting and praying in the company of the faithful of the local Church. Paul preached in the synagogues but also - this is new - elsewhere in the city. A tradition long evoked, showed him speaking near the Pantheon and to Romanized audiences. He taught more willingly than he baptized.
- For the third time, Barnabas will play an essential role in Paul's life. After having presented him to Peter and James in Jerusalem, having drawn him from his retirement in the city of Tarsus to take him to Antioch, he is now going to take him on a mission to the country he knows best because was born there: Cyprus. They will take with them the young Mark, cousin of Barnabas.
- The Christians of Antioch, have clubbed together to finance the trip. They gave them letters of recommendation, so that they would be well received in the synagogues as official delegates of the community of Antioch.
- Here we have the association of two men who linked their destinies and worked together to carry the message of Jesus!
- Together they were stronger!
- Together they moved mountains!
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15- Barnabas and Paul in Antioch
According to the Acts of the Apostles, Paul visited Jerusalem for 15 days where he met Peter and James, and then settled in Tarsus, his birthplace. He stayed there for three or four years. It is there that Barnabas comes to look for him to work with him: “Barnabas then went to look for Saul in Tarsus. Finding him, he brought him to Antioch. For a whole year they lived together in the Church and taught a considerable crowd there. It was in Antioch that the disciples first received the name of Christians.” (Acts 11, 25-26)
The name "Christians", therefore, did not come from the Jews who called them "Nazarenes", as the Semitic-speaking peoples still do today. The Christians themselves designated themselves by the following names: brothers, saints, believers, disciples, members of the Way. They welcomed this new name and hastened to adopt it. It expressed what was deepest in their new faith: they were "disciples of Christ."
In Antioch, a deep friendship was created between Barnabas and Paul. It will have lasting consequences in the life of the apostle. They worked within the young community, still imbued with the freshness of faith in Jesus Christ.
Every week, on the Lord's Day, we gathered for the celebration of the Last Supper. According to the example given by Christ and following the custom of the Christian Jews, the agapes (fraternal meal) preceded the Last Supper. Nothing united these people more than a meal together. When the apostles gloried in “having eaten and drank with the Lord” (Acts 10:41), they saw it as a sign of intimacy. Jesus' most precious gift, the Eucharist, he gave at the end of a fraternal meal. Christians kept for a long time this double meeting of the feast and the Lord's Supper.
Under the influence of Greek culture, Paul and Barnabas were able to open the Church of Antioch to the world of their time. This Church was the first to break away from strict Judaism and to integrate non-Jews into their community.
Even today, we are indebted to this first missionary Church of Antioch, even though it has now completely disappeared. On the outskirts of the Turkish city of Antakya, there is only a ruined Catholic chapel in a garden overgrown with weeds. It has been closed since there is no longer a resident priest for the approximately sixty families who attended the religious services.
The collaboration between Paul and Barnabé will last for many years. It started in Antioch and, as we will see later, it ended dramatically in Antioch. But the break was preceded by twelve years of close and fruitful collaboration. The brothers and sisters of this Church were right to send them on a mission together.
We must remember, however, that Barnabas and Paul were not the first to promote the spread of Christianity. It was above all the Christians dispersed by the persecution of Jerusalem, the Judeo-Christian craftsmen and merchants who were the first instruments of propaganda. At first, this missionary activity was aimed only at Jews. Exclusivism did not stem from ill will, but from a misconception of the message of Christ. The Judeo-Christians lacked an overview, broad and generous vision of the mission. We remember that in chapter 11 of the Acts of the Apostles the first Christians had reproached Peter for having admitted into the Church, and without any special formality, the centurion Cornelius and his whole family. Peter defended his decision by recalling the vision he had had, and demonstrated how the Holy Spirit, descending on these non-Jews, had justified his action: "However the apostles and the brothers of Judea heard that the heathen, they too had accepted the word of God. So when Peter went up to Jerusalem, the circumcised took him to task: “Why, they asked him, did you go in to the uncircumcised and eat with them?” (Acts 11, 1-18)
Conservative Christians resented missionaries allowing Gentiles to join them if they did not first become "Jewish", observing the rituals of their ancestors. This will be the problem that Paul and Barnabas will have to face throughout their missionary journeys.
Barnabas was born in Cyprus and was the cousin of Mark the Evangelist. He was not part of the Quorum of the Twelve, but the Church granted him the title of apostle because of the important participation he took in the diffusion of the Word of Christ. Coming from a rich family, just like Paul, he will earn his living working with his hands, so as not to be a burden on the community. He died martyred, around the year 60, near Salamis, on his native island.
In Antioch, Paul and Barnabas lived in a charismatic community, fasting and praying in the company of the faithful of the local Church. Paul preached in the synagogues but also - this is new - elsewhere in the city. A tradition long evoked, showed him speaking near the Pantheon and to Romanized audiences. He taught more willingly than he baptized.
One day when several of them were gathered to celebrate the Lord's Day, they perceived together an invitation which they felt had come from elsewhere: "In the Church established in Antioch there were prophets and teachers: Barnabas, Symeon called Niger, Lucius of Cyrene, Manaen, childhood friend of Herod the tetrarch, and Saul. One day, while they were celebrating the worship of the Lord and fasting, the Holy Spirit said: "Set me apart, therefore, Barnabas and Saul for the work to which I have called them." So, after fasting and praying, they laid hands on them and left them to their mission.” (Acts 13, 1-3)
For the third time, Barnabas will play an essential role in Paul's life. After having presented him to Peter and James in Jerusalem, having drawn him from his retirement in the city of Tarsus to take him to Antioch, he is now going to take him on a mission to the country he knows best because was born there: Cyprus. They will take with them the young Mark, cousin of Barnabas.
The Christians of Antioch, have clubbed together to finance the trip. They gave them letters of recommendation, so that they would be well received in the synagogues as official delegates of the community of Antioch.
- Barnabas, Paul and Mark go to the island of Cyprus by boat!
- This is the first missionary trip that will last about 4 years!
- The Jews of the Cypriot Diaspora turn to the Greeks!
- Paul followed here the usual plan that he will adopt throughout his missionary journeys: to begin with the synagogue in which, as a distinguished rabbi and pupil of Gamaliel, he was willingly invited to speak. The Jews of the Diaspora will thus prove to be an important support as the principal agents of the expansion of Christianity.
However, very often, as we will see during these trips, things go wrong. A listener gets angry, shouts at imposture, at sacrilege. This takes the form of violence, sometimes going as far as the punishments reserved for heretics, whippings regulated by the rabbis or the specifically Roman flagellation administered by lictors: "From the Jews, says Paul, I have received five times the thirty-nine lashes, three times I was scourged (by the Romans)." (2 Corinthians 11:24)
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16- Salamis on the island of Cyprus
Barnabas, Paul and Mark are heading for the port of Antioch. Mark will be talked about later, as editor of the first gospel. We are in the spring of the year 45.
Our three travelers and all the other passengers had to bring food for the whole trip; the captain only provided drinking water. For this journey from Antioch to Salamis, we had to plan around thirty hours squatting on the bridge among the goods and the many animals that continually mooed.
Throughout Antiquity, travelers favored transport by sea, infinitely faster and less exhausting than land travel, but they were well aware of the dangers. This is why certain basic rules were followed to avoid shipwrecks. The first of these rules was that you only sail during the good season - from May to September - in order to avoid the winds that would lead to disaster. The texts of the time condemn the greed of shipowners who overload ships with goods and passengers, and sail during dangerous periods of "closed seas" (late autumn and winter). In 64, the historian Flavius Josephus was shipwrecked in the Adriatic Sea, because his boat had embarked six hundred passengers, far exceeding the capacity of the ship, and had sailed during the period of “mare clausum”.
The point of arrival was Salamis, the port of Salamis, birthplace of Barnabas. There was a large Jewish community there.
In the distance, our three travelers see the cliffs of Cyprus and the white houses that stand out against the blue sky. Although Roman territory since the year 58 BC., the island retained its almost totally Greek character, by its language, its culture, its writing and its living environment. Paul therefore finds himself in familiar territory and Barnabas sets foot on "his island". It is reasonable to think that Barnabas and Mark had relatives and friends on the island.
For Paul and Barnabas, this first missionary journey will last about four years. During this period, they will give little news to their base community of Antioch, the means of communication being limited and quite primitive.
The Acts of the Apostles recounts this “first mission” of the two travelers in chapters 13 and 14. The account, very posterior to the events, simplifies the mission and amplifies it at the same time. It still gives an enlightening picture. During the trip, Paul reveals his methods, his message and his character to us, but he remains the missionary sent by the community of Antioch, to which he will report on his return.
On the island of Cyprus, many Jews worked in the copper mines to which the island owes its name. The members of the Cypriot diaspora had already broken with the rule of the synagogues to speak only to the Jews: ' in Phoenicia, Cyprus and Antioch, but without preaching the word to anyone but the Jews. There were, however, among them some Cypriots and Cyreneans who, having come to Antioch, also spoke to the Greeks, announcing to them the Good News of the Lord Jesus. The hand of the Lord assisted them, and great were the number of those who became believers and converted to the Lord.” (Acts 11, 19-21).
Paul preaching in the synagogue. A 12th century mosaic.
The three missionaries dismounted at Salamis, 50 km north of Salamis. It was the largest merchant port on the island. All that remains today is a very extensive field of ruins, near Famagusta.
“When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews.” (Acts 8,5)
Here Paul followed the usual plan that he would adopt throughout his missionary journeys: to begin with the synagogue in which, as a distinguished rabbi and student of Gamaliel, he was willingly invited to speak. The Jews of the Diaspora will thus prove to be an important support as the principal agents of the expansion of Christianity.
However, very often, as we will see during these trips, things go wrong. A listener gets angry, shouts at imposture, at sacrilege. This translates into violence, sometimes going as far as the punishments reserved for heretics, whippings regulated by the rabbis or the specifically Roman flogging administered by lictors: "From the Jews, says Paul, I have received five times the thirty-nine lashes, three times I was scourged (by the Romans)." (2 Corinthians 11:24)
Salamis is the first Church founded by Barnabas and Paul. Later, Barnabas will return there with his cousin Mark. It is also not far from this city that Barnabas will be martyred around the year 60.
- This is the first missionary trip that will last about 4 years!
- The Jews of the Cypriot Diaspora turn to the Greeks!
- Paul followed here the usual plan that he will adopt throughout his missionary journeys: to begin with the synagogue in which, as a distinguished rabbi and pupil of Gamaliel, he was willingly invited to speak. The Jews of the Diaspora will thus prove to be an important support as the principal agents of the expansion of Christianity.
However, very often, as we will see during these trips, things go wrong. A listener gets angry, shouts at imposture, at sacrilege. This takes the form of violence, sometimes going as far as the punishments reserved for heretics, whippings regulated by the rabbis or the specifically Roman flagellation administered by lictors: "From the Jews, says Paul, I have received five times the thirty-nine lashes, three times I was scourged (by the Romans)." (2 Corinthians 11:24)
______________________________________________________________________________
16- Salamis on the island of Cyprus
Barnabas, Paul and Mark are heading for the port of Antioch. Mark will be talked about later, as editor of the first gospel. We are in the spring of the year 45.
Our three travelers and all the other passengers had to bring food for the whole trip; the captain only provided drinking water. For this journey from Antioch to Salamis, we had to plan around thirty hours squatting on the bridge among the goods and the many animals that continually mooed.
