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 BS 2505 .F6313 1896 
 
 Fouard, Constant Henri, IBS') 
 
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 Saint Paul and his missions 
 
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SAINT PAUL 
 AND HIS MISSIONS 
 
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 A. P. DOYLE, CoNG : St. Paul. 
 
 Censor Deputatus. 
 
 imprimatur : 
 
 * MICHAEL AUGUSTIN US, 
 
 Archiepiscopus Neo-Eboracensîs. 
 
 NeoEboraci, die 28, Julii, 1894. 
 
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 ST. PAUL'S 
 
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SAINT PAUL 
 
 AND HIS MISSIONS 
 
 By the abbe CONSTANT FOUARD 
 
 ^ranslateïi tot'tf) tf)r ^utfjor's sanction anK cnaperatton 
 By GEORGE F. X. GRIFFITH 
 
 LONGMANS, GREEN, AND CO. 
 
 LONDON, NEW YORK, AND BOMBAY 
 
 i; 
 
Copyright, 1894, 
 By George F. X. Griffith. 
 
 First Edition, October, i! 
 Reprinted, May, 1895. 
 
 Hîttberstb Press: 
 
 John Wilson and Son, Cambridge, U.S.A. 
 
PREFACE. 
 
 " Cor Christi cor Pauli erat," 
 Saint John Chrysostom, 
 
 Horn, xxxii., in Ep. ad Rom., 3. 
 
 In the preceding volume of this series ^ I endeavored 
 to give a summary of so much as is known concerning 
 the earliest years of Christianity (from 30 to 45 a. d.). 
 Therein we watched together the growth of the new-born 
 Church, and its development under the fostering care of the 
 Apostles, and of Peter in particular, as their Head and 
 guide. But neither the brief account in the Acts, nor the 
 primitive traditions, few and unsatisfactory as they are for 
 this period, could furnish us with a perfect picture of those 
 times ; over many a point of interest the shadows of history 
 have settled and darken our vision. On the contrary, the 
 facts of the ensuing age (from 45 to 62) stand forth in an 
 unclouded atmosphere, plain and unmistakable. Begin- 
 ning with the thirteenth chapter of the Acts, Saint Luke's 
 narrative is no longer the bare memorial of Saint Peter, 
 but becomes a History of Saint Paul ; the former wellnigh 
 disappears from the inspired page, thus demonstrating the 
 importance of the part played by his brother in the Aposto- 
 late in the war he was to wage against Judaism. 
 
 As the varying fortunes of Christianity in this struggle 
 for life form the subject of the present work, it is but 
 natural that Saint Paul should take his place as its hero, 
 sole master and director of the work which God had given 
 into his especial charge. Of set purpose I have sought to 
 
 ' The Beginnings of the Church : Saint Peter and the First Years 
 of Christianity (Longmans). 
 
vi PREFACE. 
 
 keep the Apostle's mission work unencumbered by any 
 details foreign to the subject,^ and this the more willingly 
 because that part of the Acts wherein his labors are 
 recounted, and the Letters of Saint Paul which are con- 
 temporary with this work, have both had the rare good 
 fortune of being acknowledged as authentic by the most 
 exacting critics. Hence, no longer amid the shadows of 
 dawn, but by the clear morning light of history, we shall 
 be able to study the events described in this volume. We 
 shall learn, from the testimony of witnesses who are beyond 
 reproach, what they themselves meant by their faith in 
 Jesus, His Church, its teaching and Christianity as a living 
 whole, when but twenty years had passed away since the 
 death of that Divine Saviour of mankind. 
 
 The sole objection which our opponents would urge 
 against the truth of the facts related by Saint Luke has to 
 do with the Miracles, which they set down as incredible. 
 In the Preface to Saint Peter, I have said what I think 
 concerning this arbitrary distinction ; it is not necessary to 
 return to the subject here. As for the six Letters written 
 by the Apostle during those seventeen years, four of the 
 number — the Epistles to the Corinthians, Galatians, and 
 Romans — are regarded as incontestable ; the other two, 
 addressed to the Church of Thessalonica, have given rise to 
 objections, it is true, but so futile are these criticisms that 
 it were useless to notice them, as even the Rationalists them- 
 selves confess.^ The student will find them set forth and 
 clearly refuted in any exegetical work. 
 
 That the authenticity of these Epistles should be ac- 
 knowledged as unquestionable is a point of serious consc' 
 quence for our work, since, though the sequence of events 
 is not as apparent therein as in the Acts, Paul himself 
 
 1 It was with this intention that I explained beforehand the main 
 features of the ministry of Peter and the Twelve, for had they been 
 embodied in the present work they would have marred its unity. What 
 remains to be said concerning these Apostles, especially their canonical 
 letters, will be in place when we come to consider the last years of Saint 
 Paul's life, which will form the subject of my next volume. 
 
 2 Renan in the introduction to his Saint Paul (see pp. v and vi) says: 
 " The difficulties which certain modern writers have raised against them 
 are, after all, but those light suspicions which criticism is in duty bound 
 to express freely, but without dwelling on them when far stronger reasons 
 appear to outweigh them. In this case, these Epistles haA'e a character of 
 authenticity which overbalances all other considerations." 
 
PREFACE. vii 
 
 stands forth as a living character far more vividly in his 
 own letters than in Saint Luke's narration of his deeds. 
 Accordingly I have made much use of these writings of the 
 Apostle, though without quoting them entire, since certain 
 passages can only be comprehended with the help of a 
 lengthy commentary which would greatly detract from the 
 interest of the story. To make up for these omissions and 
 give my readers an idea of how they can supply what they 
 need for private study, I will indicate here some reasons for 
 the difficulties which we all have to encounter in reading 
 his works. 
 
 First and foremost, we must understand something of the 
 Apostle's genius, overflowing from its own fecundity borne 
 along by a spirit which brooks no obstacle, no delay. His 
 mind is ever as quick as it is powerful, able to embrace all 
 sides of the truth at a glance, without stopping to dwell on 
 any one main thought. His eagerness to express the idea 
 in its fulness produced those periods which we find in the 
 Epistles, broken, loaded with details which are often made 
 as prominent as the leading thought, wandering into devel- 
 opments which go astray and even lose the point at issue. 
 Were we to apply our modern analytical rules to documents 
 like this, or try to bring out a methodical order and a just 
 equilibrium between the various parts, we should indeed 
 have our labor for our pains. The only way to understand 
 them aright is to accept them for what they are, — the 
 words of a man of Eastern blood, taken down from his own 
 improvisations.^ Saint Paul, we must always bear in mind, 
 did not write them himself ; he dictated all his Epistles. 
 " Here I, Paul, salute you with mine own hand. This is my 
 signature to all my letters ; thus I write. May the grace 
 of Our Lord Jesus Christ be with you all. ArneJi ! " ^ 
 
 Doubtless, when the letter was finished, the Apostle read 
 it over, but without a thought for the faults of style, and the 
 sentences which were too involved or too curt and unfin- 
 
 1 The deep impress of Oriental customs and character on S. Paul's 
 Epistles is notable in many ways, in those long salutations, for example, 
 which to this day the peoples of those parts inscribe, as the Apostle did, 
 at the opening and close of their official documents, treaties, letters, etc. 
 
 2 2 Thess, iii. 17, 18. Doubtless it was when forged letters purporting 
 to be from S. Paul (2 Thess. ii. 2) began to be circulated, that the Apostle 
 adopted the custom of appending a few words with his own hand, to serve 
 as an authentic seal to the Epistles he was sending out. 
 
viu PREFACE. 
 
 ished. Far from being troubled by the incessant repetitions, 
 he was rather delighted to find the same word recurring to 
 enforce and inculcate his master thought ; when he re-read 
 them, as when he wrote them, he was too absorbed in his 
 subject-matter to think of the form it was cast in. It would 
 appear that a few notes dotted on the margin were the only 
 corrections that ever occurred to him ; and these perhaps 
 are the sentences which, when they came to be inserted 
 afterwards in the text, read now like parentheses, overload- 
 ing and even quite obscuring certain passages. 
 
 Yet it is only fitting to add that Saint Paul, with his 
 Hebrew birth and education, was addressing his words, not 
 to men of this day, trained to be reasoners and logicians in 
 Western schools, but to Orientals, to Israelites and their 
 proselytes, all more or less accustomed to the involved 
 discussions of the Synagogue. Now, for the Jew, no truth 
 merited belief, however well founded on reason it might 
 appear to be, if it could not be confirmed from the Scrip- 
 tures. This then is why we find such frequent appeals to 
 the Old Testament in Saint Paul's letters, with quotations 
 dwelt on at such length. When once the words of the 
 Apostle are relieved of this mass of Judaic argumentation, 
 we realize with new force how mighty and stirring they are. 
 I have endeavored so to lighten his discourse whenever 
 these discussions of Scripture embarrassed the onward 
 march of his thought, — not of course with any idea of 
 relieving the student from meditating on the Apostle's 
 language as a whole. The analysis given in these pages 
 can only serve him as a guide to a better understanding of 
 the sacred text, as a helper till such time as he can master 
 and make Paul's thoughts his own. 
 
 Such personal labor is a necessity for any one who would 
 learn to know Saint Paul ; but, once accomplished, the task 
 will bring its reward in an undying love for him and these 
 letters of his, however hard reading they may sometimes 
 seem. If the studious mind must needs drop them now and 
 again from sheer weariness at the application they demand, 
 yet it always returns gladly, and the deeper we sound their 
 depths, the more irresistible becomes their attraction, be- 
 cause surely there is no other work in the literature of 
 mankind wherein its author reveals his own feelings so 
 frankly. Herein he shows himself in all the varying moods 
 of his genius, now fiery and impetuous, but at the same 
 
PREFACE. ix 
 
 time full of tact, perfect presence of mind, and prudent 
 reserve ; despite his unconquerable force of soul, giving 
 way to grievous depression ; ^ unbending in his uprightness, 
 yet shrewd, well versed in the art of covert allusions and 
 oratorical tricks of speech. All these movements of his 
 soul are plainly visible as we turn the inspired pages, gleam- 
 ing out under the most diverse forms, — keen irony, threats, 
 tender supplications, tears, and soul-stirring cries of love. 
 The words of Jesus in the New Testament, and the Psalms 
 of David in the Old, can alone so touch our hearts. 
 
 Here then where Paul's great heart beats so loudly in 
 our ears, I have had no fear of wearying my readers. I 
 have not stinted myself in these citations, and I have used 
 his own words all the more gladly, because the Acts fails to 
 give us a complete notion of the Apostle's character. Read- 
 ing his life story in Saint Luke alone, one would imagine 
 that his was a forceful and energetic nature, capable of 
 breaking down and dominating all resistance, yet devoid of 
 grace and tenderness withal ; the Epistles give us the softer 
 lines lacking in this bold sketch, showing us that mingled 
 with this strength of will were certain qualities of heart 
 and soul which made him eminently lovable. It is in this 
 that Saint Paul differs from those great men of earth who, 
 like him, have been leaders of mankind. Pride and egoism 
 are the distinguishing traits of these masterful characters, 
 their personality thereby crushing and absorbing all that 
 stands in their way. Such men of genius succeed in sub- 
 jugating their fellows for a time, they extort our obedience 
 and compel our admiration ; they cannot win our love. Saint 
 Paul's Epistles prove that his greatness sprang from a very 
 different source ; he is the peer of the most powerful spirits 
 of this world, in mind, in vigorousness of action, in mastery 
 of men's souls ; yet always he is a man like one of us, 
 winning our hearts as much by the weaknesses as by the 
 generosity of his nature. As loyally as he lays bare before 
 us the mighty aspirations of his heart, even so frankly 
 does he conceal not a whit of his wretchedness and his 
 physical infirmities, thus tempering his native pride with 
 the charm of a touching humility. It is he himself who 
 tells us of that constant state of illness which helped to 
 
 1 1 Cor. ii. 3; 2 Cor. i. 8, 9; iv. 9; vii. 5; xii. 7-10; Acts xviii, 9; 
 xxiii. ; etc. 
 
X PREFACE. 
 
 make his soul so compassionate, so prone to tears, and 
 accessible to all gentler feelings ; he himself confesses to 
 that terror which seized his soul in the hours of some 
 great crisis ; and of that '' thorn in the flesh, the Angel of 
 Satan who buffets him." ^ 
 
 And as we gaze upon this spectacle of passions so diverse 
 — nay, often so contrary — exemplified in the life of this 
 man, how can we help recognizing that this unexampled 
 greatness was not due to nature alone ? God's grace is a part 
 of him. 'Ï is Jesus Who made the haughty Scribe so meek 
 and humble of heart, revealing to him that in Christian 
 love is the true crown of righteousness; He it is Who 
 transformed the fanatical Jew of Damascus into that " per- 
 fect man in the Christ." ^ This the Apostle himself once 
 declared to his dear Galatians in a sentence which sums 
 up the present work and solves all its apparent contra- 
 dictions : — "I live — nay, not I ! 't is the Christ that 
 liveth in me."^ 
 
 1 2 Cor. xii. 7. '^ Coloss. i. 28. ^ Qal. ii. 20. 
 
TABLE OF CONTENTS. 
 
 Page 
 Author's Preface v 
 
 CHAPTER I. 
 
 SAINT Paul's first visit to Cyprus. 
 
 The Church of Antioch. — Barnabas and Paul sent to the Gentiles. — 
 Cyprus. — Cultus of Venus. — Paphos. — Sergius Paulus. — Elymas 
 stricken blind. — Asia Minor. — Political Status, peculiar Forms of 
 Worship and Geographical Features of this Region. — Paul and Bar- 
 nabas land on the Pamphylian Coast. — Mark leaves them .... 1 
 
 CHAPTER II. 
 
 first missionary work. — GALATIAo 
 
 Antioch in Pisidia. — Paul preaches in the Synagogue of that City. — 
 Disowned by the Jews, he addresses the Gentiles. — Iconium. — 
 Saint Thekla. — Lystra. — Derbë. — The Churches of Galatia. — The 
 Return to Antioch 25 
 
 CHAPTER III. 
 
 THE ASSEMBLY OF JERUSALEM. 
 
 Judaism as modified by the Israelites of the Dispersion. — Rigorous Spirit 
 prevailing in Jerusalem. — Paul and the Circumcision. — The Assem- 
 bly at Jerusalem. — Letters forwarded to the Churches in Gentile 
 territory. — Peter and Paul at Antioch , 52 
 
Page 
 
 xii TABLE OF CONTENTS. 
 
 CHAPTER IV. 
 
 SECOND MISSION. — PREACHING AGAIN IN ASIA MINOR. 
 
 Paul and Barnabas separate. — Apostolic Labors of Barnabas and Mark. 
 
 — Paul and Silas visit the Churches of Lycaonia. — Timothy. — 
 Preaching in Galatian Territory. — Population and Religious Ten- 
 dencies of this Region. — The Apostle is prevented from entering 
 
 Asia and Bithynia. — Paul's Vision at Troas. — Luke 80 
 
 CHAPTER V. 
 
 SECOND MISSION. — MACEDONIA. 
 
 I. Philippi. 
 
 Voyage from the Asiatic Coasts to Neapolis in Macedonia. — Origin, Re- 
 ligious Tendencies and Morals of Philippi. — Paul preaches in the 
 Proseucha of this City. — Lydia's Conversion. — The Pythoness. — 
 Paul and Silas whipped. — Their Release 107 
 
 n. Thessalonica. 
 
 The Egnatian Road from Philippi to Thessalonica. — Paul preaches to 
 the Workingmen of Thessalonica. — The Expectation of the Day of 
 Judgment. — Riotous attacks by the Jews. -^ Paul at Beroea . . . 124 
 
 CHAPTER VI. 
 
 SECOND MISSION. — ATHENS. 
 
 General Aspect of Athens in Saint Paul's Day. — A City of Schools and 
 Literary Men. — The Acropolis. — Religious Tendencies of Athe- 
 nians. — The Agora. — Paul before the Areopagus. — His Discourse. 
 
 — Incompatibility of the Greek Genius and the Gospel 139 
 
 CHAPTER VII. 
 
 SECOND MISSION. — CORINTH. 
 
 I. Foundation of the Corinthian Church. 
 
 Prosperity of Corinth after its Restoration by Csesar. — Depravity of Pub- 
 lic Morals. — The Apostle lodges with Aquila and Priscilla, — Church 
 of Corinth is founded and speedily separates from the Synagogue. — 
 Numerous Conversions among all Classes of Society 158 
 
TABLE OF CONTENTS. xiii 
 
 II. The Epistles to the Thessalonians. • p^gk 
 Faithfulness of the Thessalonians despite Persecutions. — Paul's First 
 Epistle addressed to this Church. — Praise and Thanksgiving. — Ex- 
 pectations of a speedy End of the World. — Growing Anxiety on the 
 part of the Thessalonians. — The Second Epistle. — Signs foretoken- 
 ing the Last Day. — Apostasy. — The Antichrist. — Another Upris- 
 ing of the Jews. — Paul before Gallio's Judgment Seat 169 
 
 CHAPTER ym. 
 
 DAILY LIFE AND WORSHIP IN THE PRIMITIVE CHURCHES. 
 
 Extraordinary Abundance of Supernatural Gifts. — Enumeration and 
 Classification of the Special Graces. — Prophecy. — The Gift of 
 Tongues. — Government of Christian Communities. — Forms of 
 "Worship borrowed from the Synagogue : Hymns, Prayers, Sermons. 
 — The Agape and the Eucharist. — Observance of the Sabbath, 
 Fasts, and Feast Days under New Dispensation 185 
 
 CHAPTER IX. 
 
 THE THIRD MISSION. — EPHESUS. 
 
 Paul takes the Vows of a Nazarite. — Takes Ship from Corinth for Jeru- 
 salem. — Again departs from Antioch on his Third Missionary Jour- 
 ney, and visits the Churches of Asia Minor. — Ephesus. — Temple of 
 Artemis. — Apollos in Ephesus. — Paul again lodges with Aquila and 
 Priscilla. — "The Christians of S. John." — School of Tyrannus. — 
 Jewish Exorcists and Ephesian Superstitions 211 
 
 CHAPTER X. 
 
 THIRD MISSION. — THE CHURCHES OP THE PROVINCE OF ASIA. 
 
 The Province of Asia. — Political Status. — Prosperity of the Country. 
 — Rapid Progress of Christianity. — The Churches of the Lycus 
 Valley. — Colossse, Laodicœa, Hierapolis. — Influence of SS. Paul 
 and John respectively in these Parts 235 
 
xiv TABLE OF CONTENTS. 
 
 CHAPTER XI. 
 
 THIRD MISSION. — DISSENSIONS IN THE CHURCH OF CORINTH. 
 
 Page 
 
 ApoUos in Coriuth. — Factions and disorderly Demonstrations in this 
 Churcli. — First Epistle to the Corinthians. — The Apostle's Preach- 
 ing and the Party Feeling there. — Excommunication of the Inces- 
 tuous Man. — Recourse to Heathen Courts of Justice. — Replies to 
 Questions put to him by Christians of Corinth : Chastity in the State 
 of Celibacy and Wedlock. — Meats offered to Idols. — Unbefitting 
 Conduct at Religious Gatherings. — Spiritual Gifts : Love the Crown 
 of all. — Resurrection of the Dead 252 
 
 CHAPTER XII. 
 
 THIRD MISSION. — LEAVING EPHESUS. — SECOND VISIT TO 
 MACEDONIA. 
 
 I. The Disturbances at Ephesus. 
 
 Incertitude and Changes of the Apostle's Plans. — Titus's Mission. — 
 Collection for the Jerusalem Church. — The Feasts for the Month 
 of Artemis. — Outbreak in Ephesus 280 
 
 W. Second Visit to Macedonia. 
 
 Paul's Preaching in Troas. — Crosses over to Macedonia. — Titus's Re- 
 turn. — Second Epistle to the Corinthians 301 
 
 CHAPTER XIII. 
 
 SAINT PAUL AND THE JUDAIZING ELEMENT. 
 
 Missionary Labors in Macedonia and Illyria. — Paul's Arrival at Cor- 
 inth. — The Judaizers of Galatia. — Epistle to the Galatians . . . 311 
 
 CHAPTER XIV. 
 
 PAUL WRITES TO THE ROMANS. 
 
 Saint Paul summarizes his Teachings concerning the Faith in its Relations 
 to Judaism. — Reasons which moved him to address this Epistle to 
 the Romans. — Analysis of the Epistle. — Powerlessness of fallen Man 
 
TABLE OF CONTENTS. XV 
 
 Page 
 
 to rise without God's Grace. — Redemption and Justification operate 
 through Faith in Jesus. — Fruits of this Justification. — The Jews, 
 though rejected because of their Incredulity, will one Day re- 
 ceive Salvation and Forgiveness, — Practical Counsels of Morality. 
 
 — Greetings 326 
 
 CHAPTER XV. 
 
 THE EETURN TO JERUSALEM. 
 
 Jews of Corinth plot to destroy the Apostle. — Philippi revisited. — 
 Paul's Voyage along the Coast of the Archipelago. — Troas. — Mile- 
 tus. — Patara. — Tyre. — Ptolemais. — Caesarea in Palestine . . . 346 
 
 CHAPTER XVI. 
 
 THE RIOTS IN JERUSALEM. — PAUL ARRESTED. 
 
 The Apostle's Visit to James and the Elders of Jerusalem. — Paul and 
 the Nazarites in the Temple. — Uprising of the Jews. — Lysias in- 
 tervenes. — Paul before the Sanhédrin. — Conspiracy reported by 
 Paul's Nephew. — Lysias sends the Apostle to Csesarea 361 
 
 CHAPTER XVII. 
 
