- Not at all!
- I take into account the historical context which is more logical!
- but when time comes, I will check with other sources!
- But everything in connection with multicultural context compared to traditional judaism sounds logical!
Looking for Paul
- Thread starter JLG
- Start date
- I take into account the historical context which is more logical!
- but when time comes, I will check with other sources!
- But everything in connection with multicultural context compared to traditional judaism sounds logical!
Paul's meeting with a group of intellectuals from Athens was a decisive turning point in his mission and the beginning of a new stage in his life. If until then he had learned that the crucified Jesus was a stumbling block – a scandal – to the Jews, he would now learn that to the Greeks it was folly. This encounter with the cultured Greeks was for him the confrontation of the Christian faith with the world of his time. Wanting to adapt to the level of culture of his audience, Paul had composed a speech based on the laws of oratory and the principles of human wisdom. It was a complete failure! Paul's listeners belonged to two important philosophical movements: the school of the Stoics and that of the Epicureans. According to the Epicureans, the world was the work of chance; happiness and moderate well-being were the goal of men's lives. We should seek not only our own happiness but also that of others. In practical life, they had this principle: “Seek your own happiness and that of your loved ones. You only live a short time, and you are dead for a long time.” These people were completely closed to the supernatural world. The Stoics, on the other hand, strove to live soberly and have as few desires as possible. It was for them the best way not to be disappointed, to find happiness in what they had, without dreaming of big projects or great possessions. By promising to solve the riddle of the “unknown God,” Paul aroused the attention of the people of Athens. With unparalleled audacity, he affirms that all, Jews and non-Jews, “are of the race of God” (Acts 17:29). Until then, the Athenians seem attentive and rather curious about Paul's words. But when he begins to speak of the Resurrection of Jesus, their attitude changes: “At these words of resurrection of the dead, some scoffed, others said: “We will hear you on this another time” (Acts 17, 32).The Resurrection, an event transcending history, could not be received by minds who relied on human reason alone, as the Athenians did. Paul's magnificent speech at the Areopagus was a total failure: the Greeks were opposed to the idea of resurrection because for them, the human body was a prison of the spirit. The resurrection of the body therefore had no interest for these people eager for new things but closed to anything that went beyond the natural. Paul did not succeed in founding a significant community in Athens. In none of his letters does he mention it; he wrote no epistle to the Athenians; he did not visit this city during his third missionary journey. In this Athens known for its philosophy and wisdom, he had no one to talk to about what filled his heart. He wrote to the Thessalonians: I was alone in Athens! (Acts 17, 15). Paul had experienced many failures throughout his missionary journeys. He will endure others. But for him, that of Athens was the most devastating. He was not insulted, was not thrown into prison, was not flogged, but his message of hope and freedom was mocked.
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Paul's speech at the Aeropagus in Athens.
Paul's meeting with a group of intellectuals from Athens was a decisive turning point in his mission and the beginning of a new stage in his life. If until then he had learned that the crucified Jesus was a stumbling block – a scandal – to the Jews, he would now learn that to the Greeks it was folly. This encounter with the cultured Greeks was for him the confrontation of the Christian faith with the world of his time. Through its knowledge of God, Greece had almost reached Israel. She had even surpassed him, in certain aspects, because she had been able to give the idea of God an artistic expression, while Israel had remained barbaric in the field of art. Wanting to adapt to the level of culture of his audience, Paul had composed a speech based on the laws of oratory and the principles of human wisdom. It was a complete failure! Paul's listeners belonged to two important philosophical movements: the school of the Stoics and that of the Epicureans. According to the Epicureans, the world was the work of chance; happiness and moderate well-being were the goal of men's lives. We should seek not only our own happiness but also that of others. In practical life, they had this principle: “Seek your own happiness and that of your loved ones. You only live a short time, and you are dead for a long time.” These people were completely closed to the supernatural world. The Stoics, on the other hand, strove to live soberly and have as few desires as possible. It was for them the best way not to be disappointed, to find happiness in what they had, without dreaming of big projects or great possessions. By promising to solve the riddle of the “unknown God,” Paul aroused the attention of the people of Athens. With unparalleled audacity, he affirms that all, Jews and non-Jews, “are of the race of God” (Acts 17:29). Until then, the Athenians seem attentive and rather curious about Paul's words. But when he begins to speak of the Resurrection of Jesus, their attitude changes: “At these words of resurrection of the dead, some scoffed, others said: “We will hear you on this another time” (Acts 17, 32).The Resurrection, an event transcending history, could not be received by minds who relied on human reason alone, as the Athenians did. Paul's magnificent speech at the Areopagus was a total failure: the Greeks were opposed to the idea of resurrection because for them, the human body was a prison of the spirit. The resurrection of the body therefore had no interest for these people eager for new things but closed to anything that went beyond the natural. The resurrection of the dead was a terrible obstacle for these intellectuals who saw the human body as a prison of the spirit. The resurrection of the body therefore had no interest for these people eager for new things but closed to anything that went beyond the natural.
In this speech, Luke attributes to Paul an evangelization strategy which denotes a major effort at inculturation. Inculturation is the desire to place the Gospel in the categories and language of a given culture. The effort was laudable but it was too much for the Athenian thinkers. The resurrection of the dead was a terrible obstacle for this intellectual mentality. Paul loses the majority of his audience here, except for a few whose names tradition has preserved for us: Dionysius the Areopagite, a woman named Damaris, and a few others. Paul thought he could convince his listeners by the force of his arguments and demonstrate that the system of Greek religions was outdated. He had composed a speech based on the laws of oratory and the principles of human wisdom. But he had to see the futility of his arguments. It was a complete failure! Few people converted. Most weren't even interested and didn't want to hear anything. Paul hit a wall and discovered his own limits. In this skeptical, superficial, self-loving Athens, Paul acquired a deep contempt for the wisdom of the world. He then resolved to oppose him, in the future, with the Cross of Jesus Christ. From this moment on, he will no longer preach Greek wisdom, but only Christ and the madness of the Cross. Paul did not succeed in founding a significant community in Athens. In none of his letters does he mention it; he wrote no epistle to the Athenians; he did not visit this city during his third missionary journey. In this Athens known for its philosophy and wisdom, he had no one to talk to about what filled his heart. He wrote to the Thessalonians: I was alone in Athens! (Acts 17, 15). Paul had experienced many failures throughout his missionary journeys. He will endure others. But for him, that of Athens was the most devastating. He was not insulted, was not thrown into prison, was not flogged, but his message of hope and freedom was mocked: “While the Jews ask for signs, and the Greeks seek wisdom, we proclaim a crucified Christ, a scandal to the Jews and foolishness to the Gentiles” (1 Corinthians 1:22-23). He will never want to see Athens again. His reaction is strange. Paul, who had never lacked the strength and courage to face annoyances, imprisonment and torture, left Athens discouraged and sought refuge in Corinth. Paul will remind the Corinthians, upon his arrival at home, of the lessons he learned from his failure in Athens: “As for me, when I came to you, brothers, I did not come to announce to you the mystery of God with the prestige of words or of wisdom. No, I did not want to know anything among you, except Jesus Christ, and Jesus Christ crucified. I myself presented myself to you weak, fearful and trembling. And my word and my message had nothing of the persuasive speeches of wisdom; it was a demonstration of the Spirit and of power, that your faith should rest, not in the wisdom of men, but in the power of God.” (1 Corinthians 2, 1-5).
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33. L'échec d'Athènes
Paul's speech at the Aeropagus in Athens.