Throughout Antiquity, travelers favored transport by sea, infinitely faster and less exhausting than land travel, but they were well aware of the dangers. This is why certain basic rules were followed to avoid shipwrecks. The first of these rules was that you only sail during the good season - from May to September - in order to avoid the winds that would lead to disaster. The texts of the time condemn the greed of shipowners who overload ships with goods and passengers, and sail during dangerous periods of "closed seas" (late autumn and winter). In 64, the historian Flavius Josephus was shipwrecked in the Adriatic Sea, because his boat had embarked six hundred passengers, far exceeding the capacity of the ship, and had sailed during the period of “mare clausum”.
The point of arrival was Salamis, the port of Salamis, birthplace of Barnabas. There was a large Jewish community there.
In the distance, our three travelers see the cliffs of Cyprus and the white houses that stand out against the blue sky. Although Roman territory since the year 58 BC., the island retained its almost totally Greek character, by its language, its culture, its writing and its living environment. Paul therefore finds himself in familiar territory and Barnabas sets foot on "his island". It is reasonable to think that Barnabas and Mark had relatives and friends on the island.
For Paul and Barnabas, this first missionary journey will last about four years. During this period, they will give little news to their base community of Antioch, the means of communication being limited and quite primitive.
The Acts of the Apostles recounts this “first mission” of the two travelers in chapters 13 and 14. The account, very posterior to the events, simplifies the mission and amplifies it at the same time. It still gives an enlightening picture. During the trip, Paul reveals his methods, his message and his character to us, but he remains the missionary sent by the community of Antioch, to which he will report on his return.
On the island of Cyprus, many Jews worked in the copper mines to which the island owes its name. The members of the Cypriot diaspora had already broken with the rule of the synagogues to speak only to the Jews: ' in Phoenicia, Cyprus and Antioch, but without preaching the word to anyone but the Jews. There were, however, among them some Cypriots and Cyreneans who, having come to Antioch, also spoke to the Greeks, announcing to them the Good News of the Lord Jesus. The hand of the Lord assisted them, and great were the number of those who became believers and converted to the Lord.” (Acts 11, 19-21).
Paul preaching in the synagogue. A 12th century mosaic.
The three missionaries dismounted at Salamis, 50 km north of Salamis. It was the largest merchant port on the island. All that remains today is a very extensive field of ruins, near Famagusta.
“When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews.” (Acts 8,5)
Here Paul followed the usual plan that he would adopt throughout his missionary journeys: to begin with the synagogue in which, as a distinguished rabbi and student of Gamaliel, he was willingly invited to speak. The Jews of the Diaspora will thus prove to be an important support as the principal agents of the expansion of Christianity.
However, very often, as we will see during these trips, things go wrong. A listener gets angry, shouts at imposture, at sacrilege. This translates into violence, sometimes going as far as the punishments reserved for heretics, whippings regulated by the rabbis or the specifically Roman flogging administered by lictors: "From the Jews, says Paul, I have received five times the thirty-nine lashes, three times I was scourged (by the Romans)." (2 Corinthians 11:24)
Salamis is the first Church founded by Barnabas and Paul. Later, Barnabas will return there with his cousin Mark. It is also not far from this city that Barnabas will be martyred around the year 60.
- From these meetings with Sergius Paulus will result an important event in the life of Paul. The apostle who until now was called Saul, will add to his name that of Paul. He will be known by this new name “for all eternity.” For a time the Tarsiote used both names: Saul called Paul. But quickly, “Saul” will disappear, giving way to “Paul”. Paulos, in Greek, means small. Besides the reality of his small size, Paul no doubt wanted to underline in his own eyes his condition as a servant compared to the infinite power of God.
- Another significant change: in Cyprus, we see Paul pass imperceptibly from the supporting role to that of head of mission. So far the texts have spoken of “Barnabas and Paul”. It will no longer be a question, from now on, of “Paul and Barnabas”.
- Marc, however, expressed his disagreement and protested strongly. What were they doing up there in those wild mountains? There will be no Jewish communities, no synagogues, only impassable paths, bordering abysses, bridges and walkways torn down and merciless brigands. This is not how he had imagined the journey. The courage of the young man from Jerusalem, who knew nothing of wild nature, was flagging. He didn't want to continue. Paul's audacious ardor was beyond him. He did not feel able to face the difficulties and dangers of these inhospitable places. He spoke about it to his cousin, Barnabas, and communicated to him his decision to take the first boat bound for Caesarea Maritime, to then enter Jerusalem. This desertion of young Mark deeply hurt Paul and it will later become one of the causes of conflict between Paul and Barnabas.
- Each time, Paul becomes a more important leader!
- He fully plays his role!
- He keeps moving forward!
- Nothing can stop it!
- The machine is launched at full speed!
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- It was the first time that the Gospel penetrated the aristocracy of Roman society. It is easy to understand that for this occasion it was Paul, the Roman citizen, who played the main role. The privilege of Roman citizenship gave him a certain prestige in the eyes of the governor of this senatorial province.
- Sergius Paulus became the first prominent Roman to convert (Cornelius, baptized by Peter, was only a centurion). The proconsul may have been one of those "God-fearing" people who in every city went to the synagogue, drawn by the moral richness of the Jewish faith.
- From these meetings with Sergius Paulus will result an important event in the life of Paul. The apostle who until now was called Saul, will add to his name that of Paul. He will be known by this new name “for all eternity.” For a time the Tarsiote used both names: Saul called Paul. But quickly, “Saul” will disappear, giving way to “Paul”. Paulos, in Greek, means small. Besides the reality of his small size, Paul no doubt wanted to underline in his own eyes his condition as a servant compared to the infinite power of God.
- From this moment, the Evangelist Luke no longer names the Apostle except with his name of Paul. In this Greek and Roman name (Paulos - Paulus) we find a new opening for “the apostle of the Nations”.
- In Cyprus, we see Paul pass imperceptibly from the supporting role to that of head of mission.
- Mark, however, expressed his disagreement and protested strongly. What were they doing up there in those wild mountains? There will be no Jewish communities, no synagogues, only impassable paths, bordering abysses, bridges and walkways torn down and merciless brigands. This is not how he had imagined the journey. The courage of the young man from Jerusalem, who knew nothing of wild nature, was flagging. He didn't want to continue. Paul's audacious ardor was beyond him. He did not feel able to face the difficulties and dangers of these inhospitable places. He spoke about it to his cousin, Barnabas, and communicated to him his decision to take the first boat bound for Caesarea Maritime, to then enter Jerusalem. This desertion of young Mark deeply hurt Paul and it will later become one of the causes of conflict between Paul and Barnabas.
- Mark will later be able to overcome this youthful defection from Paphos, and he will again become a precious collaborator of the apostle Paul. Prisoner in Rome, Paul writes: "Aristarchus, my companion in captivity, greets you, as well as Mark, the cousin of Barnabas, about whom you have received instructions: if he comes to you, make him welcome." (Colossians 4, 10)
- This is very interesting!
- It is always possible to overcome disagreements!
- This is the prerogative of the true disciples of Jesus!
- You still have to want it!
- Sometimes it takes time!
- The important thing is to continue your mission and move forward!
______________________________________________________________________________
- Another significant change: in Cyprus, we see Paul pass imperceptibly from the supporting role to that of head of mission. So far the texts have spoken of “Barnabas and Paul”. It will no longer be a question, from now on, of “Paul and Barnabas”.
- Marc, however, expressed his disagreement and protested strongly. What were they doing up there in those wild mountains? There will be no Jewish communities, no synagogues, only impassable paths, bordering abysses, bridges and walkways torn down and merciless brigands. This is not how he had imagined the journey. The courage of the young man from Jerusalem, who knew nothing of wild nature, was flagging. He didn't want to continue. Paul's audacious ardor was beyond him. He did not feel able to face the difficulties and dangers of these inhospitable places. He spoke about it to his cousin, Barnabas, and communicated to him his decision to take the first boat bound for Caesarea Maritime, to then enter Jerusalem. This desertion of young Mark deeply hurt Paul and it will later become one of the causes of conflict between Paul and Barnabas.
- Each time, Paul becomes a more important leader!
- He fully plays his role!
- He keeps moving forward!
- Nothing can stop it!
- The machine is launched at full speed!
______________________________________________________________________________
- It was the first time that the Gospel penetrated the aristocracy of Roman society. It is easy to understand that for this occasion it was Paul, the Roman citizen, who played the main role. The privilege of Roman citizenship gave him a certain prestige in the eyes of the governor of this senatorial province.
- Sergius Paulus became the first prominent Roman to convert (Cornelius, baptized by Peter, was only a centurion). The proconsul may have been one of those "God-fearing" people who in every city went to the synagogue, drawn by the moral richness of the Jewish faith.
- From these meetings with Sergius Paulus will result an important event in the life of Paul. The apostle who until now was called Saul, will add to his name that of Paul. He will be known by this new name “for all eternity.” For a time the Tarsiote used both names: Saul called Paul. But quickly, “Saul” will disappear, giving way to “Paul”. Paulos, in Greek, means small. Besides the reality of his small size, Paul no doubt wanted to underline in his own eyes his condition as a servant compared to the infinite power of God.
- From this moment, the Evangelist Luke no longer names the Apostle except with his name of Paul. In this Greek and Roman name (Paulos - Paulus) we find a new opening for “the apostle of the Nations”.
- In Cyprus, we see Paul pass imperceptibly from the supporting role to that of head of mission.
- Mark, however, expressed his disagreement and protested strongly. What were they doing up there in those wild mountains? There will be no Jewish communities, no synagogues, only impassable paths, bordering abysses, bridges and walkways torn down and merciless brigands. This is not how he had imagined the journey. The courage of the young man from Jerusalem, who knew nothing of wild nature, was flagging. He didn't want to continue. Paul's audacious ardor was beyond him. He did not feel able to face the difficulties and dangers of these inhospitable places. He spoke about it to his cousin, Barnabas, and communicated to him his decision to take the first boat bound for Caesarea Maritime, to then enter Jerusalem. This desertion of young Mark deeply hurt Paul and it will later become one of the causes of conflict between Paul and Barnabas.
- Mark will later be able to overcome this youthful defection from Paphos, and he will again become a precious collaborator of the apostle Paul. Prisoner in Rome, Paul writes: "Aristarchus, my companion in captivity, greets you, as well as Mark, the cousin of Barnabas, about whom you have received instructions: if he comes to you, make him welcome." (Colossians 4, 10)
- This is very interesting!
- It is always possible to overcome disagreements!
- This is the prerogative of the true disciples of Jesus!
- You still have to want it!
- Sometimes it takes time!
- The important thing is to continue your mission and move forward!
______________________________________________________________________________
17- Paphos
From Salamis, Barnabas, Paul and Mark traveled to Paphos, on the other side of the island. In this seaport, magic reigns supreme. It is just if we do not grant him the rank of religion. Its supporters are inspired by doctrines that have their roots in Egypt or Mesopotamia. Sergius Paulus, the Roman proconsul, gladly welcomes magicians and philosophers of all tendencies to his palace. He is always happy to engage with them in a debate that the intellectuals of antiquity loved.
Before the proconsul Sergius Paulus. Paul blinds the magician Elymas.
Having learned of the presence in Paphos of three new preachers, the proconsul wanted to meet them. “He invited Barnabas, Paul and Mark and expressed the desire to hear the word of God”. One would rather believe that, being bored on his island, the representative of the emperor probably sought to distract himself by meeting these unusual visitors.