 THE PRISONER OF C^SAREA IN PALESTINE. 
 
 The Procurator Felix. — The Apostle appears before him. — Paul and 
 Drusilla. — Two Years' Imprisonment in Caesarea. — Recall of Felix. 
 
 — Paul and Festus. — The Appeal to Cœsar. — Paul before Agrippa 
 
 and Berenice 380 
 
 CHAPTER XVIII. 
 
 FROM CfflSAREA TO ROME BY SEA. 
 
 Julius, the Centurion. — Departure from Csesarea. — Sidon. — Myra. — 
 The Prisoners transferred to a Ship from Alexandria. — Halt in the-' 
 Harbor of Fair Havens. — The Storm. — Shipwreck on the Maltese 
 Coast. — Three Months' Stay in the Island. — Syracuse. — Puteoli. 
 — The Appian Way. — Entrance into Rome 397 
 
xvi TABLE OF CONTENTS, 
 
 EPILOGUE. 
 
 Page 
 
 Saint Paul's peculiar Mission in tlie Church. — Results of his Labors . 412 
 
 APPENDIX. 
 
 The Chronology of the Acts of the Apostles from Saint Paul's First 
 
 Mission Journey up to his Arrival in Rome 419 
 
 INDEX 423 
 
 Chart of Saint Paul's First and Second Journeys . Froniispiece 
 Chart of Saint Paul's Third Mission Journey .... 211 
 
SAINT PAUL. 
 
 CHAPTER I. 
 
 SAINT PAUL'S FIRST VISIT TO CYPRUS. 
 
 Three years have elapsed between that first persecu- 
 tion of the Church and the date at which we again take 
 up the thread of our narrative.^ During this period no 
 further acts of violence have occurred to harass the faith- 
 ful flock of Jerusalem, for in the year 42 Agrippa quitted 
 his palace on Mount Sion never to re-enter its gates, and 
 the Roman Procurators who replaced him wielded the 
 supreme authority with all their wonted impartiality. 
 "The word of the Lord," as it is added in the Acts, 
 " made great progress and was spread abroad ever more 
 and more " ; ^ but in like measure the Judaizing ten- 
 dencies were waxing hardier and bolder within the con- 
 fines of the Mother Church. The College of the Twelve, 
 and Peter especially, were no longer there to recall the 
 memory of the heavenly vision at Joppa, to serve as a 
 check to the zealots of the Law ; Barnabas and Saul had 
 gone back to Antioch ; ^ James alone remained, — the 
 very one who from temperament and antecedents would 
 be most strongly inclined to favor the strictest observ- 
 ance of the Pharisaic laws> Neither he nor his fellow 
 believers were unmindful of the fact that they had been 
 
 1 From 42 to 45 a. d., according to the system of chronology adopted 
 in this volume. 
 
 2 Acts xii. 24. 3 Acts xii. 25. 
 
 * Hegesippus, quoted by Eusebius, Historia Ecclesiastica, lib. ii. cap. 
 xciii. 
 
 I 
 
2 SAINT PAUL. 
 
 commissioned to proclaim the Gospel unto the whole 
 world ; ^ but to many among them it seemed quite enough 
 to ask of them that they should stand like warders 
 before the open gates of the New City. Thereafter, (so 
 they held,) it belonged to them by right of the primacy 
 of Israel, taking their stand upon the holy mountain, to 
 await the coming of the Gentile hordes, ready and eager, 
 to be sure, to lay upon Pagan shoulders the yoke of their 
 Law, thus binding them by the new fetters of faith in the 
 risen Christ to that fundamental dogma of Jewry, — no 
 salvation without circumcision. ^ 
 
 But while Jerusalem was thus growing narrower in 
 her views and restricting her own mission to the world, 
 Antioch, on the other hand, was looking out over all the 
 countries of the earth, and meditating a universal con- 
 quest. Nevertheless, and notwithstanding their burning 
 zeal to carry afar the glad tidings, the heads of the lat- 
 ter community still held the most enterprising spirits 
 back and awaited the heavenly appointed time for 
 preaching salvation beyond the boundaries of Judea and 
 Syria, — an event whereof God Himself must needs give 
 them the signal and thereby consecrate their work. 
 Saint Luke makes us acquainted with the foremost men 
 among these pastors of the people : they were Barnabas, 
 Simeon, surnamed Niger, an African Jew, Lucius, a native 
 of Cyrene, Manahen, foster brother of Herod Antipas, and 
 Saul of Tarsus,^ whose name is purposely placed last in 
 the list, since he still held but a secondary position in 
 the congregation. His learning, for which he had won a 
 well-earned renown, the striking incidents of his con- 
 version, the fire of his eloquence, all had won him a 
 place among the masters of Israel; but though one of 
 their number he continued to act in submission to the 
 Elders of Antioch, to Barnabas, whose labors he shared, 
 
 1 Matt. xxvi. 13. 2 Acts xv. 1. 
 
 3 Acts viii. 1. The titles of " Doctors " and " Prophets " given them in 
 the Acts would indicate that these pastors possessed the gifts essential 
 to the government of the Church, — the gift of teaching whereby to 
 guide and enlighten their flocks, and the grace of Prophecy, that is to say 
 the art of persuading and moving men's hearts. 1 Cor. xiv. 3, 
 
SAINT PAUL'S FIRST VISIT TO CYPRUS. 3 
 
 to Simeon, Lucius, and Manahen, who had been invested 
 with the fulness of the priestly powers at the hands of 
 Peter himself, in order to insure fecundity to the 
 Churches of Syria. Undoubtedly this state of subjec- 
 tion weighed heavily on him, and he must have chafed 
 under many an irksome restraint, for, since those days of 
 retreat which followed hard upon his conversion, the 
 Gospel had been set forth to him by Jesus Himself, and 
 in so clear a light that, thereafter, he had nothing more 
 to learn from human lips;^ — we can go further and 
 declare that, concerning many points, this personal rev- 
 elation excelled that which had been made to the Church 
 of Jerusalem. Accordingly, during the eight years in 
 which Saul remained in a subordinate position to the 
 heads of those Churches which he was really building up 
 in the Faith, the inferior was far more enlightened than 
 those set above him ; especially was he well aware that 
 the Apostleship of the Pagan world had been allotted to 
 him.2 Nevertheless he still kept in the background, 
 scrupulous not to anticipate the hour appointed by 
 God. 
 
 The signal he was waiting for came finally from the 
 pastors of Antioch. Unquestionably Saul had many a 
 time conversed with them concerning his views as to 
 what the future held in store for him, and of God's grace 
 which was impelling him towards the Gentiles ; but 
 neither the Prophets nor Doctors had come to any con- 
 clusion; though far readier to embrace the liberties of 
 the New Faith than were their brethren of Jerusalem, 
 they yet could not fail to experience some hesitation 
 about breaking down all barriers between the Jew and 
 the Gentile. That the Gospel should be preached through- 
 out Syria would be willingly agreed to by any one of 
 them,^ since Israel regarded this region as part of the Holy 
 Land ; even Antioch, Pagan though it was, occupied ground 
 
 1 Gali. 11, 12. 
 
 2 Gal. ii. 7, 8. 
 
 3 Talmud of Jerusalem, Shebiit, vi. 2. Talmud of Babylon, Gittin, 8, a. 
 Targum of Jerusalem on the Pentateuch, Num. xxxiv. 8. 
 
4 SAINT PAUL. 
 
 that still guarded the approaches of Mount Libanus.^ Yet 
 Saul was now talking of betaking himself even beyond 
 these outer limits, into the unhallowed world which, 
 beginning at the Amanus, comprised all the shores and 
 islands of the mighty sea. Did it behoove them to 
 authorize his propositions, and ought they to suppose 
 that such action would meet with the approval of the 
 Twelve ? Such accounts as they had had of the public 
 ministry of the Apostles since the separation had been 
 too few and incomplete to shed any light on this ques- 
 tion ; all that they had heard thus far was that the 
 Gospel was being borne abroad by the Twelve to the 
 children of Israel dispersed throughout the world. It is 
 true that news had reached them that Peter, moving 
 under a resolution as adventurous as it was unforeseen, 
 had arrived in Eome and was preaching there ; but, at 
 such a distance, how were they to discover to what com- 
 munities the Chief of the Apostles confined his teaching ? 
 The pastors of Antioch, consequently, lingered in this 
 state of indecision, until the occurrence of a solemnity 
 described by Saint Luke as "a season of fasting and 
 divine service " ; ^ without doubt this was the fast pre- 
 ceding the Feast of the Tabernacles, which was the only 
 one prescribed by the Law.^ The faithful flock were 
 acquitting themselves of this Mosaical act of expiation, 
 and at the same time, according to their custom, par- 
 ticipating in the ritual of the Breaking of Bread, when, 
 in the midst of the Holy Mysteries, they heard these 
 words of the Holy Ghost : 
 
 " Set apart Saul and Barnabas unto Me, for the work 
 whereto I have called them." * 
 
 Indetermined as the duties of the Hierarchy seem to 
 have been, even then, the priesthood already constituted 
 a separate class among the members of the Church, and 
 to it belonged by right the administration of the 'Sacra- 
 
 1 The mountains of Ansarieh, rising to the south of Antioch, extend 
 as far as the Libanus, with which they seem to form a single chain. 
 
 2 Acts xiii. 2. 
 
 3 Lev. xvi. 29-31 ; xxiii. 26-32. Num. xxix. 7. 
 * Acts xiii. 2. 
 
SAINT PAUL'S FIRST VISIT TO CYPRUS. 5 
 
 ments. Thus it was in the rank of these privileged men 
 that they were bidden by the Spirit to number Saul and 
 Barnabas. This command was complied with without 
 delay. The pastors, after renewing the fast and having 
 prayed with the whole Church, laid their hands upon the 
 newly elected ^ and confided them to the promptings of 
 God's Holy Spirit.^ 
 
 But the Lord had not designated the lands to be evan- 
 gelized by the new Apostles. Probably there were some 
 differences of opinion among the leaders, while Saul's 
 thoughts naturally turned at once toward Asia Minor, 
 which lay so close to Tarsus ; indeed, we shall see him 
 directing his steps thither, so soon as he takes in hand 
 the guidance of the undertaking. As for Barnabas, his 
 hopes were centred in Cyprus, his native land, — Cyprus, 
 which he could descry from these Syrian shores, lying 
 along the horizon in the midst of the great waters, — 
 Cyprus, the nearest of the isles of Cethim,^ that strong- 
 hold and centre of Heathendom to the minds of all 
 Israelites. Saul was too keen-witted to hope for any 
 great harvest from such an unfavorable soil ; however, 
 he could not but respect the decisions of his comrade, 
 for Barnabas, as a Christian from the very first,* and one 
 who had always enjoyed the intimacy of the Twelve, 
 still continued to be in Antioch what he had been at 
 Jerusalem, — to all appearances, the guardian and tutor 
 of the converted Scribe. 
 
 His superior authority was further enhanced by the 
 influence of John Mark, whom the two Apostles had 
 brought back with them from the Holy City, and now 
 destined to become one of their companions, — their 
 " helper and minister." ^ This disciple, a cousin of Barna- 
 
 1 Acts xiii. 3. 
 
 2 Acts xiv. 25. 
 
 3 In Genesis (x. 4) the name is given to one of the peoples sprung 
 from Javan, son of Japhet. " Cethim," says Josephus, " took possession 
 of the island of Cethima, now called Cyprus ; hence all the islands ^nd 
 maritime coasts are called Cethim by the Hebrews." {Antiquitates 
 Jndaicœ, i, vi. 1.) 
 
 ^ Acts iv. 36. 5 Acts xiii. 5. 
 
6 SAINT PAUL. 
 
 bas ^ by the way, was the son of Mary, a Jewess of note, 
 whose residence had become one of the Christian sanctu- 
 aries of Jerusalem. 2 One is even tempted to fancy, when 
 recalling how Peter made his way thither immediately 
 after his deliverance from prison, that here were held, 
 usually at least, the meetings of the leaders of the Mother 
 Church. Coming from such surroundings John Mark 
 would naturally be impregnated with Jewish ideas ; con- 
 sequently, to his thinking, the only ways of approach to 
 the Gentile world lay along the lines already marked 
 out by his Israelitish brethren, — the highways of the 
 Mediterranean, busy with the commerce of numberless 
 coasting barks which united the Jewish communities of 
 every seaport by the ties of trade, thus offering the mis- 
 sionaries every facility for finding free passage with a safe 
 harbor at the journey's end. To renounce such mani- 
 fest advantages and expose themselves to the dangers of 
 untried routes, — such an adventurous scheme would be 
 even more repugnant to John Mark than to Barnabas ; 
 and so we shall soon see him breaking with his compan- 
 ions rather than take part in Saul's brave enterprise.^ 
 But, as yet, the moment for manifesting their varying 
 views had not come : by common consent it was agreed 
 that they should first bear the message of Salvation to 
 Cyprus. 
 
 According to this plan the Apostles had first to direct 
 their steps toward Seleucia, the harbor of Antioch. A fine 
 high-road, of some six leagues in length, connected the 
 two cities. Lying along the right bank of the Orontes, 
 and at a little distance from its winding stream, the road 
 first sweeps about the base of the Pierian hills, then turns 
 in a northeasterly direction toward this maritime city. 
 The three missionaries were quitting Antioch in the 
 humble garb which Jesus had bade his Apostles wear, — 
 on foot, " with neither bag, nor bread, nor money in their 
 
 1 Col. iv. 10. 
 
 2 Acts xii. 12. For further notice of this disciple, whom I believe to be 
 the same personage as Mark Evangelist, see Saint Peter and the First 
 Yeais of Christiati.it I/, chap. x. p. 180. 
 
 3 Acts xiii. 13. 
 
SAINT PAUL'S FIRST VISIT TO CYPRUS. 7 
 
 purse " ; ^ they were flitting forth like the birds of the air, 
 abandoning themselves to the care of Our Father who is 
 in Heaven.'^ This first stage in the many long journey- 
 ings to come was one full of charming sights and sounds : 
 over the face of the cliffs, purple-dyed in sunshine or in 
 shadow, trails the fragrant greenery of massy shrubs, 
 laurel roses, glossy myrtles, with glowing arbutus shining 
 out from among the scrub-oaks and sycamores; count- 
 less noisy brooks, tumbling down the mountain steeps, 
 traverse the road beneath their feet, and in their course 
 make the field between them and the Orontes glow like 
 emerald ; while, over across the river, dark wooded hills 
 encircle the Vale of Daphne, and screen it from the 
 traveller's view. 
 
 They pushed forward cheerfully, certain both of a warm 
 welcome from their brethren living at the great seaport, 
 and, better still, opportunities to find passage to Cyprus 
 through their aid. 
 
 Indeed, Seleucia boasted of the busiest harbor in all 
 Syria ; from the outlying coasts, as well as from the 
 farthest shores of the Mediterranean, merchants flocked 
 thither to traffic and barter for the rich stores which the 
 caravans of the East were daily pouring into Antioch. 
 All trade, save such as Tarsus attracted to her gates, took 
 this route to the sea. The Seleucides, rightly estimating 
 the importance of such an emporium, had taken care to 
 enrich it with a roadstead of generous and mighty propor- 
 tions. As a bulwark against the heavy surge, which in 
 almost all weathers breaks fiercely upon this beach, huge 
 moles had been erected to meet the assaults of the high 
 seas, encircling, as at Csesarea, a wide stretch of still 
 waters. The narrow channel to this haven opened to- 
 ward the north, while to the west and south new dikes 
 broke the force of wave and wind.^ 
 
 1 Mark vi. 8. 2 ]y[att. vi. 26. 
 
 ^ Polybius, V. 59. So solidly built were these works that the founda- 
 tions remain almost intact to this day : at a slight expense Seleucia might 
 be made the terminal for a system of railways which should follow the 
 routes marked out by the caravans of old, to the Euphrates, Persia, and 
 India. 
 
8 SAINT PAUL. 
 
 The three fellow travellers found it an easy matter to 
 procure passage on one of the barks about to weigh 
 anchor and set sail. Soon the town, clinging to the steep 
 surrounding cliffs, the bay of the Orontes, and finally the 
 lofty peaks of Cassius faded from their sight. Some time 
 later, Barnabas and Mark could distinguish toward the 
 west the familiar shores of their native island, Cyprus. 
 Salamis, the port for which the seamen were making, was 
 the most important city on the eastern coast. The fertile 
 sweep of plain which encompassed it, with the prosper- 
 ous state of its commercial interests, had attracted thither 
 so many Jews that the town already contained a goodly 
 number of synagogues. The Apostles reaped a rich har- 
 vest from the divine seed they now sowed in soil already 
 prepared for their labors ; indeed, the Israelites of Cyprus, 
 first evangelized by certain of their fellow countrymen 
 who had fled from Jerusalem during the persecution, had 
 given a favorable hearing to the Good News,^ — nay, it 
 was among some of their number that the first idea of 
 attempting to preach the Gospel not only to sons of Israel, 
 but even to the Pagans of Antioch, had originated.^ 
 
 Barnabas, who was so intimately connected, by ties of 
 kinship and a common origin, with the Jews of the island,^ 
 took the leading part in this ministry and became the 
 Apostle of Cyprus, whither he returned later on, after 
 his separation from Saul. The latter, on the contrary, 
 remained all his life a stranger in the eyes of this Church ; 
 he never again visited it, although at different times his 
 journeys carried him along the island coasts ; no mention 
 of it is to be found in his Letters, — evidently Saul never 
 regarded this as the proper field for his Apostolate. 
 
 None the less he did not fail to use all the weapons of 
 his warfare in this first encounter, the more ardent in the 
 cause because, of all the hosts of Paganism, none had 
 greater power to corrupt and harden men's hearts than 
 the worship which held sway in Cyprus. Venus was the 
 
 1 Acts iv. 36 ; xi. 19; xxi. 16. 
 
 2 Acts xi. 20. See Saint Peter, chap. ix. p. 165. 
 
 3 Acts iv. 36. 
 
SAINT PAUL'S FIRST VISIT TO CYPRUS. 9 
 
 goddess of this isle, not the Grecian Venus, an ideal of 
 womanly grace and loveliness, but that other brutal deity 
 of the Orientals. Conjured up by the imagination of 
 the race of Cham in order to deify and consecrate the 
 grossest of pleasures, this divinity had come to be adored 
 under the name of Derceto by the Chanaanites of Asca- 
 lon arid by the Phœnicians as Astarte ; but everywhere 
 the honors paid to her were the same. Syrians, Moab- 
 ites, Philistines, all who abandoned themselves to these 
 shameless rites, had ever been an unfailing source of 
 enticement and ruin for Israel. The Phœnicians brought 
 the infection with them to every port touched by their 
 merchant fleets ; but Cyprus, being under their domina- 
 tion and at an early date peopled by them, had fallen an 
 easy prey to the scourge. The mild climate of the island 
 was most favorable to its rapid spread : in fertility the 
 little isle was another Egypt,^ with none of the monotony 
 of Egypt in its ancient splendor, but a land of bosky groves 
 and pleasant valleys,^ famous for its mountains with their 
 gentle slopes, bold peaks, and refreshing breezes, and for 
 its beaches bathed by the blue waves. When the Greeks, 
 during their occupancy of the island, came in contact with 
 the coarse myths of the Semites, they set their fancy to 
 work at purifying them. Thus arose the tale that a 
 fecund drop of blood falling from Uranus (the sky) into 
 the Cyprian sea had mightily stirred its waters, whereupon 
 from the pearly foam of the waves sprang forth the white 
 Aphrodite.^ Doves and dolphins drew her iridescent 
 
 1 ^lianus, De Natura Animalium, v. 56. 
 
 2 Cyprus was covered with forests of cedar and cypress from the earli- 
 est days ; boxwood abounded and was used by the Tyriaus as a sheathing 
 for the ivory of which the decks of their ships were constructed (Ezek. 
 xxvii. 6). Cypress, which owes its name to this island, has now almost dis- 
 appeared, owing to the rapacity of builders, who have always prized it on 
 account of its durability and agreeable odor. Since England assumed the 
 reins of government in Cyprus, all clearing away of the woodlands has 
 been prohibited ; this wise policy will shorten the long droughts which are 
 the scourge of the island. The grape culture is in like manner being 
 looked to, and very rightly, for the entire island, up to an altitude of 1,200 
 meters, might easily be transformed into a huge vineyard of plentiful 
 yield and with many excellent qualities. 
 
 ^ Hesiod, Theogonia, 188 et seq. Homer, Hymn. V. Eîs 'A(ppoSiTr,v. 
 
10 SAINT PAUL. 
 
 cradle of pearl toward the nearest shores where temples 
 were afterwards built along the mountains, at Idalia, 
 Amathontes,^ and Paphos. In the last named sanctuary 
 no blood of victims was ever shed ; but by day and night, 
 upon its hundred altars, offerings were made of flowers 
 and of incense.^ 
 
 This was the picture the Greeks had painted of Cypris, 
 — imperishable Beauty, the object of pure love, that 
 celestial Venus whom Plato worshipped.^ The veritable 
 goddess of Cyprus, however, was of quite another sort ; 
 at Paphos she flaunted her cynical shamelessness under 
 the form of a stone hewn to symbolize the powers of gen- 
 eration.* It was to do her honor that the worshippers 
 performed beneath the neighboring shades her unspeak- 
 able sacrifices.^ 
 
 The attachment shown by the Cypriots for this im- 
 moral cult is the best index to the character of their 
 religious tendencies ; sensuality and the passion for gain 
 penetrated their souls to the very depths, leaving no room 
 for those sentiments of remorse and disgust which every- 
 where else were potent factors in the conversion of the 
 Heathens to Mosaism. Thus, between those depraved 
 traders, veritable sons of Cham, and the Israelites, their 
 rivals in the commercial interests of the island, the line 
 of demarcation was as sharply defined as possible, and 
 their hatred of each other correspondingly fierce and un- 
 relenting ; indeed, only half a century later, the Jews, 
 falling upon the Pagan population among whom they 
 
 1 Dali marks the site of the Idalian thickets which drank the blood of 
 Adonis. At Amathontes, Venus Astartë was worshipped, and in the out- 
 lying country Melkart (the Tyrian Hercules). 
 