Paul's meeting with a group of intellectuals from Athens was a decisive turning point in his mission and the beginning of a new stage in his life. If until then he had learned that the crucified Jesus was a stumbling block – a scandal – to the Jews, he would now learn that to the Greeks it was folly. This encounter with the cultured Greeks was for him the confrontation of the Christian faith with the world of his time. Through its knowledge of God, Greece had almost reached Israel. She had even surpassed him, in certain aspects, because she had been able to give the idea of God an artistic expression, while Israel had remained barbaric in the field of art. Wanting to adapt to the level of culture of his audience, Paul had composed a speech based on the laws of oratory and the principles of human wisdom. It was a complete failure! Paul's listeners belonged to two important philosophical movements: the school of the Stoics and that of the Epicureans. According to the Epicureans, the world was the work of chance; happiness and moderate well-being were the goal of men's lives. We should seek not only our own happiness but also that of others. In practical life, they had this principle: “Seek your own happiness and that of your loved ones. You only live a short time, and you are dead for a long time.” These people were completely closed to the supernatural world. The Stoics, on the other hand, strove to live soberly and have as few desires as possible. It was for them the best way not to be disappointed, to find happiness in what they had, without dreaming of big projects or great possessions. By promising to solve the riddle of the “unknown God,” Paul aroused the attention of the people of Athens. With unparalleled audacity, he affirms that all, Jews and non-Jews, “are of the race of God” (Acts 17:29). Until then, the Athenians seem attentive and rather curious about Paul's words. But when he begins to speak of the Resurrection of Jesus, their attitude changes: “At these words of resurrection of the dead, some scoffed, others said: “We will hear you on this another time” (Acts 17, 32).The Resurrection, an event transcending history, could not be received by minds who relied on human reason alone, as the Athenians did. Paul's magnificent speech at the Areopagus was a total failure: the Greeks were opposed to the idea of resurrection because for them, the human body was a prison of the spirit. The resurrection of the body therefore had no interest for these people eager for new things but closed to anything that went beyond the natural. The resurrection of the dead was a terrible obstacle for these intellectuals who saw the human body as a prison of the spirit. The resurrection of the body therefore had no interest for these people eager for new things but closed to anything that went beyond the natural.
In this speech, Luke attributes to Paul an evangelization strategy which denotes a major effort at inculturation. Inculturation is the desire to place the Gospel in the categories and language of a given culture. The effort was laudable but it was too much for the Athenian thinkers. The resurrection of the dead was a terrible obstacle for this intellectual mentality. Paul loses the majority of his audience here, except for a few whose names tradition has preserved for us: Dionysius the Areopagite, a woman named Damaris, and a few others. Paul thought he could convince his listeners by the force of his arguments and demonstrate that the system of Greek religions was outdated. He had composed a speech based on the laws of oratory and the principles of human wisdom. But he had to see the futility of his arguments. It was a complete failure! Few people converted. Most weren't even interested and didn't want to hear anything. Paul hit a wall and discovered his own limits. In this skeptical, superficial, self-loving Athens, Paul acquired a deep contempt for the wisdom of the world. He then resolved to oppose him, in the future, with the Cross of Jesus Christ. From this moment on, he will no longer preach Greek wisdom, but only Christ and the madness of the Cross. Paul did not succeed in founding a significant community in Athens. In none of his letters does he mention it; he wrote no epistle to the Athenians; he did not visit this city during his third missionary journey. In this Athens known for its philosophy and wisdom, he had no one to talk to about what filled his heart. He wrote to the Thessalonians: I was alone in Athens! (Acts 17, 15). Paul had experienced many failures throughout his missionary journeys. He will endure others. But for him, that of Athens was the most devastating. He was not insulted, was not thrown into prison, was not flogged, but his message of hope and freedom was mocked: “While the Jews ask for signs, and the Greeks seek wisdom, we proclaim a crucified Christ, a scandal to the Jews and foolishness to the Gentiles” (1 Corinthians 1:22-23). He will never want to see Athens again. His reaction is strange. Paul, who had never lacked the strength and courage to face annoyances, imprisonment and torture, left Athens discouraged and sought refuge in Corinth. Paul will remind the Corinthians, upon his arrival at home, of the lessons he learned from his failure in Athens: “As for me, when I came to you, brothers, I did not come to announce to you the mystery of God with the prestige of words or of wisdom. No, I did not want to know anything among you, except Jesus Christ, and Jesus Christ crucified. I myself presented myself to you weak, fearful and trembling. And my word and my message had nothing of the persuasive speeches of wisdom; it was a demonstration of the Spirit and of power, that your faith should rest, not in the wisdom of men, but in the power of God.” (1 Corinthians 2, 1-5).
During his missionary career, Paul always sought out large cities. He knew that in cities battles of the mind were decided. Whoever prevailed in Corinth had entry into all of Greece. If anything was known about Christ in this busy port, it was only a matter of time until the surrounding islands and towns were also informed.
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34. Corinth, the city between two seas
After the failure of Athens, Paul moved to Corinth and remained for 18 months in this port city. We are in the year 50. Archaeological research has allowed us to better understand this multicultural city. Destroyed during the Roman invasion in 146 BC., the former capital of the Achaean League remained deserted for a hundred years. In the year 44 BC. - a century before the arrival of the apostle - Julius Caesar had Corinth rebuilt, which he populated mainly with freedmen (ex-slaves). The city then became rich thanks to its commercial activities and its two ports open to two seas.
The strategic position of Corinth on the isthmus at the entrance to the Peloponnese made it the most prosperous city in the country
Corinth had two seaports. The port of Cenchrea overlooked the Aegean Sea and the port of Lechaion (Léchaion) overlooked the Ionian Sea.
The Isthmus of Corinth seen from a plane
Occupying a strategic position on the six-kilometer-wide isthmus, which joins northern Greece to the Peloponnese peninsula and separating the Ionian Sea from the Aegean Sea, it was, in Paul's time, a major trading city, with a working population. It was also the crossroads of the East-West axis which allowed the arrival of luxury goods from the East. The port of Cenchrea overlooked the Aegean Sea and the port of Lechea overlooked the Ionian Sea. The Acrocorinth dominated the city and housed the temple of Aphrodite. During his missionary career, Paul always sought out large cities. He knew that in cities battles of the mind were decided. Whoever prevailed in Corinth had entry into all of Greece. If anything was known about Christ in this busy port, it was only a matter of time until the surrounding islands and towns were also informed. Corinth was inhabited by a very cosmopolitan population, without narrow national pride. In this it was comparable to Antioch in Syria. All opinions had a place in Corinth and in this fertile ground, the seed of the Gospel could easily germinate. (Acts 18, 1-17) We can get a good idea of the contrast between Athens and Corinth in Paul's time. Athens was like a medieval university town, filled with the shouts and songs of students. Corinth looked like a teeming anthill, a buzzing hive of traders from all corners of the earth, eager to make their fortune. The transit of goods through its ports is at the origin of its economic power. A large number of boats came out of its shipyards. The ports of Cenchrea and Lechaion had invented the three-row galley. Carpets, fabrics, fabrics of all kinds came out of his workshops. Its bronze breastplates were the best in the West. On the fertile lands of the region, thousands of slaves grew wheat, vegetables and fruits in abundance and cultivated the vines from which the famous Corinthian wine was made. Paul will find there no aristocracy of old stock but a large number of nouveau riche and heirs of enriched pioneers: “Consider, brothers, who you are, you who have received the call of God: there is among you neither many who are wise in the eyes of men, nor many mighty, nor many of good family.” An unenviable situation that he immediately rectifies by explaining the advantages that can be gained from it: “What is weak in the world, God has chosen to confuse what is strong.” (1 Cor 1, 26-27)
6 km paved road where slaves pulled boats from one sea to another
As mentioned above, the two ports of Corinth are separated by an isthmus six kilometers wide: if one wants to go by sea from one port to another, one must bypass the entire Peloponnese, which results in a very costly waste of time. Ingenious leaders had the idea of building a paved route on the isthmus in order to tow commercial ships between the two gulfs. The lighter ones were transported on carts, the heavier ones were placed on cylinders. It took two days, sometimes three, for hundreds of slaves to push and pull them to the other side. Nero had intended to pierce the Isthmus and build a canal, but this gigantic feat would not be achieved until 19 centuries later (1881-1893).
