" PAST " SAINT PAUL PART XIII THE THEOLOGIAN AND HIS LEGACY

 

ST PAUL


The theologian and his legacy



The beginning of this Year of St Paul set us off on a path of discovery, endeavouring to see St Paul as he really was, the man in the context of his times and locations. We learned a great deal, even down to his appearance, his temperament and most importantly the great depth of his love for Christ and the remarkable extent of his apostolic activity and teaching through Christ living in him.

Now, at the end of that year, we can step back a little to consider the whole picture of the great saint’s life. Many modernists have tried to present St Paul as the” inventor” of Christianity, in effect to separate his teaching from the “real” Christ and his teachings. They claim to want to “re-discover” this “real” Christ. But, in reality their objective is to sideline the Church and “discover” a Christ who is just another very good man among many and that neither “he” nor “his” Church is essential for the complete modern man.

But neither Jesus Christ and His Church nor St Paul can be circumvented by such deceits.

St Paul is the very model of a faithful follower of Christ. He is the centre of St Paul’s life and being, the object of all St Paul’s hopes. Christ’s Church has become St Paul’s home, more, his mother and his family. He is the loving servant of Our Lord and His Church, and in a very real sense, the first great theologian. Standing at the gateway of the true new age, St Paul is a man of towering historic significance whose lamp held high still lights our way 2,000 years later. Small in stature, his work for Christ has made him a giant of history.

Christ’s Divinity

His reflection upon Christ’s life, actions and teachings is profound, thorough, comprehensive and intellectually coherent. His writings reveal this exhaustive reflection on all that Christ is, said and did. He affirms that Christ, the Word who was to be made flesh, had existed eternally – he is the Creator of the World (Coloss. 1: 16 – 17) and is superior to all created beings (Eph. 1: 21) and everything is by Him, in Him and for Him (Coloss. 1:16). He is the Son of God since all eternity (2 Cor. 1:19; Romans 8:3, 8: 32; Coloss. 1: 13; Eph. 11:6 & more)

St Paul directs to Christ the praises due to God (2 Tim. 4:18, Romans 16:27) and prays to Him as the equal of the Father (2 Cor. 12: 8 -9, Romans 10: 12; 1 Cor. 1: 2). He prays to Him for grace, mercy and salvation which are God’s alone to give (Romans 1: 7, 16: 20; 1 Cor. 1: 3, 16: 23 & more). He affirms that before Him every knee shall bow in Heaven, on Earth and under the Earth (Phillip. 2: 10). In Christ St Paul acknowledges all the Divine attributes – eternal existence (Coloss. 1: 15 – 17), He is all-powerful (Coloss. 1: 16) and He is infinite (Coloss. 2: 9). He is identified with the God of the Old Covenant (1 Cor. 10:4, 10: 9, Romans 10: 13, 1 Cor. 2: 16, 9: 21). He clearly describes Him as our “great God and Saviour Jesus Christ) (Titus 2: 13) and “God over all things” (Romans 9: 5).

Christ’s Humanity

St Paul equally affirms the real humanity of Jesus Christ. He is the “second Adam” (Romans 5: 14, 1 Cor. 15: 45-49) the descendant of the Patriarchs (Romans 9: 5, Gal. 3: 16). He is the “seed of David, according to the flesh “(Romans 1: 3) “born of a woman” (Gal. 4: 4) like all men.

The integrity of St Paul’s presentation of the astounding reality of God made Man can only be attributed to Divine inspiration. Many in succeeding centuries were to stumble into grave heresy when considering this same subject. Docetism denied Christ’s human nature, Arianism denied His Divine Nature, Nestorianism proposed that He was two persons – one human and one Divine, Monophysitism claimed He had but one “fused” nature, Appolinarianism diminished His human nature and later Lutherans did likewise with their heretical concept of Kenosis. 

We marvel all the more at St Paul’s divinely inspired presentation – coming first in the detailed written exposition of the mystery and implications of the Incarnation he avoids the multiplicity of possible errors and with simple elegance unfolds the Truth.

Christ Our Saviour

St Paul expounds the doctrine of the Redemption of Man achieved by Christ’s sacrificial death. In recounting the concepts involved in the sacrificial nature of His death, the payment of our ransom from past servitude to sin and Christ substituting Himself for us in Regard to punishment due, St Paul avoids every excess which many later writers - especially Lutheran - would fall into.

He shows with clarity the correct way to consider the facts. The Father offers His Son to manifest His justice because of His mercy toward us. Christ is our Redemption by virtue of His Sacrifice, which derives its value from His Divine being and Love in obedience to the Father. We co-operate by understanding and accepting God’s teaching and thus obtaining the fruits of the Redemption.

“But thanks are to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness”. (Romans 6: 17- 18)

Christ’s Second Coming

St Paul is powerful in his description of the Parousia or Second Coming of Christ and the General Judgement Which will follow the Resurrection of the Dead. “For we must all appear before the judgment seat of Christ, so that each one may receive good or evil, according to what he has done in the body.”(2 Cor. 5: 10)

Conclusion

At the end of the Year of St Paul our sentiments are not those common to most conclusions - the “well that’s that” attitude does not arise. No, our sentiments are quite different. We have followed St Paul carefully and with keen interest – we know we can never compete with him as a model servant of Christ, but we are eager to hurry after him, eager to try to do far more than we have with our lives as followers of Christ. St Paul is, in that inspirational sense, still with us. Blinded, enlightened, inspired and martyred St Paul indeed “fought the good fight” and beckons us on, an inspiration for every one of us.

St Paul Apostle and martyr

Pray for us.

TONY DIXON
COPYRIGHT. This article first appeared in the June, 2009 issue of FOUNDATION.

" PAST " SAINT PAUL PART XII SAINT PAUL WRITES FROM ROME SEGMENT II

 

 

 

 St Paul Writes from Rome II


Letter to the Ephesians

This letter is, in many ways, among St Paul’s finest. It has also been the cause of some academic controversy in past years concerning its direction and its authenticity. On both points there is now general favourable agreement.

Direction

We know the letter as “Ephesians” because two of the manuscripts that survive contain the words “en Epheso” in the first verse of their Greek texts. But these words are not in the most ancient manuscripts and St. Basil (AD 330 – 379) affirms that in his day they were not in the manuscripts. They are not in two of our surviving manuscripts known as Codex B and Codex Aleph.

The internal evidence from the letter itself also suggests that it was not directed to the church at Ephesus. When St Paul wrote to a specific church – especially one he was extremely familiar with – he constantly makes reference to his relations with its members. There is nothing of that here. His customary personal tone is entirely absent. It has been convincingly argued that it was a letter intended for circulation among the churches of the distant parts of Pontus, Galatia and the Kingdom of Polemon all situated along the River Iris. But it seems that from very early times it came to be believed that this major and quite important letter must have been intended for the large church in Ephesus.

Authenticity

At various times in the past arguments have been raised claiming that this is not the work of St Paul at all. Those doubts have been conclusively disposed of during the last century. They were found to be based on poor analysis of New Testament texts and inadequate reflection on St Paul’s life and writings.

Among the objections raised was the fact that the letter used 75 words that St Paul had never used before. But 9 of the words come in quotations from the Old Testament, while others were particular to matters St Paul had not previously dealt with and still others were in common use at the time. Nothing in the sum of them could be used to indicate a different person as author or the distinctive vocabulary of a different author. In his earlier writings Paul had already dealt with a large amount of doctrine – the theology of justification, of the Law and what was necessary for salvation he had covered thoroughly, especially in the Epistle to the Romans. Now in Rome himself, with the “leisure “of a prisoner – no longer devoting his time and energy to traveling, preaching, teaching and controversy, he had the time to further reflect on revelation and to pray, He came to see that it was the very subject of Christ Himself and His relationship with His Church that needed to be further examined and expounded. Once his powerful mind and great heart warmed to this subject, the multiplicity of inspired ideas and thoughts explode onto the page, sometimes overwhelming his efforts to organize them. Free of the discipline of his customary writings to known churches on specific events, Paul’s style of writing suffers and loses its edge occasionally.

The authenticity of the letter is well – attested not only by the research and technique of the present day, but also by its obvious familiarity to St. Peter in his First Epistle, to St.Polycarp, to St. Justin, to the authors of the Didache and in I Clement. Both Marcion and St. Irenaeus attribute it to St Paul.