 2 Ipsa Paphum subUmis abit aedesque revisit 
 Lgeta suas, ubi templum illi, centumque Sabaeo 
 Thure calent arae, sertisque recentibus halant. 
 
 Vergil, -^neid, I. 415 et seq. 
 
 ^ Plato, Symposion, viii. ix. xxviii. xxix. 
 
 * " Simulacrum deae, non effigie humana, continuus orbis latiore initio 
 tenuem in ambitum, metae modo, exsurgens." Tacitus, Historiée., ii. 3. 
 Th Se 6.ya\iJ.a ovk hv eiKaffais 6,Wcp Tcp fj irvpafiiSi Aeu/cp, 7] Sh v\7} àyvoeîrai. 
 Maximus of Tyre, 38. 
 
 5 Preller, Griechische Mythologie, ii. 8, Aphrodite. 
 
SAINT PAUL'S FIRST VISIT TO CYPRUS. 11 
 
 lived, slaughtered some two hundred and forty thousand 
 souls. ^ The animosity revealed by this horrible massacre 
 makes it wellnigh impossible for us to suppose that in 
 Cyprus, as elsewhere, were to be found large numbers of 
 proselytes, who, by acting as mediums between the Ghetto 
 and the Gentiles of each city, usually prevented these 
 collisions between the two parties, or at least broke the 
 shock of inevitable encounters. Finding access to Pagan 
 society so difficult, Barnabas and Saul were forced "to 
 announce the word of God in the synagogues of the 
 Jews." 2 In this Mark was their helper,^ completing the 
 instruction among the neophytes in the Faith, and bap- 
 tizing the sons of Israel gained over to the cause of Christ 
 by the preaching of the Apostles.* 
 
 From Salamis the three missionaries turned their steps 
 toward Paphos. The road they took crosses the island 
 from east to west.^ Beside the two principal cities just 
 mentioned, fifteen other towns were open to them,^ and 
 it would seem that each must have contained its Jewish 
 community, for Herod the Great, by granting leases of 
 the copper mines in these parts,"^ had been the means of 
 attracting thither a throng of his fellow countrymen.^ 
 The Apostles were carrying the Gospel to these far off 
 sons of Israel, when a message from the Governor sum- 
 moned them to Paphos. 
 
 This centre of the island's political and religious life 
 was the most considerable of all the colonies founded by 
 the Phoenicians along the southern shore. Seeking out, 
 as always, the highest places for the purposes of their 
 ritual, the Semites had erected their temple of Aphrodite 
 on a hill not far from the sea ; thus the primitive town 
 grew up about this sanctuary, and for long years was 
 
 1 Dio Cassius, Ixviii. 32. Eusebius, Historia Ecclesiastical iv. 2. 
 Orosius, vii. 12. 
 
 2 Acts xiii. 5. 3 i^id. 
 * 1 Cor. i. 14-17. 
 
 ^ This road is marked out on Peutinger's Table. 
 6 Pliny, Historia Naturalis, v. 35. 
 
 '_ Josephus, Antiq. Jud., xvi. iv. ,5. It was from Cyprus that this metal 
 got its name in the Greek and Latin tongues : Kvirpos, Ci/pnim. 
 
 8 Philo, Legat., p. 36. Josephus, Antiq. Jud., xiii. x. 4; xvii. xii. 2. 
 
12 SAINT PAUL. 
 
 confined in its area to these heights, whence the inhab- 
 itants had less to fear from piratical incursions. But so 
 soon as Eome swept the Mediterranean of those pests, 
 the populace realized the attractiveness of the sea-shores, 
 and a new city, Nea Paphos,^ soon grew up about three 
 hours' journey from the citadel consecrated to Venus. 
 From this lower town there went forth, several times a 
 year, licentious processions, wending their way to the 
 groves of old Paphos. Finally, the increasing throngs of 
 pilgrims, together with its ever widening commercial rela- 
 tions, made this seaport such an important station that 
 the Eoman governors fixed their residence here. 
 
 At the time of which we are speaking, Cyprus, though 
 originally an Imperial Province, had passed into the hands 
 of the Senate,^ and its affairs were now administered 
 by a Proconsul, — a magistrate invested with power 
 for a year's term.^ A Eoman of noble lineage, Sergius 
 Paulus by name, was now performing the duties of this 
 office. He was a man of good parts, says Saint Luke, 
 and, very likely, the personage of that same name men- 
 
 1 The modern Baffo. Nea Paphos, though partially destroyed shortly 
 before this by an earthquake, had been rebuilt by Augustus, who gave 
 it the title of the Augustan City. Dio Cassius, liv. 23. Boeckh, Corp. 
 Inscript., No. 2629. 
 
 2 When Augustus (in the year 27 b.c.) divided the provinces between 
 himself and the Senate, Cyprus was made one of the Imperial Provinces 
 (Dio Cassius, liii. 12 ; Strabo, xiv. vi. 6). Later on, finding that an armed 
 body was not required in this province, he restored it to the Senate, and 
 received Dalmatia in exchange for it (Dio Cassius, liv. 4). This fact, 
 mentioned by Dio Cassius, is confirmed by the medals and inscriptions 
 discovered at Curium and Cittium. None of them, it is true, mentions the 
 name of Sergius Paulus, but the title of Proconsul is given to Cominius 
 Proclus, Julius Cordus, and L. Aunus Bassus, who either preceded or 
 immediately followed him. Eckhel, iii. 84. Akerman, Numism. Illustr., 
 pp. 39, 42. Boeckh, Corpus Inscript., 2631, 2632. There is still some 
 question whether the Proconsul Paulus referred to in an inscription at 
 Soli is the same personage as the Sergius Paulus of the Acts (Cesnola, 
 Cyprus, p. 495). 
 
 3 At first the name of Proconsul was given to the retired consuls, who, 
 after having fulfilled the duties of their office, were given the command of 
 an army or province. Under Augustus this title was granted indiscrimi- 
 nately to all Governors of Senatorial Provinces, whether or not they had 
 ever held ofiice as Consuls. The term of office of these magistrates was 
 one year (Dio, liii. 13). 
 
SAINT PAUL'S FIRST VISIT TO CYPRUS. 13 
 
 tioned by Pliny.^ In the long hours of leisure left him 
 here at his distant post, Sergius must have realized more 
 keenly than at Eome what a void the vanished faith 
 of his fathers had left in his soul, and felt the human 
 yearning to find out some new way of access to the 
 supernatural world. Now it would certainly seem that 
 no land lay nearer to the regions of the unseen than 
 the Orient. Astrologers, soothsayers, interpreters of 
 dreams, were here in swarms, each vying with the 
 other in loud promises to initiate their adepts in the 
 deepest mysteries of life. And especially here at Cyprus 
 such impostures were of a stamp fitted to lead astray 
 men of more than usual intelligence, for here the magi- 
 cians were no vulgar charlatans. Their efforts to pre- 
 serve and adapt to their arts the didactic forms then 
 in use among the Magi of Persia had resulted in the 
 foundation of two schools, — " the more modern is the 
 Cypriot," says Pliny,^ — by which he doubtless means us 
 to understand that its followers resorted to the witch- 
 craft practised by the Phoenicians in all their colonies, 
 unclean and bloody deeds wherein we recognize the 
 gloomy genius of Chanaan. The other and the elder 
 school, which was altogether Jewish in its tenets and 
 tendencies, pretended to be able to trace its origin to the 
 magicians of Egypt who once strove against Moses, — 
 nay, oftentimes to the great Prophet himself. However 
 large a part imposture may have played in this school, 
 the Mosaical doctrines at least were maintained in all 
 their authority, thereby preserving a loftiness of tone in 
 the language and sentiments of these Israelitish sooth- 
 sayers not to be found among the enchanters of Heathen- 
 dom. Such teachings, cleverly combined with marvellous 
 
 1 Pliny, Historia Naturalis, lib. i., Elenchos (list of the authors of books 
 ii and xviii.). For the rest, it would seem that scientific pursuits had 
 become a tradition in this noble family; for, a century later, Galieuus 
 (t. ii. p. 218, Kiihn's edition) is loud in the praises of a philosopher named 
 Sergius Paulus, who was as renowned for his experimental researches as 
 for his learned theories. 
 
 2 " Est et alia factio a Mose et Jamne et Jotape Judseis pendens, sed 
 multis millibus post Zeroastrem. Tanto recentior est Cypria." Pliny, 
 Historia Naturalis, xxx. ii. 6. 
 
14 SAINT PAUL. 
 
 jugglery, had so far captivated Sergius's mind that he was 
 fain to keep near his person the teacher who had been 
 the means of initiating him in these profound mysteries. 
 This man was a Jew called Bar-Jesus, but more com- 
 monly known by the pretentious name he had affected, — 
 Elymas (Elim), which means " The Sage." ^ The position 
 he occupied in the Governor's suite was not different from 
 that which many patricians of the period gave not only 
 to the masters of occultism who unveiled for them coming 
 events, but to the philosophers as well who enlightened 
 and guided them in matters of conscience. A seat at 
 their table, lodging, and liberal largesses were the wages 
 of these men, who, from their intimate relationship with 
 the family, were often able to exercise a powerful influ- 
 ence over their hosts. 
 
 The high favor enjoyed by Bar- Jesus was at its height, 
 when rumor reported in Paphos that three Jews, lately 
 landed in the island, were arousing great excitement in 
 the synagogues by their preaching. The same eager 
 curiositv which had made Sergius one of the magician's 
 disciples now made him long to hear the new-comers. 
 He therefore summoned them to his court, at the same 
 time expressing his desire to hear the Word of the Lord. 
 Bar-Jesus was in great alarm at this move ; foreseeing 
 that it would work his own ruin, he set to work at once 
 trying to prejudice the Proconsul's mind against the Faith. 
 The text of the Acts would lead us to infer that a public 
 controversy was arranged, wherein the false Prophet did 
 his best to overwhelm the Apostles, and show that their 
 teaching was sheer folly. Here it was no longer a ques- 
 tion to be discussed in the synagogues ; the impostor's 
 speech was addressed to the Gentiles of the country, and 
 he was attacking the Christ in the territory — the very 
 residence indeed — of a Pagan truth-seeker. This was 
 Saul's proper domain. Instantly he took the initiative, 
 
 1 The word Magi, which Saint Luke uses to translate Elymas, is 
 taken from the Persian language. The Hebrews translated it by Hakam, 
 "Wise man" (Jer. 1. 35 ; Is. xliv. 25 ; Dan. ii. 12, 18, 24, 27 ; Porphyrion, 
 De Ahst., 4). In the Arabian tongue tlie root a/îm has the same meaning, 
 and the plural oulema is used to designate the Doctors of the Law. 
 
SAINT PAUL'S FIRST VISIT TO CYPRUS. 15 
 
 before his two comrades could speak, and stood before 
 them all, facing Bar-Jesus. Fixing him with that glance ^ 
 which his malady made more striking, but now burning 
 with the fire of God's Spirit, his words rang out : — • 
 
 " O man, full of all guile and all deceitfulness, child 
 of the devil, foe of all righteousness, wilt thou never 
 cease perverting the straight ways of the Lord ? And 
 now, behold, the hand of the Lord is upon thee, and thou 
 shalt be blind, nor shalt thou see the sun for a time." ^ 
 
 " Forthwith there fell a mist and a darkness upon Ely- 
 mas, and, turning from side to side, he groped for some 
 one to lead him by the hand. At the sight of what had 
 happened, the Proconsul believed, seized with admiration 
 at the teachings of the Lord." ^ 
 
 This first deed in the mission-work of Saint Paul is 
 typical of his vigorous and rugged Jewish nature. Like 
 John Baptist and Elias, like every true son of the Orient, 
 he launches anathemas at the enemies of his Faith, 
 blinding and overthrowing whatever resists him. Earely 
 in the course of his inspired Letters shall we come across 
 a trait of his character which casts a clearer light on 
 that ardent nature. Though ever under the sway of the 
 Grace that had mastered him, the dread-inspiring Scribe 
 who had once been smitten down by Heaven was not 
 dead in him, nay, was always ready to spring to life: 
 after all, it was the same soul still, the same fiery speech, 
 the same impetuousness in word and act. He had held 
 himself in check ever since the departure from Antioch, 
 and had merely accompanied Barnabas from one syna- 
 gogue to another while here in Cyprus, but this was only 
 from a conviction that God had not destined him for 
 these audiences. But at Paphos the Holy Ghost im- 
 pressed him with a sense of his true vocation, and so 
 vividly withal, that on the instant, with characteristic 
 abandonment of himself to the promptings of Grace, 
 he took in hand the guidance of the band, and bade his 
 fellow missionaries turn their eyes toward the neighbor- 
 ing coasts of Pamphylia. Hither they must now pro- 
 
 1 'Areulaas. Acts xiii. 9. ^ ^^ts xiii. 10, 11. ^ Acts xiii. 12. 
 
16 SAINT PAUL. 
 
 ceed, and there seek out, not merely other children of 
 Israel, but Pagans as well, who were now ready and 
 waiting to receive the Gospel message. 
 
 Saint Luke hints at this change of leadership by noting 
 the fact that from that day Saul dropped his Hebrew 
 name, thereafter calling himself and becoming generally 
 known as Paul,^ but the chronicler is silent as to the 
 opposition which the Apostle had to surmount. On 
 Mark's part, the resistance was stubborn and prolonged, 
 to judge from the final rupture which was its sequel. 
 For this the reasons are easily conjectured ; here it was 
 no longer, as at Antioch, a question whether Jewish or 
 Gentile interests ought to have the preference, but 
 whether they were to abandon a flourishing mission, just 
 at the moment when, with the conversion of the Gov- 
 ernor of the island, the Apostles had gained an unex- 
 pected and powerful ally to the great Cause. Moreover, 
 Sergius Paulus was to remain but a few months longer 
 
 ^ Acts xiii. 9. " Saulus autem, qui et Paulus." Hereafter, both in 
 the Acts and the Epistles we shall find him styled thus. The hypothesis 
 proposed by S. Jerome {Comment, in Epist. ad Philem. 1), to wit, that Paul 
 took the name of Paul in memory of the conversion of Sergius Paulus, is 
 altogether devoid of probability ; indeed, the Apostle was too careless of 
 his own glory to vaunt himself in this fashion. Elsewhere {Saint Peter, 
 chap. vi. p. 101) I have adopted the much more plausible opinion that 
 Saul's parents gave him this double name in order that one should recall 
 his Jewish ancestry, while the other, being borrowed from Gentile speech, 
 might facilitate his future dealings with the Pagan world. In all periods 
 the children of Israel have been studious of such means of furthering 
 their interests with the foreigners among whom they were forced to live. 
 Joseph was known by the name of Zaphnath-paaneah while at the court 
 of Pharaoh (Gen. xli. 45) ; Daniel, during his life on the Euphrates, was 
 called Belshatzar (Dan. i. 7), and Hadassah was Esther (Esth. ii. 7). The 
 Hellenist Jews likewise had Greek forms for their names. Jesus gen- 
 erally became Jason ; Joseph, Hegesippus ; Tarphon, Tryphon. Often they 
 merely translated the Hebrew name ; thus, Cephas became Peter, and 
 Thomas was Didymus. Still oftener the Israelitish freedmen adopted the 
 first name of the masters who released them from slavery. I have alluded 
 already {Saint Peter, Joe. cit.) to the very likely supposition which would 
 prove that Paul's parents were of that number of citizens of Tarsus who 
 were sold to pay the tribute exacted by Cassius. It is not unlikely that 
 the couple should have fallen into the hands of the ^milian family, 
 and thus been freed from servitude, whereupon, out of gratitude, these 
 Jews may well have given their boy the name {cognomen) of Paul, so glo- 
 riously borne by Paulus ^milius. 
 
SAINT PAUL'S FIRST VISIT TO CYPRUS. 17 
 
 in office. Why, then, throw away all the advantages to 
 be gained by these circumstances, which in a short time 
 would no longer be at their disposal ? Prudent as all 
 this must have seemed, Paul set his face against any 
 proposals of delay: he would listen to no voice but that 
 of God, which was now calling him to the Gentiles. 
 With that bold note of authority in his voice, which 
 thereafter he assumed as his right in every discussion, he 
 bade his comrades prepare to quit Cyprus. 
 
 The land whither he was hastening their steps did not 
 until a later date, and under the name of Asia Minor, 
 attain any semblance of political unity. At this period, 
 far from forming, like Syria or Cyprus, a single province, 
 with a common language and national character, under 
 the over lordship of one Eoman governor, this region was 
 split up into numerous States, very much at variance in 
 matters of custom, dialect, and religion ; some being 
 under the rule of Imperial Prefects, others under their 
 own princes, as the vassals of Kome. Geographers ap- 
 portioned this peninsula among more than seventeen 
 nationalities. Rome, it is true, during her century of 
 supremacy, had managed to efface, little by little, the 
 most distinctive features of each particular people ; nev- 
 ertheless, Pamphylia, which was to be the Apostles' 
 starting-point, had preserved its language ; ^ the same 
 is true of Pisidia and Lycaonia;^ Carians, Phrygians, 
 dwellers in Pontus and Cappadocia, all, as we know, had 
 their peculiar dialect;^ Greek, though generally under- 
 stood, was spoken only by the peoples living along the 
 eastern coast.^ 
 
 The local religions likewise had gradually altered in 
 many features, as the natives came more in touch with 
 the Roman world ; but in every town the tutelary deity 
 had managed to preserve somewhat of his ancient pres- 
 tige, despite the Grecian or Latin name by which he was 
 now styled. In Caria there was Jupiter Labrandeus, 
 
 1 Acts ii. 10. - Strabo, xiii. iv. 17 ; Acts xiv. 10. 
 
 ^ Strabo, xiv. ii. ; Acts ii. 9, 10; Strabo, xii. iii. 25. 
 * Strabo, xiii. iv. ; xii. iv. 
 
 2 
 
18 SAINT PAUL. 
 
 with heavy beard and the breasts of a woman, bound 
 about with narrow bands, still appearing before the eyes 
 of his worshippers — what indeed he was — a truly 
 Asiatic god. Sabazius, the divine patron of Phrygia, was 
 a deity of such vague attributes that the Greeks, not 
 knowing with which of their gods to identify him, 
 called him now Bacchus and again Jupiter.^ They expe- 
 rienced a like difficulty in renaming Papas and Attis of 
 Bithynia,^ or Hercules Sandon of Lydia.^ The moon, 
 though adored at Ephesus under the features of a Diana 
 of the many breasts, farther off among the mountains 
 and steppes of the interior was clothed anew in a mas- 
 culine shape and became the god Lunus, Ma, Men Phar- 
 nak.^ Even there where the Grœco-Ptoman gods made 
 an easy conquest of their Asiatic rivals, always under- 
 neath the new names substituted by their conquerors, 
 the olden beliefs remained as firm and abiding as before. 
 Everywhere there was the same passionate belief in the 
 marvellous, in the gifts of second sight, and in the inter- 
 vention of heaven.^ Holy sites and shrines were in abun- 
 dance, — Pessinus, Olba, Comanes, Tyana, Nazianzen, — 
 all were hallowed spots, sacred to the ceremonies and 
 mysteries of religion ; indeed, many of the towns were 
 so penetrated with devotion for their patrons that the 
 priests reigned as masters in their midst.^ 
 
 In this society, hungry for pious emotions, a new wor- 
 ship was predominant at this date, — that of Eome and 
 the Caesars. It easily gained a foothold here in Asia 
 Minor, because here more than anywhere else the Impe- 
 rial authority made itself felt only by the benefits it 
 conferred. The conquest had been effected without any 
 
 1 Pauly, Real Encyhlopddie, Sabazius. 
 
 2 Preller, Griechische Mythologie, ii. 406-409. 
 
 3 Muller, Dorier, i. 450; cf. Sandau und Sardanapal, Rhein. Mus. 
 1829, s. 22 ff. 
 
 4 rXillinger, Paganisme et Judaïsme, t. ii. liv. vi. i. 8; Pauly, Real 
 EncyMopàdie, Lunus. 
 
 s From Asia Minor came tliose famous impostors who won over so 
 many followers in the Roman world during the first century, — Apol- 
 lonius of Tyana, Alexander of Abnoticus, Peregrinus Proteus. 
 
 s Strabo, xii. ii. 5, 6 ; xiv. v. 10. 
 