It was the first time that the Gospel penetrated the aristocracy of Roman society. It is easy to understand that for this occasion it was Paul, the Roman citizen, who played the main role. The privilege of Roman citizenship gave him a certain prestige in the eyes of the governor of this senatorial province.
Sergius Paulus became the first prominent Roman to convert (Cornelius, baptized by Peter, was only a centurion). The proconsul may have been one of those "God-fearing" people who in every city went to the synagogue, drawn by the moral richness of the Jewish faith.
Sergius Paulus, from a noble family, is presented to us by Pliny as a cultured man, an important personage, an authority in the natural sciences, a member of the imperial commission for the regulation of the Tiber, the river which crosses Rome, a connoisseur of philosophical questions and nuns. Seeking the truth, he had none of the jaded skepticism of Pontius Pilate. Luke calls him "a wise man", because he obviously sought access to the world of the supernatural.
His administrative occupations in the small island left him a lot of leisure time which he devoted to intellectual work. As proconsul, he was surrounded by a court composed of young Roman patricians, preparing for their future career as administrators.
“Saul” will disappear, giving way to “PAUL”. Paulos, in Greek, means small.
From these meetings with Sergius Paulus will result an important event in the life of Paul. The apostle who until now was called Saul, will add to his name that of Paul. He will be known by this new name “for all eternity.” For a time the Tarsiote used both names: Saul dit Paul. But quickly, “Saul” will disappear, giving way to “Paul”. Paulos, in Greek, means small. Besides the reality of his small size, Paul no doubt wanted to underline in his own eyes his condition as a servant compared to the infinite power of God.
From this moment, the Evangelist Luke only names the Apostle with his name Paul. In this Greek and Roman name (Paulos - Paulus) we find a new opening for “the apostle of the Nations”.
It is interesting to note that Saul's name never appears in Paul's letters. He does not mention it even when he evokes his life preceding his conversion and this encounter in Paphos. He refers to himself as "Paul". It is only in the Acts of the Apostles that we encounter the two names of Saul and Paul. Before his conversion, Luke names him “Saul”. The only passage where the two names are used side by side is in Acts 13:9 which simply says, "Saul, also called Paul." This is the last time that Luke uses this name "Saul".
In Cyprus, we see Paul pass imperceptibly from the supporting role to that of head of mission.
Another significant change: in Cyprus, we see Paul pass imperceptibly from the supporting role to that of head of mission. So far the texts have spoken of “Barnabas and Paul”. It will no longer be a question, from now on, of “Paul and Barnabas”.
After spending a few months in Cyprus, Paul decided to go to the continent and Barnabas let himself be carried away by his friend's ardor.
Marc, however, expressed his disagreement and protested strongly. What were they doing up there in those wild mountains? There will be no Jewish communities, no synagogues, only impassable paths, bordering abysses, bridges and walkways torn down and merciless brigands. This is not how he had imagined the journey. The courage of the young man from Jerusalem, who knew nothing of wild nature, was flagging. He didn't want to continue. Paul's audacious ardor was beyond him. He did not feel able to face the difficulties and dangers of these inhospitable places. He spoke about it to his cousin, Barnabas, and communicated to him his decision to take the first boat bound for Caesarea Maritime, to then enter Jerusalem. This desertion of young Marc deeply hurt Paul and it will later become one of the causes of conflict between Paul and Barnabas.
Makc, author of a gospel, cousin of Barnabas, disciple and collaborator of Peter, once again a companion of Paul.
Mark had grown up in Jerusalem among the first apostles, he had been brought up in the Judaic tradition which still strongly linked the young Church to the Synagogue. Paul, that fiery apostle, was determined to tear the Church from the Synagogue. Back in Jerusalem, Mark will become Peter's pupil and collaborator and his interpreter for the Greek language. He will take the road with him. The chief apostle speaks of “my son Mark” in one of his letters (1 Peter 5:13). Mark will accompany Peter on his missionary journeys and learn all about Jesus of Nazareth. This will fully qualify him to write the first of the four gospels, which is also sometimes called the "Gospel of Peter".
Mark will later be able to overcome this youthful defection from Paphos, and he will again become a valued collaborator of the apostle Paul. Prisoner in Rome, Paul writes: "Aristarchus, my companion in captivity, greets you, as well as Mark, the cousin of Barnabas, about whom you have received instructions: if he comes to you, make him welcome." (Colossians 4, 10)
After this departure from the port of Paphos, Paul never set foot on the island of Cyprus again. He considered this island as the stronghold and the foundation of Barnabas, and he did not want to build "on the ground of others".
- According to the Acts of the Apostles, Paul's life is marked by three great missionary journeys. The first begins in the year 46, when Paul is 41 years old (Acts 13.1-3). He begins the second in 50 and the third ends in the year 58, with his arrest in the Temple of Jerusalem (Acts 21, 27-34). In all, twelve or thirteen years of adventures on the roads and on the seas! These trips have nothing to do with the comfort of travel today. Only the main roads of the Empire had inns every thirty kilometers, where travelers could find refuge at the end of the day. On the secondary roads, it was necessary to spend the night in makeshift shelters.
- Paul and Barnabas, who probably traveled on foot, joined one of the many caravans that moved from one city to another. They traveled between thirty and thirty-five kilometers per day, a speed slightly lower than the average speed of a person on foot today. Road conditions were much worse than they are today.
- During his twelve or thirteen years of mission, Paul visited several large cities of the Empire: Antioch, Thessalonica, Athens, Corinth, Ephesus, Rome. These cities welcomed a mixture of nationalities and people from all over the world rubbed shoulders there, just like in our cities today!
- Arriving in towns and villages, Paul and Barnabas always proceeded in the same way. They went to the synagogue on the Sabbath day. This meeting was intended to convince their co-religionists that Christ was the Messiah. Generally, they rallied some, the others were hostile. This they knew in advance, but they considered that their preaching should first be addressed to the Israelites.
______________________________________________________________________________
From Paphos on the island of Cyprus, Paul and Barnabas decide to go to Asia Minor. In this very busy port, boats sail in all directions. Just choose. We must act quickly because the dangerous period of autumn, which prohibits sea travel, is fast approaching. Among the destinations that Paul might be interested in are Ephesus, a coastal city and a major transit center. But he prefers Attaleia. The person who influenced this decision is undoubtedly Sergius Paulus who probably has relations and contacts likely to be useful to the two missionaries.
Paul never had a definite travel plan. He responded to opportunities that presented themselves. Sergius Paulus offered him to go to Attaleia and from there to Antioch of Pisidia and this destination seemed to him interesting. As we mentioned earlier, Mark took the ship to Caesarea and from there he will reach Jerusalem.
According to the Acts of the Apostles, Paul's life is marked by three great missionary journeys. The first begins in the year 46, when Paul is 41 years old (Acts 13.1-3). He begins the second in 50 and the third ends in the year 58, with his arrest in the Temple of Jerusalem (Acts 21, 27-34). In all, twelve or thirteen years of adventures on the roads and on the seas! These trips have nothing to do with the comfort of travel today. Only the main roads of the Empire had inns every thirty kilometers, where travelers could find refuge at the end of the day. On the secondary roads, it was necessary to spend the night in makeshift shelters.
Roman roads in the Empire
Via Appia near Rome
Under construction - sketch of a section
Old Roman road, near Pelussin
The Romans had built, in their provinces around the Mediterranean, a quite remarkable road network whose first destination was military: indeed, the legions had to be able to move quickly to be where their intervention was necessary. For this reason, the Roman roads were drawn in a straight line and always connected two strategic points.
The oldest of these roads, the Via Appia, linked Rome to Capua. It had been built in 312 BC. J.-C. At the beginning of the Christian era, all the countries around the Mediterranean were furrowed with traffic routes. The road network will have more than 350 lanes, covering nearly 80,000 km.
Roman engineers had developed very efficient construction techniques that were used on all roads in the empire. Wide from 5 to 7.50 meters, they were built of five superimposed layers of materials, with a surface covering of stone slabs. Milestones or terminals indicated the distances between two cities. The military, aided by local workers, were in charge of building these roads and the many bridges, retaining walls and tunnels that made it possible to cross natural obstacles. The army was also responsible for maintaining the road network.
The Roman roads were at the service of all the inhabitants of the empire. Leaders, dignitaries and the wealthiest citizens traveled in comfortable cars, escorted by horsemen. Simple individuals, according to their means, traveled in groups in heavy covered wagons, on horseback or mule, or on foot.
Paul and Barnabas, who probably traveled on foot, joined one of the many caravans that moved from one city to another. They traveled between thirty and thirty-five kilometers per day, a speed slightly lower than the average speed of a person on foot today. Road conditions were much worse than they are today.
During his twelve or thirteen years of mission, Paul visited several large cities of the Empire: Antioch, Thessalonica, Athens, Corinth, Ephesus, Rome. These cities welcomed a mixture of nationalities and people from all over the world rubbed shoulders there, just like in our cities today!
The Gospel came from the rural world, from the interior of Palestine, and Paul had to be able to incarnate it in this new reality of the urban world. Difficult task! He had in mind the prophecy of Pentecost which wanted the Good News to reach all nations. Luke enumerates the peoples present in Jerusalem at the feast: “How is it then that each of us hears them in his own language? Parthians, Medes and Elamites, inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and that part of Libya which is close to Cyrene, Romans in residence, both Jews than proselytes, Cretans and Arabs, we hear them publishing in our language the marvels of God!” (Acts 2, 8-11) Throughout his travels Paul shows how the Gospel reached all these peoples and many others. Thus the prophecy of Pentecost is fulfilled.
Arriving in towns and villages, Paul and Barnabas always proceeded in the same way. They went to the synagogue on the Sabbath day. This meeting was intended to convince their co-religionists that Christ was the Messiah. Generally, they rallied some, the others were hostile. This they knew in advance, but they considered that their preaching should first be addressed to the Israelites.
Of all those churches founded during Paul's sweaty and laborious first journey - Salamis, Paphos, Perge, Antioch of Pisidia, Iconium, Lystra and Derbe - virtually nothing remains today. The call to prayer launched by the muezzin from the top of the minaret tells another story.
- Paul and Barnabas, who probably traveled on foot, joined one of the many caravans that moved from one city to another. They traveled between thirty and thirty-five kilometers per day, a speed slightly lower than the average speed of a person on foot today. Road conditions were much worse than they are today.
- During his twelve or thirteen years of mission, Paul visited several large cities of the Empire: Antioch, Thessalonica, Athens, Corinth, Ephesus, Rome. These cities welcomed a mixture of nationalities and people from all over the world rubbed shoulders there, just like in our cities today!
- Arriving in towns and villages, Paul and Barnabas always proceeded in the same way. They went to the synagogue on the Sabbath day. This meeting was intended to convince their co-religionists that Christ was the Messiah. Generally, they rallied some, the others were hostile. This they knew in advance, but they considered that their preaching should first be addressed to the Israelites.
______________________________________________________________________________
18- On the roads of the empire
From Paphos on the island of Cyprus, Paul and Barnabas decide to go to Asia Minor. In this very busy port, boats sail in all directions. Just choose. We must act quickly because the dangerous period of autumn, which prohibits sea travel, is fast approaching. Among the destinations that Paul might be interested in are Ephesus, a coastal city and a major transit center. But he prefers Attaleia. The person who influenced this decision is undoubtedly Sergius Paulus who probably has relations and contacts likely to be useful to the two missionaries.