Structure

The letter differs from his normal practice. The address mentions Paul alone. There is no Prologue. It is replaced by a dogmatic exposition of the eternal plan of God for man’s redemption, a Divine gift to man, sealed by the Holy Spirit. He then praises God in a solemn doxology and moves on to the moral teaching of the letter.

Dogmatic

Paul tells his readers of his ceaseless prayer that they might be given by the Father in the spirit of wisdom and revelation, deep knowledge of Christ. He now reigns at the Father’s right hand and will do so for eternity, with all things subject to Him. He is the Head of the Church, which is His Body. Because of the Great mercy and love of God his readers have become part of the Body and, in the ages to come, His overflowing riches of Grace in kindness to us will come in Christ Jesus.

By grace they have been saved through faith. This faith is the absolute gift of God, free and not earned in any way. In Christ both Jew and Gentile become one. Circumcised or uncircumcised they are one in Christ and heirs to the promise of the covenant. Both are now reconciled to God in the one Body by the Cross. They are built together into a temple holy in the Lord, upon the foundation of the apostles and prophets and Christ Himself is the chief cornerstone (N.B. the “angularis fundamentum lapis” of Foundation’s banner).Paul relates his appointment as the Apostle to the Gentiles, and that the truth above is a revelation made to him. This revelation had been hidden from mankind in past ages. And not only from mankind, but from the “Principalities and Powers in the heavens” (Eph. 3: 10) who will learn of it from Christ’s Church.

He asks his readers not to be disheartened by his tribulations. He prays that God will grant them many graces through the Spirit to strengthen them inwardly and that Christ may dwell in their hearts, and they may know the fullness of his love.

Moral

Paul urges his readers to use all humility, meekness and patience in bearing with one another in love, being always concerned to preserve the unity of the Spirit. There is one Lord, one Faith, one Baptism, one God and Father of all.

He reminds them that God’s graces to each one vary, but all are intended to work to build up the unity of the Church. “For from Him (Christ) the whole body (being closely joined and knit together through every joint of the system according to the functioning in due measure of each single part) derives its increase to the building up of itself in love.”(Eph. 4: 16)

Paul exhorts them to recall that they are to put pagan ways of sensuality and uncleanness behind them. They are to “put on the new man, which has been created according to God in justice and holiness of truth”. (Eph. 4:24) He urges them to have nothing to do with anger, bitterness, wrath and indignation and malice. Rather, they should be kind, merciful and generously forgiving, as God is to them. He urges them to have nothing to do with uncleanness or covetousness or obscenity or drunkenness which will alienate them from God. Rather, they should be concerned with, talk about and sing about the things of God. He once again elaborates on the duties of husbands, wives and children, of slaves and masters.

Finally he urges his readers to put on the armour of God in order to resist the wiles of the Devil “….. having girded your loins with truth, and having put on the breastplate of justice, and having your feet shod with the readiness of the Gospel of peace, in all things take up the shield of faith, with which you may be able to quench the fiery darts of the most wicked one. And take unto you the helmet of salvation and the sword of the spirit that is the word of God”. (Eph. 6:14-17) He closes calling himself an ambassador in chains “and asking for their prayers so that he might write and speak as he ought. He informs them that Tychicus who bears the letter will let them know all about his present circumstances. He wishes them all the peace of God the Father and the Lord Jesus Christ and grace to all whose love of Christ is unfailing.

To the Philippians

Written toward the end of St Paul’s imprisonment, this letter has a special tone and warmth which sets it apart from all his other letters. The special affection he feels for the Philippians and they feel for him is clear. He had visited them three times and in fact had been imprisoned there also. In Acts St. Luke relates a number of conversions there and the cure of a girl possessed by a demon as a result of Paul’s action, as well as his imprisonment. There is about this letter a sense of comfort in unity of spirit and mutual sympathy.

Hearing of Paul’s imprisonment the Philippians had sent gifts to support him, as they had done in the past when he was in Thessalonica and on other occasions. Paul sends greetings to “all the saints in Christ Jesus that are at Philippi, with the Bishops and Deacons: grace be to you and peace from God Our Father, and from the Lord Jesus Christ.”

The words St Paul uses to begin his remarks to the Philippians are enshrined in the rite of ordination “He who has begun a good work in you will bring it to perfection…..”He assures them of his total concern for them and their salvation “For God is my witness how I long for you all in the Heart of Jesus Christ”.

St Paul tells them that even in his current imprisonment his missionary work goes on and even prospers. He makes it clear that whether he lives or dies matters not – only that God’s will be done: “For to me to live is Christ and to die is gain”.(Phil. 1:21) He suggests some possibility that he might yet visit them again.

He encourages them to continue in unity of mind and spirit in Christ, each caring for the other in humility. At this point he delivers the great injunction which has resounded down the millennia:

“Have this mind in you which was also in Christ Jesus, Who though He was

By nature God, did not consider being equal to God a thing to be clung to

But emptied Himself, taking the nature of a slave and being made like unto

Men. And appearing in the form of man, He humbled Himself, becoming

obedient unto death, even to death on a cross. Therefore God also has

exalted Him and has bestowed on Him the name that is above every name,

so that at the name of Jesus every knee should bend of those in heaven

on earth and under the earth, and every tongue should confess that the Lord

Jesus Christ is in the glory of God the Father.” (Phil. 1: 5-11)

 

2,000 Years on, we stand in awe of the truth St Paul has so wonderfully expressed under the guidance of the Holy Spirit.

Paul expresses his loving concern for the perseverance of the Philippians who he says “shine like stars in the world “in “the midst of a depraved and perverse generation”. (Phil. 2:15) He announces his intention to send Timothy to visit them. Of Timothy he says “I have no-one so like-minded who is genuinely solicitous for you.” He has also sent back Epaphroditus, who bore their gifts to Paul. He had been “sick, almost to death”(Phil. 2:27) but Epaphroditus is now recovered and has been sent more quickly because “he was longing for all of you and was grieved because you had heard that he was sick”.(Phil. 2:26)

St Paul warns them against the Judaizers and to remain on guard. He goes on to inspire them with his personal approach to his life in Christ :

 “But one thing I do : forgetting what is behind, I strain forward to what is before, I press on towards the goal, to the prize of God’s heavenly call in Jesus Christ.”(Phil. 3: 13-14) 

He urges them, “my joy and my crown” (Phil. 4: 1) to stand fast in the Lord, not to follow those enemies of the Cross whose god “is the belly, their glory is their shame, they mind the things of the earth” (Phil. 3: 19)

Evodia and Syntyche are urged to be of one mind in the Lord. (How sad to have one’s petty disagreement recognized through 2,000 years.)

He urges them to rejoice in the Lord always, not to be anxious at all but to put all needs into their prayers with thanksgiving. Everything that is true, holy and loveable should be their desire and concern and practice. He thanks them for their unique assistance in his past labours. And he prays that God will supply their every need.


He closes with greetings from all his companions especially those of “Caesar’s household”- this would seem to allude to some converted members of the Praetorian Guard which had custody of Paul and which formed part of “Caesar’s household”. And he imparts the grace of Our Lord Jesus Christ upon their spirit.

Epistle to Philemon

Here we have something unique in Sacred Scripture – a private letter. And it is unmistakably and irrefutably written by St Paul.

The addressee, Philemon, is a wealthy citizen of Colossae. He is a Catholic and in fact the church meets in his home. The subject of the letter is Philemon’s slave Onesimus. He has run away from his master and has defrauded him. Coming to Rome he has made himself known to Paul. He has been converted and has been an important assistant to Paul. Perhaps he had known of Paul and heard him speak in Ephesus where Philemon had been converted.

But Paul knows that he must do right by Philemon. Onesimus is Philemon’s legal property and he owes Philemon the money he stole. It is evident from the text that Philemon is a leader of the church in Colossae (V 2). Mention is made of Appia and Archippus and historically she has been regarded as Philemon’s wife and Archippus as their son. (We recall that in Colossians, Archippus is admonished in a crisp note included in the Epistle to “Look to the ministry which thou hast received in the Lord, that thou fulfil it”. Perhaps this son of a wealthy family was a Deacon – responsible for ministering to the needy?