Remains of the opulent city... the temple of Apollo and, in the distance, the fortress of Acrocorinth which housed the temple of Aphrodite where hundreds of courtesans practiced sacred prostitution
Corinth, where prostitution and debauchery reigned, attracted rich travelers, foreigners, soldiers, sailors, traders and captains. They were robbed of their money, ruining their health and spreading “Corinthian disease” throughout all regions of the Empire. A famous proverb said: "Not everyone can go to Corinth", which reminds us that the pleasures of Corinth were expensive, and that many abstained from them for lack of money. A “Corinthian girl” simply referred to a prostitute. Paul had Corinth before his eyes when he painted the dark picture of paganism where all the excesses are brought to light. And yet, he loved this city where he did not find the pride of Athens. Nowhere in his missionary career did Paul have to fight so violently against all kinds of dangerous tendencies as in Corinth. Due to its geographical position, Corinth was at the gates of Italy. From its port of Lechaion, we embarked directly for Brindisi from where we went up the Via Appia to Rome.
___________________________________________________________
34. Corinth, the city between two seas
After the failure of Athens, Paul moved to Corinth and remained for 18 months in this port city. We are in the year 50. Archaeological research has allowed us to better understand this multicultural city. Destroyed during the Roman invasion in 146 BC., the former capital of the Achaean League remained deserted for a hundred years. In the year 44 BC. - a century before the arrival of the apostle - Julius Caesar had Corinth rebuilt, which he populated mainly with freedmen (ex-slaves). The city then became rich thanks to its commercial activities and its two ports open to two seas.
The strategic position of Corinth on the isthmus at the entrance to the Peloponnese made it the most prosperous city in the country
Corinth had two seaports. The port of Cenchrea overlooked the Aegean Sea and the port of Lechaion (Léchaion) overlooked the Ionian Sea.
The Isthmus of Corinth seen from a plane
Occupying a strategic position on the six-kilometer-wide isthmus, which joins northern Greece to the Peloponnese peninsula and separating the Ionian Sea from the Aegean Sea, it was, in Paul's time, a major trading city, with a working population. It was also the crossroads of the East-West axis which allowed the arrival of luxury goods from the East. The port of Cenchrea overlooked the Aegean Sea and the port of Lechea overlooked the Ionian Sea. The Acrocorinth dominated the city and housed the temple of Aphrodite. During his missionary career, Paul always sought out large cities. He knew that in cities battles of the mind were decided. Whoever prevailed in Corinth had entry into all of Greece. If anything was known about Christ in this busy port, it was only a matter of time until the surrounding islands and towns were also informed. Corinth was inhabited by a very cosmopolitan population, without narrow national pride. In this it was comparable to Antioch in Syria. All opinions had a place in Corinth and in this fertile ground, the seed of the Gospel could easily germinate. (Acts 18, 1-17) We can get a good idea of the contrast between Athens and Corinth in Paul's time. Athens was like a medieval university town, filled with the shouts and songs of students. Corinth looked like a teeming anthill, a buzzing hive of traders from all corners of the earth, eager to make their fortune. The transit of goods through its ports is at the origin of its economic power. A large number of boats came out of its shipyards. The ports of Cenchrea and Lechaion had invented the three-row galley. Carpets, fabrics, fabrics of all kinds came out of his workshops. Its bronze breastplates were the best in the West. On the fertile lands of the region, thousands of slaves grew wheat, vegetables and fruits in abundance and cultivated the vines from which the famous Corinthian wine was made. Paul will find there no aristocracy of old stock but a large number of nouveau riche and heirs of enriched pioneers: “Consider, brothers, who you are, you who have received the call of God: there is among you neither many who are wise in the eyes of men, nor many mighty, nor many of good family.” An unenviable situation that he immediately rectifies by explaining the advantages that can be gained from it: “What is weak in the world, God has chosen to confuse what is strong.” (1 Cor 1, 26-27)
6 km paved road where slaves pulled boats from one sea to another
As mentioned above, the two ports of Corinth are separated by an isthmus six kilometers wide: if one wants to go by sea from one port to another, one must bypass the entire Peloponnese, which results in a very costly waste of time. Ingenious leaders had the idea of building a paved route on the isthmus in order to tow commercial ships between the two gulfs. The lighter ones were transported on carts, the heavier ones were placed on cylinders. It took two days, sometimes three, for hundreds of slaves to push and pull them to the other side. Nero had intended to pierce the Isthmus and build a canal, but this gigantic feat would not be achieved until 19 centuries later (1881-1893).
Remains of the opulent city... the temple of Apollo and, in the distance, the fortress of Acrocorinth which housed the temple of Aphrodite where hundreds of courtesans practiced sacred prostitution
Corinth, where prostitution and debauchery reigned, attracted rich travelers, foreigners, soldiers, sailors, traders and captains. They were robbed of their money, ruining their health and spreading “Corinthian disease” throughout all regions of the Empire. A famous proverb said: "Not everyone can go to Corinth", which reminds us that the pleasures of Corinth were expensive, and that many abstained from them for lack of money. A “Corinthian girl” simply referred to a prostitute. Paul had Corinth before his eyes when he painted the dark picture of paganism where all the excesses are brought to light. And yet, he loved this city where he did not find the pride of Athens. Nowhere in his missionary career did Paul have to fight so violently against all kinds of dangerous tendencies as in Corinth. Due to its geographical position, Corinth was at the gates of Italy. From its port of Lechaion, we embarked directly for Brindisi from where we went up the Via Appia to Rome.
35. Paul in Corinth
Upon his arrival in Corinth, Paul sets to work and befriends two weavers: Prisca (Priscilla) and Aquilas. In Corinth, Paul seeks work with a Jewish couple from Rome: Prisca and Aquilas. They were weavers who ran a carpet bazaar in the city. They could not have suspected that from that moment on, their names would be inscribed in the history of the young Church. With truly oriental hospitality, they agree to accommodate the stranger. The couple considered it an honor to welcome a doctor of the Law into their home as a worker and as a guest. This is how one of the most beautiful and fruitful friendships of the emerging Church began. Prisca and Aquila were already Christians because Paul does not mention their names among those he baptized in Corinth.
Prosperous weavers, Aquila and Prisca provided considerable support to Paul. They will follow him to Ephesus and Rome, making their home a domestic church.