Paul never had a definite travel plan. He responded to opportunities that presented themselves. Sergius Paulus offered him to go to Attaleia and from there to Antioch of Pisidia and this destination seemed to him interesting. As we mentioned earlier, Mark took the ship to Caesarea and from there he will reach Jerusalem.
According to the Acts of the Apostles, Paul's life is marked by three great missionary journeys. The first begins in the year 46, when Paul is 41 years old (Acts 13.1-3). He begins the second in 50 and the third ends in the year 58, with his arrest in the Temple of Jerusalem (Acts 21, 27-34). In all, twelve or thirteen years of adventures on the roads and on the seas! These trips have nothing to do with the comfort of travel today. Only the main roads of the Empire had inns every thirty kilometers, where travelers could find refuge at the end of the day. On the secondary roads, it was necessary to spend the night in makeshift shelters.
Roman roads in the Empire
Via Appia near Rome
Under construction - sketch of a section
Old Roman road, near Pelussin
The Romans had built, in their provinces around the Mediterranean, a quite remarkable road network whose first destination was military: indeed, the legions had to be able to move quickly to be where their intervention was necessary. For this reason, the Roman roads were drawn in a straight line and always connected two strategic points.
The oldest of these roads, the Via Appia, linked Rome to Capua. It had been built in 312 BC. J.-C. At the beginning of the Christian era, all the countries around the Mediterranean were furrowed with traffic routes. The road network will have more than 350 lanes, covering nearly 80,000 km.
Roman engineers had developed very efficient construction techniques that were used on all roads in the empire. Wide from 5 to 7.50 meters, they were built of five superimposed layers of materials, with a surface covering of stone slabs. Milestones or terminals indicated the distances between two cities. The military, aided by local workers, were in charge of building these roads and the many bridges, retaining walls and tunnels that made it possible to cross natural obstacles. The army was also responsible for maintaining the road network.
The Roman roads were at the service of all the inhabitants of the empire. Leaders, dignitaries and the wealthiest citizens traveled in comfortable cars, escorted by horsemen. Simple individuals, according to their means, traveled in groups in heavy covered wagons, on horseback or mule, or on foot.
Paul and Barnabas, who probably traveled on foot, joined one of the many caravans that moved from one city to another. They traveled between thirty and thirty-five kilometers per day, a speed slightly lower than the average speed of a person on foot today. Road conditions were much worse than they are today.
During his twelve or thirteen years of mission, Paul visited several large cities of the Empire: Antioch, Thessalonica, Athens, Corinth, Ephesus, Rome. These cities welcomed a mixture of nationalities and people from all over the world rubbed shoulders there, just like in our cities today!
The Gospel came from the rural world, from the interior of Palestine, and Paul had to be able to incarnate it in this new reality of the urban world. Difficult task! He had in mind the prophecy of Pentecost which wanted the Good News to reach all nations. Luke enumerates the peoples present in Jerusalem at the feast: “How is it then that each of us hears them in his own language? Parthians, Medes and Elamites, inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and that part of Libya which is close to Cyrene, Romans in residence, both Jews than proselytes, Cretans and Arabs, we hear them publishing in our language the marvels of God!” (Acts 2, 8-11) Throughout his travels Paul shows how the Gospel reached all these peoples and many others. Thus the prophecy of Pentecost is fulfilled.
Arriving in towns and villages, Paul and Barnabas always proceeded in the same way. They went to the synagogue on the Sabbath day. This meeting was intended to convince their co-religionists that Christ was the Messiah. Generally, they rallied some, the others were hostile. This they knew in advance, but they considered that their preaching should first be addressed to the Israelites.
Of all those churches founded during Paul's sweaty and laborious first journey - Salamis, Paphos, Perge, Antioch of Pisidia, Iconium, Lystra and Derbe - virtually nothing remains today. The call to prayer launched by the muezzin from the top of the minaret tells another story.
Towards the end of his stay in Antioch of Pisidia, Paul must already have considered a break with the synagogue: “The following Sabbath, almost the whole city assembled to hear the word of God. At the sight of this crowd, the Jews were filled with jealousy, and they replied with blasphemies to Paul's words. Emboldened then, Paul and Barnabas declared: “It was to you first that it was necessary to announce the word of God. Since you reject it and do not deem yourselves worthy of eternal life, well! we turn to the pagans. For thus has the Lord commanded us: I have made you a light of the nations, to make you salvation to the ends of the earth.” (Acts 13, 44-47)
We note the power of Paul's message!
Which causes the jealousy of the Jews!
As in the case of Jesus!
This did not prevent them from pursuing their activity with force!
Incredible examples to follow that push us to action!
The opposite of inactivity!
Because of these confrontations with some Jews in the synagogue, the two missionaries were no longer allowed to speak. That is why they taught in private homes, on terraces and in the open air. However, the final rupture only occurred during Paul's stay in Corinth, when he left the synagogue and settled nearby in the house of Justus, who was a proselyte (Acts 18:6).
Which shows that all means are good to transmit the message of Jesus!
Despite Jewish opposition, the Word of the Lord, through Paul and Barnabas, took root throughout the region. The good seed had been sown.
The work of Yah.weh cannot be stopped!
It must continually spread!
It is life itself that is stronger than anything!
______________________________________________________________________________
19. Perge and Antioch of Pisidia
Perge, in Pamphylia, near Attaleia
Paul and Barnabas leave the port of Neo-Paphos, to go to Attaleia, in Asia Minor. It took thirty-six hours of sailing to get there. Attaleia Bay was protected against corsairs by a crown of forts and bastions.
From Attaleia, they reach the city of Perge in less than half a day's walk. “They announced the word to Perge,” says Luke. (Acts 13,13) They stayed in this city for some time and then they crossed the Taurus mountains and a semi-desert area to reach Antioch in Pisidia. “From Paphos, where they embarked, Paul and his companions reached Perge, in Pamphylia. But John Mark left them to return to Jerusalem. As for them, pushing beyond Perge, they arrived at Antioch of Pisidia. On the Sabbath day they entered the synagogue and sat down. After the reading of the Law and the Prophets, the heads of the synagogue sent word to them: "Brothers, if you have any word of encouragement to speak to the people, speak." (Acts 13, 13-15)
Antioch of Pisidia, in a mountainous region
While Tarsus and Antioch of Syria are barely 80 meters above sea level, Antioch of Pisidia is at 1,200 meters, Iconium at 1,027 meters and Lystra at 1,230 meters. These territories had been dangerous regions, filled with gangs of thieves and killers. To put an end to this robbery, the Emperors Caesar-Augustus and Claudius had recourse to a very effective means: they founded colonies of veterans. Antioch had thus become a Roman colony under Italian law. The settlers came mostly from the Celtic legion, recruited in Gaul.
Augustus's decision to establish a veterans' colony there had given new life to the town. The veterans demobilized after the battle of Actium (31 BC) against Mark-Antony, Cleopatra and Brutus, obtained land there which they cultivated, but on one condition: to bring order among the population, for which they were perfectly prepared. Antioch was a replica of Rome: administration, religious traditions, division into districts, theatre, baths, aqueducts, etc. It was nicknamed "little Rome". In his will, Emperor Augustus mentioned the colonies of Pisidia as one of the important achievements that marked his reign.
Certainly, Paul knew great cities: Damascus, Antioch of Syria, Tarsus, Jerusalem, Ephesus. He would never have thought that a Roman metropolis could be found in the middle of a region that Luke would describe as barbaric and savage? Antioch of Pisidia had all the infrastructure of a large city and was protected by Roman walls. It was also a "holy city", dedicated to the worship of the male god of the moon, named Men or Lunus. During the illuminated nights, wild orgiastic liturgies took place, during which the inhabitants of the city offered their sacrifices to the moon and indulged, in the company of numerous hierodules (prostitutes) of the temple, in unbridled debauchery and Dionysian celebrations. Paul alludes to it in his letter to the Galatians, when he writes: "Once it is true, when you did not know God, you were slaves of the gods who possessed no divinity" (Galatians 4:8).
In this region of pastures and livestock, in the center of southern Asia Minor, Paul and Barnabas will lay the foundations of many churches. Throughout this period, the two missionaries were in constant danger from the Jewish communities in these remote towns.
The Jews, attracted by the leather trade, enjoyed here as everywhere else many privileges since the time of Caesar, their great benefactor and their debtor.
Confrontations with some Jews in the synagogue.
Paul must have already considered a break with the synagogue.
Towards the end of his stay in Antioch of Pisidia, Paul must already have considered breaking with the synagogue: “The following Sabbath, almost the whole city assembled to hear the word of God. At the sight of this crowd, the Jews were filled with jealousy, and they replied with blasphemies to Paul's words. Emboldened then, Paul and Barnabas declared: “It was to you first that it was necessary to announce the word of God. Since you reject it and do not deem yourselves worthy of eternal life, well! we turn to the pagans. For thus has the Lord commanded us: I have made you a light of the nations, to make you salvation to the ends of the earth.” (Acts 13, 44-47)
Because of these confrontations with some Jews in the synagogue, the two missionaries were no longer allowed to speak. That is why they taught in private homes, on terraces and in the open air. However, the final rupture only occurred during Paul's stay in Corinth, when he left the synagogue and settled nearby in the house of Justus, who was a proselyte (Acts 18:6).
In Antioch, to fight Paul and the Christians, the Jews began to use a tactic which would often return in the future and which would be favorable to them. Thanks to their business sense and their money, they maintained very good relations with influential circles. Many Jewish women married Greek or Roman officials and had their friends among the wives of the rulers of the city. This is how the Synagogue easily won over the municipal police to its cause, thanks to the pious ladies. It was explained to the guardians of public order that the two apostles were introducing a new cult, which was forbidden by law, and that they were proclaiming a certain Christ as king, which made him an adversary of Caesar. This Jesus had been condemned to death in the time of Pontius Pilate, for having fomented an insurrection against the Roman authority. In the eyes of the rulers, the Christians were therefore guilty of high treason.
By bribing a few dubious individuals, a popular riot was provoked. City officials realized that they could no longer guarantee public order if foreigners did not leave the city immediately.
Where the Jews failed to gain civil authority, they applied the punishment of the whip themselves, in the basements of their synagogues. This barbaric pain would henceforth return with obsessive regularity throughout the life of St. Paul.
After several months, Paul and Barnabas were expelled from Antioch in Pisidia: “The Jews shook their heads at the ladies of rank who worshiped God as well as at the notables of the city; they thus aroused a persecution against Paul and Barnabas and drove them out of their territory. These, shaking off the dust of their feet against them, came to Iconium. As for the disciples, they were filled with joy and with the Holy Spirit.” (Acts 13, 50-52)
This witch hunt and unjust treatment was only possible in small provincial towns without a proconsul, such as Antioch of Pisidia, Iconium and Philippi. In the great cities of the empire, Paul's Roman citizenship protected him from these abuses.
Despite Jewish opposition, the Word of the Lord, through Paul and Barnabas, took root throughout the region. The good seed had been sown.
We note the power of Paul's message!
Which causes the jealousy of the Jews!
As in the case of Jesus!
This did not prevent them from pursuing their activity with force!
Incredible examples to follow that push us to action!
The opposite of inactivity!
Because of these confrontations with some Jews in the synagogue, the two missionaries were no longer allowed to speak. That is why they taught in private homes, on terraces and in the open air. However, the final rupture only occurred during Paul's stay in Corinth, when he left the synagogue and settled nearby in the house of Justus, who was a proselyte (Acts 18:6).