We do not know whether or not Philemon had received ordination, but St Paul makes it plain that he was very dear to him (our beloved and fellow-worker”) Paul’s letter is masterly. Though, as Lightfoot writing in 1892 (Colossians and Philemon p 389) put it “the word emancipation seems to be trembling on his lips”- Paul does not use it. After praising Philemon in the Introduction, Paul recounts Onesimus’ coming to him, his conversion and his valuable service to him. He acknowledges Onesimus’ debt to Philemon and undertakes to pay it himself. He is sending Onesimus back to Philomen as is right and “pleads” with Philemon to receive him as a brother in the Faith, and indeed as if he were Paul himself. He says he knows Philemon will even go beyond what he asks. He closes asking Philemon to prepare to receive him as a visitor, for he has hopes of regaining his freedom.

Lucky Onesimus – to have received the gift of Faith and to have such an advocate, capable of such subtlety and delicacy in pleading that he be made a free man – without needing to say as much, and willing to repay Onesimus’ debt to Philemon. It is a gem of a letter which leaves one hoping that Philemon proved as generous as Paul expected. We have evidence through ancient tradition ( from the Menaia – a Byzantine daily commentary on the lives of the saints used in the Liturgy of the Hours of the Eastern Church) of the commemoration of the martyrdom of Philemon, Appia, Archippus AND Onesimus at Colossae. The Apostolic Constitutions – VII 46 – speak of Onesimus as Bishop of Beroea. It seems Paul’s confidence was not misplaced.

Tony Dixon
COPYRIGHT. This article first appeared in the May 2009 issue of FOUNDATION




 

" PAST " SAINT PAUL PART XI SAINT PAUL WRITES FROM ROME Segment I

 

St Paul Writes from Rome I




The chain that secured him to the wall and the constant attention of the Praetorian Guards reminded Paul that he was a prisoner of the Emperor Nero. But the wall was in a house he had rented at his own cost possibly near the Jewish quarter of the City, and the regular stream of visitors reminded him of the relative privilege his Roman Citizenship afforded him. Imprisoned by the authorities in Jerusalem and Caesarea at the behest of the Jews, Paul had used his Roman Citizen’s right to be tried by the Emperor himself to ensure the fulfillment of his long held desire to visit Rome. It seems he arrived there around March AD 61.

Being a prisoner of the increasingly demented Nero was a very insecure position. Nero had ordered the murder of his own mother in circumstances that degenerated into blackest “comedy “in AD 59 and would have his wife murdered in AD 62. What hope could a humble imprisoned preacher hold out for himself?

Only three days after arriving in the City and securing the house, Paul invites the leaders of the Jewish community to visit him, preaches to them and seeks to ensure that they will not persecute him as the Jews in Jerusalem and Caesarea did. They had heard nothing about him from Jerusalem and were not concerned about his work, saying that all they knew about the followers of Christ was that they were everywhere reviled.

Paul’s circumstances, as might be expected, affect the content of his letters. Unlike St. Peter, who as yet, remained free to move about the great City, Paul is not exposed to its glamour and cosmopolitan splendour. St Peter is, and he is greatly concerned, warning his flock to avoid conforming to the dress and manners of the pagans about them. St. Paul’s world is confined physically to his room. But his soaring spirit and classically Jewish trained and powerful mind cannot be so easily confined. His physical immobility gives him for the first time since his retreat in Arabia so many years ago, time to reflect on the totality of his teaching to date.

He perceives that there is room to develop more fully his teaching about the centrality of Christ and about His relationship to His Church, the relationship of Head to mystical body. Indeed St. Paul discloses that this teaching came to him by direct revelation. This intense mental and spiritual reflection during his two years captivity gives rise to a substantial written output. Thirty per cent of all of St Paul’s writings come from this relatively short period.

Three of these “captivity “letters, as they are known, form a group in time- all being delivered by Tychicus(Col. 4:7-9) and (Eph. 6::21) on the same journey. Internal evidence suggests that Colossians was written before Ephesians. Each of the letters is different in type – Colossians is pastoral and monitory, Ephesians is mainly a doctrinal reflection and Philemon is a private letter. The fourth, Philippians was written at a different time.

COLOSSIANS

St Paul refers to the founder of the church at Colossae, Epaphras, as his “fellow servant”(Col.1:7). In Monsignor Ronald Knox’s excellent translation this is rendered “bondsman”. However later, in Philemon V 23 Paul refers to him as “my fellow prisoner in Christ Jesus”. So it appears that Epaphras came to Rome to see St Paul, or happened to be in Rome and called on Paul, and told him of his concerns for the church he led in Colossae. which Paul had not visited. It seems that he stayed in Rome too long and came to be imprisoned for his activities and perhaps for his association with Paul, but this is unlikely since Paul seems to have been allowed free visiting privileges. We cannot know precisely.

Heresy seems to have been the problem in Colossae. Specifically, the heresy that later came to be known as Gnosticism. It is referred to as “philosophy “in the Epistle, the very description of some Jewish teaching used by Josephus and Philo.

We are told in V 16:23 that these false teachers wished to introduce the observance of Sabbaths new moons and other such days, and forbad the eating, drinking, tasting, touching of certain things. Worse still they held angels to be equal to or superior to Christ and promoted worship of them. (There were at the time a variety of Jewish sects, including the Essenes, who held bizarre obsessions with “angels” of the stars, of the seasons, months, days of the year, heat, cold etc., etc.)

Remembering that Paul had not been to Colossae and that Epaphras had come from there and was asking Paul to help correct these false teachers and their errors, conjures up a scene of the anxious Epaphras hovering about as the great Apostle to the Gentiles seeks to devise his address to these strangers in a strange place, occasionally pausing to receive further input from Epaphras or to question him further. The letter as it evolved, falls into two parts, the first is doctrinal and polemical, and the second is moral and pastoral.

FIRST PART

Paul opens by thanking God for the faith of the Colossians made known to him by Epaphras. He prays that the Colossians may remain steadfast in belief and practice.

He opens his teaching at its very heart: the pre-eminence of Christ - God become Man. He is the Creator of all things and creatures in the natural order and in the supernatural order: angels, Thrones, Dominations and Powers. He is the Head of His Church which is His Body. (Here we see Paul clearly enunciating the existence of the one Universal Church of which individual local churches are parts. Christ did not found Churches but only one Church.) And he identifies the role of Christ as reconciler of man to God “through the Blood of His Cross” (1:20).

Paul knows that the majority of Colossians is Gentile - converts of Greek and Phrygian origin (1:26, 27 & 2: 13). There may have been a small number of Jewish converts also, because Josephus (Ant.XII, iii and 4) refers to a scattered Jewish population in the Colossae area. He reminds them that before their conversion they were estranged from God by their evil works. But now, through Christ’s saving Death and Resurrection they are reconciled to God. He affirms his role as Apostle to the Gentiles and his great concern for them and also for the Laodecians because he has been unable to visit them.

Paul urges them to build their faith on Christ as they have been taught and to beware of false teachers whose human traditions are based on the “elements of the world” (see above). He emphasises how they have been brought alive by Baptism and spiritually “circumcised”. He warns against those who preach dietary taboos and new moon festivals, sabbaths and the false practice of worshiping angels (as opposed to legitimate veneration of them and their true role). Disregard mere human teachings, seek and follow what comes from above, he urges them.

“For you have died and your life is hidden with Christ in God. When Christ, your life shall appear, then you too will appear with him in glory”.(Col.3 3-4)

SECOND PART

Paul urges the Colossians to avoid immorality, uncleanness, lust, evil desire and covetousness which the unbelievers practice, and to avoid “anger, wrath, malice, abusive language and foul-mouthed utterances. Do not lie to one another”. (Col. 3:8-9) They are all one in Christ with no racial or status distinctions. Physical circumcision has no privileged position or value among them.

He urges on them all the practical virtues and they should show forth: mercy, love and forbearance and forgiveness and do and say everything in the Name of the Lord Jesus whilst thanking God the Father through Him.

He counsels these virtues in specific terms within the families of the faithful, with detailed attention to the roles of husbands, wives and children and their relations with one another. He cautions convert slaves to work diligently for the sake of their fidelity to God. As we saw in Foundation for March, Paul had urged Timothy to preach along the same lines. Few things could more certainly bring down the wrath of the Roman state on the infant Church than to be seen by Romans as fomenting rebellion among the slaves.