SAINT PAUL'S FIRST VISIT TO CYPRUS. 19 
 
 signal acts of violence, — without, as elsewhere, crushing 
 out the old native dynasties, or breaking up the national 
 life with its institutions. The factitious kingdoms cre- 
 ated by the Attales, Amyntas, and Archelaus had lasted 
 for too short a period to leave any notable void or deep 
 regrets after their disappearance. To the anarchy of so 
 many petty rival States, with their perpetual changes of 
 frontier lines, rulers, and forms of government, succeeded 
 the sway of one great Power, as mighty as it was mod- 
 erate, imposing upon all parties alike a peaceful behavior 
 and respect for lawful rights, while fostering prosperity 
 by its protection of labor. The entire peninsula loudly 
 acclaimed this " August Providence." ■^ The temples 
 raised in honor of their new patron ^ were soon so 
 thronged with worshippers that, to provide for the needs 
 of the new cult, it became necessary to organize a hie- 
 rarchy, with a numerous officiating clergy.*'^ Augustus's 
 will graven upon the walls of some of these sanctuaries 
 recalled to their minds the great deeds of the Emperor 
 and the benefits bestowed by Eoman rule, — their right 
 and title to the adoration of the world* 
 
 In this summary of his reign the Prince glories chiefly 
 in the claim that he never once destroyed aught that 
 could be conserved without imperilling the State. This 
 indeed is why we find here in Asia Minor, as everywhere 
 else throughout the Empire, such a medley of minor 
 States, some under the immediate rule of Eonie, others 
 
 1 SeySacrrr? Upovoia. Le Bas, Inscript., iii. 858. 
 
 2 From the year 29 v.. c, Ephesus, Niceea, Perç^amus, and Nicomedia 
 had temples dedicated to Rome and the Cœsars, " Romœ et Divi JuUi," 
 " Romœ et Augusfo." (Tacitus, Annales, iv. 37 ; Dio Cassius, li. 20.) The 
 cities of Asia Minor hastened to follow their example. Mvlasa {Corp. 
 Inscrip. G/ftc, 2696), Nysa (lb. 2943), Cyma (lb. 3.524), Assos (lb. 3569), 
 and many others (lb. 3990 c, 4016, 4017, 4031, 4238, 4240 d, 4247, 4266, 
 4363, 4366 b). 
 
 ^ Perrot, Exploration de la Galatie, p. 199. 
 
 4 This testament or table of the Acts of Augustus, "Index Rerum 
 a se Gestarum" (Suetonius, Aiifjus/Ks, 101), composed by the Emperor, 
 stood in his mausoleum at Pome. The Latin text with a Greek transla- 
 tion had been engraved on the temple of Ancyra ( Corp. Inscrip. Grœc, 
 4039). It is probable that other cities did the same, such as ApoUonia 
 in Pisidia, Pergamos, Nicomedia, etc. Renan, S. Paul, p. 29.. 
 
20 SAINT PAUL. 
 
 with their own vassal kings. Pamphylia, where the 
 Apostles were about to land, was an Imperial Province ; ^ 
 Antioch in Pisidia, their first halting place, was a de- 
 pendency of the Propnetor of Galatia/^ while Iconium be- 
 longed to a Tetrarch whose name is unknown.^ But as 
 the arm of Eome reached out over all her provinces with 
 equal powers to punish or reward, these administrative 
 divisions are matters of interest to the curious, rather 
 than of importance to our subject. Accordingly, as we 
 shall see, the writers of the New Testament also pay 
 small heed to such matters, confining their notice to the 
 various peoples differing so widely in origin and speech, 
 but now dwelling together in this country ; when they 
 do mention names, they naturally use the names of the 
 old provinces, marked out as such by the very typog- 
 raphy of the regions, by differences of altitude, climate, 
 and productions, which divided this peninsula into many 
 sections of quite opposite characteristics. 
 
 The story of Saint Paul's journeyings will have so 
 much to do with Asia Minor, that it will not be amiss 
 to preface this narrative with a rough sketch of the 
 country he so often traversed. Its siirface area is about 
 equal to that of France, and by far its greater extent is 
 taken up by a central plateau flanked by mountainous 
 spurs. These highlands toward the east would seem to 
 be both a continuation of the mountains of Armenia, 
 and the farthermost point of advance which the steppes 
 of Central Asia make. Here is the same wild land- 
 scape, the same rigorous climate, while here as there 
 
 1 Claudius constituted the Province of Lj/cia Pamphj/Jia in a. d. 43 
 (Suetonius, Claudius, 25; Dio Cassius, Ix, 17). Though reunited to 
 Galatia under Galba (Tacitus, Historiée, ii. 9), in 74 it once more formed 
 the "Province of Lycia and Pamphylia" (Suetonius, Vespasianus, 8; 
 Eutropius, vii. 19). It was administered by a Legatus Augusti pro 
 Prœtore until 135, when Adrian made it a Senatorial Province (Dio 
 Cassius, Ixix. 14). 
 
 '■^ Marquardt, Romische Staatsverwaltung, i. 358, Galatia. 
 
 2 Iconium, Avhich had been a part of the kingdom of Amyntas, became 
 after his reign the capital of a small Tetrarchy. (Pliny, Historia Natu- 
 ralis, y. 25; ilarqixardt, Romische Staatsverica/ftmg, i. 385.) These sover- 
 eignties were only nominal, and the actual power remained in the hands 
 of the Roman governor of Galatia. 
 
SAINT PAUL'S FIRST VISIT TO CYPRUS. 21 
 
 the scanty pasture-downs are dotted over with bitter 
 lakes and extinct volcanoes. The water-shed for almost 
 the whole extent of these table-lands trends toward the 
 Black Sea, for the Taurus range of mountains, which 
 bounds it on the south, almost borders the Mediterranean, 
 leaving no more than a strip of shore along the coasts 
 of these waters. Toward the west, the plateau stretches 
 out in long lines of hills between which the mountain 
 torrents find their way to the sea : the rivers Hermus, 
 Cayster, and Meander here flow in icy rapids. This end 
 of the peninsula constitutes Asiatic Greece, the " wild 
 Ionia " of the poets,^ fatherland of Homer, Thaïes, 
 Heraclitus, Pythagoras, and Herodotus. Later on, as we 
 shall see, Paul will decide to make a long sojourn here- 
 abouts, enkindling a new flame of life in the old embers ; 
 but just now he is turning his steps toward shores of 
 less renown. 
 
 The bark bearing the Apostles was headed to the 
 northwest, after weighing anchor at Paphos. Breasting 
 the waves which separate Cyprus from Pamphylia,- their 
 course took them through the bay of Attalia and up the 
 Oestrus Pdver^ as far as Perga, lying in the very heart of 
 those lowlands which nowadays are so unhealthy that 
 with the coming of spring their breezes are fatal to 
 human life.^ Tl;oudi under better cultivation in olden 
 
 1 Propertius, i. vi. 31. 
 
 - Pamphvlia is one of the least celebrated provinces of Asia Minor; 
 no powerful monarchy ever established itself there, nor had it any city so 
 renowned as Tarsus, Ephesus, or Smyrna. The seaboard towns of the re- 
 gion — Lyrnas, Attalia, Sidon — were but so many trading ports for 
 pirates, whither the Cilicians came to traffic in their booty (Strabo, xiv. v). 
 This illicit commerce attracted tliither a mixed population, to whom the 
 country owed its name of Pampliylia {nâfj.(pv\oi, peoples and tribes of all 
 sorts) ; they were Greeks, adventurous colonists, and mountaineers from 
 the Taurus. 
 
 3 Several rivers empty into the bay of Attalia. The Catarrhactes, now 
 almost disappeared, dashed down the cliffs in the neighborhood of Attalia ; 
 farther to the east the Cestrus and Eurymedon stream gently over the 
 beach. The courses of tliese tAvo streams are now obstructed by sand-bars, 
 but in ancient times the Cestrus was navigable as far as Perga. To this 
 fact both Strabo (xiv. iv. 2) and the Acts bear witness. 
 
 •^ The rivers saturated with calcareous deposits which traverse this 
 plain gradually raise the level of their bed, whereupon, from time to 
 
22 SAINT PAUL. 
 
 times, and consequently less noisome, the country was 
 nevertheless a prey to fevers and all sorts of maladies 
 during the summer season. Thus the custom had he- 
 come general of making a yearly trip to the mountains 
 during the hot weather. With the first days of the 
 heated term all villages along the banks were deserted ; 
 men, women, children, and beasts set out to climb the 
 slopes of Taurus. There is something pecuHarly fasci- 
 nating about this route to the hills, where, within the 
 space" of a few hours, you pass through a flora which 
 reminds one of the tropics to that of much colder climes. 
 At the base of the mountains, bristling hedges of cactus 
 surround the groups of graceful palms, while well known 
 trees of our own northern latitude cover the foothills. 
 Pines interspersed with junipers meet us at the next 
 stage of our upward journey, till at last we see towering 
 above us cedars as majestic as those of Libanus.^ Higher 
 still, above this forest belt, and reaching up to the regions 
 of naked rock and snow, is the dense shrubbery which 
 in the Taurus takes the place of turf ; gay wild-flowers 
 cover the ground beneath the brushwood and clothe the 
 heights in a raiment of whose coloring the neutral tints 
 of our Alps can give you no idea. It was on these 
 heights and along the neighboring plateaus, that the 
 health-seekers made their summer camps. 
 
 Paul must have arrived in Pamphylia, so far as we can 
 judge, just at the season of this annual migration.^ He 
 could not, indeed, have left Seleucia earlier than the 
 month of March, for before that date the sea routes were 
 not open to navigation ; ^ some time after this was passed 
 
 time, the waters break through the banks of the natural aqueduct they 
 have been forming for themselves, and inundate the lowlands ; as they 
 are partly stagnant, they form ponds and marshes whicli render the 
 region exceedingly unhealthy. 
 
 - A belt of beautiful cedars encircles the Taurus at the height of 2,000 
 meters. 
 
 - This hypothesis, very strikingly stated by Messrs. Conybeare and 
 Howson [The Life and Epistles of Saint Paul, chap, vi.), coincides so 
 happily with the narrative of the Acts that I feel fully warranted in hav- 
 ing adopted it. 
 
 3 " Ex die tertio Iduum Novembris usque in diem sextum Iduum Mar- 
 tiarum maria clauduntur." Vegetius, Institutionum Rei Militaris, lib. v. 
 cap. ix. 
 
SAINT PAUL'S FIRST VISIT TO CYPRUS. 23 
 
 in Cyprus ; so then it must have been in the summer 
 season that the- Apostles were landed in Perga. They 
 did no more than " pass through " it, according to the 
 record of the Acts. This circumstance alone warrants 
 us in believing that, if Paul made no stay here on the 
 coast, it was because he found Perga, like the other cities 
 of the plain, already depopulated by the advent of the hot 
 season. 
 
 Taking advantage of this state of things, he reverted 
 to his first plans, and urged that they should carry the 
 Tidings of Salvation to the uncivilized and simple folk 
 whose huts were scattered over the wild steppes of Asia 
 Minor, for he had often seen some of these highlanders 
 at his own home in Tarsus. Barnabas allowed himself 
 to be won over by his friend's fervid appeals, but Mark 
 withstood him. The journey which Paul wished them 
 to undertake appalled him. This was no longer a mis- 
 sion such as Jews were wont to engage in, confined to 
 the Mediterranean shores, with the familiar Ghetto at 
 every halting-place, with all the advantages of a syna- 
 gogue and substantial aid wherever they took up their 
 abode. If they got across the mountains alive, infested 
 as those passes were with brigands,^ the road must lead 
 them along the dizzy verge of precipices,^ while with the 
 bridges carried away by tempests and the fierce swollen 
 torrents, what would become of them in that desolate 
 land ? ^ — " in peril from rivers, in peril from robbers, 
 in peril from waste places, toil and weariness of every 
 sort " ; * such was the impression which these first days 
 
 1 The mountainous region which separates Asia Minor from the south- 
 ern seacoast has always been peopled by pillaging bauds. Xenophon, and 
 Strabo after him, depict these parts as a den for robbers. Even Rome 
 never succeeded in completely overcoming them. (Xenophon, Aîiab., 
 i. 11 ; ix. 14 ; Strabo, lii. vii.) 
 
 ^ Alexander and Antiochus the Great, during their campaigns, found 
 few marches so difficult for their troops as was the passage through these 
 defiles. Arriauus, i. 27, 28; Folybius, v. 72-77. 
 
 3 Along this part of the coast of Asia the rivers which find a passage 
 through the craggy heights soon become furious torrents. The gorges 
 into which the Oestrus and Eurymedon precipitate their waters are so 
 steep tliat bridges were necessary at very many points. Strabo, xii. vii. 3. 
 
 4 2 Cot. xi. 26, 27. 
 
24 SAINT PAUL. 
 
 of his Apostolate left in Paul's mind. Mark felt that he 
 was not made of the courageous stuff fit to endure such 
 dangers : breaking with his companions he took his de- 
 parture for Jerusalem. 
 
 This defection hurt the Apostle so deeply, that seven 
 years later the wound was still unhealed. On Barna- 
 bas' s proposing then to take Mark with them again on a 
 second missionary journey, Paul steadily opposed such a 
 plan, recalling how this disciple had abandoned them on 
 reaching Pamphylia, and "had not gone forth to the work 
 with them." ^ Clearly the Apostle looks at him in the 
 light of a faint-hearted creature ; the Acts leave little 
 doubt on that point. Perhaps timidity did indeed have 
 some share in determining Mark's decision, but this 
 timidity had its springs in something beside mere 
 physical fear. This disciple of the Jerusalem Church, 
 brought up in the atmosjphere of pure Judaism, could 
 not fail to feel some alarm at finding himself associated 
 with the Apostle of the Nations, now for the first time 
 preaching with all his freedom of speech, avowing every 
 day with greater frankness that it was God's design to 
 liberate the Church from the Synagogue and all its 
 bondage. To such novelties as these Mark much pre- 
 ferred the middle course which the Twelve had thus 
 far managed to adapt to their surroundings ; more than 
 that of any other Apostle, the Gospel as preached by 
 Peter was in harmony with his tastes. So, then, he only 
 returned to Jerusalem in order the more speedily to 
 rejoin the Head of the Church ; becoming one of his 
 company, he remained with him thereafter, his most 
 faithful disciple, his " Interpreter " ^ and scribe. 
 
 1 Acts XV. 38. 
 
 2 'EpfiTji/evT-fis. Papias quoted by Eusebius, Historia Ecclesiastico, 
 iii. 39. 
 
CHAPTER IL 
 
 FIEST MISSIONARY WOEK. — GALATIA. 
 
 Once fairly across the lofty chain of Taurus, the two 
 Apostles looked out over a world of unfamiliar aspect, 
 with inclement skies overhead, with waste and lonely 
 land under foot. The nomad folk who, coming from 
 Central Asia, drive their flocks and herds up these ele- 
 vated plains,^ may well fancy themselves at home again 
 on their native steppes : here are the same stretches of 
 dry and scanty pasturage, the same gloomy landscapes, 
 bare of trees and unturned by the plough. There are, 
 however, some softer features, which bespeak the vicinity 
 of the Syrian coast; near some of the salty marshes 
 which make the traveller's eyes smart and burn, here and 
 there are sheets of fresh water encircled with shrubs and 
 brilliant flowers ; wild swans glide gracefully over their 
 surface, and in summer thousands of storks brighten up 
 the dark and glossy green of the water reeds.^ 
 
 There was never at any time more than a mere sprin- 
 kling of hamlets dotted over this unkindly soil ; still 
 rarer were any cities of great wealth. For this reason 
 the Jews, whose tendency was always to make only for 
 the great centres of commerce and finance, never had any 
 large holdings here. They seem not to have found their 
 way hither at all until a rather late date, and then only 
 as followers of the Romans and under their protection, 
 for the few spots where we can discover traces of Jewish 
 
 1 In Phrygia and in the plain of Erzeroum the plateau attains a height 
 of 2,000 meters ; the mean altitude exceeds 1,000 meters. 
 
 ■^ The storks which pass the winter in Egypt take up summer quarters 
 in Asia Minor ; often from twenty-five to thirty thousand are to be seen 
 about these marshes. 
 
26 SAINT PAUL. 
 
 communities of any importance are the ruins of Koman 
 colonies. 
 
 Paul, while pushing forward into the heart of this 
 almost unknown country, did not forget that men of his 
 own blood had preceded him. Here, as always and every- 
 where, while regarding the Synagogue as a building fall- 
 ing into decay, he nevertheless resolved to make it the 
 vestibule of the Church, and to make good use of his 
 title of Doctor of the Law, as enabling him within its 
 walls to proclaim salvation to all men. His first thought, 
 therefore, was to make for the city which contained the 
 largest Jewish contingent. Antioch in Pisidia, situated 
 farther inland, was pointed out to him as a place where 
 there were sons of Israel wielding considerable influence 
 on account of their numbers. Turning his steps toward 
 this city, Paul crossed the lands lying between it and the 
 Taurus. On the road there was little to see save stray 
 flocks and shepherds' huts, or now and then a squalid 
 village with its cluster of flat roofs ; at night they passed 
 small camps of black tents, clustered about a central fire 
 which shot up a red light into the night. It is not until 
 you reach the outskirts of Antioch that the country puts 
 on a pleasanter face to greet the wanderer. Here Lake 
 Egherdir refreshes and charms the eyes wearied to death 
 with the monotonous sameness of the steppes ; the 
 wooded banks with their steep slopes rise like a cup 
 encircling the bright blue waves ; tiny isles of green dip 
 their gay robes in the silvery depths ; no more graceful 
 sheet of water is to be found in Italy or the Alps. 
 
 Antioch was built to the north of this lake,^ and 
 along an eminence which overlooks the mountain chain 
 of Soultan Dagh.^ Its superb ruins still stand to attest 
 
 1 About ten miles from its banks. 
 
 - This mountain chain, Avhich 8trabo calls the Paroreia, extends from 
 Tyriœum to Olmi, in a southeasterly direction. According to this geog- 
 rapher, it was a part of Great Phrygia (vStrabo, xii. A'iii. 14; xiv. ii. 29) ; 
 but Pliny {Hist. Nat.,Y. 24), Ptolemy (v. 5, 4), and Steplien the Byzantine 
 (under this Avord), remark Avith more exactness tliat it belonged to Pisidia. 
 S. Luke likewise speaks of the city founded in this region as " Antioch in 
 Pisidia" (Acts xiii. 14). 
 
FIRST MISSIONAR Y WORK. — GALA TIA. 27 
 
 its ancient splendor. ^ This it owed to Seleucus Nicator, 
 who, comprehending the advantages of its situation, ^ set to 
 work to transform the hamlet, founded by some wander- 
 ers from Magnesia,^ into a powerful city. The importance 
 of Antioch increased daily under the Seleucides, losing 
 none of its prestige later on under the Romans, who 
 made it a colony with the so called "Italian Rights."* 
 This privilege attracted thither many foreigners, and 
 especially the Romans, if we may judge from the great 
 quantity of Latin coins and inscriptions reclaimed from 
 the ruins.^ Both the government and social influence of 
 its new masters went far toward modifying the ancient 
 characteristics of the city. Hitherto known principally as 
 a holy city, Antioch's greatest source of prosperity was 
 its famous temple, in which the moon was worshipped as 
 a masculine divinity under the names Lunus and Men 
 Archaios.^ Thousands of priestly serfs lived here under 
 its sacred rule. Twenty-five years before the Christian, 
 era, Rome shut up this sanctuary, and dispersed its 
 ministers ; ^ nevertheless, it could not root out their 
 religion by such means, and in fact here at Antioch, 
 secluded in its far off mountain fastnesses, the Apostle 
 was to meet with much the same sort of audience as 
 that he had left upon the Mediterranean coast. Here 
 
 1 They cover a considerable tract lying near the hamlet of Jalovatch. 
 Twenty-one of the arches nsed for tlie aqueduct, which brought the moun- 
 tain water into Antiocli, are admirably preserved. Arundell, Discoveries 
 in Asia Minor, ch. xii -xiv. ; Hamilton, Researches in Asia Minor, vol. i. 
 ch. xxvii. 
 
 - This Avas the most important stopping-place on the road Avhich leaves 
 Smyrna and Ephesus and makes Tarsus by way of the Cilician Gates. 
 From century to century armies and caravans have used this great 
 highway. 
 
 2 Strabo, xii. viii. 14. 
 
 4 This title carried with it exemption from certain taxes, and the right 
 to have a city government analogous to that of the Italian towns. In 
 memory of Augustus, who had loaded it with favors, Antioch added 
 Cœsarea to its name. Strabo, xii. viii. 14. Pliny, Hist. JVat., v. 24; 
 Digest, 1. XV. 8; Corp. Inscript. Grœc, no. 1586, 28l'l b; Eckhel, vol. iii. 
 p. 18. 
 
 5 Le Bas and Waddington, Inscript., iii. no. 1189-1191, 1815. 
 ^ Strabo, xii. viii. 14. 
 
 ' Ibid. 
 
28 SAINT PAUL. 
 
 too Jews, Eomans, and Orientals had mingled their 
 doctrines and superstitions, to the confusion of the 
 multitude. 
 