Prisca became one of the most influential female figures in the early Church. Aquilas was from the region of Pontus, near the Black Sea. He settled in Rome and worked there as a canvas weaver and tent maker. In Antiquity when every traveler needed a tent, this profession was practiced on an industrial scale. He probably knew his wife in Rome. Paul names her Prisca, while Luke uses the name Priscilla. Four times out of six, it is named first, which is an indicator of its importance. She became one of the most influential female figures in the early Church. None of the women who supported Paul in his preaching received praise similar to his: “Greet Prisca and Aquila, my co-workers in Christ Jesus. To save my life, they risked their heads, and I am not the only one who owes them gratitude: this is the case of all the Churches of the Gentile; greet also the Church which meets among them” (Romans 16, 3-5). In 49 AD., the couple was forced to leave Rome because of a decree - soon annulled - from Emperor Claudius. This decree was pronounced, according to Suetonius, because riots had broken out in the Jewish ghetto of Rome, “at the instigations of a certain Chrestos”. The adventures of this couple are characteristic of the wandering and restless life of Jews scattered throughout the Roman Empire. Later we meet them in Ephesus, then in Rome, and finally again in Ephesus. At a time when manual labor was considered a disgrace, Paul's example was something absolutely innovative. Upon his arrival in Corinth, Paul sets to work to earn his bread. At a time when manual labor was considered a dishonor and good only for the lower social classes and for slaves, Paul's example was something absolutely innovative. It took a long time for this Christian concept of work to prevail. The Greeks and Romans had nothing but contempt for manual labor which was reserved for the poorest and slaves. Among the Jews, on the other hand, the Old Testament had created an atmosphere of social respect around the worker. In Paul, this respect was based on his conception of man, temple of the Holy Spirit, and on the brotherhood of all human beings in Christ. “Whoever despises a brother does not despise man, but God.” Following his usual method of work, Paul begins by presenting his message to the Israelites. He achieved two important conversions: those of Crispus and Sosthenes, two leaders of the synagogue. Many others followed, but the majority of Jews were hostile to him. There is no shortage of ordinary accusations of impiety and sacrilege. “One night, in a vision, the Lord said to Paul: Do not be afraid, continue speaking, do not be silent. For I am with you, and no one will lay hands on you to harm you, because I have a large people of my own in this city. He stayed there for a year and six months, teaching the people the word of God.” (Acts 18, 9-11) While Paul was working and preaching in Corinth, Silas and Timothy arrived from Macedonia. They brought silver from Thessalonica and Philippi. It is easy to assume who the generous donors of this monetary contribution were: Lydia of Philippi and Jason of Thessalonica.
Another exceptional woman, Phoebe, deaconess of the Church of Cenchrea In Corinth, Paul meets another exceptional woman in the port of Cenchrea.
This is Phoebe, a businesswoman full of interpersonal skills and a great traveler. Converted to Christianity, she will patronize Paul's activity, represent him if necessary in court and above all testify to his Roman citizenship. Around Phoebe, a new Christian community will develop. Later, Paul would recommend Phoebe to the Romans as “our sister, deaconess of the Church of Cenchreae.” He will wish that we “offer her in the Lord a welcome worthy of the saints” and that, in case she needs it, we help her “because she has been a protector for many people and for myself” . (Romans 16, 1-2) It is she who will bring Paul's epistle to the Romans to Rome. The community of Corinth is known to us through the two letters that Paul addressed to it a little later. Made up of Greeks, Romans and Jews, rich and poor, slaves and free men, learned and ignorant, men and women, this Church is a fine example of the communities founded by Paul . Diversity will be a source of difficulties but will at the same time promote an admirable model of unity in diversity. It will also give Paul the opportunity to express himself on the nature of the Church compared to the human body where each member has a function in the service of unity, cohesion and mutual aid (1 Corinthians 12). In Corinth, we meet in private houses where we eat meals together. In accordance with the attitude he had advocated in Antioch, Paul did not prevent any of the new Christians from attending the many Jewish or pagan festivals celebrated in the city. To those - especially Jews - who show reluctance, he explains that they should not single themselves out. Attending celebrations allows you to build relationships that are useful for spreading the Christian message. Paul will have to take a position on meat sacrificed to idols in an environment where, because of their social affiliation, Christians are forced to consume these meats offered at public banquets. It will also address questions of sexual morality (1 Corinthians 6, 12-20) because of the importance of prostitution in the city. After a certain time, Paul will again be accused by the Jewish authorities of contravening Roman law which prohibits proselytism and illicit cults. This causes the break with the synagogue as was the case in Antioch of Pisidia and in Thessalonica. Paul shook the dust from his clothes, as if to free himself from all personal responsibility: “Let your blood be on your head. For me, I am innocent of it. From now on I will go to the Gentiles.” It was a kind of excommunication, the first used by Paul. Titius Justus then offered him his house for meetings of the Christian community. Paul accepted with joy and, in the inner courtyard, he continued to instruct those interested. The Jewish community split into two groups. Some returned to the synagogue, others accompanied Paul to the house of Titius. The separation was made and the first Gentile Church was founded in Corinth.
Upon his arrival in Corinth, Paul sets to work and befriends two weavers: Prisca (Priscilla) and Aquilas. In Corinth, Paul seeks work with a Jewish couple from Rome: Prisca and Aquilas. They were weavers who ran a carpet bazaar in the city. They could not have suspected that from that moment on, their names would be inscribed in the history of the young Church. With truly oriental hospitality, they agree to accommodate the stranger. The couple considered it an honor to welcome a doctor of the Law into their home as a worker and as a guest. This is how one of the most beautiful and fruitful friendships of the emerging Church began. Prisca and Aquila were already Christians because Paul does not mention their names among those he baptized in Corinth.
Prosperous weavers, Aquila and Prisca provided considerable support to Paul. They will follow him to Ephesus and Rome, making their home a domestic church.
Prisca became one of the most influential female figures in the early Church. Aquilas was from the region of Pontus, near the Black Sea. He settled in Rome and worked there as a canvas weaver and tent maker. In Antiquity when every traveler needed a tent, this profession was practiced on an industrial scale. He probably knew his wife in Rome. Paul names her Prisca, while Luke uses the name Priscilla. Four times out of six, it is named first, which is an indicator of its importance. She became one of the most influential female figures in the early Church. None of the women who supported Paul in his preaching received praise similar to his: “Greet Prisca and Aquila, my co-workers in Christ Jesus. To save my life, they risked their heads, and I am not the only one who owes them gratitude: this is the case of all the Churches of the Gentile; greet also the Church which meets among them” (Romans 16, 3-5). In 49 AD., the couple was forced to leave Rome because of a decree - soon annulled - from Emperor Claudius. This decree was pronounced, according to Suetonius, because riots had broken out in the Jewish ghetto of Rome, “at the instigations of a certain Chrestos”. The adventures of this couple are characteristic of the wandering and restless life of Jews scattered throughout the Roman Empire. Later we meet them in Ephesus, then in Rome, and finally again in Ephesus. At a time when manual labor was considered a disgrace, Paul's example was something absolutely innovative. Upon his arrival in Corinth, Paul sets to work to earn his bread. At a time when manual labor was considered a dishonor and good only for the lower social classes and for slaves, Paul's example was something absolutely innovative. It took a long time for this Christian concept of work to prevail. The Greeks and Romans had nothing but contempt for manual labor which was reserved for the poorest and slaves. Among the Jews, on the other hand, the Old Testament had created an atmosphere of social respect around the worker. In Paul, this respect was based on his conception of man, temple of the Holy Spirit, and on the brotherhood of all human beings in Christ. “Whoever despises a brother does not despise man, but God.” Following his usual method of work, Paul begins by presenting his message to the Israelites. He achieved two important conversions: those of Crispus and Sosthenes, two leaders of the synagogue. Many others followed, but the majority of Jews were hostile to him. There is no shortage of ordinary accusations of impiety and sacrilege. “One night, in a vision, the Lord said to Paul: Do not be afraid, continue speaking, do not be silent. For I am with you, and no one will lay hands on you to harm you, because I have a large people of my own in this city. He stayed there for a year and six months, teaching the people the word of God.” (Acts 18, 9-11) While Paul was working and preaching in Corinth, Silas and Timothy arrived from Macedonia. They brought silver from Thessalonica and Philippi. It is easy to assume who the generous donors of this monetary contribution were: Lydia of Philippi and Jason of Thessalonica.
Another exceptional woman, Phoebe, deaconess of the Church of Cenchrea In Corinth, Paul meets another exceptional woman in the port of Cenchrea.
