Looking for Paul

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!


Galatians 1:15

But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

when
Ὅτε (Hote)
Adverb
Strong's 3753: When, at which time. From hos and te; at which too, i.e. When.

God,
θεὸς (theos)
Noun - Nominative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

who
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

set me apart
ἀφορίσας (aphorisas)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 873: To rail off, separate, place apart. From apo and horizo; to set off by boundary, i.e. limit, exclude, appoint, etc.

from
ἐκ (ek)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

my
μου (mou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

mother’s
μητρός (mētros)
Noun - Genitive Feminine Singular
Strong's 3384: A mother. Apparently a primary word; a 'mother'.

womb
κοιλίας (koilias)
Noun - Genitive Feminine Singular
Strong's 2836: From koilos; a cavity, i.e. the abdomen; by implication, the matrix; figuratively, the heart.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

called [me]
καλέσας (kalesas)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 2564: (a) I call, summon, invite, (b) I call, name. Akin to the base of keleuo; to 'call'.

by
διὰ (dia)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

grace,
χάριτος (charitos)
Noun - Genitive Feminine Singular
Strong's 5485: From chairo; graciousness, of manner or act.

was pleased
εὐδόκησεν (eudokēsen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 2106: To be well-pleased, think it good, be resolved. From eu and dokeo; to think well of, i.e. Approve; specially, to approbate.

 

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!

Galatians 1:16

to reveal
ἀποκαλύψαι (apokalypsai)
Verb - Aorist Infinitive Active
Strong's 601: To uncover, bring to light, reveal. From apo and kalupto; to take off the cover, i.e. Disclose.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

Son
Υἱὸν (Huion)
Noun - Accusative Masculine Singular
Strong's 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

me
ἐμοὶ (emoi)
Personal / Possessive Pronoun - Dative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

so that
ἵνα (hina)
Conjunction
Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

I might preach
εὐαγγελίζωμαι (euangelizōmai)
Verb - Present Subjunctive Middle - 1st Person Singular
Strong's 2097: From eu and aggelos; to announce good news especially the gospel.

Him
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

among
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

the
τοῖς (tois)
Article - Dative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Gentiles,
ἔθνεσιν (ethnesin)
Noun - Dative Neuter Plural
Strong's 1484: Probably from etho; a race, i.e. A tribe; specially, a foreign one.

I did not rush to consult
προσανεθέμην (prosanethemēn)
Verb - Aorist Indicative Middle - 1st Person Singular
Strong's 4323: To consult with, communicate, impart. From pros and anatithemai; to lay up in addition, i.e. to impart or to consult.

with flesh
σαρκὶ (sarki)
Noun - Dative Feminine Singular
Strong's 4561: Flesh, body, human nature, materiality; kindred.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

blood,
αἵματι (haimati)
Noun - Dative Neuter Singular
Strong's 129: Blood, literally, figuratively or specially; by implication, bloodshed, also kindred.

 

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!

Galatians 1:17

nor
οὐδὲ (oude)
Conjunction
Strong's 3761: Neither, nor, not even, and not. From ou and de; not however, i.e. Neither, nor, not even.

did I go up
ἀνῆλθον (anēlthon)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 424: To come up, go up, ascend. From ana and erchomai; to ascend.

to
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

Jerusalem
Ἱεροσόλυμα (Hierosolyma)
Noun - Accusative Neuter Plural
Strong's 2414: The Greek form of the Hebrew name: Jerusalem. Of Hebrew origin; Hierosolyma

to
πρὸς (pros)
Preposition
Strong's 4314: To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

the
τοὺς (tous)
Article - Accusative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

apostles
ἀποστόλους (apostolous)
Noun - Accusative Masculine Plural
Strong's 652: From apostello; a delegate; specially, an ambassador of the Gospel; officially a commissioner of Christ.

[who came] before
πρὸ (pro)
Preposition
Strong's 4253: A primary preposition; 'fore', i.e. In front of, prior to.

me,
ἐμοῦ (emou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

but
ἀλλὰ (alla)
Conjunction
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

I went
ἀπῆλθον (apēlthon)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 565: From apo and erchomai; to go off, aside or behind, literally or figuratively.

into
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

Arabia
Ἀραβίαν (Arabian)
Noun - Accusative Feminine Singular
Strong's 688: Arabia, the district south of Palestine. Of Hebrew origin; Arabia, a region of Asia.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

[later]
πάλιν (palin)
Adverb
Strong's 3825: Probably from the same as pale; anew, i.e. back, once more, or furthermore or on the other hand.

returned
ὑπέστρεψα (hypestrepsa)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 5290: To turn back, return. From hupo and strepho; to turn under, i.e. To return.

to
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

Damascus.
Δαμασκόν (Damaskon)
Noun - Accusative Feminine Singular
Strong's 1154: Damascus. Of Hebrew origin; Damascus, a city of Syria.

 

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!

Galatians 1:18

Only after
Ἔπειτα (Epeita)
Adverb
Strong's 1899: Then, thereafter, afterwards. From epi and eita; thereafter.

three
τρία (tria)
Adjective - Accusative Neuter Plural
Strong's 5140: Three. Or neuter tria a primary number; 'three'.

years
ἔτη (etē)
Noun - Accusative Neuter Plural
Strong's 2094: A year. Apparently a primary word; a year.

did I go up
ἀνῆλθον (anēlthon)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 424: To come up, go up, ascend. From ana and erchomai; to ascend.

to
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

Jerusalem
Ἱεροσόλυμα (Hierosolyma)
Noun - Accusative Neuter Plural
Strong's 2414: The Greek form of the Hebrew name: Jerusalem. Of Hebrew origin; Hierosolyma

to confer with
ἱστορῆσαι (historēsai)
Verb - Aorist Infinitive Active
Strong's 2477: To get acquainted with, visit. From a derivative of eido; to be knowing, i.e. to visit for information.