Which shows that all means are good to transmit the message of Jesus!
Despite Jewish opposition, the Word of the Lord, through Paul and Barnabas, took root throughout the region. The good seed had been sown.
The work of Yah.weh cannot be stopped!
It must continually spread!
It is life itself that is stronger than anything!
______________________________________________________________________________
19. Perge and Antioch of Pisidia
Perge, in Pamphylia, near Attaleia
Paul and Barnabas leave the port of Neo-Paphos, to go to Attaleia, in Asia Minor. It took thirty-six hours of sailing to get there. Attaleia Bay was protected against corsairs by a crown of forts and bastions.
From Attaleia, they reach the city of Perge in less than half a day's walk. “They announced the word to Perge,” says Luke. (Acts 13,13) They stayed in this city for some time and then they crossed the Taurus mountains and a semi-desert area to reach Antioch in Pisidia. “From Paphos, where they embarked, Paul and his companions reached Perge, in Pamphylia. But John Mark left them to return to Jerusalem. As for them, pushing beyond Perge, they arrived at Antioch of Pisidia. On the Sabbath day they entered the synagogue and sat down. After the reading of the Law and the Prophets, the heads of the synagogue sent word to them: "Brothers, if you have any word of encouragement to speak to the people, speak." (Acts 13, 13-15)
Antioch of Pisidia, in a mountainous region
While Tarsus and Antioch of Syria are barely 80 meters above sea level, Antioch of Pisidia is at 1,200 meters, Iconium at 1,027 meters and Lystra at 1,230 meters. These territories had been dangerous regions, filled with gangs of thieves and killers. To put an end to this robbery, the Emperors Caesar-Augustus and Claudius had recourse to a very effective means: they founded colonies of veterans. Antioch had thus become a Roman colony under Italian law. The settlers came mostly from the Celtic legion, recruited in Gaul.
Augustus's decision to establish a veterans' colony there had given new life to the town. The veterans demobilized after the battle of Actium (31 BC) against Mark-Antony, Cleopatra and Brutus, obtained land there which they cultivated, but on one condition: to bring order among the population, for which they were perfectly prepared. Antioch was a replica of Rome: administration, religious traditions, division into districts, theatre, baths, aqueducts, etc. It was nicknamed "little Rome". In his will, Emperor Augustus mentioned the colonies of Pisidia as one of the important achievements that marked his reign.
Certainly, Paul knew great cities: Damascus, Antioch of Syria, Tarsus, Jerusalem, Ephesus. He would never have thought that a Roman metropolis could be found in the middle of a region that Luke would describe as barbaric and savage? Antioch of Pisidia had all the infrastructure of a large city and was protected by Roman walls. It was also a "holy city", dedicated to the worship of the male god of the moon, named Men or Lunus. During the illuminated nights, wild orgiastic liturgies took place, during which the inhabitants of the city offered their sacrifices to the moon and indulged, in the company of numerous hierodules (prostitutes) of the temple, in unbridled debauchery and Dionysian celebrations. Paul alludes to it in his letter to the Galatians, when he writes: "Once it is true, when you did not know God, you were slaves of the gods who possessed no divinity" (Galatians 4:8).
In this region of pastures and livestock, in the center of southern Asia Minor, Paul and Barnabas will lay the foundations of many churches. Throughout this period, the two missionaries were in constant danger from the Jewish communities in these remote towns.
The Jews, attracted by the leather trade, enjoyed here as everywhere else many privileges since the time of Caesar, their great benefactor and their debtor.
Confrontations with some Jews in the synagogue.
Paul must have already considered a break with the synagogue.
Towards the end of his stay in Antioch of Pisidia, Paul must already have considered breaking with the synagogue: “The following Sabbath, almost the whole city assembled to hear the word of God. At the sight of this crowd, the Jews were filled with jealousy, and they replied with blasphemies to Paul's words. Emboldened then, Paul and Barnabas declared: “It was to you first that it was necessary to announce the word of God. Since you reject it and do not deem yourselves worthy of eternal life, well! we turn to the pagans. For thus has the Lord commanded us: I have made you a light of the nations, to make you salvation to the ends of the earth.” (Acts 13, 44-47)
Because of these confrontations with some Jews in the synagogue, the two missionaries were no longer allowed to speak. That is why they taught in private homes, on terraces and in the open air. However, the final rupture only occurred during Paul's stay in Corinth, when he left the synagogue and settled nearby in the house of Justus, who was a proselyte (Acts 18:6).
In Antioch, to fight Paul and the Christians, the Jews began to use a tactic which would often return in the future and which would be favorable to them. Thanks to their business sense and their money, they maintained very good relations with influential circles. Many Jewish women married Greek or Roman officials and had their friends among the wives of the rulers of the city. This is how the Synagogue easily won over the municipal police to its cause, thanks to the pious ladies. It was explained to the guardians of public order that the two apostles were introducing a new cult, which was forbidden by law, and that they were proclaiming a certain Christ as king, which made him an adversary of Caesar. This Jesus had been condemned to death in the time of Pontius Pilate, for having fomented an insurrection against the Roman authority. In the eyes of the rulers, the Christians were therefore guilty of high treason.
By bribing a few dubious individuals, a popular riot was provoked. City officials realized that they could no longer guarantee public order if foreigners did not leave the city immediately.
Where the Jews failed to gain civil authority, they applied the punishment of the whip themselves, in the basements of their synagogues. This barbaric pain would henceforth return with obsessive regularity throughout the life of St. Paul.
After several months, Paul and Barnabas were expelled from Antioch in Pisidia: “The Jews shook their heads at the ladies of rank who worshiped God as well as at the notables of the city; they thus aroused a persecution against Paul and Barnabas and drove them out of their territory. These, shaking off the dust of their feet against them, came to Iconium. As for the disciples, they were filled with joy and with the Holy Spirit.” (Acts 13, 50-52)
This witch hunt and unjust treatment was only possible in small provincial towns without a proconsul, such as Antioch of Pisidia, Iconium and Philippi. In the great cities of the empire, Paul's Roman citizenship protected him from these abuses.
Despite Jewish opposition, the Word of the Lord, through Paul and Barnabas, took root throughout the region. The good seed had been sown.
- Paul likes to meet the Jews of the Diaspora and to pray with them in the synagogue. There is a familiar atmosphere.
- In the first place, he followed the path of the Jewish emigrants, those who were called the Jews of the Diaspora. Colonies were established in different cities of the Roman Empire and had developed a whole network of synagogues. This allowed Paul to quickly find a familiar atmosphere.
- Then he chose the places where he could practice his trade. This allowed him to live among hard-working artisans, to get to know them better and to remain financially independent. Barnabas acted in the same way.
- Arriving in a city, Paul and Barnabas went to the Jewish quarter and looked for work there. According to Eastern custom, they were received in the community, and Paul immediately began to practice his trade of weaving. On Sabbath days, the two missionaries went to the synagogue.
- Imperial law forbade openly preaching a new religion (religio illicita). Only the Synagogue had express permission to proselyte. This favored Christians because for decades non-Jews did not distinguish between Christianity and Judaism. It seemed to them to be the same religion.
- Speaking before the congregation, Paul begins by giving a traditional interpretation of the scripture; then he announces the message of Jesus
- Paul had a dual scheme of missionary preaching: the first for the use of Jews, the other for the use of non-Jews. In the Acts of the Apostles (13, 15) Luke has preserved for us the broad outlines of a missionary reflection addressed to a synagogue audience.
- Paul's speeches used to deeply move his listeners, Jews and Gentiles. In Antioch of Pisidia, it is talked about throughout the week, and the following Saturday, the synagogue is full to capacity. In the midst of the pagans eager to listen to foreign preachers, the Jews find themselves in a minority and they are furious: "At the sight of this crowd, the Jews were seized with fury, and it was insults that they opposed to the words from Paul. Paul and Barnabas then had the boldness to declare: It is to you first that the word of God should be addressed! Since you reject it and deem yourselves unworthy of eternal life, then we turn to the pagans. For such is indeed the order we have from the Lord: "I have made you a light of the nations, that you may bring salvation to the ends of the earth". (Acts, 13, 44-46)
- On the other hand, Yah.weh is a God of order and his servants must reflect this order!
- Paul is a good example!
______________________________________________________________________________
- In the first place, he followed the path of the Jewish emigrants, those who were called the Jews of the Diaspora. Colonies were established in different cities of the Roman Empire and had developed a whole network of synagogues. This allowed Paul to quickly find a familiar atmosphere.
- Then he chose the places where he could practice his trade. This allowed him to live among hard-working artisans, to get to know them better and to remain financially independent. Barnabas acted in the same way.
- Arriving in a city, Paul and Barnabas went to the Jewish quarter and looked for work there. According to Eastern custom, they were received in the community, and Paul immediately began to practice his trade of weaving. On Sabbath days, the two missionaries went to the synagogue.
- Imperial law forbade openly preaching a new religion (religio illicita). Only the Synagogue had express permission to proselyte. This favored Christians because for decades non-Jews did not distinguish between Christianity and Judaism. It seemed to them to be the same religion.
- Speaking before the congregation, Paul begins by giving a traditional interpretation of the scripture; then he announces the message of Jesus
- Paul had a dual scheme of missionary preaching: the first for the use of Jews, the other for the use of non-Jews. In the Acts of the Apostles (13, 15) Luke has preserved for us the broad outlines of a missionary reflection addressed to a synagogue audience.
- Paul's speeches used to deeply move his listeners, Jews and Gentiles. In Antioch of Pisidia, it is talked about throughout the week, and the following Saturday, the synagogue is full to capacity. In the midst of the pagans eager to listen to foreign preachers, the Jews find themselves in a minority and they are furious: "At the sight of this crowd, the Jews were seized with fury, and it was insults that they opposed to the words from Paul. Paul and Barnabas then had the boldness to declare: It is to you first that the word of God should be addressed! Since you reject it and deem yourselves unworthy of eternal life, then we turn to the pagans. For such is indeed the order we have from the Lord: "I have made you a light of the nations, that you may bring salvation to the ends of the earth". (Acts, 13, 44-46)
- On the other hand, Yah.weh is a God of order and his servants must reflect this order!
- Paul is a good example!
______________________________________________________________________________
20. Paul's working method
We can wonder if Paul had a method of work that he used systematically in his missionary journeys. Although he didn't always have a set plan, he knew what he wanted and where he was going. We find two constants in his movements.
Paul enjoys meeting Diaspora Jews and praying with them in the synagogue. There is a familiar atmosphere.
First, he followed the path of the Jewish emigrants, the so-called Diaspora Jews. Colonies were established in different cities of the Roman Empire and had developed a whole network of synagogues. This allowed Paul to quickly find a familiar atmosphere.
Then he chose the places where he could practice his trade. This allowed him to live among hard-working artisans, to get to know them better and to remain financially independent. Barnabas acted in the same way.
Arriving in a city, Paul and Barnabas went to the Jewish quarter and looked for work there. According to Eastern custom, they were received in the community, and Paul immediately began to practice his trade of weaving. On Sabbath days, the two missionaries went to the synagogue.
Imperial law forbade openly preaching a new religion (religio illicita). Only the Synagogue had express permission to proselyte. This favored Christians because for decades non-Jews did not distinguish between Christianity and Judaism. It seemed to them to be the same religion.