This is Phoebe, a businesswoman full of interpersonal skills and a great traveler. Converted to Christianity, she will patronize Paul's activity, represent him if necessary in court and above all testify to his Roman citizenship. Around Phoebe, a new Christian community will develop. Later, Paul would recommend Phoebe to the Romans as “our sister, deaconess of the Church of Cenchreae.” He will wish that we “offer her in the Lord a welcome worthy of the saints” and that, in case she needs it, we help her “because she has been a protector for many people and for myself” . (Romans 16, 1-2) It is she who will bring Paul's epistle to the Romans to Rome. The community of Corinth is known to us through the two letters that Paul addressed to it a little later. Made up of Greeks, Romans and Jews, rich and poor, slaves and free men, learned and ignorant, men and women, this Church is a fine example of the communities founded by Paul . Diversity will be a source of difficulties but will at the same time promote an admirable model of unity in diversity. It will also give Paul the opportunity to express himself on the nature of the Church compared to the human body where each member has a function in the service of unity, cohesion and mutual aid (1 Corinthians 12). In Corinth, we meet in private houses where we eat meals together. In accordance with the attitude he had advocated in Antioch, Paul did not prevent any of the new Christians from attending the many Jewish or pagan festivals celebrated in the city. To those - especially Jews - who show reluctance, he explains that they should not single themselves out. Attending celebrations allows you to build relationships that are useful for spreading the Christian message. Paul will have to take a position on meat sacrificed to idols in an environment where, because of their social affiliation, Christians are forced to consume these meats offered at public banquets. It will also address questions of sexual morality (1 Corinthians 6, 12-20) because of the importance of prostitution in the city. After a certain time, Paul will again be accused by the Jewish authorities of contravening Roman law which prohibits proselytism and illicit cults. This causes the break with the synagogue as was the case in Antioch of Pisidia and in Thessalonica. Paul shook the dust from his clothes, as if to free himself from all personal responsibility: “Let your blood be on your head. For me, I am innocent of it. From now on I will go to the Gentiles.” It was a kind of excommunication, the first used by Paul. Titius Justus then offered him his house for meetings of the Christian community. Paul accepted with joy and, in the inner courtyard, he continued to instruct those interested. The Jewish community split into two groups. Some returned to the synagogue, others accompanied Paul to the house of Titius. The separation was made and the first Gentile Church was founded in Corinth.
- Do you understand English?
- When the text speaks about Corinth, is it Catholic context?
- Are you serious?
- When it speaks about the specificity of Corinth, is it Catholic context?
- Are you serious?
- When it speaks about Prisca and Aquilas, is it Catholic context?
- Are you serious?
- it cites verses of the Bible, is it Catholic context?
- Are you serious?
- When it shows that Paul was open-minded, is it Catholic context?
- Are you serious?
- Do you Who Paul was?
- Is it Catholic context?
- Are you serious?
As the development of these celebrations took place very slowly, indications taken from later sources allow us to go back to the apostolic era. Once again, we note the evolution of religious practices! The practices of the first Christians are in the Bible! Very quickly, corruption took root everywhere! As in the case of Job, the devil seeks any means to destroy Job and his relationship with Yah.weh! Transform reality into a fiction that no longer has anything to do with it! His great specialty! It is too easy for humans to follow the wrong path that no longer has anything to do with the teaching of Jesus! In fact, the devil has a good back! Did Jesus use songs in his teaching? I must not have read the gospels well!
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36. First Christian Eucharists
It is in Paul's letters that we encounter the first mentions of the activities of Christians on Sunday, "the Lord's day." The frankness with which the apostle blames the abuses which had already crept into these meetings, helps us to lift the veil slightly on the celebrations of the early Church: “When you come together in common, it is not the Lord's Supper which you eat. As soon as we are at the table, in fact, everyone rushes to eat their own meal, and one is hungry, while the other is drunk. So you have no houses to eat and drink? Or do you despise God's Church and want to shame those who have nothing? What to tell you? Should we rent you? No, on this point I am not praising you.” (1 Corinthians 11:20-22) By rereading the two letters to the Corinthians, the account of the Sunday service at Troas, the indications of the Didakhê and the letter of Pliny written to the emperor Trajan (beginning of the 2nd century), we have a good idea of the Sunday celebrations during the first time of the Church. As the development of these celebrations took place very slowly, indications taken from later sources allow us to go back to the apostolic era.
According to Pliny's report on the interrogation of two Christian servants, we know that there were two religious services every Sunday. The first was celebrated early in the morning and the second during the evening. At the morning service, two choirs sang alternately a canticle addressing the divinity of Christ. During this morning meeting, Christians committed to living Christian morality in their daily lives. In the evening, the celebration consisted of a double meal: that of the feast and that of the Eucharist. At the morning service, a hymn addressing the divinity of Christ was sung alternately in two choirs. Sunday meetings were filled with singing and music. The Greeks loved music and had a refined sense of rhythm. We must remember the Greek comedies and tragedies where choruses were an essential part of the theatrical works. Paul encourages a liturgical program that meets this need for song and music: “Recite among yourselves inspired psalms, hymns, and hymns. Sing and celebrate the Lord with all your heart. (Ephesians 5, 19) Among the many charisms mentioned by Paul, there is one “to sing the psalms”. (1 Corinthians 14, 26) He is probably thinking of the hymns composed in a spirit of piety, and similar to the canticles of the Old Testament. The Gospels will transmit to us three of these canticles: the Magnificat of Mary, the Benedictus of Zechariah and the Nunc dimittis of Simeon.
Readership, a vital ministry
When in 386 Saint Augustine recounts that he was carried away by the song of the community of Milan and touched to tears, it was certainly not a boring and melodyless song. We must also mention the reading of biblical texts during these liturgies. In ancient times, people never read simply with their eyes. We read aloud, with all the nuances, inflections, variations of rhythm that brought joy to the participants. Among the Greeks, rhetoric enjoyed great favor and prizes were awarded to those who knew how to read well in public. The Church, which recognized the importance of reading well, established a particular ministry, that of the “reader”.
Growing influence of women in the Christian community
The services in Paul's churches left women with an important role. Among the Jews, women were eliminated from the liturgical service; she was relegated to a separate place. There was no effort to teach the little girls the Scriptures. For its part, emerging Christianity gave women a place of choice. This helps us understand the recognition they had for Christ and the attraction he had for them. They recognized in him a Savior who respected them, loved them and cared for them. In the Gospels, certain images characterize the new position of the woman and announce a true spring for her: Mary at the feet of Jesus in Bethany, Martha who makes her profession of faith at the death of her brother, the sinner perfuming the feet of Jesus at Simon the Pharisee, the Samaritan woman at Jacob's well, the adulterous woman who owes her life to him! With Paul, we notice the ever-growing influence of women in the Christian community: Eunice and Lois, Lydia, Evodia, Syntyche, Damaris, Prisca, Phoebee, the daughters of Philippe... They play an important role in the development of Churches. After the death of Paul and especially after Christianity became the state religion at the beginning of the 4th century, the Church lost this openness and this deep respect that we had for women in Christian communities. She then adopted the macho culture of the Empire. In the evening, the celebration consisted of a double meal: that of the feast and that of the Eucharist During Sunday evening, the Christians gathered a second time for a fraternal meal. First there was the agapes or the potluck meal, one of the most beautiful inventions of the early Church. We should not be surprised to find in the catacombs numerous representations of this meeting preceding the Eucharist.