Cephas,
Κηφᾶν (Kēphan)
Noun - Accusative Masculine Singular
Strong's 2786: Of Chaldee origin; the Rock; Cephas, a surname of Peter.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

I stayed
ἐπέμεινα (epemeina)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 1961: (a) I remain, tarry, (b) I remain in, persist in. From epi and meno; to stay over, i.e. Remain.

with
πρὸς (pros)
Preposition
Strong's 4314: To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

him
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

fifteen
δεκαπέντε (dekapente)
Adjective - Accusative Feminine Plural
Strong's 1178: Fifteen. From deka and pente; ten and five, i.e. Fifteen.

days.
ἡμέρας (hēmeras)
Noun - Accusative Feminine Plural
Strong's 2250: A day, the period from sunrise to sunset.

 

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!

Galatians 1:19

But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

I saw
εἶδον (eidon)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

none
οὐκ (ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

of the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

other
ἕτερον (heteron)
Adjective - Accusative Masculine Singular
Strong's 2087: (a) of two: another, a second, (b) other, different, (c) one's neighbor. Of uncertain affinity; other or different.

apostles
ἀποστόλων (apostolōn)
Noun - Genitive Masculine Plural
Strong's 652: From apostello; a delegate; specially, an ambassador of the Gospel; officially a commissioner of Christ.

except
εἰ (ei)
Conjunction
Strong's 1487: If. A primary particle of conditionality; if, whether, that, etc.

James,
Ἰάκωβον (Iakōbon)
Noun - Accusative Masculine Singular
Strong's 2385: The same as Iakob Graecized; Jacobus, the name of three Israelites.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Lord’s
Κυρίου (Kyriou)
Noun - Genitive Masculine Singular
Strong's 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.

brother.
ἀδελφὸν (adelphon)
Noun - Accusative Masculine Singular
Strong's 80: A brother, member of the same religious community, especially a fellow-Christian. A brother near or remote.

 

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!

Galatians 1:20

I assure you
ἰδοὺ (idou)
Verb - Aorist Imperative Active - 2nd Person Singular
Strong's 2400: See! Lo! Behold! Look! Second person singular imperative middle voice of eido; used as imperative lo!

before
ἐνώπιον (enōpion)
Preposition
Strong's 1799: Neuter of a compound of en and a derivative of optanomai; in the face of.

God
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

that
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

what
ἃ (ha)
Personal / Relative Pronoun - Accusative Neuter Plural
Strong's 3739: Who, which, what, that.

I am writing
γράφω (graphō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 1125: A primary verb; to 'grave', especially to write; figuratively, to describe.

to you
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

is no lie.
ψεύδομαι (pseudomai)
Verb - Present Indicative Middle or Passive - 1st Person Singular
Strong's 5574: To deceive, lie, speak falsely. Middle voice of an apparently primary verb; to utter an untruth or attempt to deceive by falsehood.

 

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!


Galatians 1:21

Later
Ἔπειτα (Epeita)
Adverb
Strong's 1899: Then, thereafter, afterwards. From epi and eita; thereafter.

I went
ἦλθον (ēlthon)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 2064: To come, go.

to
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

the
τὰ (ta)
Article - Accusative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

regions
κλίματα (klimata)
Noun - Accusative Neuter Plural
Strong's 2824: A small geographical division, district, or territory. From klino; a slope, i.e. a 'clime' or tract of country.

of Syria
Συρίας (Syrias)
Noun - Genitive Feminine Singular
Strong's 4947: Syria, a great Roman imperial province, united with Cilicia. Probably of Hebrew origin; Syria, a region of Asia.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

Cilicia.
Κιλικίας (Kilikias)
Noun - Genitive Feminine Singular
Strong's 2791: Probably of foreign origin; Cilicia, a region of Asia Minor.

 

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!

Galatians 1:22

I was
ἤμην (ēmēn)
Verb - Imperfect Indicative Middle - 1st Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

personally
προσώπῳ (prosōpō)
Noun - Dative Neuter Singular
Strong's 4383: From pros and ops; the front, i.e. The countenance, aspect, appearance, surface; by implication, presence, person.

unknown,
ἀγνοούμενος (agnooumenos)
Verb - Present Participle Middle or Passive - Nominative Masculine Singular
Strong's 50: To do not know, be ignorant of, sometimes with the idea of willful ignorance.

however,
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

to the
ταῖς (tais)
Article - Dative Feminine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

churches
ἐκκλησίαις (ekklēsiais)
Noun - Dative Feminine Plural
Strong's 1577: From a compound of ek and a derivative of kaleo; a calling out, i.e. a popular meeting, especially a religious congregation.

of Judea
Ἰουδαίας (Ioudaias)
Noun - Genitive Feminine Singular
Strong's 2449: Judea, a Roman province, capital Jerusalem. Feminine of Ioudaios; the Judaean land, a region of Palestine.

that [are]
ταῖς (tais)
Article - Dative Feminine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

Christ.
Χριστῷ (Christō)
Noun - Dative Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

 

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!