In the Jewish quarter of Antioch, on the Sabbath, all the bazaars were closed. Many Jews and many "God-fearing" (non-Jewish sympathizers) went to the synagogue. Above the front door were two olive branches framing the inscription: "Temple of the Hebrews." In the basement there were bathrooms. Anyone who had touched forbidden meat or a corpse had to perform the ritual purification ablutions first. Upstairs was the prayer hall, where the seven-branched candelabra stood. In the middle of the room was the reading desk, and behind a curtain were the scrolls of the Bible. During the prayers and reflections, the women were seated at the side, behind a wooden grill.
Addressing the congregation, Paul begins by giving a traditional interpretation of the scripture; then he announces the message of Jesus
News of the arrival of two scribes spread quickly. Paul and Barnabas wore the white and brown mantle (the tallit) which distinguished them from the proselytes. Paul presented himself as a doctor of the law and Barnabas as a Levite. After the reading of the scriptures, Paul was invited to address the congregation.
Ben-Chorin, a Jewish writer, believes it was traditional to invite Paul, a disciple of Gamaliel, to deliver the day's reflection. He then begins by presenting a traditional interpretation of the Scripture; then he announces the message of Jesus, which is regularly resented as a scandal by his Jewish listeners.
Paul had a dual pattern of missionary preaching: one for use by Jews, the other for Gentiles. In the Acts of the Apostles (13, 15) Luke has preserved for us the broad outlines of a missionary reflection addressed to a synagogue audience.
Every Sabbath, the Jews read Psalm 22. They knew it by heart and considered it a messianic psalm. The inspired ancestor painted, a thousand years before Paul, a grandiose picture of the sufferings of the Messiah. This is the psalm that Jesus recited on the Cross: "My God, my God, why have you forsaken me?" (Ps 22, 2)
Referring to this psalm, Paul told the Jews that it is not their dream of world domination that the Messiah will realize, but this other dream of the prophets: the conversion and reunion of all peoples and the constitution of the universal kingdom of God , through the sufferings of the Messiah. Psalm 22 ends with this vision of the future: “All the ends of the earth will remember and turn to Yahweh. All the families of the heathen nations will bow down before his face. For the dominion belongs to the Lord, and he rules over the nations.”
The clash is due to the fact that Paul seems to belittle the Law of Moses and that, on the other hand,
he advocates absolute equality between pagans and Jews, which amounts to suppressing the Election of Israel.
In his presentation, Paul appeals to the intimate experience of each: “You know well that the Law of Moses did not make you righteous (did not justify you). It is in Jesus that you will find the remission of sins, peace and reconciliation with God.”
Paul was treading on minefield by asserting that the Law of Moses had limits and that these limits could be crossed? Only one had done it before him: Etienne, and they had put him to death. Not only does Paul follow in his footsteps, but he goes even further.
Paul's letters are full of quotations which he draws from the Greek version of the Septuagint. He was the first to call the Scriptures "the Old Testament" (2 Cor 3:14). He understood that Christ had come to fulfill the promise. For him, Christianity is in the continuity of this extraordinary history of salvation which began with Abraham and which was realized in Jesus Christ.
Paul's speeches used to deeply stir his listeners, Jews and Gentiles. In Antioch of Pisidia, it is talked about throughout the week, and the following Saturday, the synagogue is full to capacity. In the midst of the pagans eager to listen to foreign preachers, the Jews find themselves in a minority and they are furious: "At the sight of this crowd, the Jews were seized with fury, and it was insults that they opposed to the words from Paul. Paul and Barnabas then had the boldness to declare: It is to you first that the word of God should be addressed! Since you reject it and deem yourselves unworthy of eternal life, then we turn to the pagans. For such is indeed the order we have from the Lord: "I have made you a light of the nations, that you may bring salvation to the ends of the earth". (Acts, 13, 44-46)
According to Ben-Chorin, “if Paul had contented himself with announcing the Messiah in the person of Jesus of Nazareth, he would not have provoked such a conflict with the synagogue. The confrontation is due to the fact that on the one hand, he seems to depreciate the Law of Moses and that, on the other hand, he advocates absolute equality between pagans and Jews, which amounts to suppressing the Election of Israel.” Paul explains that Israel's privileged position played its part, but with the coming of Christ it ended. It is not belonging to the chosen people that decides salvation, but faith in Jesus Christ. The Messiah came to break down the wall that separated Jews and Gentiles: "In Christ there is no difference between Jews and Gentiles, between free men and slaves, between men and women."
Paul and Barnabas continue to score points and the anger of the Jews reaches its climax. The women show themselves to be the most exalted. They assail the notables of the city with their complaints. The result is not long in coming: it is the troublemakers that the leaders are attacking. They are driven out of town. “These, having shaken off the dust of their feet against them, came to Iconium; as for the disciples, they remained filled with joy and with the Holy Spirit.” (Acts 13, 51-52)
Among Christians, Paul is the one who best understood the universalist spirit of Christ. For having preached salvation for all, he will be persecuted as an apostate and the hatred of his people will pursue him relentlessly, wherever he goes.
We can wonder if Paul had a method of work that he used systematically in his missionary journeys. Although he didn't always have a set plan, he knew what he wanted and where he was going. We find two constants in his movements.
Paul enjoys meeting Diaspora Jews and praying with them in the synagogue. There is a familiar atmosphere.
First, he followed the path of the Jewish emigrants, the so-called Diaspora Jews. Colonies were established in different cities of the Roman Empire and had developed a whole network of synagogues. This allowed Paul to quickly find a familiar atmosphere.
Then he chose the places where he could practice his trade. This allowed him to live among hard-working artisans, to get to know them better and to remain financially independent. Barnabas acted in the same way.
Arriving in a city, Paul and Barnabas went to the Jewish quarter and looked for work there. According to Eastern custom, they were received in the community, and Paul immediately began to practice his trade of weaving. On Sabbath days, the two missionaries went to the synagogue.
Imperial law forbade openly preaching a new religion (religio illicita). Only the Synagogue had express permission to proselyte. This favored Christians because for decades non-Jews did not distinguish between Christianity and Judaism. It seemed to them to be the same religion.
In the Jewish quarter of Antioch, on the Sabbath, all the bazaars were closed. Many Jews and many "God-fearing" (non-Jewish sympathizers) went to the synagogue. Above the front door were two olive branches framing the inscription: "Temple of the Hebrews." In the basement there were bathrooms. Anyone who had touched forbidden meat or a corpse had to perform the ritual purification ablutions first. Upstairs was the prayer hall, where the seven-branched candelabra stood. In the middle of the room was the reading desk, and behind a curtain were the scrolls of the Bible. During the prayers and reflections, the women were seated at the side, behind a wooden grill.
Addressing the congregation, Paul begins by giving a traditional interpretation of the scripture; then he announces the message of Jesus
News of the arrival of two scribes spread quickly. Paul and Barnabas wore the white and brown mantle (the tallit) which distinguished them from the proselytes. Paul presented himself as a doctor of the law and Barnabas as a Levite. After the reading of the scriptures, Paul was invited to address the congregation.
Ben-Chorin, a Jewish writer, believes it was traditional to invite Paul, a disciple of Gamaliel, to deliver the day's reflection. He then begins by presenting a traditional interpretation of the Scripture; then he announces the message of Jesus, which is regularly resented as a scandal by his Jewish listeners.
Paul had a dual pattern of missionary preaching: one for use by Jews, the other for Gentiles. In the Acts of the Apostles (13, 15) Luke has preserved for us the broad outlines of a missionary reflection addressed to a synagogue audience.
Every Sabbath, the Jews read Psalm 22. They knew it by heart and considered it a messianic psalm. The inspired ancestor painted, a thousand years before Paul, a grandiose picture of the sufferings of the Messiah. This is the psalm that Jesus recited on the Cross: "My God, my God, why have you forsaken me?" (Ps 22, 2)
Referring to this psalm, Paul told the Jews that it is not their dream of world domination that the Messiah will realize, but this other dream of the prophets: the conversion and reunion of all peoples and the constitution of the universal kingdom of God , through the sufferings of the Messiah. Psalm 22 ends with this vision of the future: “All the ends of the earth will remember and turn to Yahweh. All the families of the heathen nations will bow down before his face. For the dominion belongs to the Lord, and he rules over the nations.”
The clash is due to the fact that Paul seems to belittle the Law of Moses and that, on the other hand,
he advocates absolute equality between pagans and Jews, which amounts to suppressing the Election of Israel.
In his presentation, Paul appeals to the intimate experience of each: “You know well that the Law of Moses did not make you righteous (did not justify you). It is in Jesus that you will find the remission of sins, peace and reconciliation with God.”
Paul was treading on minefield by asserting that the Law of Moses had limits and that these limits could be crossed? Only one had done it before him: Etienne, and they had put him to death. Not only does Paul follow in his footsteps, but he goes even further.
Paul's letters are full of quotations which he draws from the Greek version of the Septuagint. He was the first to call the Scriptures "the Old Testament" (2 Cor 3:14). He understood that Christ had come to fulfill the promise. For him, Christianity is in the continuity of this extraordinary history of salvation which began with Abraham and which was realized in Jesus Christ.
Paul's speeches used to deeply stir his listeners, Jews and Gentiles. In Antioch of Pisidia, it is talked about throughout the week, and the following Saturday, the synagogue is full to capacity. In the midst of the pagans eager to listen to foreign preachers, the Jews find themselves in a minority and they are furious: "At the sight of this crowd, the Jews were seized with fury, and it was insults that they opposed to the words from Paul. Paul and Barnabas then had the boldness to declare: It is to you first that the word of God should be addressed! Since you reject it and deem yourselves unworthy of eternal life, then we turn to the pagans. For such is indeed the order we have from the Lord: "I have made you a light of the nations, that you may bring salvation to the ends of the earth". (Acts, 13, 44-46)
According to Ben-Chorin, “if Paul had contented himself with announcing the Messiah in the person of Jesus of Nazareth, he would not have provoked such a conflict with the synagogue. The confrontation is due to the fact that on the one hand, he seems to depreciate the Law of Moses and that, on the other hand, he advocates absolute equality between pagans and Jews, which amounts to suppressing the Election of Israel.” Paul explains that Israel's privileged position played its part, but with the coming of Christ it ended. It is not belonging to the chosen people that decides salvation, but faith in Jesus Christ. The Messiah came to break down the wall that separated Jews and Gentiles: "In Christ there is no difference between Jews and Gentiles, between free men and slaves, between men and women."
Paul and Barnabas continue to score points and the anger of the Jews reaches its climax. The women show themselves to be the most exalted. They assail the notables of the city with their complaints. The result is not long in coming: it is the troublemakers that the leaders are attacking. They are driven out of town. “These, having shaken off the dust of their feet against them, came to Iconium; as for the disciples, they remained filled with joy and with the Holy Spirit.” (Acts 13, 51-52)
Among Christians, Paul is the one who best understood the universalist spirit of Christ. For having preached salvation for all, he will be persecuted as an apostate and the hatred of his people will pursue him relentlessly, wherever he goes.
- During the year that they spent in Iconium, Paul and Barnabas undertook missionary expeditions in the surroundings, in these numerous peasant villages, located on the slopes of the mountains. They founded small rural communities there, which would later be administered by the Church of Iconium. With Antioch, Iconium will remain, for many years, a point of support for the Christian Churches of Asia Minor, and will hold the patriarchal title over fourteen cities.
- Paul and Barnabas proclaimed the “Good News” but very quickly they came up against the refusal of the Jews who were manipulating the crowds against them. At some point it was decided to seize the two missionaries and stone them. Warned, they slipped away in time and joined the Roman road which, at the time, ended at Lystres. A day of walking in one of the most beautiful regions of central Anatolia.