 Though in a minority, taking all the other races to- 
 gether, the Israelites had gained great influence over the 
 people. Womenfolk were particularly apt to feel their 
 superiority ; in the services of the synagogue it was a 
 common sight to see ladies of the highest rank in society 
 taking part with the Jewesses of the town,' being even 
 more notable than the latter in their zeal for the Holy 
 Word ; there were likewise many proselytes in the ranks 
 of the men of Israel.^ Evidently, then, there was no 
 gathering in Antioch where one would be more likely to 
 meet men of high minds and with hearts open to welcome 
 spiritual truths ; accordingly, on the first Sabbath after 
 their arrival the two Apostles entered its doors. They 
 did not appear before the congregation as mere strangers 
 who had happened in ; for the customs of their nation 
 made it a point of duty to salute the brethren on their 
 arrival and present themselves before the Elders, — Paul 
 as Doctor of the Law, Barnabas as Lévite. However, 
 they did not avail themselves of their right to the seats 
 of honor in the sanctuary,^ but remained amid the con- 
 gregation : this was the Saviour's command, and they 
 were far from wishing to break it.'* 
 
 Standing among the faithful, like them with their 
 heads veiled and faces turned toward Jerusalem, they 
 joined in the prayers with which divine service opened. 
 Next came the reading of the Law and the Prophets,^ 
 
 1 Acts xiii. .50. 2 J^^^tii xiii. 16, 26, 43. 
 
 3 These seats were ranged about the pulpit, which was occupied in turn 
 by the reader of the Holy l^ooks and the l^'abbi who addressed tbe meet- 
 ing. They were reserved for the chiefs of the Synagogue and strangers 
 of distinction. 
 
 * Mark xii. 38, 39 ; Luke xx. 46. 
 
 5 A number of commentators, after Bengel's examjde, have thought 
 they could discover the very lessons Avhich were read on that day. They 
 call attention to the fact that the present lectionary of the Synagogue can 
 be traced back to very ancient sources, and in this service-book the first 
 chapters of Deuteronomy and the first of Isaiah are set down for the same 
 day. Now S. Paul's comments are upon these very passages of the Law, 
 while at the same time he repeats the exhortations to repentance uttered 
 
FIRST MISSIONARY WORK. — G AL ATI A. 29 
 
 and after that the headmen of the Synagogue sent a mes- 
 senger to say to the new-comers, " Brothers, if you have 
 any word of exhortation for the people, speak." 
 
 Paul rose, and with his hand making a slight gesture 
 to command silence, as was his wont, began. i 
 
 " Israelites," he said, " and you [proselytes] who fear 
 God,^ hearken." Then, calling the attention of the latter 
 to the Jewish part of the assembly, he continued : " The 
 God of this people ^ chose our fathers and reared ^ this 
 people during its tarrying in the land of Egypt, and 
 with an high aim brought them out from thence." 
 
 Thus to marshal these glories of their past before the 
 eyes of the Gentiles was enough to enlist the sympa- 
 thies of the whole synagogue at the very outset. Paul 
 proceeded to develop the sequel of this marvellous dis- 
 pensation : telling how God, during the forty years in the 
 wilderness, " cares for Israel as a mother careth for her 
 child ";^ how the heritage of seven nations^ is surren- 
 
 by Isaiah. There is more than this coincidence. The Apostle borrows 
 from these passages two words — v^waev and iTpo(f)0(p6pr](rev — seklom used 
 in sacred literature, and these he employs in the same sense as that of 
 Deuteronomy and Isaiah. This ingenious hypothesis has all the appear- 
 ance of probability. 
 
 1 Acts xiii. 16; xxi. 40; xxvi. 1. 
 
 2 Ol (pofiovfxeuoL rhu Qe6u, is meant to designate the Gentiles who, with- 
 out accepting circumcision and the Mosaical rites, practised the moral law 
 of Israel and worshipped Jehovah as the true God. They were called 
 " Proselytes of the Gate"; the "Proselytes of Kighteousness" Avere in 
 noway different from Jews. See Saitd Peter, cliap. iii. p. 52. 
 
 3 " Hoc dicit Pisidis, Judseos digito monstrans." Grotius, in loco. 
 
 ■* Thv \ahv v\\/w(reu is probably an allusion to tlie passage in Isaiah i. 2, 
 Tioi/s èyévv-qcra Kal vxl/aœcTa, " Sons have I nourislied and raised," wherein 
 the Avord " raised" is used in the sense of bringing up to maturity, in the 
 strength of man's estate. 
 
 ° The Received Text, which the Yulgate adopts, has irpoTrocpoprja-çu, 
 "mores eorum sustinuit," "He has borne with their manners, — their con- 
 duct " ; but the other form, irpocpocpopyja-eu, must be the right reading, for 
 we find it in the Alexandrian MS., in that of Ephrem, in the Codex Lau- 
 dianus (sixth century), the Italic, Syriac, Arabian, Coptic, Sahidic, and 
 Ethiopian versions, as well as in many of the Fathers, the Apostolic Con- 
 stitutions, S. Athanasius, S. Cyril of Alexander, Hesychius, etc. This 
 word would seem to be an allusion to Deuteronomy i. 31, where we find 
 the same term employed by the Seventy. 
 
 ^ The seven natioiis thus destroyed were the Hittites, Girgishites, Ca- 
 naanites, Amorites, Perizzites, Hivites, and Jebusites. Deut. vii. 1 ; Josh, 
 iii. 10; Neh. ix. 8. 
 
30 SAINT PAUL. 
 
 dered into their hands, Judges are raised up for their de- 
 liverance,! and, when they beseech Him for them, kings 
 are put to rule over them, " Saul of the tribe of Benja- 
 min," David, "the man after God's own heart, from whose 
 seed God has now given unto Israel a Saviour, Jesus." 
 The preaching of John the Baptist had apparently ex- 
 cited much talk here in Antioch of Pisidia, and his au- 
 thority must have been still accepted as incontestable, for 
 Paul appeals to John's words alone in witness of the fact 
 that Jesus was the Messiah. Decisive as the Forerun- 
 ner's testimony may have been, there still remained the 
 scandal of the Cross, — a Saviour nailed to the common 
 gibbet by the princes of the nation ! Paul did not shirk 
 the difficulty, rather he held up this very infamy as in 
 itself a striking proof of Jesus's divine mission. 
 
 " The Jews of Jerusalem and their leaders, not know- 
 ing Jesus, nor rightly understanding the words of the 
 Prophets which are read every Sabbath, have fulfilled the 
 latter by judging Him." All that had been foretold of 
 Him had been realized : taken down from the Cross, He 
 was laid in the sepulchre, and God hath raised Him from 
 the dead on the third day. " And for many days there- 
 after, they that went up with Him out of Galilee to 
 Jerusalem beheld Him alive, and to this day are witnesses 
 of this* fact before the people." 
 
 "Brethren," concluded the Apostle, " know ye this: 
 'tis through Him that forgiveness of sins is announced 
 unto you. Whosoever believe th in Jesus is justified 
 through Him from all things whereof you could not be 
 justified by the Law of Moses." 
 
 The last few words embodied the main point of his 
 discourse.^ Paul is here proclaiming that Eevelation 
 
 1 For the chronological difficulty presented hy this passage in the Acts, 
 consult M. Vigouroux's Manuel biblique, t. ii. pp. 45-50. 
 
 '- S. Luke has composed this discourse either from some notes of it 
 kept at Antioch or more probably from an analysis made by S. Paul : 
 it should be regarded as simply a summary, long enough to convey an idea 
 of the Apostle's preaching during these earliest missionary undertakings. 
 Details and allusions to the various texts he chanced to be commenting 
 upon changed of course according to circumstances of time and place, but 
 the basework of all his ideas and arguments remained the same. While 
 
FIRST MISSIONARY WORK.- GALATIA. 31 
 
 which he, more than any other, had been charged to 
 publish throughout the whole world, — " his own Gos- 
 pel," ^ as he calls it. The theology of Justification and 
 Grace, in the form under which the Apostle bequeathed 
 it to the Church, is to be found only in its germ in these 
 first sermons, but the essential dogma, the immediately 
 practical truth, is here already enunciated : Salvation free 
 to all simply through faith in Jesus unfettered by the 
 bondage of Mosaism. 
 
 His audience was moved as one man : the Scripture 
 alludes to the strong feeling under which the meeting 
 dispersed, after a general demand that he should con- 
 tinue the same subject before them on the following 
 Sabbath ; but this first discourse had already won over 
 many to the truth. Paul and Barnabas, on leaving the 
 synagogue, were followed by a throng of Jews and prose- 
 lytes ; they continued to instruct them in the Faith, and 
 met with such willingness to learn on the part of these 
 neophytes that soon they had little to do beside encour- 
 aging them to persevere. These conversions caused all 
 the more stir in the community from the fact that the 
 life of the two Apostles repelled any suspicion of money- 
 seeking or ambitious designs. Here as everywhere else, 
 Paul doubtless took up his old trade, and thereby earned 
 his own living ; thus, if one wished to hear the conversa- 
 tion of this strange Jew, whose words were of such lofty 
 matters, he was to be sought in the quarters of the com- 
 mon people, seated among the weavers and like them 
 working with his own hands. But this artisan life, too, 
 had an eloquence of its own, and so powerful was the 
 attraction exercised by this unknown Jew, that, when 
 the Sabbath came round, almost the whole city had 
 gathered to listen to the word of God. 
 
 The Israelites felt small satisfaction at the sight of so 
 
 similar in form to the sermons of SS. Peter and Stephen, this short in- 
 struction embodies, in brief but with ^reat clearness, those great truths 
 which S. Paul was destined to preach : Justification through faith^ in 
 Jesus, and the powerlessness of the Mosaical Law when it is a question 
 of effacing sin. 
 
 1 Gal. i. 11 ; ii. 2: Rom. xvi. 25. 
 
32 SAINT PAUL. 
 
 great a concourse. Their high position in the affairs of 
 Antioch, together with a vigorous propagation of their 
 tenets during these many years, had won over to the 
 Synagogue only a small number of proselytes after all ; 
 and now, in eight days, a stranger fills its walls to over- 
 flowing ! It was something more than unusual, — to 
 them, at least, it was unbearable. Paul was hardly per- 
 mitted to open his mouth before their jealousy broke 
 forth, and they began to contradict everything he said, 
 ridiculing his application of the Prophecies to Jesus : as 
 for this Christ, in Whom the Apostle pointed out the 
 Way of Salvation, they could do nothing but heap blas- 
 phemies on His Name. All in vain did the proselytes 
 and Gentiles, deeply moved- by such tokens of blind 
 hatred, endeavor to testify their good will toward Paul ; 
 the fury of the Israelites waxed every moment more 
 violent. The Apostle realized that he was powerless to 
 subdue this outbreak of rage and insults. Barnabas was 
 by his side : then both " growing bold," as the Acts have 
 it, launched these words of reprobation against their 
 compatriots : — 
 
 " To you it behooved us first to announce the Word of 
 God ; but since you reject it, and deem yourselves un- 
 worthy of Life Eternal, lo ! now we go forth unto the 
 Gentiles, for so the Lord liath commanded us, — ' I have 
 set thee to be the light of the Gentiles, that thou mayest 
 be their salvation even unto the ends of the earth.' " ^ 
 
 The Pagans could not witness this rupture without 
 secret feelings of joy ; for the Faith, as preached by Paul, 
 while holding out the same goodly hopes as were to be 
 found in Judaism, freed them from the burden of circum- 
 cision and other obligations from which they shrank. In 
 his preaching they recognized " the word of the Lord," 
 and gladly "glorified it." ^ "And as many as wxre des- 
 tined unto Life Everlasting believed." The Good News 
 overpassed the bounds of Antioch itself, and " spread over 
 the whole country round about." ^ This was a bitter 
 vexation to the Jews. They had looked to deprive the 
 
 1 Acts xiii. 46, 47. 2 ibid., 48. ^ ibid., 49. 
 
FIRST MISSIONARY WORK. - GALATIA. 33 
 
 Apostles of all claims to authority in the people's eyes 
 by driving them from the Synagogue ; and now, far from 
 discrediting them by this step, they had but succeeded 
 in giving new fruitfulness to their holy ministry. Not 
 abating one whit in their schemes for vengeance, they 
 resolved to resort to intrigue, and set about wielding these 
 familiar weapons with all their customary dexterity. 
 
 Women's influence in religious affairs, so notable at all 
 times and in every country, was just then most over- 
 whelming in the Orient. Strabo does not hesitate to 
 assert that there they were mistresses in all matters 
 of worship, — that it was the womenfolk who induced 
 the men to take part in the feasts, the ablutions, and 
 all their favorite rites.^ At Antioch of Pisidia the ladies 
 of highest position in society, for the most part mem- 
 bers of the Mosaical body, set themselves to oppose 
 the current of popular feeling which was bearing the 
 whole city toward the Christian Faith. The Jews were 
 not slow to make use of their prejudices, and by their 
 means gained over the leading citizens of the town, and 
 especially the Eomans, who had all the power in their 
 hands. Being so much better versed in theological con- 
 troversy than these men of the law and the sword, wield- 
 ing too a powerful influence over them on account of 
 their unity and great wealth, it was not difficult for the 
 Jews to persuade their rulers that the new preachers 
 were bent on undermininof the established order of things. 
 This, to a Eoman's mind, would be ample reason for 
 stepping in and stopping the whole proceedings. An 
 order from the municipality was issued banishing the 
 new-comers from Antioch and from all territory round 
 about. 
 
 The two exiles, obedient to their divine Master's com- 
 mand, shook off the dust of their feet against the city, 
 and took their departure. This sign of reprobation was 
 meant for the obstinate unbelievers alone, for within the 
 walls he was leaving he had founded a zealous Church, 
 which thereafter became a never failing source of pride 
 
 1 Strabo, vii. iii. 4. 
 3 
 
^ 
 
 34 SAINT PAUL. 
 
 and comfort to the Apostle. The banishment of their 
 leaders in no wise dampened the ardor of these neo- 
 phytes. Nor had the two proceeded far on their way 
 from Antioch when Paul received messages from the 
 flock he had been obliged to leave. He sums up their 
 news in a line : " The disciples were filled with joy and 
 with the Holy Ghost." ^ 
 
 The Apostles had only to turn their steps to the west- 
 ward in order to find other towns as rich and prosperous 
 as Antioch ; for human life had found its way into the 
 very heart of these Phrygian mountains. Beside beautiful 
 sheets of fresh water, and in the midst of verdant plains, 
 — very like the pleasant valleys of Ionia, — were Baris, 
 Apama3a-Kibotos, and Apollonia. But these cities were 
 all too flourishing to escape the ascendency of Jewish 
 colonists. After suffering the same annoyance at their 
 hands, Paul knew he was sure to be denounced again to 
 the Eoman magistrates, and thus be treated with the 
 same suspicion and hard usage as before. His eyes 
 turned rather toward Lycaonia.^ The inhabitants of these 
 parts, living not far from his native Tarsus, were not 
 unknown to him ; he judged them to be an uncultured 
 people, but sincere and honest withal ; this was enough 
 to draw him toward them. After a journey of four or 
 five days, the Apostles reached the outskirts of Iconium. 
 
 To the west, this town commands the approaches to 
 the high table-lands of Asia Minor. Snow-capped peaks 
 surround it on all sides save to the east, where the deso- 
 late steppes extend as far as the eye can reach. Like 
 Damascus, it seems to spring from the desert, and never 
 failing springs make it an eyot of greenery amid the seas 
 of sand. All along the course of the rivulets there are 
 gardens and orchards to refresh the wearied sight. To- 
 day the principal renown of Iconium (Konieh) is due to 
 the Turks, who chose it for the first residence of their 
 Sultans. The ramparts raised in that period, and still 
 
 1 Acts xiii. 52. 
 
 2 Like Pisidia, Lycaonia was a dependence of the Roman Province of 
 Galatia. Dio Cassius, liii. 26 ; Corp. Inscript. Grœc, no. 3991. 
 
FIRST MISSIONARY WORK.— GALATIA. 35 
 
 standing, attest the might of the Tartar tribes, which 
 overwhelmed the Arab power of those days, and have main- 
 tained their dominion thereabouts ever since. Tliough 
 boasting of no such local pre-eminence in the Apostle's 
 day,^ the town was not so poor as to be passed over un- 
 noticed by the masters of the Empire ; for Claudius, about 
 this very time, granted it the rights and title of a Koman 
 Colony.2 
 
 The concession of such privileges presupposes the pres- 
 ence of many Eomans in these parts. Jews too, here as 
 ever, following in their train, had reaped such harvests of 
 prosperity in their new home that a synagogue, much 
 frequented ■ by proselytes as well, had been built in Ico- 
 nium. Paul and Barnabas made their first appearance in- 
 the community before this congregation, and spoke with 
 such success that a multitude of Jews and Greeks em- 
 braced the Faith. 3 These conversions aroused the same 
 angry controversies as before in Antioch of Pisidia. The 
 Israelites who did not believe in their message, incensed 
 at the prospect of being abandoned by their own breth- 
 ren, did their best to embitter the minds of the Gentiles 
 against the preachers. This first storm-cloud, however, 
 only rolled sullenly over their heads as yet, without burst- 
 ing upon them. "God," says another ancient reading of 
 the sacred text,^ " shortly restored peace to them." 
 
 The Apostles made good use of this interval by found- 
 ing a Church. " They tarried long in this city, and spoke 
 boldly, confiding in the Lord." And God, " working mira- 
 cles and wonders by their hands, rendered His witness 
 to the words which proclaimed His Grace," ^ insomuch 
 
 1 Strabo (vii. vi. 1) describes it as bein;; a small but populous town. 
 
 - Corp. Inscn'pt. Grœc, no. 3991, 3993 ; Kt-khel, vol. iii. pp. 31-33. When 
 colonized anew under Adrian it took the title of Colonia yElia Iconiensis 
 (Mionnet, iii. p. .535, n. 13). Cf. Marquardt, Rdniische Staatsverwaltung, 
 i. 364. 
 
 3 Acts xiv. 1. 
 
 ^ 'O Se Kvpio^ eBooKeu raxv €ipr]vr]v. This is the reading given in the 
 Codex Bezœ (D) ; it is found also in a MS. of the Vulgate (twelfth cen- 
 tury) and on the margin of the Syriac \"ersion of Thiloxenus. The Codex 
 Laudianus has almost the same form, 'O Se Kvpios elprjvrjv erroirjafv. 
 
 5 Acts xiv. 3. 
 
36 SAINT PAUL. 
 
 that their preaching was as fruitful as it was untiring 
 and full of zeal. In the number of their conquests was 
 ïhekla, the most illustrious virgin of Apostolic times. 
 We only know of this young Pagan of Iconium from 
 tradition, and even thus but confusedly, for her story (or 
 Acta, to use the ancient term) was almost immediately 
 embellished by the addition of pious legends. Toward 
 the close of the first century, a priest of Asia brought 
 into vogue a narrative, in great part imaginary, of the 
 Journeyings of Paul and Thelda. Seeing that Saint 
 John,^ and with him the early Church, had disowned this 
 apocryphal worlv,^ the Fathers of the succeeding cen- 
 turies doubtless preserved such traditions alone as were 
 of authorized value, and from these they have drawn 
 a portrait of the Saint which we may regard as true 
 to life.3 
 
 Thekla is portrayed by them as having been betrothed 
 to one of the foremost personages of the city before the 
 arrival of Paul. Her passion for Heavenly things so 
 ravished her heart, that, in order to belong to the Christ 
 and to Him alone, she resolved to remain a virgin, — a 
 holy purpose which, owing to her kinsfolk's opposition, 
 transformed her life into a long martyrdom.^ She became 
 only the more intent on moulding herself after her divine 
 Model by constant meditation on " the Word of Life." ^ 
 
 It is said that she was well versed in profane litera- 
 ture, and rose easily to the loftier plane of the Master's 
 teachings; it seems not unlikely that she followed after 
 Paul upon his departure from Iconium, and became one 
 
 1 Tertullian, De Baptismo, 17 ; S. Jerome, De Vir. Illustr., 7. 
 
 2 Baronius, 47, § 2. 
 
 3 So many of the Fathers (SS. Methodus, John Chrysostom, Gregory of 
 Nyssa, Gregory of Naziauzen, Amln-ose) agree so notably concerning the 
 princijjal facts of S. Thekla's life that we can but accord our belief to 
 their united testimony. 
 
 •* The Bollandists (May, vol. i. p. 42. 2) hold that Thelda did not die a 
 violent death. To be sure she is styled the " first martyr " among Chris- 
 tian women, by several Fathers (SS. Isidore of Pelnsinm, 1. 3, p. 19; 
 Gregory of Nazianzen, Or. 3, p. 7 ; and by Evagrius, 1. iii. c. 8) ; but in 
 primitive times, Avhen one had suffered much for confessing the Faith, he 
 was accorded this title. 
 
 6 Philip, ii. 16; Eph. V. 26. 
 
FIRST MISSIONARY WORK. — GALATIA. 37 
 
 of his most fervent disciples. The fame of Thekla's wis- 
 dom was ever after held in high renown throughout Asia 
 Minor. Three centuries later, Methodus, a Bishop of 
 Lycia, allotted to her the seat of honor at his " Banquet 
 of the Ten Virgins," placing her above Agatha, Marcella, 
 and Domnina. " ' To her,' cry out her maiden com- 
 panions, ' belongs the fairest and freshest crown of gar- 
 lands ; for she hath bloomed brighter than all the rest in 
 virtue.' " ^ 
 
 Meanwhile, as the Apostles continued untiring in the 
 work of preaching, and God as bountiful in fructifying it, 
 it was not lonej before there were two towns within the 
 walls of Iconium, — one Christian, wherein Paul swayed 
 men's minds and hearts, the other still in the hands of 
 the Jews.2 The strong feeling excited among the latter 
 had quieted down, but it was only a surface calm ; under- 
 neath, hatred and envy were gathering for an outbreak. 
 Like their co-religionists at Antioch of Pisidia, they had 
 expected to see the missionaries lose all influence with 
 the people, once their preaching was contemned and dis- 
 owned by the official opinion of Jewry. Disillusioned 
 by the daily growth of the movement, they finally decided 
 to make use of the ample powers accorded to every Jew- 
 ish community to judge and punish its own members. 
 Howbeit their head men were unwilling to take this 
 step without the concurrence of the Pagan population. 
 Accordingly, they began to go about among the pop- 
 ulace, working upon their prejudices, and thus winning 
 them over to their plan, which was, in a word, to fall 
 suddenly upon the strangers, and then " treat them con- 
 tumeliously and stone them." Apparently the act of 
 outrage referred to was the whipping inflicted by the 
 Synagogue ; ^ if this punishment proved insufficient to 
 curb the audacity of these innovators, they were to be 
 
 ^ S. Methodus, Convivium Decern Virginum, Or. xi. cap. 1. 
 