Galatians 1:23

They
ἦσαν (ēsan)
Verb - Imperfect Indicative Active - 3rd Person Plural
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

only
μόνον (monon)
Adverb
Strong's 3440: Alone, but, only. Neuter of monos as adverb; merely.

heard
ἀκούοντες (akouontes)
Verb - Present Participle Active - Nominative Masculine Plural
Strong's 191: To hear, listen, comprehend by hearing; pass: is heard, reported. A primary verb; to hear.

the account:
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

“The [man who]
Ὁ (Ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

formerly
ποτε (pote)
Particle
Strong's 4218: At one time or other, at some time, formerly. From the base of pou and te; indefinite adverb, at some time, ever.

persecuted
διώκων (diōkōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 1377: To pursue, hence: I persecute. A prolonged form of a primary verb dio; to pursue; by implication, to persecute.

us
ἡμᾶς (hēmas)
Personal / Possessive Pronoun - Accusative 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

{is} now
νῦν (nyn)
Adverb
Strong's 3568: A primary particle of present time; 'now'; also as noun or adjective present or immediate.

preaching
εὐαγγελίζεται (euangelizetai)
Verb - Present Indicative Middle - 3rd Person Singular
Strong's 2097: From eu and aggelos; to announce good news especially the gospel.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

faith
πίστιν (pistin)
Noun - Accusative Feminine Singular
Strong's 4102: Faith, belief, trust, confidence; fidelity, faithfulness.

{he} once
ποτε (pote)
Particle
Strong's 4218: At one time or other, at some time, formerly. From the base of pou and te; indefinite adverb, at some time, ever.

tried to destroy.”
ἐπόρθει (eporthei)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 4199: To lay waste, destroy, ravage, harass. Prolongation from pertho; to ravage.

 

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!

Galatians 1:24

And
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

they glorified
ἐδόξαζον (edoxazon)
Verb - Imperfect Indicative Active - 3rd Person Plural
Strong's 1392: To glorify, honor, bestow glory on. From doxa; to render glorious.

God
Θεόν (Theon)
Noun - Accusative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

because of
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

me.
ἐμοὶ (emoi)
Personal / Possessive Pronoun - Dative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

 

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!

- On the one hand, there are trainees who haven't finished their trainings!
- They have never been coaches, Jesus was their coach!
- Now time has come for them to become coaches!
- They have never led their own missions!
- Jesus was always there!
- Now it is time to take the lead!
- There are also a group of trainees!
- They must organize their actions between themselves!
- They must also free themselves from human tradition!

 

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!

- On the other hand, Paul has been a trainee for all his life!
- He has been on a mission for some time, chasing Jesus' disciples to put them into prison!
- He is a leading character in judaism!
- He is extremely zealous!
- There was no competition!
- He was the only head!
- He was only guided by Jesus!
- He was not influenced by the other apostles!
- He cut straight away with human tradition!
- And he went straight away!
- After his vision, he went to Arabia!
- There he could assimilate his conversion and all its implications!
- He spent three years there!
- He did his mission by himself away from the apostles!
- They didn't know him in Jerusalem!
- He only mixed with the apostles fourteen years later when he went to Jerusalem with Barnabas and Titus!
- And he met privately with the apostles!
- Because Yah.weh told him to do so!
- Then he could check he was doing well on his mission!

 

[JLG]

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!

___________________________________________________________

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.

 

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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 38.

Second letter to the Thessalonians

This second letter to the Thessalonians repeats what was said in the first. Some specialists believe that it is not by Paul's hand. If it is his, it would date from 51-52. This letter is briefer than the previous one and was probably written in Corinth too, shortly after the first. This is the response to a letter supposedly from Paul which made Christians believe that the Day of the Lord was already there “above their heads, like a black cloud”: “Concerning the coming of our Lord Jesus Christ and our gathering to him, do not be too quickly put out of sense or alarmed by the manifestations of the Spirit, by the words or letters given as coming from us, and which would make you think that the Day of the Lord is already here.” (2 Thess 2:1-2) At the beginning, Paul thanks God for the steadfastness of the Thessalonians: “We must give thanks to God because your faith is making great progress and the love for each other is increasing among you all.” (2 Thess 1, 3) Paul seeks to calm a feverish agitation caused in Thessalonica by an anxious expectation of the Lord's Return. In the second part, Paul returns to the advent of Christ, a subject already discussed in chapters IV and V of the First Letter to the Thessalonians, while dismissing the idea of his immediate proximity. To ease the anguish of Christians, he announced to them that Christ's return to earth would be preceded by signs: the first would be the abandonment of the faith; the second, the appearance of a man whom Paul designates under the names “Man of impiety”, “Son of perdition”, “he who rises up and exalts himself against God and whom we worship” . He is, in fact, the Antichrist, a term that Paul does not use but which will be used later by Saint John the Evangelist. (1 John 2, 18; 2 John 7)