Paul urges upon the Colossians regularity and consistency in prayer and asks them to pray for him. He exhorts them to consider carefully how they spend their time with, or enter into discussion with unbelievers, so that all will work toward their conversion. He explains that Tychicus is carrying the letter and will tell them more about Paul and how he is faring. He is also to be accompanied by Onesimus, himself a Colossian, who has been working with Paul and is now returning to them.

He sends greetings from his “fellow prisoner” Aristarchus (we recall that whilst in Ephesus with Paul, Aristarchus had been set upon by a mob in the theatre) who had sailed from Caesarea with Paul being one of his close co-workers. Greetings also come from Mark, Barnabas’ cousin and of course from Epaphras whom Paul assures the Colossians is ever solicitous for them in his prayers, as he is for Laodicea and Hierapolis.

Finally he sends greetings from “Luke, our most dear physician” (Col. 4:13) and from Demas. He sends his personal greetings to the church in Laodicea and to the church in the house of Nymphas and sends a brief message to Archippus – “Look to the ministry which thou hast received in the Lord, that thou fulfill it.)

He finishes “in my own hand”: “Remember my chains. Grace be with you. Amen”.

Tony Dixon
Copyright. This article first appeared in the April, 2009 issue of FOUNDATION.

" PAST " SAINT PAUL PART IX SAINT PAUL WRITES FROM MACEDONIA Segment I

 

Saint Paul

St Paul Writes from Macedonia II – First Epistle to Timothy


This is one of St Paul’s shortest Epistles. He is writing in AD 65. St James had been executed by Ananias three years earlier and in the previous year Rome had been destroyed by fire and the Emperor Nero had been persecuting the Catholics, in an endeavour to fix the blame on them. The infant Church was under external attack, but internally she was also under attack from false teachers. St Paul had left the Church in Ephesus under the care of the young man Timothy – his “beloved son in the Faith” (1 Tim. 1:2).

He recalls that when he left Timothy in charge in A.D 64 he had given him the task of correcting those propagating false teachings and useless speculations.

He humbly acknowledges his past persecution of the Church and thanks God for being given his role as Christ’s minister – “Jesus Christ came into the world to save sinners of whom I am the chief” (1 Tim. 1:15). St Paul has, he says, given the same vocation of ministry to Timothy, and he refers to prophecies once made concerning Timothy. He contrasts Timothy’s faith and good conscience with Hymeneus and Alexander who have been delivered up to Satan for blasphemy.

St Paul urges Timothy to lead the Church in Ephesus in supplications, prayers and thanksgivings for all men, for kings and for all in high positions “that we may lead a quiet and peaceful life in all piety and worthy behaviour” (1 Tim. 2: 1-2). Clearly, he has the horrors of the persecution under Nero in mind.

St Paul reflects on the very basis of his life’s work: “For there is one God, and one Mediator between God and men, Himself man, Christ Jesus, who gave Himself a ransom for all, bearing witness in his own time. To this, I have been appointed a preacher and an apostle (I tell the truth, I do not lie), a teacher to the Gentiles in faith and truth’. (1 Tim. 2: 5-7)

He firmly sets before Timothy his concept of what is appropriate for women in the church. They should dress modestly and simply without excessive ornament and expense. They should not speak or teach in the church. This brief section of the text concludes with the phrase most often translated “Yet women will be saved by child-bearing”. Quite apart from sending legions of feminists into paroxysms of rage, this false translation is a theological nonsense – what of all the saintly virgins throughout the Church’s long history?  No – as the late Monsignor Ronald Knox’s accurate translation shows: “Yet woman shall find her salvation in the Child-bearing…”

The Greek definite article refers to one unique Child-bearing, the birth of Our Lord at Bethlehem”. (Mons. Ronald Cox “It Is Paul Who Writes” P.463) finally, we see what St Paul truly wrote.

St Paul goes on to list the qualities of a good Bishop: blamelessness, married but once, reserved, prudent, of good conduct, hospitable, a teacher, no drinker or brawler, moderate not quarrelsome or avaricious. He must rule his own household well. He should not be a new convert lest pride overtake him. And he must have a good reputation outside the Church.

He then lists the requirements for Deacons whose responsibility in the early Church was principally ministering to the poor and the needy through charitable works. The requirements are not greatly dissimilar to those for Bishops in spirit, though less exacting in detail.

St Paul gives the rationale for his letter: he hopes to come to Ephesus soon but, if he is delayed, he wants Timothy to have sound advice on how to conduct himself in his weighty position. Interestingly he reveals that the Holy Spirit has made it clear that in future times some will leave the Faith to follow false teachers, forbid marriage, and require abstinence from certain foods. St Paul reminds Timothy that all that God has made is good and not to be so falsely rejected.

He urges on Timothy authentic piety – “…avoid foolish fables and old wives’ tales and train thyself in godliness” (1 Tim. 4:7). He directs him to let no man despise his youth – we must remember here that in the ancient world authority went hand in hand with maturity – the young Timothy could expect some resistance to his Episcopal appointment.

St Paul urges Timothy not to neglect the grace infused in him by his ordination and to be an example to the faithful in speech, conduct, charity and chastity and to be diligent in reading, exhortation and teaching.

SAINT TIMOTHY

He lays out a careful plan of respect for older men, older women and younger women – to be treated as fathers, brothers, mothers and sisters respectively. He urges him to honour widows but stresses that they are primarily the responsibility of their families.

Where there is no family and the widow is less than sixty years old and of good and pious reputation, she may be accepted as the responsibility of the Church. He suggests that younger widows should re-marry so that they avoid becoming mere gossipers and busy-bodies.

St Paul praises priests (presbyters) who rule well and are active in preaching and teaching. Complaints against priests should only be entertained where they are supported by two or three witnesses. When they sin they are to be rebuked in front of all. He charges Timothy to act impartially in these matters before God the Father and Christ Jesus and the elect angels. He urges Timothy to remain chaste and urges him to cease drinking only water and to take a little wine for his stomach’s sake and for his frequent infirmities.

He urges Timothy to exhort slaves to treat their masters with honour and not to presume upon masters who are believers. He makes it clear that in this, his purpose is to ensure that “the name of the Lord and His Teaching be not blasphemed”.

Few things could give Roman society greater anxiety than anything which seemed to encourage the disaffection/discontent of slaves. Any attempt to do so or any appearance of doing so would lead to swift and ruthless suppression. St Paul had little time for “rights language” in the name of which so much evil is done today (e.g. the invented “RIGHT” to choose – used to justify the abortion super holocaust). What matters to him is personal fidelity to Christ and the eternal salvation of souls. Strict personal rights must await the further development of the Kingdom – but first things first.

He warns against false teachings and against the pursuit of wealth. The former lead to the loss of godliness and bring  about envies, quarrels, blasphemies and base suspicions and the latter often stray from the faith and fall prey to temptation.” For we brought nothing into the world, and certainly we can take nothing out...” (1 Tim. 6: 7).

He rousingly exhorts Timothy to the pursuit of justice, godliness, faith, charity, patience and mildness until the coming of the Lord “… the Blessed and only Sovereign, the King of Kings and Lord of Lords; who alone has immortality and dwells in light inaccessible, whom no man has seen or can see, to whom be everlasting dominion. Amen.” (1 Tim. 6: 15-16). He urges him to exhort the rich not to be proud but to become truly rich in good works in order that they might secure eternal life.

St Paul concludes “O Timothy...” to guard what has been entrusted to him and to avoid the profane novelties of speech used by false teachers, noting that some of their users had fallen away from the Faith.

This is the letter of a busy, faith-filled man burning with fatherly love for his Ephesians and for his young co-worker in whose hands he has left them.

In typical St Paul style, the ideas tumble forth always hitting the mark precisely and always serving faithfully the Lord Jesus Christ who claimed the undying loyalty of St Paul on the road to Damascus all those years and miles ago.

Tony Dixon
COPYRIGHT. This article first appeared in the March 2009 issue of FOUNDATION.

" PAST " SAINT PAUL PART VI THE MISSIONARY Part III SECOND SEGMENT

 

St Paul Writes from Corinth, Second Segment

The Letter to the Romans

SIX YEARS HAVE PASSED since St Paul wrote his letters to the Thessalonians from Corinth. In these busy, tumultuous years St Paul has covered thousands of miles back and forth from Damascus to Illyricum the Roman province across the Adriatic from Italy which marked the Imperial border with the barbarian regions to the North. He is now the mature Apostolic missionary. His exertions in preaching, teaching, travel on foot, shipwreck, imprisonment, beatings and narrow escapes from death have taken their toll.