We brought small tables and placed them in the shape of a horseshoe or a semi-circle. The slave and the servant took their place next to the municipal tax collector Erastus, the former president of the synagogue Crispus, the businesswoman Phoebeus, the rich Titius Justus, and they were served by affable people, who circulated between the tables. The oldest person sat in the middle of each table, as we see in the catacomb frescoes. The master of the house provided the basic necessities: hot and cold water, olives, sardines, plates and dishes. A deacon, a presbyter or the master of the house said the prayer over the food: “Praise be to you, Lord, our God, King of the earth, you bring bread out of the ground..., you produce fruit and Vine". After the feast, those who had not yet been baptized left and the others went to the Eucharistic banquet in the upper room, which was on the upper floor. Many candles were lit there. The participants made a common confession of their sins, then they went to the offering table, and placed their baskets filled with flour, grapes, incense, oil, bread, wheat and wine. , food that will be offered to the poor and people in need. This is the origin of our “Sunday collections”. While these offerings are gathered, the Kyrie eleison is sung in chorus.
It is then that the main celebrant pronounces in a solemn tone the account of the Last Supper, as Paul received it from the Mother Church of Jerusalem: “This is what I received from the Lord, and what I transmitted to you: the Lord Jesus, on the night when he was betrayed, took bread, and having given thanks, he broke it and said: “This is my body, which is for you, do this in remembrance of me". He did the same for the cup, after the meal, saying: “This cup is the new Covenant in my blood; do this as often as you drink it in remembrance of me” (1 Cor 11:23-25). We see that these words are very close to those of the Last Supper in the account of the synoptic gospels. Paul's account is actually the oldest of all these texts. The community responded: “To you be glory throughout the centuries. The fragments of this bread scattered on the mountains have been united into one whole, so that your Church may be gathered from the ends of the earth into your Kingdom. For thine is the glory and the power through Jesus Christ for ever” (Didakhê, ch. 9). After this recital of the last scene, the believers approached to receive fragments of the consecrated bread, and to drink from the chalice presented to them. They returned to their seats after giving each other the kiss of peace. The Eucharist was then taken to the sick, while a hymn of gratitude was sung, which will give its name to the entire ceremony (eucharist = thanksgiving). It all ended, according to the Didakhê, with a cry of nostalgia in view of the Parousia of the Lord: “Maranatha”, Come, Lord Jesus (Didakhê, ch. 10). All this information lifts the veil a little on the first celebrations of the Lord's Day.
___________________________________________________________
36. First Christian Eucharists
It is in Paul's letters that we encounter the first mentions of the activities of Christians on Sunday, "the Lord's day." The frankness with which the apostle blames the abuses which had already crept into these meetings, helps us to lift the veil slightly on the celebrations of the early Church: “When you come together in common, it is not the Lord's Supper which you eat. As soon as we are at the table, in fact, everyone rushes to eat their own meal, and one is hungry, while the other is drunk. So you have no houses to eat and drink? Or do you despise God's Church and want to shame those who have nothing? What to tell you? Should we rent you? No, on this point I am not praising you.” (1 Corinthians 11:20-22) By rereading the two letters to the Corinthians, the account of the Sunday service at Troas, the indications of the Didakhê and the letter of Pliny written to the emperor Trajan (beginning of the 2nd century), we have a good idea of the Sunday celebrations during the first time of the Church. As the development of these celebrations took place very slowly, indications taken from later sources allow us to go back to the apostolic era.
According to Pliny's report on the interrogation of two Christian servants, we know that there were two religious services every Sunday. The first was celebrated early in the morning and the second during the evening. At the morning service, two choirs sang alternately a canticle addressing the divinity of Christ. During this morning meeting, Christians committed to living Christian morality in their daily lives. In the evening, the celebration consisted of a double meal: that of the feast and that of the Eucharist. At the morning service, a hymn addressing the divinity of Christ was sung alternately in two choirs. Sunday meetings were filled with singing and music. The Greeks loved music and had a refined sense of rhythm. We must remember the Greek comedies and tragedies where choruses were an essential part of the theatrical works. Paul encourages a liturgical program that meets this need for song and music: “Recite among yourselves inspired psalms, hymns, and hymns. Sing and celebrate the Lord with all your heart. (Ephesians 5, 19) Among the many charisms mentioned by Paul, there is one “to sing the psalms”. (1 Corinthians 14, 26) He is probably thinking of the hymns composed in a spirit of piety, and similar to the canticles of the Old Testament. The Gospels will transmit to us three of these canticles: the Magnificat of Mary, the Benedictus of Zechariah and the Nunc dimittis of Simeon.
Readership, a vital ministry
When in 386 Saint Augustine recounts that he was carried away by the song of the community of Milan and touched to tears, it was certainly not a boring and melodyless song. We must also mention the reading of biblical texts during these liturgies. In ancient times, people never read simply with their eyes. We read aloud, with all the nuances, inflections, variations of rhythm that brought joy to the participants. Among the Greeks, rhetoric enjoyed great favor and prizes were awarded to those who knew how to read well in public. The Church, which recognized the importance of reading well, established a particular ministry, that of the “reader”.
Growing influence of women in the Christian community
The services in Paul's churches left women with an important role. Among the Jews, women were eliminated from the liturgical service; she was relegated to a separate place. There was no effort to teach the little girls the Scriptures. For its part, emerging Christianity gave women a place of choice. This helps us understand the recognition they had for Christ and the attraction he had for them. They recognized in him a Savior who respected them, loved them and cared for them. In the Gospels, certain images characterize the new position of the woman and announce a true spring for her: Mary at the feet of Jesus in Bethany, Martha who makes her profession of faith at the death of her brother, the sinner perfuming the feet of Jesus at Simon the Pharisee, the Samaritan woman at Jacob's well, the adulterous woman who owes her life to him! With Paul, we notice the ever-growing influence of women in the Christian community: Eunice and Lois, Lydia, Evodia, Syntyche, Damaris, Prisca, Phoebee, the daughters of Philippe... They play an important role in the development of Churches. After the death of Paul and especially after Christianity became the state religion at the beginning of the 4th century, the Church lost this openness and this deep respect that we had for women in Christian communities. She then adopted the macho culture of the Empire. In the evening, the celebration consisted of a double meal: that of the feast and that of the Eucharist During Sunday evening, the Christians gathered a second time for a fraternal meal. First there was the agapes or the potluck meal, one of the most beautiful inventions of the early Church. We should not be surprised to find in the catacombs numerous representations of this meeting preceding the Eucharist.
We brought small tables and placed them in the shape of a horseshoe or a semi-circle. The slave and the servant took their place next to the municipal tax collector Erastus, the former president of the synagogue Crispus, the businesswoman Phoebeus, the rich Titius Justus, and they were served by affable people, who circulated between the tables. The oldest person sat in the middle of each table, as we see in the catacomb frescoes. The master of the house provided the basic necessities: hot and cold water, olives, sardines, plates and dishes. A deacon, a presbyter or the master of the house said the prayer over the food: “Praise be to you, Lord, our God, King of the earth, you bring bread out of the ground..., you produce fruit and Vine". After the feast, those who had not yet been baptized left and the others went to the Eucharistic banquet in the upper room, which was on the upper floor. Many candles were lit there. The participants made a common confession of their sins, then they went to the offering table, and placed their baskets filled with flour, grapes, incense, oil, bread, wheat and wine. , food that will be offered to the poor and people in need. This is the origin of our “Sunday collections”. While these offerings are gathered, the Kyrie eleison is sung in chorus.