Emperor Caligula "the man of impiety, who rises against God and is worshiped" In describing the man of sin, Paul is probably referring to Emperor Caligula (Gaius Caesar Germanicus), who 14 years earlier had ordered the erection of his statue in the temple in Jerusalem. The Temple would henceforth bear his name: “Temple of Caius”, the new Jupiter. The Emperor thus wanted to take revenge on the Jews who were the only ones not to recognize him as god. When Paul writes his letter, Caligula is dead and Claudius is emperor. His adopted son Nero was proclaimed prince imperial and is first in the line of succession. Agrippina, Nero's mother, recalled Seneca from his exile in Corsica, and appointed him as educator of the future emperor. Paul mentions some Christians who spread rumors of the end of the world and refuse to work. They prefer begging to fulfilling their state duties. They carry around faces haunted by the imminent catastrophe and interpret all kinds of warning signs that they may have witnessed. They say, “The day of the Lord is at hand.” They behave like people whose days are numbered. They base their “knowledge” of the end of the world on the so-called revelation of a prophet, or on a word attributed to Paul, or even on a letter (false by the way) from the Apostle. Paul invites them all to work and not to be idle, not to lead a disorderly life. He insists : “If anyone does not obey the instructions of this letter, note it, and, for his confusion, cease to associate with him; However, do not treat him as an enemy, but take him as a brother.” (2 Thess 3:14-15) Beware of nervousness while waiting for Christ, Paul adds. It is true that Christ must return, but that is no reason to fall into disorder: "We hear that there are some among you who lead a disorderly life, not working at all but getting involved in everything. We invite and commit these in the Lord Jesus Christ to work in peace and to eat the bread that they themselves will have earned." (2 Thess 3:11) For the Jews and for Paul, unlike the Greeks and Romans, work ennobles when it is organized according to humanist principles. Christians have before their eyes his example, he, the tent maker: “We did not have a disorderly life among you, we did not have anyone give us the bread that we ate, but night and day we were at work, in toil and fatigue, so as not to be not the responsibility of any of you. (2 Thess 3:7-8) Paul asks the Thessalonians to pray for him and for his companions Silvanus and Timothy: “Pray for us, asking that the word of the Lord may run its course and be glorified, as it is with you, and that we may be delivered from these erring and evil men – for faith is not given to all. But the Lord is faithful: he will strengthen you and keep you from evil.” (2 Thess 3:1-2) The third part of Paul's epistle is an exhortation to perseverance (2, 13 – 3, 16), with a final salutation (3, 17-18). “We must give thanks to God at all times concerning you, brethren loved by the Lord, because God has chosen you from the beginning to be saved by the sanctifying Spirit and faith in the truth: This is what he has called you to through our gospel, so that you may receive the glory of our Lord Jesus Christ. Therefore, hold on, firmly keep the traditions that you learned from us, orally or by letter.” (2 Thess 2:13-15) The epistle was probably dictated to Timothy. To ensure its authenticity, Paul adds, in his writing, the last greeting: “This greeting is from my own hand, Paul.” And to avoid any deception, he warns his recipients: “This is the sign that distinguishes all my letters. This is my handwriting.”

 

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Paul's second missionary journey 39.

Paul accused of preaching illegal worship

In Corinth, the number of non-Jews becoming Christians increased day by day and the Synagogue recorded numerous defections. Its leader, Crispus, requested baptism, as did Stephanus. There was also Gaius, who sheltered Paul (Romans 16, 23). Another important figure claimed baptism; it was Erastus, the city treasurer (Romans 16, 23).

It was the masterpiece of the Apostle to succeed in bringing together at the same table, free men and women, slaves and freedmen, Jews, Greeks, Romans and Asians.

The composition of the community became more and more varied. According to the first letter to the Corinthians, we can distinguish three social categories in this Church: First, a class of people who are recruited among the owners and officials. Their houses were large enough to accommodate the members of the emerging community, and they were wealthy enough to provide what was needed for the feasts. To this category belonged the personalities mentioned above. Later, Sosthenes and a certain Zenas, a Jewish jurist, were added. (Titus 3, 13). There was also Phoebus, the deaconess of the Church of Cenchrea and the people of her house. Of the middle class, where the Roman element predominated, was Tertius, the future secretary of Paul to whom he dictated the letter to the Romans. However, the majority of the new converts belonged to the poor classes; they were slaves, freedmen and artists. Paul mentions this class of poor in his 1st letter to the Corinthians:

“So consider your calling, brethren: there are not many wise according to the flesh, not many mighty, not many well-born. But what is foolish in the world is what God has chosen to confound what is strong; what in the world is without birth and what is despised, this is what God has chosen.” (1 Corinthians 1:26-27)

Paul had never descended into popular circles as miserable and disreputable as those of Corinth. When he later reminds the slightly boastful Corinthians of what most of them had been before their conversion, he does not place them in flattering categories:

“Neither fornicators, nor idolaters, nor adulterers, nor depraved, nor people of infamous morals, nor thieves, nor covetous, nor drunkards, revilers, or extortioners, will inherit the Kingdom of God. And you certainly were, at least some of you.” (1 Corinthians 6, 10).

It was the masterpiece of the Apostle to succeed in overcoming these moral, social and national contrasts and to bring together at the same table, free men and women, slaves and freedmen, Jews, Greeks, Romans and Asians.

The Apostle's success infuriated the leaders of Israel. Paul saw the storm coming. He then wrote to the Thessalonians:

“My brothers, pray for us, that the word of the Lord may continue its course and be honored everywhere as it is with you, and that we may be delivered from the wicked and the perverse” (2 Thessalonians 3, 1).

In the midst of these tensions, the Lord appeared to Paul to console him: “Do not be afraid! Keep talking, don't be silent! For I am with you, and no one will lay a hand on you to harm you, because I have many people in this city.” (Acts 18, 9-10) This vision gave him the courage to persevere in his difficult mission. “If God is for us, who will be against us?” (Romans 8, 31). He could therefore look to the future with serenity.