 2 Acts xiv. 4. 
 
 ^ "T^piaai. Acts xiv. 5. It is true that floo:o;ing was not regarded by 
 the Jews as In-anding one \\\t]\ infamy, l)ut it was none the less abhorrent 
 to Gentiles, who in this instance abetted the Jews in their attempts to in 
 flict this punishment on the Apostles. 
 
38 SAINT PAUL. 
 
 put to death by stoning, with sentence duly passed upon 
 them, according to the Law. The Apostles knew their 
 fellow countrymen too well to think of trying to weather 
 such a whirlwind of fanaticism as this bade fair to be. 
 Forewarned of the overhanging danger, they fled from 
 Iconium. 
 
 The twice-told tale of Antioch and Iconium was enough 
 to teach Paul what he had to expect hereafter from the 
 Israelitish communities established in large towns. He 
 made shift to avoid a repetition of this for a while by 
 striking out toward the interior of Lycaonia, whose pov- 
 erty was the best defence it could possess against the 
 inroads of Eoman arms. The highlands which go to 
 make up this district are dreary and swept by chilly 
 winds ; the steppes stretch out on every hand in all their 
 naked barrenness, — marshy in winter, in summer baked 
 and cracked by the sun, providing but sparse and dismal 
 pasture-ground for the flocks of sheep and the wild asses 
 which browse about.^ In traversing these wastes, the 
 Apostles were journeying toward the Cilician range of 
 the Taurus, which shuts in the province of Lycaonia to 
 the south. Before you reach this chain, you see the 
 gloomy crags of an extinct volcano, Kara-Dagh,^ spring- 
 ing from the plain in lonely isolation. Two small towns, 
 Lystra^ and Derbë,* built about the approaches of the 
 mountain, offered the Apostle what he was in search of, — 
 
 1 Amyntas, before becoming king of this country and Avhen he Avas no 
 more than chieftain of a nomad tribe, pastured three hundred flocks on 
 this steppe. Strabo, xii. ii. 1. 
 
 2 " The Black Mountain." 
 
 3 Kiepert locates Lystra to the east of the foot of Assar-Dagh ; Leake, 
 at Khatoun-Serai, about twenty-five miles south of Iconium ; Hamilton, 
 Avhose opinion seems most probable, at Bir-Bir-Killeseh (The Thousand 
 and One Churches), in a valley to the north of Kara-Dagh. The name 
 of this place, formerly the seat of a bishopric, came from the Byzantine 
 churches which .still strew the ground with their ruins. The number 1001 
 given it by the Turks is much exaggerated, and would seem to be a pro- 
 verbial phrase (like the Thousand and One Nights) ; twenty-four of 
 these sanctuaries are in a fair state of preservation ; traces of some forty 
 others are visible ; all else is but a mass of debris. Hamilton, Asia 
 Minor, ii. 316 et seq. ; Leake, Asia Minor, p. 102 et. seq. 
 
 4 Derbë was in Isauria, on the frontiers of that region and Cappadocia 
 (Strabo, xii. vi. 3). It was an important fortress and stood near a lake 
 
FIRST MISSIONARY WORK. — GALATIA. 39 
 
 a territory wellnigh free from foreign domiiiion,^ with a 
 population of plain and frugal habits, living for the most 
 part a shepherd life. The robber bands, by holding the 
 neighboring mountain passes, kept the foreigners at bay. 
 In regions where Eomans found it so difficult to force 
 an entrance, no Jews were likely to risk their lives and 
 goods ; neither Lystra nor Derbë possessed a synagogue. 
 Paul, therefore, encountered no obstacles to the work of 
 preaching, and his sermons were crowned with success ; 
 for the Pagans who crowded to hear him, though an 
 unlettered folk, and of unpolished manners, were of a 
 religious cast of mind. Kowhere else in Asia Minor was 
 faith in the intervention of the gods, and in their near- 
 ness to human life, treasured more zealously. Jupiter 
 and Mercury especially were wont (so they said) to ap- 
 pear among them on their frequent passages through the 
 land. Here you were told the tale of how Lycaon, for 
 having mocked at the deities, was changed into a wolf ; ^ 
 elsewhere more amiable tokens of their presence were 
 pointed out to the traveller, such as two trees with their 
 trunks and foliage intertwined ; these were no other than 
 Philemon and Baucis, who, as a reward for their pious 
 
 (<f>povpiou KoX Kifx-^u [read Kifxuri], Stephen of Byzance) which can be no 
 other than Ak-Ghieul, for the part of Cappadocia touched by Derbë was 
 the country of Castabala and Cybistra lying between Tyana and the 
 Cilician Gates, consequently to the east of Ak-Ghieul (Strabo, xii. i. 4; 
 Cicero, Ad Fam., xv. 2, 4; Ad Att., v. 18, 20). On this spot Hamilton 
 has found the ruins of a town which he identifies Avith Derbë. It is to 
 be noticed, however, that farther south is Divlë, which is anotlier form of 
 the ancient Derbë, called also Delbia ; but Divlë is without any lake in 
 its neighborhood and corresponds in very few points to the description 
 of it given by Stephen of Byzance. See Hamilton, Researches, ii. pp. 313 
 et seq. 
 
 1 It seems impossible to believe, as Lewin would have us {life of S. 
 Paul, vol. i. pp. 131, 146), that this whole region was once part of the 
 kingdom of Antiochus of Commagenë. There exists, it is true, a medal 
 of that ruler bearing on its reverse the word Avkuouwu (Eckhel, iii. 255), 
 whence it might seem that Caligula, when conferring mountainous Cilicia 
 on Antiochus (Dio Cassius, lix. 8), added to it certain districts of 
 Lycaonia; but it would certainly be going too far to suppose that he ex- 
 tended it so as to comprise all Isauria with Lystra and Derbë. Pliny 
 expressly mentions the Lystrians among the peoples who made up the 
 Roman Province of Galatia {Hist. Nat., v. 42). 
 
 2 Ovid, Metam., i. 220-241. 
 
40 SAINT PAUL. 
 
 hospitality, had obtained the favor of uniting their desti- 
 nies forevermore.^ 
 
 This superstition gave rise to a curious incident, of 
 which Lystra was the scene. Paul was preaching.^ 
 Among his hearers he espied an infirm man lying pros- 
 trate at his feet; this unfortunate creature, a cripple 
 from birth, had never known what it was to walk. The 
 Apostle fixed upon him that piercing gaze which pene- 
 trated men's hearts, and, perceiving that his was the faith 
 of those who should be saved, he spoke to him in a loud 
 voice, "Stand upright on thy feet." 
 
 The maimed man obeyed, and in the first surprise of 
 this unwonted agility began " to leap and to walk " at 
 once. The throng gazed for a moment, astounded at this 
 marvel ; in another moment breaking out in cries of de- 
 light and religious awe. 
 
 " These are the gods ! " they exclaimed in the Lycaonian 
 speech. " The gods have taken upon themselves the form 
 of men to come down among us." 
 
 Barnabas was of prepossessing stature in contrast to 
 his companion, so short, homely, and delicate in appear- 
 ance. Accordingly " they called him Jupiter, and Paul 
 Mercury, because he was the spokesman of the two." ^ 
 
 The Apostles, alike ignorant of the language of the 
 country,^ did not understand the shouts of the multi- 
 tude,^ and withdrew to their lodging-place. Meanwhile 
 
 1 " Ostendit adhuc Tyaneius illic 
 Incola de geminio vicinos corpore truncos." 
 
 Ovid, 3fet., viii. 621-725. 
 
 2 Evidently, in Greek, — as it was the only language in common use 
 in the various provinces of the Roman Empire. None the less the inhab- 
 itants of each country spoke their own tongue or dialect when among 
 themselves. 
 
 3 Hermes Xoyios was the god invoked by orators. He was tlie god 
 of eloquence and good language. Preller, Griechische Mijthologie, B. i. 
 S. 263; Oiyhens, Hymn, xxviii,' 4 ; Ovid, Fast., v. 668; Lucian, Ga/lus 2. 
 
 4 Scholars do not agree concerning the nature of the Lycaonian tongue. 
 Jablonski thinks it Avas a corruption of Assyrian, Guhling a mixture of 
 Greek and Syriac. These differences of opinion are not surprising, con- 
 sidering that we now know but a single word of this dialect, — 5eA)8em, 
 a juniper tree. 
 
 ^ S. Paul tells the Corinthians (1 Cor. xiv. 18) that he possesses the 
 Gift of Tongues, but he does not say that he can speak every language. So 
 
FIRST MISSIONARY WORK. — GALATIA. 41 
 
 rumors of the miracle being noised about, the little town 
 was roused to a whirlwind of commotion. People ran 
 in all haste to the temple of Jupiter, which stood out- 
 side the gates, to tell the priest that the God of Lystra 
 was within its walls, and he was urged to come at 
 once and offer sacrifices to him. Fat bulls, the victims 
 most acceptable to Jupiter and to Mercury, were led 
 forth,^ their foreheads wreathed with garlands ; ^ priests 
 and people likewise decked themselves with flowery 
 crowns, and in ever increasing numbers the procession 
 pressed forward toward the Apostles' dwelling-place.^ 
 
 At last Paul and Barnabas began to understand the 
 nature of this sacrilege which threatened them. Over- 
 come with horror, they rent their garments and rushed 
 out to meet the crowd. 
 
 " What are you about to do ? " they cried ; " we are men 
 like yourselves, subject to the same infirmities as you. 
 Just this is what we are preaching to you, — that you be 
 converted from these vain superstitions unto the living 
 God Who hath made heaven and earth, the sea, and all 
 thai they contain." Then they began to speak to them 
 of the Most High God Whom these Pagans so grossly 
 misconceived, at the same time excusim»' their errors, 
 because born of the darkness in which they had lived 
 
 far as we can see, these supernatural gifts were not a permanent power, 
 of universal extent, which he could make use of at his own pleasure. 
 When God deemed it opportune for tlie diffusion of the Gospel that the 
 Apostle should speak divers tongues, or prophesy or work miracles, the 
 power of performing these prodigies was given him from on High. But 
 outside of these special circumstances Paul was a man like ourselves. 
 
 1 The ox was the victim consecrated to Jupiter (Marquardt, Roniische 
 Staatsvenvdltimr/, iii. 167) ; but it was also one of the offerings commonly 
 made to Mercury. Perseus, S(tf. ii. 44. 
 
 2 Victims were ornamented with garlands. Statius, Theh., iv. 449; 
 Prudentius, Pen'steph. xiv. 1021, etc., " Ipsce denique fores et ipsœ hostiœ 
 et arge, ipsi ministri ac sacerdotes eorum coronantur." Tertullian, De 
 Corona, x. 
 
 3 'ETTi rohs TTvAâuas would seem to mean, not the doors of the temple 
 of Jui)iter, hut those of the house where the Apostles were. Uv\u)u often 
 has this signification. (Luke xvi. 20; Acts x. 17; xii. 13; Julius 
 Pollux, Onomaslicon, i. viii. 77; H. Etienne, Thesaurus, under this word.) 
 A large nun^.her of commentators have adopted this interpretation, — 
 Cornelius a Lapide, Patrizi, Beelen, Plumptre, Alford, Lewin, Farrar. 
 
42 SAINT PAUL. 
 
 theretofore. God had indeed " in past times suffered the 
 nations to walk in their own ways " ; though even in 
 this valley of shadows His Presence had made itself felt 
 withal. He had never ceased to reveal Himself in the 
 good things lavished upon mankind, for it is He " Who 
 sendeth down the rain from heaven and the fruitful 
 seasons, He too Who filleth the hearts of men with food 
 and gladness." 
 
 Useless words ! the populace, stubbornly holding to its 
 first view, was loath to be dissuaded from it. What was 
 the sense of proposing that they renounce the divinities 
 whom they had just now seen and touched for the sake 
 of an unseen God ? Why should they throw away all 
 the benefits which — as they fancied — were the gifts of 
 Jupiter and Mercury ? The Jewish idea that Heaven 
 works its miracles in proof of divine doctrines was far 
 too subtle for these earthly-minded peasants ; they looked 
 upon the prodigy performed by the Apostles as simply 
 proving the all-powerfulness of its authors, and were still 
 bent on worshipping them. A veritable strife was un- 
 avoidable, and it required all Paul's strength of will to 
 keep them from accomplishing this sacrilegious deed. The 
 crowd dispersed at last, balked of its purpose, but nourish- 
 ing feelings of resentment in the depths of their hearts, 
 and the effects soon made themselves felt. 
 
 In the mean time certain Jews arrived from Antioch of 
 Pisidia and from Iconium ; they had been commissioned 
 by the synagogues of those cities, whose hatred had 
 prompted them to dog the footsteps of the Apostles in 
 the hope of raising at every town some hindrance to 
 their zealous labors. The conspirators found a favorable 
 soil to work upon at Lystra, with its populace now un- 
 settled in mind and incensed at the summary rejection 
 of their proffered homage. The emissaries found it an 
 easy task to persuade these peasants that the wonders 
 worked by the strangers were nothing but impostures, 
 their teaching so lying and mischievous that, after being 
 disowned by their fellow countrymen of Antioch, the 
 vagabonds had barely escaped a stoning by fleeing from 
 
FIRST MISSIONARY WORK. — GALATIA. 43 
 
 Iconium. So, then, these two were simply a couple of 
 impious charlatans who had found their way to Lystra, 
 — a pair of criminals, fugitives from the laws of their 
 nation ! The fickle mind ^ of this populace was soon 
 worked up to a high pitch of wrath : they fell upon 
 Paul, stoning him in the very streets of the town ; then, 
 believing him dead, they dragged his body without the 
 walls. 
 
 Despite all this, the Glad Tidings had taken root 
 already in some hearts, and the courage of these few rose 
 with their increasing faith. Though no efforts of theirs 
 could have prevented the indignities suffered by Paul, at 
 least his disciples might now hasten to perform the last 
 pious duties to the departed one. But even while they 
 stood about his bleeding body, the Apostle returned to 
 consciousness ; he rose up, assisted by the loving hands of 
 his brethren, and with them re-entered Lystra. 
 
 Many households were still ready and eager to wel- 
 come him; very probably he chose the one wherein a 
 Jewish woman, named Eunice, dwelt with her mother 
 Lois, and her young son Timothy. The Apostle's preach- 
 ing had filled this whole family with the liveliest faith : 
 none of his abodes in these parts was dearer to him than 
 their home. Here, surrounded by every loving attention, 
 cheered and comforted by the devoted affection of his 
 disciples, Paul recovered sufficient strength to quit Lystra 
 the next day. Eight hours of foot travel brought him to 
 Derbë, a small hamlet lying farther to the east, near the 
 lake of Ak-Ghieul. In this wholly Pagan country, the 
 Apostles enjoyed at last a season of quiet and safety, 
 for the Jews, persuaded doubtless of the death of their 
 enemy, had returned without more thought of thwarting 
 his mission. 
 
 Paul and Barnabas made use of this liberty to re- 
 double their efforts. They made many disciples at 
 Derbë, and thus laid the foundations throughout the 
 
 1 The Scholiast of the Iliad (iv. 88-92) quotes Aristotle in support of 
 his assertion that the Lycaouiaus were a light-minded folk. Cicero [Ep. 
 ad An., V. 21) speaks of these people in terms of deepest disdain. 
 
44 SAINT PAUL. 
 
 principal cities of Lycaonia of Christian congregations 
 composed almost entirely of Pagan converts. As no one 
 of these little Churches could be regarded as the Metropol- 
 itan, as was Antioch for Syria, Paul fell into the habit of 
 calling these faithful flocks " the Galatians," from the 
 name of the Eoman Province to which they belonged. 
 All these regions had but lately been made a part of the 
 kingdom of Amyntas;i at his death, they were formed 
 into the Province of Galatia, which, beside " the Galatian 
 country " ^ properly so called, comprised mountainous 
 Phrygia, Pisidia, Lycaonia, and Isauria.^ This territory, 
 in all its wide extent from Antioch of Pisidia to Derbë, 
 was, then, as we have seen, the field of his Apostolic 
 labors ; consequently, it was natural for Paul to use the 
 name of the whole Province, when speaking of the 
 Churches he left behind him there, since one and all 
 were called into being at the same period, all drawing the 
 breath of life from the same master mind.* 
 
 1 Twelve Tetrarelis governed the Galatians at first ; but by degrees 
 their number diminished, and in Pompey's time Dejotarus, Tetrarch of 
 the Tolistobii, reigned alone over this whole nation. His secretary, 
 Amyntas, who succeeded him, was the last king of this country. Ap- 
 pianus, Bel. Civ., ii. 71 ; Dio Cassius, xlix. 32; 1. 13; li. 2; Strabo, xii. v. 
 4 ; vi. 1-4 ; vii. 3. 
 
 2 Acts xvi. 6. 
 
 ^ Strabo, xii. v. 1 ; vi. 5 ; vii. 3 ; xiv. v. 6 ; xvii. iii. 25 ; Dio Cassius, 
 liii. 26; Pliny, Hist. Ned., v. 23. Pegarding the alteration of boundaries 
 to which this Province was subjected, see Marquardt, Romische Staats- 
 verwaltung, i. ii. 358 ff., Galatia. 
 
 * The opinion of certain modern scholars (Mynster, Niemeyer, Thiersch, 
 Hausrath, etc.), who hold that the Churches of Galatia which S. Paul 
 wrote to were those Christian congregations founded by him during his 
 first missionary undertaking, seems so reasonable that I have had no hes- 
 itation in adopting it. Indeed, Avhen the Acts are compared with the 
 Epistle to the Gentiles, it appears beyond a doubt that the believers to 
 Avhom this letter is addressed had received the Faith before the meeting 
 at Jerusalem (Acts xiii., xiv. ; Gal. i., ii.). Now Paul did not visit "the 
 Galatian country," properly so called (Acts xvi. 6), until after this 
 gathering of the Apostles, that is to say, during his second journey 
 through Asia Minor. Furthermore, Barnabas, whose authority over these 
 Christian communities is plainly alluded to (Gal. ii. 1, 9, 13), was Paul's 
 companion in this first mission alone, when they visited Lycaonia; in 
 the second journey he was not with the Apostle. Another and no less 
 decisive consideration is that the tenor of tlie Epistle to the Galatians 
 supposes tlie existence of very intimate ties, and consequently of a long 
 stay among the people to whom the Apostle is speaking. All this is 
 
FIRST MISSIONARY WORK. — GALATIA. 45 
 
 Paul always cherished feelmgs of peculiar tenderness 
 for these Christians, the first he could claim as his very 
 own, the first to whom he could put forth his doctrine 
 in its purity of form, unalloyed by any admixture of 
 Judaism, even as it stands to-day in the Epistle to the 
 Galatians. In this Gentile land, if we except a few large 
 towns where the Jews had obtained foothold, Mosaism 
 was a thing unknown ; consequently the Apostle could 
 preach the Gospel to these peoples in all its simplicity, 
 "just as he had received it 'from the Lord, not mingling 
 with it aught that is of man." ^ This of itself w^as a 
 noteworthy step in advance ; for in Palestine — even in 
 Syria itself — Christianity had been nourished hitherto in 
 the very bosom of Israel, and consequently Apostles, dis- 
 ciples, and proselytes alike clung to the external forms 
 of Judaism. But in Lycaonia the seed of Faith had been 
 sown, and was now springing up in virgin soil. Paul 
 took good care not to burden the heathen he converted 
 with the yoke of Circumcision, or those '' Legal Observ- 
 ances " which he deemed alike imperfect and unavail- 
 ing, — the "carnal ceremonies" and "the festivals" of the 
 Mosaic ritual.^ Eegarding the Law simply as embodying 
 the earliest and rudimentary commandments given by 
 God to earthly-minded man, he set it aside as belonging 
 
 explicable, and it all accords with the narrative in the Acts, if the word 
 Galatians is understood as referring to the Christians of Pisidia and 
 Lycaonia ; on the contrary, we are left in a hopeless «quandary if it is 
 taken to mean Galatia properly so called, for there is no indication that 
 the Apostle exercised his ministry there for any length of time. Twice 
 he traversed this region (Acts xvi. 6, xviii. 3), and doubtless he founded 
 Churches there, but without remaining long. The communities then 
 established in "Phrygiaand the Galatian country" (Acts xvi. 6) formed 
 together with those of Lycaonia the "Churches of Galatia" (Gab i. 2) 
 to which the Apostle wrote his letter. He addressed it to them all to- 
 gether, but destined it in particular for those congregations founded by 
 him during his first mission in the territory about Antioch in Pisidia, 
 Iconium, and Derbë, probably because there the Judaizers were doing the 
 most damage. In Père Cornely's Introduction to the New Testament 
 (pp. 415-422), the reader Avill find the whole mass of proofs, from which 
 I have been able to quote but a few samples. Cf. Renan, Saint Paul, 
 p. 51, note 3. 
 