It is then that the main celebrant pronounces in a solemn tone the account of the Last Supper, as Paul received it from the Mother Church of Jerusalem: “This is what I received from the Lord, and what I transmitted to you: the Lord Jesus, on the night when he was betrayed, took bread, and having given thanks, he broke it and said: “This is my body, which is for you, do this in remembrance of me". He did the same for the cup, after the meal, saying: “This cup is the new Covenant in my blood; do this as often as you drink it in remembrance of me” (1 Cor 11:23-25). We see that these words are very close to those of the Last Supper in the account of the synoptic gospels. Paul's account is actually the oldest of all these texts. The community responded: “To you be glory throughout the centuries. The fragments of this bread scattered on the mountains have been united into one whole, so that your Church may be gathered from the ends of the earth into your Kingdom. For thine is the glory and the power through Jesus Christ for ever” (Didakhê, ch. 9). After this recital of the last scene, the believers approached to receive fragments of the consecrated bread, and to drink from the chalice presented to them. They returned to their seats after giving each other the kiss of peace. The Eucharist was then taken to the sick, while a hymn of gratitude was sung, which will give its name to the entire ceremony (eucharist = thanksgiving). It all ended, according to the Didakhê, with a cry of nostalgia in view of the Parousia of the Lord: “Maranatha”, Come, Lord Jesus (Didakhê, ch. 10). All this information lifts the veil a little on the first celebrations of the Lord's Day.
- I am not publishing these pages for such details which don't have any interest!
- This page is interesting because it shows how corruption keeps spreading everywhere!
- It is always the same chorus!
- If we pay attention to the first part of the Bible, we are told exactly the same with the Hebrews!
- Man corrupts everything!
- That's the majority!
- Only a minority of faithful servants of Yah.weh try to maintain a strong and close relationship to Yah.weh!
- Jesus spent his time to denounce religious corruption!
-Religious corruption must be told again and again!
- People must be warned again and again!
- It doesn't matter if they don't care!
- Lies will always be lies!
- Fake news will always be lies even when politicians spread them!
- it only helps the world go to the pit faster and faster!
- I have given my answer!
- It is not the answer you were expected!
- But it is always so!
- Why should it change?
- Too biblical!
- Religious corruption was everywhere and is still everywhere!
- Jesus will come back and clean all this corruption!
The oldest document in the New Testament is the First Letter to the Thessalonians. We are so used to seeing the gospels appear at the top of the New Testament that we risk forgetting that they were written several years after Paul's letters. The first letter to the Thessalonians was sent approximately twenty years after the resurrection of Christ and is the oldest document in the New Testament. It is interesting to note that it was not until the end of the second missionary journey that Paul began to write to the Churches he founded. While in Corinth, Timothy arrives from Thessalonica and brings the good news of the faith and love of the Christians there. He says that they have fond memories of Paul, and that they want to see him again. In this first letter we have Paul's reaction, moved by this excellent news. The Thessalonians are on the right track. He rejoiced and said to them: “All you have to do is persevere until the day of the Lord’s return. »
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Paul's second missionary journey 37.
First letter to the Thessalonians The oldest document in the New Testament is the First Letter to the Thessalonians. We are so used to seeing the gospels appear at the top of the New Testament that we risk forgetting that they were written several years after Paul's letters. The first letter to the Thessalonians was sent about twenty years after the resurrection of Christ and is the oldest document in the New Testament.
It is interesting to note that it was not until the end of the second missionary journey that Paul began to write to the Churches he founded. While in Corinth, Timothy arrives from Thessalonica and brings the good news of the faith and love of the Christians there. He says that they have fond memories of Paul, and that they want to see him again. In this first letter we have Paul's reaction, moved by this excellent news. The Thessalonians are on the right track. He rejoiced and said to them: “All you have to do is persevere until the day of the Lord’s return. »
This letter to the Thessalonians was dictated in the poor workshop of Prisca and Aquila, in Corinth. Timothyobtained everything he needed to write: papyrus sheets, ink, quill, pumice stone to polish the rough parts of the papyrus, and to sharpen the quill, sponge to erase writing errors, wax and cords to seal the sheets of the letter. Thanks to Pliny, we know that there were nine kinds of papyrus (paper). The material came from Egypt and was very expensive. It is unlikely that Paul used parchment (animal skin), which the Jews used only for important religious documents. At the head of this epistle, as in all Paul's epistles, appear the names of the senders and those of the recipients, followed by a short salutation. Paul almost always writes with others: “Paul, Silvanus and Timothy, to the church of the Thessalonians which is in God the Father, and in the Lord Jesus Christ. To you, grace and peace!” Sixty-five times in his epistles he uses the pronoun “we”. Paul regularly involves his collaborators and friends in the founding of different communities. Paul's letters were not written in one go; they sometimes required several days. This explains the changes in tone and mood within the same letter. In this letter we hear for the first time in the New Testament the wonderful trilogy “of faith, hope and charity”. It is with this splendid harmony that the New Testament begins. This triad of virtues is at the root of all Christian life: “We remember, in the presence of our God and Father, the activity of your faith, the labor of your charity and the constancy of your hope, which are due to our Lord Jesus Christ.” (1 Thess 1:3) When he speaks to the Thessalonians and the Philippians, Paul knows that he is speaking to men and women proud of their history. Macedonia is the land of origin of the dynasty which, from the 4th century onwards. before Jesus Christ, united Greece. During the winter of 360-359, when Philip, originally from Pella, became king of Macedonia, he inherited a divided, decimated and culturally backward country. Twenty-five years later, he left it enlarged, unified, endowed with the greatest military power of the time and raised to a higher cultural level. Despite the “Philippics” of Demosthenes, vigorous protests of this Athenian orator against the king, Philip continued his policy of territorial conquests and succeeded in uniting Greece, whose cities were tearing each other apart. Thanks to the Macedonian phalanx, a new and very efficient war machine, he won all the battles and set himself the objective of defeating the Persians. After his assassination at Aigai in 336, his son Alexander resumed his dream of uniting the East with the West and achieved the conquest of the Persian Empire.
Paul recalls this victory which is at the heart of our profession of faith: “Jesus died and rose again” and what follows: “Christians who have died will rise again.” The community of Thessalonica was very dear to Paul's heart. He had suffered violent rejection from the Jews of the city but the community formed by non-Jews had supported him. After speaking of his friendship for them, the Apostle speaks of the hope that passes through death. The Christian carries this hope of a life that will be transformed: “We do not want you, brothers and sisters, to be ignorant about the dead; you must not despair like the others, who have no hope.” (1 Thess 4:13.) Who, in the distress of bereavement, has not heard these fraternal and consoling words at the funeral? This is the great victory over death that Paul preaches.
The Victory of Samothrace. Imposing statue that Paul saw upon arriving in Macedonia. But Paul thinks of another victory, much more important for the world: the victory of Christ over death. He was reminded of this victory when he crossed into Macedonia. Leaving Troas, in Asia Minor, he set sail for the island of Samothrace (Acts 16:11). Arriving on the island, he was able to admire the splendid Athena Nike, three meters and fifty high, perched on her ship's spur. The Victory of Samothrace, preserved today at the Louvre Museum in Paris, was a superb evocation of the first military victory of the Macedonians. It was sculpted in the 3rd century BC. Paul came to announce to the Thessalonians another victory, that over death. Each time, Paul will recall this victory which is at the heart of our profession of faith: “Jesus died and rose again”, and what follows from this: “Christians who have died will rise again”. Paul speaks of a gathering to the Lord (1 Thess 4:17). What is promised is not immortality in solitude, but a life-transforming reality of relationships with others. The Thessalonians were awaiting the “parousia”, the return of Christ. In the imperial era the word "parousia" meant the official visit of the Emperor. Heralds announced it, the roads were repaired, the city was decorated, we celebrated for several days, games were organized, and sacrifices were offered. While waiting for this coming of Christ, vigilance must be permanent so as not to be surprised by the visit of the Lord. Christians are awake while others sleep. In this letter, for the first time, the Apostle describes the armor of the Christian: the breastplate of faith and love and the helmet of hope. In the third part of the epistle we find exhortations which precede the final greeting. Paul invites the Thessalonians to have esteem “for those who give of themselves from punishment, who watch over you in the Lord and rebuke you... (1 Thess 5, 12-13) Good order within the Church will be ensured if there is mutual goodwill and a spirit of peace: “We exhort you, brothers: rebuke those who live disorderly, give courage to those who have little courage: support the weak, be patient with all. Take care that no one repays evil for evil, but always seek good among yourselves and toward all.” (1 Thess 5:14) There follows a very beautiful text, a true guide to behavior for all Christians: “Always stay cheerful. Pray without ceasing. In all conditions be in thanksgiving. This is God’s will for you in Christ Jesus. Do not quench the Spirit, do not depreciate the gifts of prophecy; but check everything: what is good, hold fast; keep yourselves from all kinds of evil.” (1 Thess 6:21) At the end, Paul adds: “I beseech you by the Lord, that this letter be read to all the brethren.” Such a recommendation was useful to ensure that the letters were read in all surrounding communities. This made Paul's letters "circular documents." Finally, Paul takes the pen from Timothy's hand, and he adds in his energetic writing: “May the grace of our Lord Jesus Christ be with you! Amen." The Church which had received a letter from Paul kept it and reread it during its liturgical meetings. After the death of the Apostle, certain Churches exchanged letters. Towards the end of the 1st century, someone had the idea of making a collection which was then passed down through the ages.