Yet he remains keen to bring more and more Gentiles to Christ. In the East he has established many churches, visited and re-visited them, and set over them bishops and priests he knows will do as much as can be done to keep them faithful. Now he has his sights set on Spain. But, on his way to that Western bulwark of the Empire of Rome, he plans to satisfy a long-held desire to visit the well-established church in Rome itself.

Announcing this intention, he writes to the Romans a remarkable epistle – the largest he wrote. It is a complex letter and far from being “an easy read”. When we consider the background, we begin to understand why.

St Paul has built up a vast experience in his missionary journeys. This letter is intended to mark the close of his activity in the East, and to provide a distillation of that experience from a theological and a pastoral perspective. In addition there is a diplomatic complication to be considered. In the past, Paul has usually been going to found churches or to re-visit those he has founded. But in Rome he knows he will find a largely Gentile convert church for which he has had no responsibility, a church renowned throughout the world for its success and devotion and overseen by the Prince of the Apostles. He knows also that there is a small but influential Jewish convert component in that church – just the element that has caused him so much trouble elsewhere. The fact that the letter is dictated to an amenuensis (we know his name – Tertius- because he inserts his own comment in the letter) as St Paul so often did, and that it must have been dictated over some days, and that we know St Paul to be somewhat volatile, also works to make it complex.

Structure

The Epistle is broadly constructed as follows:

Greetings – Reason for visit

Condition of mankind before Christ - Gentiles and Jews

Condition of mankind with Christ

Faith, Hope, Love, Salvation

Justification

Freedom from the Law for Christians

Activity of the Holy Spirit

Jewish Rejection of the Gospel

Moral Duties of Christians

His Plans, Commendation and Individual Greetings

Greetings and Reason for Visit

Paul’s greeting emphasises his Apostleship from Christ Himself, Christ’s Resurrection as evidence that He is the Son of God and the importance of the obedience of Faith. In expressing his desire to visit the Romans, St Paul affirms his high opinion of them : “your faith is proclaimed all over the world” (Rom. 1:8) and “ unceasingly I make mention of you” (Rom. 1:9) He wants the visit to bring some spiritual grace to them and to be comforted with them in their shared faith. He wants to preach to them just as he has done to other Gentiles in other places. He stresses the importance of faith which provides a great theme for the Epistle.

Mankind without Christ – Gentiles

Paul reviews the state of pagan mankind. He shows that knowledge of the one true God is available to them by reason, from the evidence of His works. They have however pursued mere idols and “worshipped and served the creature rather than the Creator”. (Rom. 1:25) In view of this pagan activity they are denied God’s grace and give themselves up to every sort of depravity and shameful action. Paul reminds his readers that such people will be judged by God according to the Natural Law, written on their hearts.

Jews

The situation of the Jews he says, is quite different. They had the Law and will be judged according to it. They are circumcised to evidence their subjection to the Law. But circumcision will avail them nothing if they do not follow the Law. True “circumcision is a matter of the heart in the spirit, not in the letter” (Rom. 2:29) Here, in responding to some calumny brought against him, Paul directly enunciates the principle that we may not do evil even if some good comes of it. Paul is seeking to get the Jews thinking aright – he makes it clear that the Law effectively defines and thus introduces sins,. It does not justify. It does not save.

Mankind with Christ – Faith

With the coming of Jesus Christ salvation is available to all who have faith in Him. They have no need of the Law. He has fulfilled the Law and the Prophets.

The works of the Law do not justify – faith in Jesus Christ does- it is the true circumcision.

Abraham

To ensure correct thinking by the Jews, Paul goes back to their father, Abraham. He reminds them that Scripture says that Abraham was justified by his belief in God – by faith, not by the works of the Law. And Abraham was at the time as yet uncircumcised, Paul stresses. Paul really hammers home this point, the promise made to Abraham and his posterity came not through the works of the Law or through circumcision, but through Abraham’s faith.

Justified in Christ

“When we were enemies we were reconciled to God by the death of His Son”(Rom3:10) “we exult also in God through Our Lord Jesus Christ, through whom we have now received reconciliation”.(Rom. 3:11)

Through Adam mankind inherited sin and death. Through Christ mankind inherits grace and the possibility of eternal salvation.

Paul points out very firmly that the baptised Christian has no obligation under the Law. He frames his statements on this point with great care, for he knows it touches Jewish sensitivities in two ways: firstly, as to the obligations of the Jewish converts themselves, and secondly, as regards the views some Jewish converts held about what was proper for the Gentile converts. Many Jewish converts had in his experience, sought to burden the Gentile converts with the Law and circumcision. Paul seeks, gently but firmly to teach the Truth.

He goes on to consider at length, the spiritual struggle between the will of the Christian believer and the temptations and inclinations of the flesh. “For I am delighted with the law of God according to the inner man, but I see another law in my members warring against the law of my mind and making me prisoner to the law of sin that is in my members”. (Rom. 7:23) But the grace of God through Our Lord Jesus Christ delivers him. “For what was impossible for the Law, in that it was weak because of the flesh, God has made good. By sending His Son in the likeness of sinful flesh as a sin offering, He has condemned sin in the flesh….” Those who remain steadfast in the spirit will not only be adopted as sons of God but joint heirs with Christ to the glory in which He has been raised.

No present sufferings, Paul says, can compare with that future glory.

In a very brief section of the Epistle, St Paul now opens to us one of the most consoling and encouraging revelations in Sacred Scripture : “But in like manner the Spirit also helps our weakness. For we do not know what we should pray for as we ought, but the Spirit Himself pleads for us with unutterable groanings. And He who searches the hearts knows what the Spirit desires, that He pleads for the saints according to God”. (Rom. 8 :26-27)

This is a truly remarkable revelation of the inner life ( if we may use a human analogy) of the Blessed Trinity which leaves us breathless but rejoicing at the depth and workings of God’s love for us.

Paul reminds the Romans (and us) that for those who love God, all things work together to produce good. God knows who will be saved and glorified. “If God is for us, who is against us?” (Rom. 8: 31) He reminds his readers that Christ is at the right hand of God interceding for us. No peril or disaster, or evil force, can separate us from the love of God which is in Christ Jesus Our Lord.

The Jewish Rejection of the Gospel

Paul, so proudly a Jew himself, reveals his great distress at the rejection of the Gospel by the Jewish leaders and the bulk of the Jewish people. Their fault lies in their refusal of faith in the Gospel and stubborn self-satisfaction with the external observances of the Law alone. They rejected both the preaching and the teaching of the Lord Himself, and even after the Resurrection they refused the preaching of the Apostles. Paul reminds the Romans of the Prophet Isaias’ saying “All day long I stretched out my hand to a people unbelieving and contradicting.” But Paul rejoices in the remnant of Israel that has accepted the Gospel, the Jewish converts.

How easy it is for anyone- Jew or Gentile – Paul points out, to accept the Gospel and demonstrate their faith in Jesus Christ Thus the hardness of heart of the bulk of the Jews grieves him greatly. He urges the Gentile converts to humility and fidelity, reminding them that they have been grafted onto the stem of the true religion which has its origin in the faith of Abraham and has been brought to glorious fulfilment in the Life, Death and Resurrection of Our Lord Jesus Christ.

He makes it clear that Israel will be converted when the full number of Gentiles accept the Gospel. He concludes this section of the Epistle with his now proverbial insistence that God’s judgements are incomprehensible to us and His ways unsearchable.

Moral Teaching

Paul begins to wind up his Epistle with an exhortation on the duties of Christians. His phrasing is beautiful as he urges the Romans, surrounded by pagan society, to “be not conformed to this world, but be transformed in the newness of your mind” (Rom. 12 : 2)

Quite the opposite of the grasping pagan world about them, he urges them to moderation and respect for the role and person of each of the brethren. He bids them to love one another in fraternal charity, anticipating one another with honour and practising hospitality. He seeks to have them be models of every kind of Christian virtue and “overcome evil with good”. (Rom. 12 : 21)

He encourages every one of them to be obedient to legitimate authority which ultimately comes from God. They must respect their lawful obligations to the civil government.