 1 Gal. i. 11, 12. 
 
 2 Gal. V. 1-6 ; iv. 9 ; vi. 12 ; iv. 10. 
 
46 SAINT PAUL. 
 
 to the shadows of the past, only to set forth in stronger 
 light the promises made to Abraham and now fulfilled 
 in Jesus Christ, striving solely to exalt the Salvation 
 offered to humanity through faith in its divine Saviour.^ 
 Through this Faith, when quickened by true love and 
 holy charity, the believing soul, throwing itself on Christ, 
 henceforth lives for God alone, — nay, rather, " we live 
 no more, 't is Jesus liveth in iis." ^ The Christian does 
 indeed become " a new creature," whose breath and every 
 action are of the Holy Ghost, bearing the fruits of God's 
 Spirit, which are " charity, joy, peace, fidelity, kindness, 
 goodness, perseverance, gentleness, faith, modesty, con- 
 tinence, chastity." ^ 
 
 Assuredly it must have been no light task for Paul to 
 elevate the minds of these half-civilized mountaineers he 
 was evangelizing to the level of such lofty conceptions 
 as these. It was the outcome of a long and toilsome 
 education, in which the Apostle expended such prodi- 
 gious efforts that he afterward likened this season of 
 labor to the anguish of a woman in travail;^ but he was 
 npheld all along by the simple and affectionate devotion 
 of the good people he had come to teach. These proofs 
 of their faithful attachment touched his heart the more 
 because during this period of his mission work among 
 them he was a prey to violent attacks of that malady 
 to which he was subject,^ often rendering him a piti- 
 able and repulsive object. Paul never forgot the care 
 and respectful love then shown him by his beloved 
 Galatians. 
 
 " Well do you know," he wrote them some years later, 
 " that whilst I was preaching the Gospel to you for the 
 first time it was amid afflictions of the flesh. Yet you 
 neither thought little of me nor turned from me in dis- 
 gust because of those trials I was suffering in my body ; 
 rather, you received me as an Angel of God, nay, as 
 
 1 Gal. iv. 3 ; iii. 5-9. 
 
 2 Gal. V. 6 ; ii. 19, 20. 3 Qal. vi. 15 ; v. 18, 22, 23. 
 4 Gal. iv. 19. 
 
 ^ Concerning the nature of this malady, consult Saint Peter, chap. vii. 
 p. 125. 
 
FIRST MISSIONARY WORK. — G AL ATI A. 47 
 
 Jesus Christ Himself. ... I am your witness that, had 
 it been possible, you would have plucked out your own 
 eyes and given them to me." ^ 
 
 This testimony to their exalted generosity would alone 
 show to what heights the new Faith had borne the 
 Christian communities of Asia Minor. A holy joy enrap- 
 tured the hearts of all, now overflowing with love for 
 the Christ ; it was the enthusiasm of captives liberated 
 from the darkness of their dungeons and saluting the 
 first rays of the blessed light of day. " How happy you 
 were ! " ^ exclaims the Apostle, recalling those sweet 
 days. 
 
 But fellow suffering can go further toward knitting 
 souls into one than any common joy ; and the remem- 
 brance of the trials they had undergone together was 
 what bound Paul by the closest ties to his faithful 
 Galatian friends. In after days, when meditating in his 
 prison at Rome on the protracted ordeals of his career, 
 his mind lingered longest over " the persecutions endured 
 at Antioch, Iconium, and Lystra," while he reminds his 
 correspondent, who was a witness of these afflictions, 
 " how great they were, and how the Lord delivered 
 him therefrom."^ 
 
 This active mission work lasted a long time, — several 
 years,^ as it would seem, — for Paul had not as yet that 
 " solicitude for all the Churches " ^ which was soon to 
 make his life one round of travels as rapid as they were 
 unceasing. Out of the great world of uncircumcised 
 humanity which was to be his own domain, as yet he 
 had only these little Christian gatherings of Asia in 
 view ; he could not bear to part with them for many a 
 long day, knowing the weakness of his new converts, — 
 "these little children,"^ as he was fond of calling them, — 
 anxious as he was to " finish the forming of Christ in 
 them " '' before going away. This solicitude was what 
 
 1 Gal. iv. 14, 15. 2 Gal. iv. 15. 
 
 3 2 Tim. iii. 10, 11. 
 
 * Four or five years, in the system of chronology adopted in this 
 work, — from 45 to 50. 
 
 5 2 Cor. xi. 28. ^ Gal. iv. 19. ' ibid. 
 
48 SAINT PAUL. 
 
 moved the two Apostles to retrace the same route they 
 had already travelled. Once more they passed through 
 Lystra, Iconium, Antioch of Pisidia, no longer, doubtless, 
 preaching publicly and braving the terrors of the Syn- 
 agogue, as on their former visit ; for this the Jews, 
 whose power was most to be dreaded, would never have 
 tolerated. Calmly and quietly, however, and with no 
 outward demonstrations, they went about visiting these 
 Churches, " fortifying the souls of the disciples, urging 
 them to persevere in the Faith, reminding them that only 
 through much tribulation can man enter into the King- 
 dom of God." 1 
 
 It was out of the question to leave these congregations, 
 now numbering many souls, without establishing some 
 form of government; so from each body the Apostles 
 chose certain Elders, then, afcer enjoining a season of 
 fasting and prayer, they laid their hands upon them 
 and bestowed on the newly ordained, together with this 
 sacerdotal consecration,^ the chargée of exercisin<x author- 
 ity over the flock in their name. Fears for the steadfast- 
 ness of these Churches, isolated in the heart of Asia, could 
 not but inspire uneasiness in the mind of their founder; 
 when bidding them a final God speed, the Apostles " com- 
 mended them to the Lord, in Whom they believed." ^ 
 
 With every mile that brought the missionaries nearer 
 to the point where their work had begun, their hearts were 
 filled with a keener hunger for a sight of the brethren 
 in Syria who had sent them forth. By the time they 
 reached Pamphylia, this longing had settled into a firm 
 purpose ; so, once more crossing the perilous passes of 
 Taurus, they made good their descent into Pamphylia. 
 Perga, which they had only passed through on their first 
 landing, this time harbored them for some days. In the 
 healthy season it was a populous city, the second in the 
 
 1 Actsxiv. 21. 
 
 2 " Cum x^^P'^'^^^'-"-^ hanc comitarentur jejunium et preces, dubitare 
 non possumus, si ad locum parallelum (xiii.2) attendimus, quin x^^porovla, 
 quœ hic dicitur, sumenda sit de consecratrice manuum impositione, hoc est 
 de sacra ordinatione." Beelen, Com. in Acta, in loco. 
 
 2 Acts xiv. 22. 
 
FIRST MISSIONARY WORK. — GALATIA. 49 
 
 Province.^ Its citizens, for the most part of Grecian 
 extraction, had beautified their town with monuments, 
 colonnades, theatres, stadia for the public contests or 
 races, and a goodly array of temples.^ Bat the great 
 attraction of Perga was the sanctuary of Diana, which 
 towered over the whole town. Every year there were 
 festivals celebrated in honor of the goddess, attracting 
 a concourse of visitors to her shrine.^ Even outside these 
 seasons of high solemnity, the frequent processions and 
 the presence of pilgrim bands about the holy spot kept 
 alive sentiments of religion and awe of the supernatural 
 in the popular mind. Paul profited by all these circum- 
 stances, making them subserve his preaching of the Glad 
 Tidings, and here again he won his cause. It was to be 
 the last station where the Apostles stayed to preach the 
 Word. A journey of only five hours by foot separated 
 them from Attalia.* They set out for this seaport, the 
 most frequented harbor on the Pamphylian coast, well 
 assured of finding some vessel about to set sail. The two 
 embarked on a ship bound for Seleucia, and thence soon 
 made good their return to Antioch, where the brethren 
 " had committed them to God's grace for the work which 
 they had just accomplished."^ 
 
 1 Side was the first, Aspendus the third. (Marquardt, Romische Staats- 
 verwaltung, ii. 378.) Although Lycia and Pamphylia had been reunited 
 by Claudius (43) into a single Roman Province (Suetonius, Claudius, 25; 
 Dio Cassius, Ix. 17), eacli of these regions, while under the rule of the 
 same governor, formed a distinct national body. 
 
 - To-day only the ruins of these monuments are visible ; some of them, 
 however, are in a fair state of preservation, especially the stadium and 
 the theatre, Avhich is the most noteworthy, after the one in Aspendus, of 
 all now to be found in Asia Minor. 
 
 3 Strabo, xiv, iv. 1 ; Mela, i. 14 ; Cicero, In Verr., 2^ Act. i. 20. 
 
 ^ This town owes its name to Attains, King of Pergamos, whose do- 
 mains extended from the Hellespont as far as these southern coasts. 
 Finding that this was a spot well adapted for the control of all commerce 
 between Syria and Egypt, he made it a port of entry, improving it in 
 many ways, and fortifying it Avith ramparts (Strabo, xiv. iv. 1). Both 
 to right and left, the shores, with their rugged cliffs, completely conceal 
 not merely the plain through which the Catarrhactes flows, situated be- 
 hind the town, but even the mountains as well, which rise along the hori- 
 zon. The town of Adalia, which retains the name and site of ancient 
 Attalia to this day, is a much frequented seaport. 
 
 ^ Acts xiv. 26. 
 
50 SAINT PAUL. 
 
 For the length of time this mission lasted, the terri- 
 tory covered had been a limited one indeed. Cyprus 
 cannot properly be taken into account, since during their 
 stay in the island the Apostles had been but feeling their 
 way, so to speak, — going from synagogue to synagogue, 
 without making any advances toward the Gentile world. 
 Paul's work does not really begin till he reaches Antioch 
 of Pisidia. From this point as far as Derbë, the last 
 town mentioned in the Acts, is a distance of some ten 
 days when travelling on foot.^ The Apostle was con- 
 strained by the difficulties of his enterprise to remain 
 hemmed within these narrow bounds. Heretofore, we 
 should remember, the preachers of the Gospel, taking 
 example by the Jewish missionaries, had repaired to 
 those regions alone where they would be well received 
 by a colony of compatriots ready to furnish them with 
 food and shelter. But Paul, once resolved to free himself 
 from the bondage of Israel, had made up his mind not to 
 be their debtor in any way. As for his daily bread, he 
 proposed to earn it by the sweat of his brow; so, like 
 any other day laborers, he and Barnabas wandered from 
 one village to another looking for work, and tarrying for 
 a longer or shorter while according to the state of the 
 public mind and the chances of finding occupation. Even 
 in the best disposed localities, it took some time for utter 
 strangers to win the confidence of the people and get a 
 hearing. Still more time was needed to initiate them in 
 the Christian life ; for Grace, all-bountiful as it was, did 
 not instantly transform these rude natures, but worked 
 within them little by little. 
 
 Obstacles like these, a countless host forever spring- 
 ing up to life when he thought them quite exterminated, 
 all these disappointments and hardships of daily and 
 hourly occurrence, compelled the Apostle to discipline 
 
 1 Lewin {Life of S. Paul, pp. 145, 148, 151) reckons that it is sixty 
 English miles from Antioch in Pisidia to Iconium, forty from Iconium to 
 Lystra, twenty from Lystra to Derbë, — in all, less than one hundred and 
 fifty miles. Twenty miles or thereabouts was considered a day's journey 
 for travellers in ancient times. (Procopius, De Reb. Vandal, i. 1 ; Livy, 
 xxi. 27 ; Polybius, iii. 42, etc.) But it is hardly likely that poor work- 
 ingmen wandering on foot, as were the Apostles, ever made more than 
 fifteen miles a day. 
 
FIRST MISSIONARY WORK. — GALATIA. 51 
 
 his natural impetuosity, keeping it under the control of 
 a patience which must needs be ever on the alert, and 
 ready for all emergencies. For many years, though tram- 
 melled and hindered in his plans by persecutions, by his 
 own ill health, and all the worriments of a workingman's 
 life, he never lost sight of this, his foremost end in view, 
 — the founding of certain fixed centres of Christianity in 
 the midst of Heathendom. Up to this time the uncir- 
 cumcised had entered the Church one by one. Once 
 admitted to fellowship, their identity was lost in the 
 mass of baptized Jews, — very often, indeed, they adopted 
 all their rules, customs, and observances. Even then the 
 Judaizers looked upon their example as a regrettable ex- 
 ception, a provisory derogation of that unalterable first 
 principle, — " No one shall have access to the Christ save 
 through the portals of Mosaism." The surest way to put 
 an end to all such quibbling half-measures was to create 
 forthwith Churches of the Gentiles. Paul realized this 
 from the first, and had lost no time in affirming that he 
 was commissioned to do this work. Nevertheless, eager as 
 he might be to strike the blow, prudence bade him move 
 slowly if he would make the high mark he was aiming at ; 
 hence he applied himself to the work of rendering these 
 Christian congregations of Asia Minor so numerous, so 
 virile, so prompt to run in the ways of God,^ that, even 
 though his work should seem to Israel something alto- 
 gether novel and shocking, the Christ should shine forth 
 therein in such surpassing glory that the most hard-hearted 
 and stiff-necked bigot would be forced to bend before His 
 Presence in reverence and awe. 
 
 And success had come in the measure of his mighty 
 efforts. When, upon the two Apostles' return to Antioch, 
 '' they had convoked a gathering of the brethren, and laid 
 before them all that God had done through them,"^ Paul, 
 summing up in a word the outcome of their mission 
 work, boldly published abroad the change which had now 
 done its work within the Church, — " God hath opened 
 unto the Gentiles the gate of Faith." ^ 
 
 1 Gal. V. 7. 2 Acts xiv. 27. 3 ibid. 
 
CHAPTEE III. 
 
 THE ASSEMBLY OF JERUSALEM. 
 
 The years which Paul and Barnabas had just passed 
 in Galatia had been an uninterrupted course of suffering 
 and toil. At Antioch they could again enjoy a period of 
 refreshing calm, while every facility was offered them to 
 pursue the undertaking begun among the Pagans of Pi- 
 sidia and Lycaonia, — the loosening of the shackles of 
 Mosaism. Syria proved to be an even more propitious 
 soil than Asia Minor for fostering the first fruits of the 
 world-wide Eevelation. We have seen how, from the out- 
 set, "the Lord Jesus had been proclaimed unto the Greeks," ^ 
 and the Israelites of these parts had not, like the Jews 
 of Antioch of Pisidia and Iconium, risen in arms against 
 the free preaching of the Gospel ; from the first, the Syrian 
 Jews who became converted had lived in perfect har- 
 mony with the baptized Gentiles, respecting their ideas 
 and customs. This wide divergence in the line of con- 
 duct adopted by men of the same race and faith may well 
 seem surprising. It behooves us, therefore, to make some 
 inquiry into the reason of the phenomenon ; for it will 
 be constantly forcing itself on our notice in the course of 
 this narrative, and may tend to give it an appearance of 
 unreality and perpetual contradiction. We cannot get 
 to the root of the apparent difficulty more quickly than 
 by recalling to mind what has been said elsewhere of the 
 Hebrews scattered through foreign parts.^ 
 
 Exclusive and fanatical as were the Israelites when 
 living a lonely existence amid half-barbarous peoples 
 
 1 Acts xi. 20. 
 
 2 Saint Peter and the First Years of Christianity, chap. iii. 
 
THE ASSEMBLY OF JERUSALEM. 53 
 
 dominated by Hebrew superiority, these same sons of 
 Israel became yielding, complaisant, even keen in their 
 relish of novelties, whenever they were introduced into 
 a polished and cultivated society, or among men whose 
 learning demanded their respect. In the old days, Nine- 
 veh and Babylon exercised this fascination over the 
 Jewish character ; Kome, Alexandria, and Antioch were 
 swaying them by the same influences at the period we 
 are concerned with. The Israelites of these great cities, 
 wherein the wisdom of antiquity burned at its brightest, 
 by this new radiance beheld their Law in its true light, — 
 everlasting, unalterable, overtopping all else by reason of 
 the sublime truths and pure morality it inculcates, but, 
 on the other hand, less and less indispensable when con- 
 sidered in the light of its minute prescriptions, which 
 regulated every action of man's life, as well as the wor- 
 ship of God. This distinction between what was neces- 
 sary and what of purely local value struck all Hebrews 
 of unprejudiced minds most forcibly, and left a deep 
 impression alike on the Jews of the Dispersion and on 
 the Pagans among whom they lived. The very reverse 
 is true of the Doctors of Jerusalem, who let these con- 
 siderations escape them by persistently turning away 
 their eyes from the noble teachings of their Law, and 
 frittering away their genius in devising ways to multiply 
 puerile practices. 
 
 There were, therefore, two currents of national ten- 
 dency which were just now carrying the children of 
 Israel very widely apart. In Judea the juridical spirit 
 prevailed. The Books of Moses, and of these Books the 
 legislative portions, were the principal study ; the com- 
 plicated ritual of ceremonies, sacrifices, expiations, and 
 all the most trivial observances, went to make up the 
 matter of their lengthy commentaries, and discussions 
 often spun out to infinitesimal thinness. Generally 
 speaking, this was the sum total of the instructions in 
 Jewish schools, — a doctrine devised by a race of com- 
 pilers, lawyers, and casuists, tedious and dry as dust. 
 
 The Law — the Law of Moses, Prophet of God — was 
 
54 SAINT PAUL. 
 
 viewed in a far different light by the Jews of the Dis- 
 persion. Its dogmas and its precepts of morality espe- 
 cially, which were the sole theme of their studies, seemed 
 to stretch before their eyes as a spacious highway, whereon 
 all were free to run unhindered, with uplifted hearts.^ . 
 These broader views had the twofold effect of predisposing 
 many among them in favor of the New Faith, and of 
 attaching others still more closely to Mosaism thus puri- 
 fied of its dross : this fact is enough to account for the 
 division of feeling shown at Antioch of Pisidia and at 
 Iconium, — a diversity which we shall encounter in other 
 synagogues which Paul is to visit. In this dismember- 
 ment of Judaism the great triumph of the Apostle lies 
 in this, that everywhere the flower of Israel took sides 
 with him. The causes which combined in every place to 
 win him these inestimable advantages are too important 
 to the right understanding of his history to be passed 
 over without an attempt to explain them in some detail. 
 
 To the preachers of the Law — so dissimilar, as we have 
 seen, when abroad to what they were in Jerusalem — be- 
 longed the principal part in the preparation of men's souls 
 for Christianity. The Scribes, whose only care was for sa- 
 cred studies, reserved for themselves the right of instruct- 
 ing the children of Israel in Judea ; in the Gentile world, 
 on the contrary, the Jewish communities could boast of 
 no preachers save such of their own number as were 
 qualified by a more earnest piety, advanced age, or gifts 
 of eloquence for this important function. Neither early 
 training, nor proof of acquired knowledge, nor any con- 
 secration, was required of them ; ^ all that was necessary 
 was to satisfy the congregation.^ Usually, without doubt, 
 
 1 Ps. cxviii. 32. 
 
 ■^ The only restrictions mentioned in the Talmud are that no Israelite 
 under thirteen years of age, nor any one in torn garments, should officiate 
 before the ark. Mishna Magilla, iv. 6 ; Mishna Barachoth, v. 3. 
 
 ^ " Even though some Elder," the Talmud says, " or some wise man 
 chance to be present in the congregation, there is no obligation to intrust 
 the fulfilment of the sacred service to him. Let the man most fitting for 
 this office be chosen, a man who has children, an unblemished family, a 
 goodly beard, decent garments, and a pleasing voice, — one who under- 
 stands how to read the Law, the Prophets, and the Hagiographies, and 
 
THE ASSEMBLY OF JERUSALEM. 55 
 
 the member selected for this high office was taken from 
 among the headmen and councillors of the synagogue, 
 " the men of leisure," ^ as they were styled, whose large 
 fortunes allowed them to lead a life untroubled by tem- 
 poral cares ; but in the Ghettos such leisure hours were 
 few and far between, since then as nowadays the true son 
 of Israel did not pass his time in speculative studies ; he 
 was a merchant, a banker, or a follower of some lucrative 
 trade. When Sabbath came round and this populace of 
 brokers and shopkeepers gathered together in the sanc- 
 tuary, it was usually one of their own number who for 
 the nonce assumed the part of preacher and prayed in 
 the name of the rest; once the service was over, he 
 returned to his desk or counter, as naturally as to-day 
 the rich tradesman of Cairo belonging to the sect of 
 Dancing Dervishes lays aside his white robe once he 
 has finished his turn, and with stately step re-enters his 
 bazaar. 
 
 Such teachers as these were incapable of profound 
 commentaries, juridical discussions, and all the appanage 
 of learning for which the Doctors of Jerusalem were 
 famed. They seized on what was perspicuous and strik- 
 ing in their sacred literature, preferring the Prophets 
 over all the rest, their richly figured style, fierce in- 
 vectives, and wondrous promises providing matter for 
 purposes of popular eloquence that was inexhaustible 
 indeed, but in a far different sense from the interminable 
 code of Judaic laws. This kind of instruction, limited 
 in scope to the great religious and moral truths, was 
 entirely to the taste of a people as little versed in juridi- 
 cal subtilties as were its teachers. Thus it came about 
 that, by degrees, the latter as well as the former gave 
 
 who knows how to interpret them as well as the benedictions in the ser- 
 vice." Mishna Taanith, ii. 2 ; Mairaonides, Jad Ha Chezaka Hilcolh 
 Tephila, viii. 11, 12. 
 
 1 The ten Batlanim, without whom a synagogue had no lawful exist- 
 ence. Megilla, i. 3; Maimonides, Jad Ha Chezaka Hilcoth Tephila, xi. 1. 
 Herzfeld identifies these ten persons of distinction with the ten chiefs 
 or judges of the Jewish communities of whom mention is made in Aboth, 
 iii. 10 {Geschichte des Volkes Israel, i. 392). 
 