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Paul's second missionary journey 37.
First letter to the Thessalonians The oldest document in the New Testament is the First Letter to the Thessalonians. We are so used to seeing the gospels appear at the top of the New Testament that we risk forgetting that they were written several years after Paul's letters. The first letter to the Thessalonians was sent about twenty years after the resurrection of Christ and is the oldest document in the New Testament.
It is interesting to note that it was not until the end of the second missionary journey that Paul began to write to the Churches he founded. While in Corinth, Timothy arrives from Thessalonica and brings the good news of the faith and love of the Christians there. He says that they have fond memories of Paul, and that they want to see him again. In this first letter we have Paul's reaction, moved by this excellent news. The Thessalonians are on the right track. He rejoiced and said to them: “All you have to do is persevere until the day of the Lord’s return. »
This letter to the Thessalonians was dictated in the poor workshop of Prisca and Aquila, in Corinth. Timothyobtained everything he needed to write: papyrus sheets, ink, quill, pumice stone to polish the rough parts of the papyrus, and to sharpen the quill, sponge to erase writing errors, wax and cords to seal the sheets of the letter. Thanks to Pliny, we know that there were nine kinds of papyrus (paper). The material came from Egypt and was very expensive. It is unlikely that Paul used parchment (animal skin), which the Jews used only for important religious documents. At the head of this epistle, as in all Paul's epistles, appear the names of the senders and those of the recipients, followed by a short salutation. Paul almost always writes with others: “Paul, Silvanus and Timothy, to the church of the Thessalonians which is in God the Father, and in the Lord Jesus Christ. To you, grace and peace!” Sixty-five times in his epistles he uses the pronoun “we”. Paul regularly involves his collaborators and friends in the founding of different communities. Paul's letters were not written in one go; they sometimes required several days. This explains the changes in tone and mood within the same letter. In this letter we hear for the first time in the New Testament the wonderful trilogy “of faith, hope and charity”. It is with this splendid harmony that the New Testament begins. This triad of virtues is at the root of all Christian life: “We remember, in the presence of our God and Father, the activity of your faith, the labor of your charity and the constancy of your hope, which are due to our Lord Jesus Christ.” (1 Thess 1:3) When he speaks to the Thessalonians and the Philippians, Paul knows that he is speaking to men and women proud of their history. Macedonia is the land of origin of the dynasty which, from the 4th century onwards. before Jesus Christ, united Greece. During the winter of 360-359, when Philip, originally from Pella, became king of Macedonia, he inherited a divided, decimated and culturally backward country. Twenty-five years later, he left it enlarged, unified, endowed with the greatest military power of the time and raised to a higher cultural level. Despite the “Philippics” of Demosthenes, vigorous protests of this Athenian orator against the king, Philip continued his policy of territorial conquests and succeeded in uniting Greece, whose cities were tearing each other apart. Thanks to the Macedonian phalanx, a new and very efficient war machine, he won all the battles and set himself the objective of defeating the Persians. After his assassination at Aigai in 336, his son Alexander resumed his dream of uniting the East with the West and achieved the conquest of the Persian Empire.
Paul recalls this victory which is at the heart of our profession of faith: “Jesus died and rose again” and what follows: “Christians who have died will rise again.” The community of Thessalonica was very dear to Paul's heart. He had suffered violent rejection from the Jews of the city but the community formed by non-Jews had supported him. After speaking of his friendship for them, the Apostle speaks of the hope that passes through death. The Christian carries this hope of a life that will be transformed: “We do not want you, brothers and sisters, to be ignorant about the dead; you must not despair like the others, who have no hope.” (1 Thess 4:13.) Who, in the distress of bereavement, has not heard these fraternal and consoling words at the funeral? This is the great victory over death that Paul preaches.
The Victory of Samothrace. Imposing statue that Paul saw upon arriving in Macedonia. But Paul thinks of another victory, much more important for the world: the victory of Christ over death. He was reminded of this victory when he crossed into Macedonia. Leaving Troas, in Asia Minor, he set sail for the island of Samothrace (Acts 16:11). Arriving on the island, he was able to admire the splendid Athena Nike, three meters and fifty high, perched on her ship's spur. The Victory of Samothrace, preserved today at the Louvre Museum in Paris, was a superb evocation of the first military victory of the Macedonians. It was sculpted in the 3rd century BC. Paul came to announce to the Thessalonians another victory, that over death. Each time, Paul will recall this victory which is at the heart of our profession of faith: “Jesus died and rose again”, and what follows from this: “Christians who have died will rise again”. Paul speaks of a gathering to the Lord (1 Thess 4:17). What is promised is not immortality in solitude, but a life-transforming reality of relationships with others. The Thessalonians were awaiting the “parousia”, the return of Christ. In the imperial era the word "parousia" meant the official visit of the Emperor. Heralds announced it, the roads were repaired, the city was decorated, we celebrated for several days, games were organized, and sacrifices were offered. While waiting for this coming of Christ, vigilance must be permanent so as not to be surprised by the visit of the Lord. Christians are awake while others sleep. In this letter, for the first time, the Apostle describes the armor of the Christian: the breastplate of faith and love and the helmet of hope. In the third part of the epistle we find exhortations which precede the final greeting. Paul invites the Thessalonians to have esteem “for those who give of themselves from punishment, who watch over you in the Lord and rebuke you... (1 Thess 5, 12-13) Good order within the Church will be ensured if there is mutual goodwill and a spirit of peace: “We exhort you, brothers: rebuke those who live disorderly, give courage to those who have little courage: support the weak, be patient with all. Take care that no one repays evil for evil, but always seek good among yourselves and toward all.” (1 Thess 5:14) There follows a very beautiful text, a true guide to behavior for all Christians: “Always stay cheerful. Pray without ceasing. In all conditions be in thanksgiving. This is God’s will for you in Christ Jesus. Do not quench the Spirit, do not depreciate the gifts of prophecy; but check everything: what is good, hold fast; keep yourselves from all kinds of evil.” (1 Thess 6:21) At the end, Paul adds: “I beseech you by the Lord, that this letter be read to all the brethren.” Such a recommendation was useful to ensure that the letters were read in all surrounding communities. This made Paul's letters "circular documents." Finally, Paul takes the pen from Timothy's hand, and he adds in his energetic writing: “May the grace of our Lord Jesus Christ be with you! Amen." The Church which had received a letter from Paul kept it and reread it during its liturgical meetings. After the death of the Apostle, certain Churches exchanged letters. Towards the end of the 1st century, someone had the idea of making a collection which was then passed down through the ages.
- Here the main idea is that Paul's letters were written first!
- That's essential, not for you!