Politically, by the spring of 52, the governorship of Achaia had become vacant. Rome took care to have such important positions occupied by prudent and conciliatory figures. For this reason, the Senate entrusted the office of proconsul of Achaia to one of the most sympathetic and cultured men of his time, Marcos Annaeus Novatus, who was still named, after his adoptive father, Junius Gallio. “My friend Gallio, prosecutor of Achaia”, these are the words that Emperor Claudius names him in an inscription found at Delphi. If Gallio was proconsul in the year 52/53, Paul's 18-month stay in Corinth would have taken place from spring 51 to fall 52.

Gallio's appointment was greeted by all of Greece with enthusiasm. He had distinguished himself in letters. Favorite brother of the philosopher Seneca, who was tutor to Nero, uncle of the Roman writer Lucan, he was a cultivated spirit, of noble and affable character.

Paul defends his teaching, by Giovanni Ricco

The Jews of Corinth thought of taking advantage of the new proconsul to take revenge on Paul who was beginning to be too well known, because the synagogues corresponded with each other. Exasperated by Paul's success, they dragged him before the proconsul's tribunal: "This individual is preaching an illegal cult," they told him. The laws of the Empire prohibited “new cults” and proselytism.

Paul was about to defend himself when Gallion declared:

“If it was a serious crime or misdeed, I would receive your complaint as it should be; but, since these are discussions concerning the doctrine, the appellations, and the Law which are specific to you, this concerns you. I don’t want to be the judge of these cases.”

And he sent them away from the court.

Then, to take revenge, the Israelites threw themselves on Sosthenes and beat him in front of the court, without Gallion reacting in any way.

Gallion, this man of high Roman society, met a tragic end. He died like his brother, Seneca, the death of the Stoic, that is to say by his own hand, by swallowing poison, on the orders of Nero. It was the only escape for the wisdom of the world in the face of suffering, violence and injustice. This is how Stoicism taught, a teaching that Seneca summarizes in a famous letter:

“The eternal law has established nothing better than to give us a single entrance into life, while it provides us with many exits. Should I wait for a cruel illness or a cruel man, when I am free to shake off all these adversities? This is the only reason why we have no right to complain about life: it holds no one back. It is an excellent institution. No one is forced to remain unhappy unless they want to. If you're satisfied, stay alive! If you are unhappy, you can return to the nothingness from which you came.”

In Corinth, in addition to Silas and Timothy, Paul had a large number of collaborators whom he sent in all directions of the peninsula. In the port of Cenchreae he had the faithful deaconess Phoebe, who worked in the sailors' quarters as "an angel of charity."

In Corinth, Paul founded a community that radiated throughout the Mediterranean basin.

 

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40. Paul returns to Antioch from Syria

After eighteen months in Corinth, Paul believes that it is time for him to leave this city. He sowed and the harvest was fruitful. Even if the Church he established only has a few hundred faithful, the result far exceeds that collected elsewhere. In the First Epistle to the Corinthians, he mentions the happiness that this community gave him and the good memories he kept of his stay among them: “I thank God always for you, for the grace of God which has been given to you in Christ Jesus. For you have been filled in him with all the riches, all that of the word and all that of knowledge, in proportion to the firmness that the testimony of Christ has taken hold in you. So do you not lack any gift of grace, as you wait for the Revelation of our Lord Jesus Christ.” (1 Corinthians 1:4-7)

Paul is believed to have left Corinth in the fall of 52 AD. Previously, he had had his head shaved to fulfill a vow he had made. (Acts 18, 18) This recalls a Jewish custom, described in the sixth chapter of the book of Numbers: when a pious Jew had escaped a great danger (serious illness, assassination attempt, etc.), he could enlist by a vow of nazirite, that is, he promised God not to eat or drink no vine products (wine, grapes) for a certain time. The person who made this vow was a Nazir and, to demonstrate the provisional state of his vow, he had his head shaved.

Did the Apostle want, by this act of respect for the Mosaic Law, to disarm the Judaizing Church of Jerusalem which he was preparing to join? Did he want to call down God's blessing on a perilous journey or simply give thanks for the success of his missionary work? It is impossible for us today to find an answer to this question. By being shorn at Cenchreae, Paul once again marks his duality vis-à-vis the customs of his people: he who has just built the foundations of a Christian church open to all and no longer subject to laws and rites of Judaism, he wants to show that he also knows how to observe certain rites of Jewish Law.

He embarks in the company of Prisca, Aquilas, Silas and Timothy. This trip was to include several stages: Ephesus, Caesarea, Jerusalem, then Antioch of Syria.

By sea, they reached Ephesus, a large port city on the Aegean Sea (present-day Turkey). He can only stay one Sabbath in Ephesus. His messianic preaching is much appreciated, and he must promise to return as soon as possible. “I will come to you another time, God willing” (Acts 18:21). In Ephesus, Paul separates from Prisca and Aquila. Timothy continues with him. As for Silas, he disappears definitively from the narrative of the Acts of the Apostles. He was, throughout Paul's second journey, an enthusiastic and faithful companion.

From Ephesus, the boat travels along the jagged coast of southwest Anatolia. Arriving at the Palestinian port of Caesarea where he disembarks, Paul reaches Jerusalem. On the reasons for this visit, the texts give us little information. It is only said that Paul went to Jerusalem “to greet the Church” (Acts 18:22). It is interesting to note that after each of his trips, Paul visits Jerusalem. This demonstrates his attachment to the Mother Church and to those who lead it, despite the numerous conflicts which oppose him to several of its members.