Paul emphasises the moral imperative of love of our neighbours and the importance of conforming one’s life to Christ in expectation of His coming.

Obviously having an eye to the possible activities of Judaizers in the Roman community, he bids all to exercise mutual forbearance. In essence he says that if a Jewish convert feels obliged to still follow the prescriptions of the Law, there is no harm even though it will do him no good, and, if the Gentile converts wish to exercise their legitimate freedom from the Law no-one should trouble them. He urges all to preserve charity and peace. In preserving the peace, he begs them all to practise self-denial and patience so that all may be one in spirit, glorifying God as one.

He reminds them of several passages in Sacred Scripture which foreshadow the role of the Gentiles, and concludes this section as follows: “Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope and in the power of the Holy Spirit”. (Rom. 15 : 13)

Conclusion

In Paul’s concluding words there is an element of apology – unusual for St Paul- “But I have written to you rather boldly here and there, brethren”. (Rom. 15: 15) This is yet another reflection of the pre- eminent position of the church in Rome, and of the fact that Paul has had no part in its formation.

Nowhere in this letter does he make direct mention of St Peter. He evidently knew that he was then absent from the capital, but Paul is obviously sensitive to any possible chance of being criticised from any quarter for intruding or acting inappropriately. It is interesting to see the normally forceful Paul dealing with circumstances calling for great discretion on his part.

He goes on to recount the missionary plans which he has, plans which will bring him to Rome which he has long hoped to visit, on his way to Spain. He will travel via Jerusalem bringing to the saints financial aid from the churches in Macedonia and Achaia.

He asks for the Romans’ prayers and looks forward to coming to them in joy, God willing, to be refreshed with them. He adds to the letter a commendation of Phoebe from the church in Cenchrae, for whatever assistance she may need.

He sends greetings to nearly thirty individuals in Rome, some of whom we know of, others we do not. Their number reveals the wide extent of St Paul’s activities and the consequent large number of contacts he has with other people who are regular travellers. The Roman Empire was a great facilitator of travel, as we know from Roman history. The same sources evidence the large numbers of people travelling from the East – Paul’s past region of activity, to the centre of the Empire.

P.S. and P.P.S.

In what we would term a ”P.S.” Paul adds a final warning to the Romans about troublemakers. ”who cause dissensions and scandals contrary to the doctrine that you have learned…. avoid them.” (Rom. 16 – 17 )

A further addition includes greetings from Timothy and other fellow workers and enables Tertius the amanuensis to speak up with his own greetings.

Doxology

The great letter concludes appropriately with praise of God and its dedication to Him.

St Paul and St James

There are those who have tried to set at odds St James – faith without works is dead and St Paul- faith justifies, not works.

The suggestion is a nonsense as any honest reading of the two epistles shows. To support the proposition one would have to be soft in the head, or a knave. It is crystal clear that St Paul is talking about the prescriptive works required by the Law – the multiple observances the Jews were obliged to keep. St James on the other hand is talking about the good works of charity and proper moral life which flow spontaneously from Christian life. These are the same works that St Paul commends to the Romans as essential to Christian life.

It was this very point that the knave Martin Luther was to make one of the bases for his deformation of Christ’s Church as he invented his “Faith Alone” teaching (“sola fides”) in the 16th Century.

Summary

The Epistle to the Romans is not an “easy read” and one can sympathise with St Peter who wrote of “our dearest brother Paul” …”In these epistles there are certain things difficult to understand, which the unlearned and the unstable distort….” (2 Peter 15: 16) Across the centuries he seems to see and rebuke Luther and so many “spirit of the Council” theologians and preachers.

In this epistle St Paul is distilling all of his thinking, teaching and experience on the subjects of faith and the Law- Christian freedom and Jewish legalism. Paul takes the Lord at His word : “and the Truth shall set you free.” He applies the same distillation to Christian life of which he has had such wide experience.

This is a fitting exercise in preparation for his intended visit to Rome and her pre-eminent church. It is also timely at this stage of his apostolic work. His efforts in the East are now mature and he is looking westward for new challenges.

Little did he know how challenging the road to Rome would prove.

 Tony Dixon
Copyright This article first appeared in the December, 2008 issue of FOUNDATION.

" PAST " SAINT PAUL Part III THE MISSIONARY

 

Saint Paul the Missionary






THE GREAT COMMISSION

“Go therefore and make disciples of all the nations, baptizing them in the Name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age”(Matthew 28:19-20) With these words, Our Divine Lord commissioned the Apostles immediately before His Ascension.

Paul, ”last of all, as one untimely born … for I am the least of the Apostles”(1 Cor. 15:8-9), accepted the great commission with his whole soul, spirit, heart and body –“ for necessity is laid upon me. Woe to me if I do not preach the Gospel !”

At the time of his conversion the Church was truly in its infancy. Our Lord had been crucified and the Holy Spirit had come down at the first Pentecost in A.D. 32-33.  In the ensuing years, as we have seen, Paul goes from Damascus to Arabia, back to Damascus, to Jerusalem and home to Tarsus. These travels, including 3-4 years in each of Arabia and Tarsus cover a period of 12 –13 years.

CALL TO THE MISSION

It was Barnabas, a Cypriot by birth, who invited Paul to leave his present preaching of the Word in his native Tarsus to join him in Antioch(Syria) where much had been accomplished since St. Peter’s initial preaching, and the potential remained great. Like hundreds of thousands of the Church’s missionaries over the millennia, Paul, in accepting the cross of the missionary life, gave up the familiarity and relative comfort of home and his own people for a life among strangers – for the sake of Jesus Christ.

FIRST MISSIONARY JOURNEY A.D. 46 –48  (Paul is 41-45 years old as he begins) COVERS MODERN SYRIA, ISRAEL, CYPRUS & TURKEY)

Antioch in Syria (there was a lesser Antioch in Pisidia) on the river Orontes, was the third largest city of the Roman Empire and was dubbed “Queen of the East”. It had Hellenistic origins. When Alexander the Great died in 323 BC the region was acquired by one of his generals who founded this Antioch around 300 BC(He is said to have founded 15 others – of which Antioch in Pisidia was one -  all named after a member of his family.) The people and their Kings had a troubled history and finally Antioch became a free state under Roman “protection” in 64 BC. Julius Caesar visited in 47 BC and confirmed the city’s freedom. Antioch was progressively dignified by major Roman building works under Augustus and Tiberius. Lying in a major earthquake zone it was badly affected by a great earthquake in A.D. 37  and again during Nero’s reign.

The growth of the Church In this large city(population at the time estimated at around 500,000) must have been significant, for here the followers of the Way were given a name for the first time – Christians.

This growth was a remarkable demonstration of God’s grace and the effectiveness of St .Peter’s earlier preaching. For this was a very “modern” pagan city. Its four miles long main street catered to every pagan desire and its climate is such that it would please any modern Australian.

The converts in the church at Antioch were very largely Gentile and so these earliest efforts began the formation of the Apostle to the Gentiles.

When a visiting member of the church in Jerusalem prophesied that a famine was to come upon the world, the church in Antioch elected Barnabas and Paul to take financial aid to the church in Jerusalem. Having done so they returned to Antioch accompanied by John Mark (St Mark the Evangelist).

The work of St Peter and St Paul and St Barnabas in Antioch was in due course, to produce one of the greatest Doctors of the Church – St John Chrysostom (A.D. 349 – 407 ) Patriarch of Constantinople – a native of Antioch.

CYPRUS

Then (Acts 13:2) via the prophesy of a member of the Antioch congregation the Holy Spirit directed that Barnabas and Paul should be set aside for further missionary work. Under the guidance of the Holy Spirit they set out for the port of Seleucia, and embarked for Cyprus arriving at the port of Salamis.

In Cyprus there was a greater Jewish population, and as Barnabas was a Cypriot they had connections they could develop. Accompanied by John Mark they visited all the synagogues, travelling the 60 miles paved road across the island from Salamis to Paphos.

In Paphos the Roman Governor Sergius Paulus asked the Apostles to speak to him about Jesus Christ A magician in the assembly, Elymas, contested everything that Paul said. Filled with the Holy Spirit Paul fixed his eyes on him, and firmly condemned him, telling him that for his evil deeds he would be made blind for a time And so it happened in front of the assembly. Sergius Paulus became a believer. It is interesting that Paul chose to demonstrate God’s power using the same means – temporary blindness- by which Our Lord had so dramatically evidenced His power in Paul’s case.