- “At Iconium they entered the synagogue of the Jews and spoke in such a way that a great crowd of Jews and Greeks embraced the faith. But the Jews who remained incredulous stirred up the Gentiles and indisposed them against the brethren. Paul and Barnabas prolonged their stay for quite a long time, full of assurance in the Lord... The population of the city was divided. Some were for the Jews, others for the apostles. Among the pagans and the Jews, their chiefs at the head, one prepared to mistreat them and to stone them. But realizing this, they went to seek refuge in the cities of Lycaonia, Lystra, Derbe and the surrounding region. There too, they announced the Good News.” (Acts 14, 1-7)
- Paul took a liking to the young man, while unaware that one day he would lay hands on him. Timothy will become his most faithful collaborator, the one who will one day be the consolation of his old age. Several years later, Paul will remind him of the painful hours of Lystra: "Remember, O Timothy, what I endured at Lystra!" (2 Tim. 3, 11). This family became the gathering place of the Christian Church. Following this family, several people of the village converted.
- The man understood the invitation by the tone of voice and the gesture that accompanies it. He obeys. He leaps. He walks ! The townspeople think that Paul and Barnabas are gods who came down to their village! They want to honor them.
Meanwhile, the rumor of the success of the two missionaries reached Iconium and the Jewish community, which believed to have gotten rid of them. They rush to Lystra to enlighten the naive and put an end to the work of the impostors.
- the miracle, Paul is venerated as a god, then everything turns for the worse: he is stoned until he is considered dead
- Like Stephen many years ago, Paul is dragged out of town and thrown to the ground. Furious, the townspeople gather stones and the stoning begins. When the people of Lystra and the Jews who aroused their anger see Paul unconscious, they believe him dead and leave him face down. Barnabas and the Christians come running. We lean towards Paul. The heart is still beating. The head is intact. Apparently, he did not receive any major injuries. Escaping stoning is a miracle.
- Paul and Barnabas proclaimed the “Good News” but very quickly they came up against the refusal of the Jews who were manipulating the crowds against them. At some point it was decided to seize the two missionaries and stone them. Warned, they slipped away in time and joined the Roman road which, at the time, ended at Lystres. A day of walking in one of the most beautiful regions of central Anatolia.
- “At Iconium they entered the synagogue of the Jews and spoke in such a way that a great crowd of Jews and Greeks embraced the faith. But the Jews who remained incredulous stirred up the Gentiles and indisposed them against the brethren. Paul and Barnabas prolonged their stay for quite a long time, full of assurance in the Lord... The population of the city was divided. Some were for the Jews, others for the apostles. Among the pagans and the Jews, their chiefs at the head, one prepared to mistreat them and to stone them. But realizing this, they went to seek refuge in the cities of Lycaonia, Lystra, Derbe and the surrounding region. There too, they announced the Good News.” (Acts 14, 1-7)
- Paul took a liking to the young man, while unaware that one day he would lay hands on him. Timothy will become his most faithful collaborator, the one who will one day be the consolation of his old age. Several years later, Paul will remind him of the painful hours of Lystra: "Remember, O Timothy, what I endured at Lystra!" (2 Tim. 3, 11). This family became the gathering place of the Christian Church. Following this family, several people of the village converted.
- The man understood the invitation by the tone of voice and the gesture that accompanies it. He obeys. He leaps. He walks ! The townspeople think that Paul and Barnabas are gods who came down to their village! They want to honor them.
Meanwhile, the rumor of the success of the two missionaries reached Iconium and the Jewish community, which believed to have gotten rid of them. They rush to Lystra to enlighten the naive and put an end to the work of the impostors.
- the miracle, Paul is venerated as a god, then everything turns for the worse: he is stoned until he is considered dead
- Like Stephen many years ago, Paul is dragged out of town and thrown to the ground. Furious, the townspeople gather stones and the stoning begins. When the people of Lystra and the Jews who aroused their anger see Paul unconscious, they believe him dead and leave him face down. Barnabas and the Christians come running. We lean towards Paul. The heart is still beating. The head is intact. Apparently, he did not receive any major injuries. Escaping stoning is a miracle.
21. Iconium and Lystra
Paul and Barnabas stayed about a year in Antioch in Pisidia. They left the city in the year 46, heading east. Taking the Sebaste Way, they traveled to Iconium, located on the edge of a lake, beyond salt marshes. They probably wanted to find some solid points of support, on the high plateau of southern Galatia. This population of simple people had won Paul's heart.
Iconium, 100 km from Antioch of Pisidia
The people of Iconium were proud of their city's past. Emperor Claudius had established a colony of veterans and for this reason the city liked to call itself Claudiconium, in honor of the emperor, which later became Iconium. The population included Hellenized Galatians, Roman officials, army veterans and Jewish citizens. Iconium was an important center of wool weaving. Paul easily found accommodation and practiced his profession.
During the year that they spent at Iconium, Paul and Barnabas undertook missionary expeditions in the surroundings, in these numerous peasant villages, situated on the slopes of the mountains. They founded small rural communities there, which would later be administered by the Church of Iconium. With Antioch, Iconium will remain, for many years, a point of support for the Christian Churches of Asia Minor, and will hold the patriarchal title over fourteen cities.
Iconium is located over 1,000 meters above sea level. Among the ruins of the city, even today there is a large, half-destroyed citadel.
After a year of appreciated and fruitful preaching, Paul and Barnabas were persecuted and forced to flee.
Paul and Barnabas proclaimed the “Good News” but very quickly they came up against the refusal of the Jews who were manipulating the crowds against them. At some point it was decided to seize the two missionaries and stone them. Warned, they slipped away in time and joined the Roman road which, at the time, ended at Lystres. A day of walking in one of the most beautiful regions of central Anatolia.
“At Iconium they entered the synagogue of the Jews and spoke in such a way that a great crowd of Jews and Greeks embraced the faith. But the Jews who remained incredulous stirred up the Gentiles and indisposed them against the brethren. Paul and Barnabas prolonged their stay for quite a long time, full of assurance in the Lord... The population of the city was divided. Some were for the Jews, others for the apostles. Among the pagans and the Jews, their chiefs at the head, one prepared to mistreat them and to stone them. But realizing this, they went to seek refuge in the cities of Lycaonia, Lystra, Derbe and the surrounding region. There too, they announced the Good News.” (Acts 14, 1-7)
**************************
Paul and Barnabas leave Iconium and take refuge in Lystra. This is where Paul meets Timothy.
In Lystra, an almost totally pagan city, Paul and Barnabas found a warm welcome in a Jewish family. It is interesting to note how much the piety of Judaism could remain alive within a family isolated in such an environment. This family consisted of three people: grandmother Lois, her daughter Eunice, whose pagan husband had died, and her son Timothy. The father was probably a Roman or Greek official. In the diaspora, such intermarriage was common. The mother and grandmother lived in the hope of the "salvation of Israel", and they had initiated Timothy, from his childhood, into the Holy Scriptures.
Paul takes a liking to the young man, unaware that one day he would lay hands on him. Timothy will become his most faithful collaborator, the one who will one day be the consolation of his old age. Several years later, Paul will remind him of the painful hours of Lystra: "Remember, O Timothy, what I endured at Lystra!" (2 Tim. 3, 11). This family became the gathering place of the Christian Church. Following this family, several people of the village converted.
Today, all that remains of the city of Lystra, founded by Augustus in 6 BC. J.-C., only scattered stones, a fragment of the enclosure, a few houses of the village and gutted sarcophagi. A small mosque stands guard. Nothing reminds us that it was at Lystra that Paul almost lost his life.
Paul healed a handicapped person and this was the beginning of his problems: “There was a man in Lystra who could not stand on his feet. He was crippled from birth, he had never walked. The poor man's eyes devour Paul who meets this gaze. "Seeing that he had the faith to be saved", the Tarsiote fixes him and, in a loud voice, orders: Get up, straight on your feet! (Acts 14, 8-10)
The man understood the invitation by the tone of the voice and the gesture which accompanies it. He obeys. He leaps. He walks ! The townspeople think that Paul and Barnabas are gods who came down to their village! They want to honor them.
Meanwhile, the rumor of the success of the two missionaries reached Iconium and the Jewish community, which believed to have gotten rid of them. They rush to Lystra to enlighten the naive and put an end to the work of the impostors.
After the miracle, Paul is revered as a god, then everything turns for the worse:
they stone him until he is considered dead
In a short time, the inhabitants of Lystra turn against Paul. By curing the cripple, this magician has set them on a wrong path, they think now! The people of Iconium ask them what they are going to do with the false god Hermes who healed the cripple? Answer: Stone him!
Like Stephen many years ago, Paul is dragged out of town and thrown to the ground. Furious, the townspeople gather stones and the stoning begins. When the people of Lystra and the Jews who aroused their anger see Paul unconscious, they believe him dead and leave him face down. Barnabas and the Christians come running. We lean towards Paul. The heart is still beating. The head is intact. Apparently, he did not receive any major injuries. Escaping stoning is a miracle.
Paul and Barnabas decide to leave Lystra before their enemies realize that Paul survived the stoning. To go from Lystres to Derbé - the last planned stage of their mission - it is necessary to travel forty kilometers, that is to say about eight hours of walking. But in Paul's condition, the journey will be much longer. Barnabas had to borrow a cart on which he lays Paul. In several stages, he is taken to Derbe. There he will recover and be able to resume his mission. (cf. Acts 14, 20)
For centuries, the Churches of Galatia were able to maintain themselves. A number of Armenian Christians were the last to remain faithful to the Christian faith. They were cruelly decimated during the war with the Turks. Thus the Churches founded by Paul and Barnabas, their heritage, the fruit of their efforts and their sufferings, will be completely destroyed.
Interesting that your pictures and titles are always framed in catholic/orthodox terms. as with calling Paul a missionary, not apostle.13- Paul meets Peter and James in Jerusalem
Saints Peter and Paul (1)
Paul had everything to learn from the doings and deeds of Christ. The chief apostle was qualified to give them to him.
After his three-year stay in Arabia, Paul felt the need to meet the disciples of Christ. He had to learn all that Jesus had said on the roads of Palestine, during the meeting of the Last Supper, during the appearances after the resurrection, on the morning of Pentecost. He had everything to learn from the deeds and gestures of Christ.
In the interest of Christian unity, he also had to learn about the liturgy as it was practiced in the community of Jerusalem and familiarize himself with the tradition concerning the catechumenate, baptism, and the celebration of the Last Supper.
Arrived in Jerusalem, Paul finds himself in a difficult situation, both with the Orthodox Jews and with the Christians. Everyone distrusts him and avoids him as much as possible. Only one person then tried to understand this man converted by Christ: Barnabas. A Hellenist born in Cyprus, he was able to appreciate the qualities of the fiery Paul of Tarsus. “Arrived in Jerusalem, Paul tried to join the disciples, but all were afraid of him, not believing that he was really a disciple. Then Barnabas took him with him, brought him to the apostles and told them how on the way Saul had seen the Lord, who had spoken to him, and with what boldness he had preached in Damascus in the name of Jesus.” (Acts 9, 26-27)
Saint Barnabas(2)
Between Paul and Barnabas developed one of the most fruitful friendships in the history of the Church.