As for Peter, an apostle of circumcision like Paul is of the uncircumcised, we constantly see him on the roads of the empire. Accompanied by his wife, he traveled across Syria to evangelize the Jews. Mark, who once followed Paul and Barnabas to Cyprus, no longer leaves Peter. For many years, he will hear the chief of the apostles tell about Jesus. From the memory of Peter, the words of the Lord will pass to that of Mark. After the death of the chief of the apostles in Rome, it was this devoted and faithful disciple that Christians asked to write down Peter's memories. Thus the first Gospel was born, that of Mark, which experts will also call the Gospel of Peter.

After a short visit to Jerusalem, Luke reports that Paul returned to Antioch from Syria, where he found the community that had sent him on his mission. He remained there for “some time,” preparing to depart again on a third missionary journey.

 

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Paul's third missionary journey

41. Third Journey – Ephesus

Throughout the life of Saint Paul, the Acts of the Apostles inform us about his activities. Even if Luke's indications are sometimes too brief and occasionally inaccurate, it must be recognized that this text contains irreplaceable documentation. Without Luke, we would know little about the travels, the places visited, the people met, the battles, the trials, the victories of the great Saint Paul. As for the Epistles, they allow us to penetrate the thoughts of the Apostle.

After a break of a few months in Antioch in Syria, Paul left on a mission again. The year is 53. He successively travels through Galatia and Phrygia, visiting the Christians of the Churches he founded during his first two missionary journeys.

After Iconium, he went to Ephesus. It is a very important city and the Roman proconsul has his residence there. Strabo reveals to us that Ephesus has always had a bad reputation: corrupt in its morals, diverted from serious things by the indolence of the climate, only taking dance and music seriously, making "a bacchanal of public life" .

“Great is Artemis of Ephesus!”

In Paul's time, Ephesus was a bustling crossroads of activity, populated by merchants, sailors, tourists and pilgrims who came to admire the temple dedicated to Artemis, the goddess of the moon and the hunt. Its seaport is a large warehouse for all goods entering or leaving Asia Minor.

Ephesus was famous in Antiquity for its worship of Artemis in a temple whose sumptuousness ranked it among the seven wonders of the world.

If Ephesus is one of the cities most often mentioned in ancient texts, the Temple of Artemis is responsible for it. It was the most visited temple in Asia. It had four times the surface area of the Parthenon. It aligned one hundred and twenty-seven Ionic columns 190 meters long and 55 meters wide. In the 6th century BC, it took the fortune of Croesus, king of Lydia, to complete the construction of the prodigious ensemble. Praxiteles and Phidias were responsible for the decoration. Faced with such success, Antiquity placed Artemision among the Seven Wonders of the world.

Artemis Vatican Museum, Candelabra Gallery

The heart of the temple visit was naturally the statue of the goddess. Upon seeing her, visitors exclaimed: “Great is Artemis of Ephesus!” Luckily, the enormous marble statue, three meters high, has been preserved, and can be admired by visiting the Ephesus Museum. It is not so much the size that is striking as the incredible overload of sexual symbols that dot the statue of the goddess. It was long believed that the rough edges on the marble body were breasts; there was even talk of the goddess with a thousand breasts. The explanation accepted today is different: it would be the testicles of bulls that were sacrificed when the cult of the goddess was celebrated. That Artemis appeared in her time as the symbol of fertility, that she - a virgin - was considered the protector of pregnant women will surprise no one. The whole month of May was dedicated to him.

It was in the streets of Ephesus that the blind poet Homer walked. It was in Ephesus that Heraclitus “the obscure” had meditated on the outpouring of being. It was there that the name Logos (the Word) was pronounced for the first time, a word that Saint John will use to describe the Son of God, the Word (Logos) made flesh, the word of God. It was in this city that Pythagoras founded his school of asceticism and wisdom, and that Herodotus laid the foundations of historical science. It was there again that Thales of Miletus, “the father of Western philosophy”, declared that water was the principle of all living beings. In this center of world traffic, one could find all the richness of Greek thought.

With its Sanctuary of Artemis, Ephesus was seen as the center of oriental magic, the paradise of all pleasures, the crossroads of vices and the mysteries of the countries of the East.

The city of Ephesus, into which Paul entered, had been rebuilt by King Lysimachus, the great captain and successor of Alexander. One could breathe the international atmosphere of late Hellenism. When St. John described the riches and luxuries of the Roman Empire in his Revelation, he was probably thinking of the overflowing warehouses and international trade of Ephesus, so that it could be said that Ephesus was the Babylon of the 'Apocalypse.

Along with Athens and Jerusalem, Ephesus was one of the three holy cities of antiquity. With its Sanctuary of Artemis, it was seen as the center of oriental magic, the paradise of all pleasures, the crossroads of vices and mysteries of the countries of the East.

The old city was above all the city of the servants of the Temple. Under the authority of the high priest, hundreds of priests, all eunuchs, and an army of priestesses protected the image of the goddess. Around the sacred place were the guards, the cantors, the musicians, the prostitutes, the magicians and the fakirs. Their task was to maintain religious enthusiasm during the processions, by using cymbals or other musical instruments, by their songs and especially by their Bacchic dances.

The temple also enjoyed the right of asylum for criminals, and thus attracted, into its domain, all shady elements who tried to escape the rigors of the law.

“Great is Jesus Christ!” - “Great is the mother of God!”

Ephesus promised to be an admirable ground for the preaching of the Gospel. Paul first addressed the most humble population, those who most needed hope and consolation.

Later, Ephesus would house within its walls at least nine large Christian ecclesiastical assemblies. In 431, during a great council, the veneration of Mary as mother of God definitively triumphed. The expression “theotokos”, “Dei genitrix” passed into the usual Christian vocabulary. The month of May, dedicated to the goddess Artemis, will become the month of Mary.