From Paphos they sailed on to Perge in the Province of Pamphylia. Perge was, even then, a truly ancient city dating from around 1,000 BC. Ruled by the Romans since 188 BC, in Paul’s and Barnabas’ time it was a thoroughly Roman city. It stood 20 km inland on the fringes of the mighty Taurus Mountains rising 12,000 feet high and stretching 500 miles east to west in the northern distance. Acts does not record them preaching in Perge at this time.

Passing on through increasingly mountainous country, they made the 100 mile journey to the Roman Provincial capital of Galatia – Antioch in Pisidia.(Mark left them at Perge and returned to Jerusalem.)

Pisidian Antioch was founded in 280 BC and in 25 BC it became a Roman Military Colony. It stood at the intersection of north/south and east/west roads, a location which, coupled with its fertile surroundings and splendid mountain views, made it of great strategic importance for centuries. Augustus had increased its importance in the Empire and settled 3,000 veterans there.

Paul and Barnabas took their place in the synagogue on the Sabbath. Invited to speak, Paul began as St Stephen had done in Paul’s presence on that terrible day 15 years ago, by recounting the history of God’s dealings with Israel culminating with the Messiah –Jesus Christ. The following Sabbath a huge number of the city’s population turned out to hear Paul and his companions . The Jews resented their success with the Gentiles and opposed them in a very hostile manner. Paul and Barnabas clearly instructed them that they had preached to the Jews first out of duty, but, as they had rejected their teaching, they would now concentrate on the Gentiles. Their success in this effort spread throughout the countryside

But the leading Jews of the city conspired to persecute Paul and Barnabas driving them out so that the Apostles “ shook off the dust from their feet as they left them” and proceeded to Iconium.

Iconium –65 miles south-east of Pisidian Antioch is at the foot of Mount Taurus    ( to-day it is known as Konya, Turkey).It stands 120 miles inland from the Mediterranean and almost 4,000 feet above sea level. Excavations on the site reveal settlement as far back as 3,000 BC. In later times it became a Hellenistic city, but it was finally ceded to Rome in 133 BC. Iconium was the last city of the region of Phrygia before the border of Lycaonia. Because of its fidelity to Rome, Claudius, Emperor at the time of Paul’s and Barnabas’ visit, was to grant it the title Claudioconium . It is the only one of the Galatian cities visited by Paul that still exists. It is here that Paul converted St Thecla mentioned previously in regard to the apocryphal “Acts of Paul and Thecla”.

Paul and Barnabas preached in the synagogue of Iconium and made a large number of converts. But again, the leading Jews, despite Paul’s and Barnabas’ successes were able to incite such a tumult among the unconverted Jews and Gentiles that it was necessary for Paul and Barnabas to pass into Lycaonia, visiting Lystra and Derbe.

Lystra was only 30 km south of Iconium and had been a Roman Military Colony since 6 BC to enable the Romans to better control the mountain tribes to the west .A proper Roman road had been built between Lystra and Iconium for military purposes, making the journey an easy one.

Here Paul’s and Barnabas’ preaching had a surprising effect. The pagan inhabitants – not Romans, because they spoke their own local dialect- were astounded when Paul healed a man who had been lame from birth. They were sure that Paul the chief speaker, was the god Hermes and that Barnabas was the god Zeus. The local priest of the god Jupiter (Defender of the city) brought out bulls for sacrifice and wreaths for the city gates to worship the “divine” visitors. Distraught at this diabolical turn of events Paul and Barnabas tore their garments and did everything they could to insist that they were mere mortals ,but servants of the one true God. With great difficulty Paul and Barnabas prevented the sacrifice.

But Jews from Antioch and Iconium had followed them. Again they stirred up the volatile crowd against Paul and Barnabas. They were highly effective and the mob took up stones and commenced pelting Paul dragging him out of the city and leaving him for dead.. But the disciples formed a protective ring around Paul to protect him from any further violence .In time he recovered somewhat and struggled to his feet re-entering the city which he and Barnabas left the next day.

They went on to Derbe 60 miles south-east of Lystra. For 1,000 years from the time of Paul Derbe was to be a Christian city. During the persecution of Diocletian in A.D. 300,  its people were to suffer terribly. Its church was burned and buried under a hill of earth .The survivors became refugees across the lands as far as western Europe. In modern day France the surname “Derbes” testifies to their suffering for the Faith .Paul and Barnabas made very many converts in Derbe before returning to Lystra, Iconium and Pisidian Antioch encouraging the faithful and, after prayer and fasting, selecting and ordaining presbyters for each of the churches.

They returned to Perge, preaching there on this occasion, then went down to the port of Attalia and embarked for Antioch in Syria. They recounted to the faithful in Antioch all that God had helped them to do on their travels, and remained there building up the church for some time.

Tony Dixon

COPYRIGHT This article first appeared in the August, 2008 Issue of FOUNDATION

" PAST " SAINT PAUL Part Two SAINT PAUL AND HIS WORLD

 

SAINT PAUL

 

 Saint Paul’s World


Saul was born between A.D. 2 and 5  in Tarsus in the Roman Province of Cilicia. It stood opposite the north coast of the island of Cyprus and the west coast of Syria. Rome then controlled almost the entire Mediterranean coast from Spain along the north coast to the eastern extremity, and then along the African coast to Numidia.

Caesar Augustus then 65-68 years old, would have been the only Emperor Saul’s parents had known. When they had been growing up stories of the conquests of Pompey Magnus in the region including, significantly for them as Jews, the conquest of Jerusalem in 63 BC, would have been commonplace.

Augustus’ rule had brought steadily increasing prosperity and order to the Empire and consequently to the lives of Saul’s parents. They were Roman citizens, the prized status of the ancient world, a status Saul inherited. How they had gained that status we do not know, but Philo of Alexandria tells us that Augustus made it possible for the Jews of Rome to become Roman citizens, so perhaps Saul’s grandparents had originally gained that status. There were many paths to citizenship, some requiring lengthy and arduous service (e.g. in the army or some public service). As orthodox Jews they could at times have faced difficulties in relation to public acts of piety to the Roman Gods, although more normally Jews benefitted from surprising concessions.

In A.D. 4 Augustus legally adopted Tiberius, the son of his wife Livia, and named him as his successor.

Historical records of the region and time are rich, not only because of Roman historians, but especially because of the writings of the Romanised Jewish prince/priest/historian Flavius Josephus (A.D. wwwwwwwwwww37  – 95? ). Stories of the recurring strife in Judea would have regularly reached the Jewish communities of the region and so would have been well known to Saul and his family. Pompey’s conquest had not brought lasting peace, but merely a new lid to the Judean political cauldron.

The Romans installed as King of Judea the infamous Herod “the Great”. Unlike the Hasmodean kings who preceded him, he did not claim the High Priesthood, to which he had no right in any case. Instead he appointed his youthful (scarcely 18) brother-in-law Aristobulus who was a member of a legitimate Jewish royal family, unlike Herod. Unhappily for Herod and also Aristobulus, the young man became exceptionally popular with the masses. He was drowned in the palace pool in Jericho. The people blamed Herod for this first of a series of murders.

Henceforth Herod appointed common priests with no right to it, to the High Priesthood. Their only qualification was docility. Herod’s briefly ruling successor Archelaus did the same.

The High Priesthood became ever more decadent – an office bought and sold – the source of violent competition between four families ranged against each other and even degenerating into stone-throwing battles. There were as many as 28 High Priests in 107 years, whereas there had been only 93 since the time of Aaron in the 13th century BC. The Jewish Talmud sums it up: “For they are High Priests, their sons are treasurers, their sons-in-law administrators and their servants beat the people with rods.” (Pesahim 57a).

Poisoned by his wife Livia, Augustus died in A.D.  14  and was succeeded by Tiberius. Saul was about ten years old. Five years later his parents sent him to Jerusalem to further his religious studies. At the feet of the great Pharisee doctor of the Jewish law, Gamaliel, a leader of the Sanhedrin, Saul studied for five years until 20 AD. During this period Gamaliel, who is well-known to history, would have been in his prime. We know that he died 32 years later. It was Gamaliel who convinced the Sanhedrin to release the apostles (after 39 strokes of the rod) when they were arrested for preaching the Word.