Barnabas is one of the most sympathetic characters of the primitive Church. He discovers in Paul the great soul of an apostle. His friendly hand intervenes to tear Paul out of his isolation and introduce him to the two most esteemed apostles: Peter and James. Barnabas will play a very big role in Paul's life. It is thanks to him that the apostle of the nations entered the circle of the disciples and that he became a pillar of Christianity. Following this meeting, one of the most fruitful friendships in the history of the Church developed between Barnabas and Paul.
Paul himself makes only a brief allusion to these events: “After three years I went up to Jerusalem to visit Cephas and stayed with him fifteen days; I saw no other apostle, but only James, the Lord's brother." (Galatians 1, 18-19)
Pierre, always affable and welcoming, a man of great simplicity, probably invited him to share his lodgings in the hospitable house of Marie, the mother of the evangelist Mark, whose uncle Barnabas was.
From Peter, Paul learned to know the words of the institution of the Eucharist, as he reminded them to the Corinthians. The chief apostle was qualified to give them to him. We are in the presence of an authentic and solid teaching of the primitive tradition. With Peter, Paul probably visited the Garden of Gethsemane. The Epistle to the Hebrews, which is written in the spirit of the Apostle, and which contains his spiritual treasure, alludes to the prayer of the Lord during his agony: "It is this Christ who, in the days of his mortal life , sent up prayers and supplications, accompanied by a loud cry and tears, to Him who could save him from death”. (Hebrews 5, 7)
Saint James, the Major (3)
James took the lead of the disciples of Jesus, in Jerusalem. Always eager to stay
faithful to Jewish rituals, he will make Paul's mission difficult
During these 15 days in Jerusalem, Paul also met James, the brother of the Lord. His membership in the family of Jesus is beyond doubt, and his influence on the first-century church will be considerable. When Peter departs from Jerusalem, he will take the lead of Jesus' disciples. This Christian, always eager to remain faithful to the rituals of his people, will make Paul's mission difficult. The day will come when he will find James and his disciples on his way, determined to annihilate the effects of his preaching. From its beginnings, Christianity will divide and fight itself.
After these fifteen days in Jerusalem, Paul will remain in continuous contact with the disciples of the Mother Church and he will visit the holy city after each of his missionary journeys. The expression "I transmitted to you in the first place what I myself had received" (1 Corinthians 15:3) confirms that it is based on a solid tradition, that of the Lord's apostles. Paul has faithfully reported to us certain words of Jesus, such as those on the institution of the Eucharist, the mission of the disciples and the doctrine of marriage. The word of Jesus: "It is more blessed to give than to receive", which is not mentioned in the Gospels, it is Paul who kept it (Acts 20, 35).
It is quite evident that during these fifteen days in Jerusalem, Paul did not spend all his time with Peter and James. He was expansive and combative in character. He felt urged to bear witness to the truth recognized and acquired by him. The synagogue where Paul gathered with other Jews from the Diaspora then became the scene of extremely violent debates. He came very close to being put to death, like Stephen. The group of disciples of Christ trembled for his life, but also for theirs. They had hitherto avoided any conflict with the Pharisees, a fairly large number of whom had come to join them.
Paul was a danger to this fragile and fearful community. His unequal and provocative character risked triggering general persecution.
And here comes this imprudent man who admits of no compromise. Times were troubled and the little church in Jerusalem was threatened. Any difference, any disagreement was settled with knife and dagger. Paul was a danger to this fragile and fearful community. His unequal and provocative character risked triggering a general persecution: “From then on he went and came with them in Jerusalem, preaching boldly in the name of the Lord. He also addressed the Hellenists and discussed with them; but these were engineering his downfall. Knowing this, the brothers brought him back to Caesarea, from where they sent him to Tarsus. (Acts 9, 28-30)
His action therefore ended in a failure even more bitter than that of Damascus. He was forced to leave the city and the text adds that after Paul's departure the Christian community enjoyed a period of tranquility: "However the churches enjoyed peace throughout Judea, Galilee and Samaria ; they built themselves up and lived in the fear of the Lord, and they were filled with the consolation of the Holy Spirit.” (Acts 9, 31)
Paul was forbidden to stop on the way to visit the communities on the coast. "This is how I remained unknown by face to the communities of Judea." From Caesarea, Paul crossed to Tire and Sidon on his way to Seleucia near Antioch in Syria. (Galatians 1, 22). He then arrived in Tarsus, his native town.
Failure in Damascus, failure in Jerusalem, failure in Caesarea, it's not very good, and it's only the beginning.
Although certain Apostles are distinguished in Scripture and tradition, for example, Peter, Paul, John, James, and others, none of them were chief, or even superior in honor to the rest.
peter was not the chief apostle.
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- I was looking for information about Paul's life to show the importance of the context to understand the Bible!Interesting that your pictures and titles are always framed in catholic/orthodox terms. as with calling Paul a missionary, not apostle.13- Paul meets Peter and James in Jerusalem
Saints Peter and Paul (1)
Paul had everything to learn from the doings and deeds of Christ. The chief apostle was qualified to give them to him.
After his three-year stay in Arabia, Paul felt the need to meet the disciples of Christ. He had to learn all that Jesus had said on the roads of Palestine, during the meeting of the Last Supper, during the appearances after the resurrection, on the morning of Pentecost. He had everything to learn from the deeds and gestures of Christ.
In the interest of Christian unity, he also had to learn about the liturgy as it was practiced in the community of Jerusalem and familiarize himself with the tradition concerning the catechumenate, baptism, and the celebration of the Last Supper.
Arrived in Jerusalem, Paul finds himself in a difficult situation, both with the Orthodox Jews and with the Christians. Everyone distrusts him and avoids him as much as possible. Only one person then tried to understand this man converted by Christ: Barnabas. A Hellenist born in Cyprus, he was able to appreciate the qualities of the fiery Paul of Tarsus. “Arrived in Jerusalem, Paul tried to join the disciples, but all were afraid of him, not believing that he was really a disciple. Then Barnabas took him with him, brought him to the apostles and told them how on the way Saul had seen the Lord, who had spoken to him, and with what boldness he had preached in Damascus in the name of Jesus.” (Acts 9, 26-27)
Saint Barnabas(2)
Between Paul and Barnabas developed one of the most fruitful friendships in the history of the Church.
Barnabas is one of the most sympathetic characters of the primitive Church. He discovers in Paul the great soul of an apostle. His friendly hand intervenes to tear Paul out of his isolation and introduce him to the two most esteemed apostles: Peter and James. Barnabas will play a very big role in Paul's life. It is thanks to him that the apostle of the nations entered the circle of the disciples and that he became a pillar of Christianity. Following this meeting, one of the most fruitful friendships in the history of the Church developed between Barnabas and Paul.
Paul himself makes only a brief allusion to these events: “After three years I went up to Jerusalem to visit Cephas and stayed with him fifteen days; I saw no other apostle, but only James, the Lord's brother." (Galatians 1, 18-19)
Pierre, always affable and welcoming, a man of great simplicity, probably invited him to share his lodgings in the hospitable house of Marie, the mother of the evangelist Mark, whose uncle Barnabas was.
From Peter, Paul learned to know the words of the institution of the Eucharist, as he reminded them to the Corinthians. The chief apostle was qualified to give them to him. We are in the presence of an authentic and solid teaching of the primitive tradition. With Peter, Paul probably visited the Garden of Gethsemane. The Epistle to the Hebrews, which is written in the spirit of the Apostle, and which contains his spiritual treasure, alludes to the prayer of the Lord during his agony: "It is this Christ who, in the days of his mortal life , sent up prayers and supplications, accompanied by a loud cry and tears, to Him who could save him from death”. (Hebrews 5, 7)
Saint James, the Major (3)
James took the lead of the disciples of Jesus, in Jerusalem. Always eager to stay
faithful to Jewish rituals, he will make Paul's mission difficult
During these 15 days in Jerusalem, Paul also met James, the brother of the Lord. His membership in the family of Jesus is beyond doubt, and his influence on the first-century church will be considerable. When Peter departs from Jerusalem, he will take the lead of Jesus' disciples. This Christian, always eager to remain faithful to the rituals of his people, will make Paul's mission difficult. The day will come when he will find James and his disciples on his way, determined to annihilate the effects of his preaching. From its beginnings, Christianity will divide and fight itself.
After these fifteen days in Jerusalem, Paul will remain in continuous contact with the disciples of the Mother Church and he will visit the holy city after each of his missionary journeys. The expression "I transmitted to you in the first place what I myself had received" (1 Corinthians 15:3) confirms that it is based on a solid tradition, that of the Lord's apostles. Paul has faithfully reported to us certain words of Jesus, such as those on the institution of the Eucharist, the mission of the disciples and the doctrine of marriage. The word of Jesus: "It is more blessed to give than to receive", which is not mentioned in the Gospels, it is Paul who kept it (Acts 20, 35).
It is quite evident that during these fifteen days in Jerusalem, Paul did not spend all his time with Peter and James. He was expansive and combative in character. He felt urged to bear witness to the truth recognized and acquired by him. The synagogue where Paul gathered with other Jews from the Diaspora then became the scene of extremely violent debates. He came very close to being put to death, like Stephen. The group of disciples of Christ trembled for his life, but also for theirs. They had hitherto avoided any conflict with the Pharisees, a fairly large number of whom had come to join them.
Paul was a danger to this fragile and fearful community. His unequal and provocative character risked triggering general persecution.
And here comes this imprudent man who admits of no compromise. Times were troubled and the little church in Jerusalem was threatened. Any difference, any disagreement was settled with knife and dagger. Paul was a danger to this fragile and fearful community. His unequal and provocative character risked triggering a general persecution: “From then on he went and came with them in Jerusalem, preaching boldly in the name of the Lord. He also addressed the Hellenists and discussed with them; but these were engineering his downfall. Knowing this, the brothers brought him back to Caesarea, from where they sent him to Tarsus. (Acts 9, 28-30)
His action therefore ended in a failure even more bitter than that of Damascus. He was forced to leave the city and the text adds that after Paul's departure the Christian community enjoyed a period of tranquility: "However the churches enjoyed peace throughout Judea, Galilee and Samaria ; they built themselves up and lived in the fear of the Lord, and they were filled with the consolation of the Holy Spirit.” (Acts 9, 31)
Paul was forbidden to stop on the way to visit the communities on the coast. "This is how I remained unknown by face to the communities of Judea." From Caesarea, Paul crossed to Tire and Sidon on his way to Seleucia near Antioch in Syria. (Galatians 1, 22). He then arrived in Tarsus, his native town.
Failure in Damascus, failure in Jerusalem, failure in Caesarea, it's not very good, and it's only the beginning.
Although certain Apostles are distinguished in Scripture and tradition, for example, Peter, Paul, John, James, and others, none of them were chief, or even superior in honor to the rest.
peter was not the chief apostle.
- Because some think it is enough with the Bible!
- It was on a french speaking site!
- And the best information I found was on a Catholic site!
- Then I used Google translation to have it in English!
- After that I will look for different sources!
- It clearly shows that the first apostles were chosen for a special work and Paul for another one!
- And he did his mission on his own!
- In fact, there were two heads, one in Jerusalem and another one in Asia!
- It was only later that they met to take decisions about circumcision!
- And when Paul had a vision, he spent some years in Arabia before starting his mission!
- He had to put everything in order in his head!
- If you find something better about Paul's life, tell me, I am curious!
- Anyway, when I finish publishing all this information, I will look for other sources!
- But this one is definitely good!
- I don't care if it's Catholic or whatever!
- And it doesn't matter if there are mistakes!
- The information about the context is really good!