“Great is Allah and great is his prophet!”

In the 7th century, Islam invaded this region of the Seven Churches of the Apocalypse. The ancient episcopal seats, so venerated, soon found themselves threatened. In 1403, Ephesus fell to Tamerlane's Mongol hordes. Today, the systematic campaign of oppression on the part of the Turks has taken over the few Christians who still lived in the city.

In Ephesus, slogans have followed one another through the centuries: “Great is the Artemis of Ephesus!” - “Great is Jesus Christ!” - “Great is the mother of God!” - “Great is Allah and great is his prophet!”

 

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42. Paul in Ephesus

Paul decided to go to Ephesus by land because he wanted to see the members of “his churches” along the way. Such an adventure, at a rate of 25 to 30 kilometers per day, represented, in the heart of summer, eleven hundred kilometers across mountains, plains and valleys in temperatures which sometimes exceeded 50°. After a stop in Tarsus, his real home port, he visited the communities founded a few years earlier in Phrygia and Galatia. In the year 53, Paul arrived in Ephesus for a three-year stay. What we call his “third missionary journey” is, essentially, a long stay in this city, where he wrote part of his epistles. Capital of the province of Asia, Ephesus is a very important political, commercial, intellectual and religious center. Of this period of pastoral work, the Acts of the Apostles offer us some picturesque indications (19, 1-40). Paul stays in Ephesus for 3 years. According to his custom, he first preached in the synagogue but without success He then tried a new missionary method: public lectures outdoors, then, in winter, he rents a school. In Ephesus, the Jewish colony included a number of disciples of John the Baptist. Paul asked them if they had received the Holy Spirit. They replied that they had not even heard of the Holy Spirit! They listened to Paul and received baptism in the name of the Lord Jesus. As usual, Paul first preached in the synagogue but without much success. The Jews listen to it for a while, but after three months they can't stand it anymore. It’s total disagreement. (Acts 19, 9) Paul then breaks with them and leaves the synagogue. He then tried a new missionary method. As private homes were too small to accommodate a growing community, he began offering public lectures, in the manner of Greek rhetoricians. Everyone could take part, and free of charge, unlike the philosophers' conferences which required a monetary contribution. However, as winter approached, it became impossible to teach outdoors. Paul therefore looked for premises adapted to his needs. A certain grammarian named Tyrannus, presumably a new convert, offered to rent a large classroom for him. Tyrannus taught from 8 a.m. to 11 a.m. and resumed classes at 4 p.m. In Mediterranean lands, the midday period was devoted to meals and relaxation, but Paul knew no free time. In the morning, he worked at his weaving job to earn his food and pay his rent. He then washed and hurried to Tyrannus's classroom, which he occupied from 11 a.m. to 4 p.m.

A very varied audience awaited him: students, merchants, employees, artisans, civil servants, slaves and freedmen. For more than two years, Paul continued this arduous work. After 4 p.m., his instructions completed, he visited the sick. When the Eucharist was celebrated, always in the evening, Paul sometimes preached until late at night. The arrival in Corinth of Judaizing missionaries, who came to harm Paul's evangelization, demonstrates that the people of Jerusalem had repudiated the agreement of the First Council, which exempted non-Jews from circumcision and certain rules imposed on Jews. -Christians. In the Epistle to the Galatians, Paul will denounce this desire of the envoys from Jerusalem to annihilate the Churches he founded. His enemies make him a false prophet, a heretic, a scoundrel, an imposter who opposes the Temple and the Law of Moses. Its churches are referred to as “synagogues of Satan.” Despite these obstacles, Paul continues to proclaim the word of the Lord “to the Jews and the Greeks”. These three years in Ephesus will be strewn with hopes, successes but also struggles and failures. Nowhere during his apostolate did Paul stay so long in one place and endure such trying efforts. He often worked, he confided, “in tears and in the midst of trials.” That Paul chose Ephesus as the center of his missionary activities is not surprising. We note that the city is equidistant from Galatia and Thessaloniki (500 kilometers); it is 400 kilometers from Corinth, 445 from Philippi, 330 from Antioch of Pisidia. From Ephesus, one could, without too much difficulty, send and receive messages from all the Churches. Anyone who found themselves in Paul's entourage was drawn into the whirlwind of activities. There was never a dull moment around him. During the evening, after all the work of the day, the instruction of the catechumens took place. This preparation for baptism took place in the private homes of Christians and Paul entrusted the responsibility to his disciples. In no place did Paul find a field of action as vast as that of this province of Asia. It had nearly five hundred towns and villages, and Ephesus was its capital. “A great door” opened here to penetrate the Greco-Roman world (1 Cor 16:9). From Ephesus, Paul directed his missionary work. He received envoys from numerous communities, who stayed with him for varying lengths of time. It was a perpetual coming and going of messengers coming from the missions of the North and the South and especially from the East, the region “of the seven communities of the Apocalypse”. In Ephesus, Paul reached the pinnacle of his missionary life. His public lectures, his influence over the entire province, the probity of his character, did not fail to make a deep impression on the people of the city. We learn that several members of the provincial assembly, gaming directors, and merchants had become friends with him.