The Pharisees (the word comes from “parash”/”perush” – “separate”/”separatist”) had their origins around the second century BC in a group known as the “Hasidim” – pious and devout men of Israel – who opposed the then current Hellenistic tendencies and adhered strictly to the Law of God. In 167 BC they had become politically active in resisting the ruler Antiochus Epiphanes. But after the re-dedication of the Temple in 164 BC and the restoration of Jewish religious practice, they became more and more concentrated on strict religious practice. Josephus describes them as one of the three mainstreams of Jewish religious practice at the time, the others being the Sadducees and the Essenes (of Dead Sea Scroll fame).

Nevertheless, the religious rigorism of the Pharisees led them back into the political sphere around 128 BC. One of their number openly cast doubt on the legitimacy of the birth of the High Priest Hyrcanus and his right to hold office. The Pharisees closed ranks around their brother and Hyrcanus and the rulers from then on promoted the interests of the Sadducees. Despite them, popular support went increasingly with the Pharisees. So much so, that by the time of Herod “the Great” the Pharisees needed to be dealt with most carefully, even though they seem to have numbered only 5% of the population. Around 20 BC Herod required all citizens to swear an oath of loyalty to him. The 6,000 Pharisees refused but instead of being executed, they were simply fined.

In Saul’s early twenties in A.D. 26 , the new Roman Procurator Pontius Pilate took up his position. The Romans had reverted to direct rule after the death of Archelaus, Herod’s successor. As Procurator, Pilate was the Emperor Tiberius’ personal representative. When Our Lord was crucified in A.D. 30.  Saul was in his mid-twenties. Procurator Pilate’s principal roles were to collect the taxes, keep the peace and administer justice He was based at Caesarea and had at his disposal only 3,000 troops. In the event of any serious trouble he would be obliged to call on the Governor of Syria who had four legions at his disposal, including the Legio X Fretensis which would much later be transferred to Judea.

(It should be noted here that the “Pilate Stone” discovered in 1976 actually shows his title as “Prefect” but we have maintained the customary reference “Procurator”).

As always (even today) Judea was in ferment. The Roman puppet kings Herod Agrippa in Galilee, his brother Phillip in Ituraea and Lysanias in Abilene had uneasy relations with the Procurator Pilate. The High Priest Annas had been succeeded by his son-in-law Caiphas and the religious governing Council the Sanhedrin was tensely split between the parties of the Pharisees and the Sadducees. To add further to the general air of tension Pilate himself was constantly uncertain of his relations with the Emperor after Tiberius had given him only qualified support in an earlier trial of strength with the Jews which had been appealed to the Emperor.

Saul’s conversion – giving us the Apostle Paul – is generally dated around A. D.33  or A.D. 34 . He was then between 28 and 32 years old.

 

 

 Around A.D. 36  Herod Agrippa, whilst visiting Rome, was overheard venturing the opinion that it would be better if Tiberius were dead. This promptly landed him in prison. Prior to this he had been a favourite of Tiberius and a boon companion of the vilely corrupt young Caligula. Tiberius did in fact die in A.D. 37 . Caligula succeeded him and made his friend Herod Agrippa King of Judea, restoring the unity of the regions last seen under Archelaus.

Caligula, whose excesses and insanity proved too much even for decadent Rome, was murdered in A.D. 41 . Improbably he was succeeded by the lame, stuttering but shrewd and effective Emperor Claudius. When Herod Agrippa died under horrible circumstances (recounted in the Acts of the Apostles) in A.D. 44  Claudius did not replace him, but reverted to direct Roman rule of Judea by Procurators. He also reserved to himself the right to decide who should appoint the High Priests.

By this time Paul had been a Christian and an Apostle for about ten years. He had spent an extended period in Arabia and visited Damascus and Jerusalem. In Jerusalem his preaching was so powerful that his safety was feared for (Acts 9:30) and he returned to Tarsus for four or more years. But around A.D. 46 Barnabus sought Paul, asking him to come to Antioch to assist with already successful preaching of the Word there, which he did for one year, “and in Antioch the disciples were for the first time called Christians” (Acts 11.26).

In A.D. 49  – Saul was between 44 and 47 years old – Claudius expelled the Jews from Rome on account of “Chrestus”. The consensus seems to be that this is not a garbled reference to Christ or Christians on the part of the historian Suetonius as the name “Chrestus” appears to have been current at the time. The Jewish community in Rome is thought to have totalled about 40,000. Some of those expelled were, or became, Christians and had contact with Paul as in the case of Aquila and his wife Priscilla at Corinth (Acts 18.1-2).

Claudius was poisoned by his wife in A.D. 54  and succeeded by Nero. By this time Paul was on his third missionary journey and aged 49 – 52 years. In A.D. 59  when Paul was arrested, tried and appealed his case to Rome, Nero was busy arranging the murder of his reputedly vicious and manipulative mother Agrippina. The attempt degenerated into farce when she swam ashore from the boat designed to collapse and drown her. Not to be denied, her son despatched assassins who produced the desired result.

In A.D. 62  Paul was released from his Roman imprisonment and in A.D. 64  aged 59-62 years he was on further missionary journeys when Rome was destroyed by fire. The Romans blamed Nero, who for his part sought to shift the blame onto the Christians and instituted a terrible persecution.

Between A.D. 64  and A.D. 66  Paul continued preaching the Word and wrote the second Epistle to Timothy. Nero constructed his new palace the Domus Aurea (Golden House).

InA.D.  66  Paul was arrested again, imprisoned and executed by beheading. In Judea the revolt against Roman rule began. This was to lead to the destruction of Jerusalem and the Temple in A.D. 70  under the Roman General Titus, son of the Emperor Vespasian who had succeeded in A.D. 69  after Nero committed suicide in A.D. 68 .

(The historically certain date of the destruction of Jerusalem confirms for us that St John’s Gospel was written prior to A.D. 70  for he says, “Now there is in Jerusalem by the Sheep Gate a pool …” etc (John 5.2). The ruin of the five porticoed pool was identified by archaeologists in 2007.)

The man chosen by Jesus to be named “Paul” was born into an “interesting” time. Archbishop Alban Goodier SJ says of the Nativity, “It was the fullness of time …” God’s plan for the salvation of Man began to unfold. And out of the maelstrom of war, intrigue, cruelty, murder and corruption that surrounded him, Paul, sustained by Divine Grace, responded to the call with Faith in Jesus of Nazareth the son of God, the Messiah, and never lost sight of Him.

“… it is no longer I who live,

but Christ Who lives in me …”

(Galatians 2.20)

TONY DIXON
Copyright This article first appeared in the June, 2008 issue of FOUNDATION.

" PAST " SAINT PAUL'S GREAT OPPORTUNITY AND OURS

 

St.Paul gives us so many leads as to how we should act. But not all of them are expressed. We can follow  his example with profit: he wrote that he was going to Ephesus because there was a great opportunity for him there. 

 

Here we learn that in spreading the Gospel, the Church needs to be alert to what is happening in the world, and to use its capabilities to adapt to circumstances. St. Paul's "opportunity" was the biennial Festival of the goddess Diana which we are told increased the population of Ephesus from 300,000 to 2,000,000. What an opportunity to reach vast numbers of people - pilgrims who had to be housed in tents. And who followed the trade of tent-maker? Why, none other than St.Paul - the very man the pilgrims would need. He   had more for them than they imagined!
 

 

To-day there is a massive opportunity for the Church on the Internet. The gathering of people on the Internet - especially the young - is in the tens, perhaps hundreds of millions per day, every day. Yet some Dioceses, for example have no website or a truly pathetic website. Others are truly impressive. But as yet we have no Australian Bishop with a Blog and very few Priests, whereas there are a number of Bishops and even Cardinals worldwide with such Blogs, and numerous highly active Priest Bloggers.
 

Now, some people including perhaps Priests and Bishops will say "Oh, I can't be bothered with all that computer nonsense, my role is to minister to real people."Some even pride themselves on their ignorance of the whole area of technology. They are ignoring the great opportunity. They would surely get chased out of their complacent attitude by the ever vigorous St. Paul.
Everything we know of this dynamic apostle makes it clear he did not have a "comfort zone". He went out to meet every opportunity - we, institutional Church, Bishops, Clergy and Lay Faithful must not do less.


This item is adapted from "Serving With the Angels"in FOUNDATION October 2007.