 

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43. Riot in Ephesus

Paul was accustomed to being challenged by the Jews in the synagogues. He did not at all expect the next attack which would come from a completely different direction: merchants from the temple of the goddess Artemis. This attack coincided with the great festival of May which transformed the city of Ephesus into a gigantic fair and a bacchanal like no other. It took place around the prestigious temple of Artemis. The entire month of May was dedicated to the goddess of all Greece. We have, on the subject of this festival, a historical document, engraved on a marble table and found in the ruins of Ephesus:

“As it is well known that not only among the Ephesians, but throughout all Greece, temples and holy places, images and altars are dedicated to Artemis..., as further, in great proof of the respect which is due to her rendered, a month called Artemision received its name among us..., considering it fitting that the entire month, which bears the divine name, be kept as holy and celebrated with dignity, the inhabitants of Ephesus decided to regulate its worship by the following decree: The month of Artemision, in all its days, will be holy. During the entire month, festivals, panegyrics and sacred solemnities will be celebrated. Our city will receive a new luster and will be prosperous at all times.” The large crowds who came to Ephesus on the occasion of the May festivals favored the expansion of Christian ideas, and Paul wanted to take advantage of them to broaden his field of missionary action. But his idealism sometimes prevented him from considering the real situation, and from having regard to people's secular interests. He did not realize that his activities could harm the income of several artisans. The personnel employed in the service of the temple of Artemis, the priests of the goddess and all this crowd of eunuchs, prostitutes, magicians, actors, flute players, fortune tellers and astrologers, were affected through the preaching of Paul. But those who had the most to lose were the city's merchants and merchants, the art makers and goldsmiths, the small merchants and sellers of religious objects, who risked seeing their income diminish. Christian success will end up stripping the goddess revered throughout the world of her prestige and causing hundreds of artisans to lose their work. In the early days, Paul's preaching did not disturb the devotees of the goddess Artemis. But as the number of conversions multiplied, rumors began to circulate. In the temple, the priests of Artemis were alarmed and even more so the goldsmiths who sold “souvenirs” near the place of pilgrimage. It brought in a lot of money. Travelers returning from Ephesus used to take a souvenir to their family: a silver or golden Artemis, an image of her temple, a medal that could be worn as an amulet. This is how the goddess gave work and bread to the city's artisans. That year, the link between Pauline preaching and the poor performance of business was quickly made. Demetrius, who perhaps himself employed, in his workshops, numerous designers and carvers who copied in plaster, lead, silver or gold, statues of the goddess, temple models, medals of all kinds, became the spokesperson for his corporation and the workers hired by the goldsmiths. The Acts of the Apostles records the speech he addressed to his colleagues: “My friends, it is to this industry, you know, that we owe our well-being. Now you see it and hear it said, not only in Ephesus, but in almost all of Asia, this Paul, by his reasons, drew a considerable crowd after him, by affirming that they are not gods, those who came out of the hands of men. This risks not only bringing our profession into disrepute, but also making the very sanctuary of the great goddess Artemis count for nothing, ultimately stripping of her prestige the one revered by all of Asia and the entire world.” (Acts 19, 25-27)

The agitation spread throughout the city and people rushed en masse to the theater, where Demetrius wanted to organize a protest meeting. The slogan went around: “To the theater! at the theatre! Paul before the people's court! Paul thrown to the lions!” Paul was determined to go to the assembly, but his disciples and friends prevented him from risking the theater. It was the first workers’ protest recorded in the Bible. The goldsmiths' concerns were not without foundation.

The theater's hemicycle could hold 25,000 people. Walkers and pilgrims, who didn't know what it was about; store, restaurant and bank staff; people coming out of the library; young men who were at the stadium, gymnasiums, baths and sports venues joined the crowd. Everyone was dragged away, and suddenly found themselves in the large amphitheater.

The story of the Ephesus riot is one of the most picturesque stories in the Acts of the Apostles. Luke brought his talent to bear, handling irony and drama in turn. The incident serves as a reminder that Christian evangelization does not only raise a religious debate; it sometimes triggers social conflicts, with economic repercussions. Demetrius was right: Christian success will eventually strip the goddess revered throughout the world of her prestige and cause hundreds of artisans to lose their work.

After the riot which could have cost Paul his life if he had appeared at the theater, several historians are of the opinion that the Apostle was taken captive in Ephesus. The texts of Luke and Paul do not speak directly of imprisonment but we can deduce that after the riot, he was put in prison. When Paul mentions shortly afterwards, and full of gratitude, in the letter to the Romans that he owes his life to Aquila and Prisca ("They risked their heads to save my life"), and that he names Andronicus and Junias "his parents and his fellow prisoners", it is difficult to speak purely of literary images.

All the while in Ephesus, bad news was coming from Corinth. Chloe's people had given Paul a letter from the elders, warning him of the dissensions which were overwhelming the Church. Some sought to diminish the authority of the Apostle and to disturb the communities he had founded. As if the Gospel borrowed its value from the one who announced it, some claimed to come from Paul, others from Apollos, others from Peter or Christ himself. It was probably from his prison that Paul then wrote the two letters to the Corinthians and those to the Galatians and the Romans. We will return to these letters in the weeks to follow.

Once released from prison, Paul wanted to leave to return to Antioch in Syria. When he was about to set sail, he learned that the Jews were plotting against him. He thwarted their intrigues by changing direction and heading towards Macedonia, which lengthened his journey home but protected him from enemies who wanted to take his life. On this trip, it was better that he wasn't alone. He was therefore accompanied by Sopatros of Berea, Aristarchus and Secundus of Thessalonica, Gaius of Derbe, and Timothy, Tychicus and Trophimus of the province of Asia. He first spent three months in Greece and visited several of its Churches. There he met Titus who, this time, brought good news from Corinth where he had been received “with fear and trembling”. This news moved the community and caused great joy.