56 SAINT PAUL. 
 
 only a superficial study to a law so complicated and 
 beset with diffculties as often to be impracticable in a 
 foreign land. It was still read out of respect; it was 
 rarely or never treated of from the pulpit. From indif- 
 ference to forgetfulness, and finally to feelings of disdain, 
 the descent is swift : very many preachers were the first 
 to cross the line,^ and the multitude, gladly following 
 them, grew more and more disposed to disregard the code 
 of Observances. 
 
 Another fertile cause of this growing laxity was the 
 fashion, brought into vogue by the Egyptian Jews, of 
 turning all religion into allegory. From Alexandria the 
 movement had spread to the Jewish communities in the 
 Eoman world, causing a greater or less sensation among 
 them according to their intellectual culture. Every- 
 where that this tendency got the upper hand, nothing 
 was to be considered, nothing was to be looked for in the 
 labyrinth of laws and ceremonies, except the hidden truth 
 whereof they were regarded as mystical symbols. Eeli- 
 gious practices, therefore, became the mere accessories of 
 Judaism, while the great object was to discern, if possible, 
 the kernel of meaning contained within this shell. 
 
 Furthermore, this relinquishment of traditional forms 
 was of unavoidable necessity so far as concerned the cere- 
 monies of worship, since most of the legal sacrifices could 
 not be offered outside the Temple of Jerusalem. But 
 every day saw this list of exceptions lengthened, till they 
 
 1 The passages in which the Prophets condemned the mere outward 
 fulfilment of ceremonies, without either faith or a penitent heart, might 
 pass for a decrial of all such Observances. " What doth the multitude of 
 your victims profit Me ? saith the Eternal : I am wearied of holocausts 
 and rams and fatlings ; I take no pleasure in the blood of bulls and lambs 
 and he-goats. . . . Bring Me no more vain offerings ; incense is an abomi- 
 nation unto Me, as well as the new moon and the Sabbaths and the 
 gathering of assemblies ; wickedness joined with solemn festivals I Avill 
 not abide. My soul hateth your new moons and your assemblies ; I am 
 tired of enduring them." Is. i. 11-14. Cf. Is. Iviii. 5-7, and Jer. 
 vi. 20. The language used by Amos (v. 21-28) is no less vehement: 
 " I hate, I scorn your feasts, and I cannot abide your assemblies. In vain 
 do you offer Me holocausts and your offerings of cakes, I will not receive 
 them ; even though you shall offer Me the fattest sacrifices to fulfil your 
 vows, I will not deign to look upon them. Take away from Me the noise 
 of your songs ; I will not hearken to the music of your lutes." 
 
THE ASSEMBLY OF JERUSALEM. 57 
 
 were made to cover all those prescriptions of the -Law 
 which tended to divide Israel from the Heathen world. 
 Such barriers to intercourse, albeit bearable in Judea, 
 where they were only an occasional embarrassment in 
 the people's social life, here in foreign parts acted as a 
 constant source of annoyance. Unless the Jew was con- 
 tent to spend his whole existence in purifying himself, 
 he had to omit all those ablutions which the Law pre- 
 scribed for every occasion when he chanced to come in 
 remotest contact with profane objects. The same diffi- 
 culty was of daily experience in their relations with 
 Gentiles; far from renouncing such intercourse on this 
 account, they were bent on improving every such oppor- 
 tunity ; for it was in order to take part in the world's 
 commerce that Israel had established its outposts in 
 every corner of the Eoman Empire. The strict observ- 
 ance of the Law was accordingly confined to certain 
 points of more manifest importance : circumcision, pro- 
 hibition of marriages between Jews and Heathens, and 
 the distinction between forbidden and lawful meats. 
 
 But even when reduced to this minimum, Mosaism 
 engendered ceaseless scruples in the souls of believers 
 living among Gentile neighbors. If it was compara- 
 tively easy to avoid contracting illegal marriage ties, 
 how was one, in very many cases, to keep from eating 
 unclean food ? Beside the animals and fish explicitly 
 declared to be illegal, there were certain fatty portions 
 of every beast,^ as well as all food or liquid left un- 
 covered by negligence in the dwelling of a dying per- 
 son, which, also, they were forbidden to touch ; ^ the 
 same injunction applied to the flesh of a kid cooked in 
 the milk or fat of its mother.^ Yet again, it was a 
 common custom among Pagans to dispose of what re- 
 mained from their idolatrous sacrifices to the public 
 sellers in the markets. How was a Jew to sit down to 
 table with people who not merely treated his religious 
 obligations as of no moment whatever, but were quite 
 
 1 Exod. xxix. 13-22 ; Lev. iii. 4-10; ix. 19. 2 ^^^, xix. 15. 
 
 3 Exod. xxiii. 19; xxxiv. 26; Deut. xiv. 21. 
 
58 SAINT PAUL. 
 
 indifferent as to whether or not the viands set before 
 him had been purchased from the stock of sacrilegious 
 offerings ? Of course, we must suppose that the Israel- 
 ites of the Dispersion acted as diversely as do their 
 descendants of our day. Here were to be found families 
 of rigorous principles making use of no meat but that of 
 beasts which had been selected and bled by their own 
 Mohel ; elsewhere were to be met Jews equally faithful 
 to Jehovah, yet limiting wellnigh their whole worship to 
 this simple faith, and mingling freely with unbelievers. 
 In this evolution of religious sentiment and practice, the 
 sacred sign of Circumcision was the last to lose gradually 
 its ancient prestige. The Pagans were never tired of 
 ridiculing their race for it, thus making it irksome for 
 Jews to frequent the baths and gymnasia. Many among 
 them were ashamed of the fact, and did their best to dis- 
 guise this very mark which Israel at all times had pro- 
 claimed to be the glorious seal of God's Covenant with 
 His chosen people.^ 
 
 When we see the Jews themselves acting after this 
 fashion, it is not hard to understand why the Pagan 
 proselytes showed so little zeal for Circumcision ; almost 
 all refrained from the practice of it, with the tacit ap- 
 proval of the average Israelites ; sometimes, in fact, 
 dissuaded by them from submitting to the bloody rite. 
 This was the case with the princes of Adiabenë, whose 
 initiation into Mosaism is related by Josephus. Ananias, 
 the Jewish merchant who converted them, taught King 
 Izates " to venerate God according to the custom of the 
 Israelites," but he did his best to deter him from being 
 circumcised, — an act which he esteemed as quite as use- 
 less in itself as it would be dangerous to the authority of 
 his royal neophyte ; ^ this was but the application of 
 doctrines taught in the school of Hillel, where illustrious 
 doctors contended that a simple ablution sufficed to in- 
 troduce the proselyte among the number of Abraham's 
 
 1 1 Mac. i. 16; Celsus, De Medic, vii. 25; Josephus, Antiq. Jud., xii. 
 V. 1 ; Martial, vii. 29, 5. 
 
 '•2 Josephus, Antiq. Jud., xx. ii, 4, .5. Cf. Saint Peter, chap. x. p. 184. 
 
THE ASSEMBLY OF JERUSALEM. 59 
 
 seed ; ^ the purification of the heart symbolized by this 
 baptism was to their thinking the sum and essence of 
 true Mosaism. 
 
 The Masters of Jerusalem were well aware how far 
 this current had carried the scattered children of Israel ; 
 accordingly, they spared no efforts to fortify the ramparts 
 of belief : in the Holy Land itself, by multiplying rules 
 and precepts, building up "hedge upon hedge "^ about 
 their threatened Orthodoxy ; while to foreign parts bands 
 of zealots were despatched, who " coursed over lands and 
 seas " ^ with urgent commission to put an end to the dis- 
 order, to spur up the weak-spirited communities, and 
 marshal them in the ranks of the strictest observers of 
 their Law. Undoubtedly it was one of these emissaries 
 of their Sanhédrin who found his way into Adiabenë 
 about the time when Ananias worked the conversion of 
 the rulers of that kingdom. Kegarding the Jewish mer- 
 chant as an adventurer in the rôle of a missionary, the 
 envoy set to work to counteract his lax doctrines, giving 
 himself no rest until he had persuaded King Izates to be 
 circumcised.* Nothing, it is true, was of higher import 
 than this precept in the opinion of these zealots ; they 
 prized it over all others taken together,^ holding it up as 
 the one main point, the very sum total of the Law. Some 
 rose to a pitch of fanaticism on this point never surpassed 
 in the history of Islam. " The good monarch," says the 
 Pseudo Baruch, "is he who will let no uncircumcised 
 man live on the face of the earth." ^ 
 
 These teachings, which were still powerful enough to 
 sway remote Jewish communities uninfluenced by the 
 refined world, no longer received any credence in regions 
 where Israel was in touch with the civilization of Greece 
 and Rome, as at Alexandria and Antioch. In the last 
 named city especially, the Jews had long since thrown 
 off the fetters of Pharisaism. Witness their eagerness to 
 welcome the Gospel, and communicate it to the Pagans, 
 
 1 Jehamot, 46 a. * Josephus, Antîq. Jud., xx. ii. 5. 
 
 2 Ahot., i. 1. 6 Nedarim, f. 32, 1. 
 
 8 Matt, xxiii. 15. « Pseudo Baruch, 561, 66. 
 
60 SAINT PAUL. 
 
 who were their neighbors.^ As Christian converts they 
 made a still bolder profession of their belief by approving 
 the mission of Paul.^ Far from taking offence at the 
 reports of the number of Gentile Churches founded by 
 the Apostle of the Nations, they regarded this as the 
 natural development of Christianity, and applauded this 
 innovation as the triumph of their Faith. Paul could 
 not have found surroundings more favorable for his work ; 
 he therefore continued his labors in Syria with far greater 
 freedom than even in far-off Asia Minor. Soon he went 
 still further, and not content with preaching his Gospel 
 of the Un circumcised himself,^ he selected Titus, one of 
 their number, to be his companion in the new enterprise. 
 This was the most daring step he could take toward solv- 
 ing the mooted question which, ever since the Vision at 
 Joppa, had been agitating Christian minds. Were the 
 Judaic forms of religion essential to Christianity ? Was 
 the unwieldy trunk from which had blossomed the flower 
 of Life Divine still to wax heavier, and of the earth earth- 
 ier, or was it to shrivel up and disappear after it had 
 borne its fruit? 
 
 So far as the disciples at Jerusalem were concerned 
 with it, the question was considered as settled long ago, 
 or rather we should be nearer the truth in saying it had 
 never raised the slightest doubt in their minds. Saint 
 Matthew's Gospel furnished the subject-matter of their 
 usual meditations. Therein we see what they listened to 
 most willingly. In the first place came those discourses 
 of the Master which imply His great design " of perfect- 
 ing, not abrogating, the Law."* "Until Heaven and 
 Earth pass away, not one iota nor one stroke of a letter 
 of the Law shall pass away, till all be fulfilled. He who 
 shall break the least of these Commandments, or teach 
 men to break them, shall be regarded as the least in the 
 Kingdom of Heaven." ^ " The Scribes and Pharisees are 
 seated in the chair of Moses. Take care to do all what- 
 
 1 Acts xi. 19-21. 4 Matt. v. 17. 
 
 2 Acts xiii. 2-4; xiv. 25-27. ^ Matt. v. 17-19. 
 8 Gal. ii. 7. 
 
THE ASSEMBLY OF JERUSALEM. 61 
 
 soever they shall say to you." ^ Fortified by these words 
 of Jesus, and combinmg a strain of Christian feeling with 
 all the practices of Jewry, the disciples dwelling in the 
 Holy City felt that they might justly appeal to their own 
 way of living as the definitive form, — the very consum- 
 mation of Christianity. Many had quite forgotten the 
 revelation given at Joppa; others tried to put it from 
 their minds, as one endeavors to shake off the impression 
 left by a disagreeable dream. Finally, it must be said 
 that the Twelve, and, after their dispersal, James, with 
 the Elders who were his aids, seem not to have done 
 much toward keeping alive the memory of that strange 
 communication from on High. Certainly there would 
 be hardly much occasion for this in a Church composed 
 almost exclusively of children of Israel. Its members 
 remained what they were on their entrance, Jews in 
 their manners and religious observances. To outsiders 
 the only striking point which distinguished the Christians 
 from other Jews was their finer piety, — the lofty tone 
 of spiritual fervor with which they practised their Law. 
 The strictest and sternest Pharisees could not choose but 
 admire and envy such exactitude; many were thereby 
 led to enter the new community, hoping to find in it the 
 perfection of their Judaic beliefs. Through these Phari- 
 sees the Church of Jerusalem came into relations with 
 the Temple, the Sanhédrin, and the Orthodox Schools. 
 Gradually deviating from its primitive spirit after the 
 death of Stephen, the congregation began to share the 
 prejudices and anxieties of Israel's foremost men, who 
 were now thoroughly alarmed at the danger threatening 
 the cause of true Mosaism. A serious incident, recounted 
 both in the Acts and by Saint Paul, will show how deeply 
 the minds of all Christians in the Holy City were pre- 
 occupied with this burning question. 
 
 The rumors that reached Jerusalem of the large lib- 
 erty Paul enjoyed in his work had not excited any great 
 surprise, for the disciples were now well used to the habit- 
 ual hardihood shown by the Syrian Churches. This time, 
 
 1 Matt, xxiii. 2, 3. 
 
62 SAINT PAUL. 
 
 however, the novelty of the thing struck certain mem- 
 bers of the Mother Church as of sufficient consequence 
 to warrant a personal visit to Antioch with the idea of 
 investigating this suspicious movement on the spot. As 
 they bore no commission from either the Apostolic body 
 or the pastors of Jerusalem, these men saw fit to conceal 
 the real motive of their visit. Paul has only words of 
 contempt to describe their actions. " These were certain 
 false brethren," he says, " spies ^ who crept in stealthily 
 to take note of the liberty which we have in Jesus 
 Christ and to drag us back into slavery." Not deigning 
 to notice them, the Apostle continued to speak with his 
 wonted independence, preaching before the congregation 
 of Antioch " the Gospel of the Uncircumcision," ^ salva- 
 tion through Grace and Faith in Jesus, the worthlessness 
 of the works of the Law, teaching men that circumcision 
 itself would not avail to wash away their sins.^ This 
 was even more than the self-appointed emissaries had 
 been prepared to hear, and more than they could hearken 
 to in silence. At once throwing off all disguise, they en- 
 tered their protest in the name of the Mother Church, 
 and endeavored to enforce on all. Pagans and Jews alike, 
 their precious principle : " If you be not circumcised, as 
 Moses decrees, you cannot be saved." ^ 
 
 No such pretension could be tolerated, without sacri- 
 ficing "the truth of the Gospel." ^ Paul would not suffer 
 such an abasement of the Christ, — " no, not for one 
 hour " ; Barnabas and he together withstood these men 
 from Jerusalem with all their might ; and so manfully 
 did they do battle for Christian liberty,^ that the con- 
 
 1 Karaa-Koirria-ai, Gal. ii. 4. Verbum castrense, says Grotius. They 
 stole like spies into a hostile camp, 
 
 2 Gal. ii. 7. 
 
 3 Ibid. 15-21. 
 
 * Acts XV. 1. The additional words to be found in Beza's MS. and on 
 the margin of the Syriac Version of Philoxenus, koI tû5 cdti Mcwvaews 
 irepnraTTjTe, would indicate that the necessity of circumcision implied, in 
 the minds of Judaizing Christians, that of all the Mosaical Observances. 
 
 5 Gal. ii. 5. 
 
 ^ "Paul declared energetically {e\€y€v Siïa-xvpiCS/xeyos) that the Gen- 
 tiles ought to remain as they were at the time when they believed." An 
 
THE ASSEMBLY OF JERUSALEM. 63 
 
 troversy terminated in a lively discussion, and excited 
 much feeling in the Antioch Church.^ "The Gentiles 
 who had turned unto God"^ relapsed into a state of 
 troubled uncertainty. 
 
 For the first time they beheld Paul's authority con- 
 tested, his preaching criticised as a corruption of the 
 Gospel. The surest means of putting an end to the 
 dispute was to consult the Mother Church ; of the Apos- 
 tles the three most illustrious and reverenced representa- 
 tives, Peter, James, and John, happened to be in the 
 Holy City at this very time; they, if any, could tell 
 what was the teaching of the Lord Himself. This ap- 
 peal " to the Elders and to the Apostles at Jerusalem " ^ 
 seems to have been resolved upon by common consent 
 and with one accord ; it is more than likely that the 
 step was suggested by the zealots who had come from 
 Judea, and that they proposed it as an act of deference to 
 which Antioch was bound,^ for Paul gave his assent only 
 after being counselled so to do from on High. " I went 
 to Jerusalem," he states, "in consequence of a Ptcvela- 
 tion." ^ Once he knew God's will, he set forth fearlessly, 
 making it apparent by the choice of his companions that 
 he intended to put the matter in the strongest light : 
 one of these was Barnabas, who with him had founded 
 so many Churches among Pagans; the other was none 
 else than Titus, that Gentile of Antioch ^ whom Paul had 
 
 addition of Beza's MS., written on the margin of the Syriac Version of 
 Philoxenus. 
 
 1 Tevo/JLévrjs ovv crdaécos koÏ <Tv(r]T-i]<rço}S ovk oAîyns. Acts xv. 2. In 
 the Acts (vi. 9, xxviii. 29) the word (-hr-nais means a violent discussion or 
 dispute. ^Taais signifies an insurrection; S. Luke employs it in this 
 sense in his Gospel, xxiii. 19. 
 
 2 Acts XV. 19. 
 
 3 Acts XV. 2. 
 
 4 Another reading in Beza's MS. implies that in ancient times the text 
 of the Acts was taken in this sense. 'n.ap-i]y'yçi\av avroîs r^ UavAcp kol 
 T(f Bapi/d^a Koi Ticriy &W015 àvafiaiv^iv irphs rovs dTrocToAous. 
 
 5 Gal. i'i. 2. 
 
 6 The Acts (xv. 2) speaks of the brethren of Antioch sending to Jeru- 
 salem " Paul, Barnabas, and certain of their own number." In all likeli- 
 hood the last words refer to Christians who not only belonged to the 
 Church of Antioch but were natives of that city. Titus was one of them. 
 Gal. ii. 1. 
 
64 SAINT PAUL. 
 
 made one of his most faithful disciples. The Apostle 
 would have him to accompany him now, in order to let 
 the Church in Jerusalem see what triumphs Grace had 
 won among the uncircumcised. The importance of their 
 mission was so apparent to all minds that the faithful 
 escorted them solemnly out of Antioch ; while for their 
 part, "passing through Phoenicia and Samaria, they re- 
 lated everywhere the conversion of the Gentiles, and 
 thereby caused great joy among all the brethren." ^ 
 
 Very different from this was the state of popular 
 feeling in the Holy City. Twenty years had passed 
 since the day when the Twelve, from the portals of the 
 Supper-room had proclaimed the constitution of God's 
 Church. One of them had suffered martyrdom ; the 
 rest, now scattered among the nations, " were preaching 
 to every creature." ^ James remained as the sole pas- 
 tor of Jerusalem, growing daily more attached to the 
 Law, both he and his flock with him, as they saw how 
 elsewhere it was coming to be more and more generally 
 neglected. The zeal of the community even waxed 
 warmer with the increase of conversions, for the prose- 
 lytes were almost all, as we have seen, Pharisees drawn 
 by the desire of elevating Jewish notions of piety to 
 their perfection. When admitted within the fold of 
 Jesus, they lost no time in fortifying the claims of Mosa- 
 ism by all the influence of their saintly lives, and gave 
 the decrepit Observances a new flush of life by breath- 
 ing into them somewhat of a Christian spirit. Narrow 
 as were those neophytes in their standards of Faith and 
 virtue they were at any rate sincere, and in many 
 instances admirable characters. The Law had never 
 brought forth fairer fruits than here and now, when it 
 was doomed so soon to die. All James's thoughts were 
 preoccupied with this crowning glory of the ancient Cov- 
 enant ; in his presence John merely looked on and said 
 nothing. Peter alone could have broken down the nar- 
 row boundaries which the saints of Jerusalem were 
 building up about their little circle. It so chanced that 
 
 1 Acts XV. 3. 2 Mark xvi. 15. 
 
THE ASSEMBLY OF JERUSALEM. 65 
 
 he was among them at this date, havmg been driven out 
 of Eome by the edict of Claudius/ which banished both 
 Jews and Christians. His Vision at Joppa had left no 
 doubts in his mind as to the ruin destined to befall 
 Judaism, yet also he was as well aware that God's will 
 was not to precipitate matters, but to allow the institu- 
 tions of Israel to crumble and fall of themselves. Like 
 John, Peter too held his peace. 
 
 The first act of Paul and Barnabas was to appear in 
 the assembly of the brethren before the Apostles and the 
 Elders. "There they recounted the great things God 
 had done throufdi them,"^ how at the sound of their 
 voice a people wholly Heathen had risen up and covered 
 the land with Christian congregations. Splendid as had 
 been the conquest, one dark spot dimmed its lustre in 
 the eyes of the Christians of Jerusalem: why had the 
 missionaries failed to bind these new Churches to the Ob- 
 servances of the Judaic Law ? ^ Several of the converted 
 Pharisees rose up on the spot to register their protest; 
 naturally it would be their contention that Paul's work 
 was incomplete, " that it was necessary to circumcise the 
 Gentiles, and command them to keep the Law of Moses." 
 Thus the dispute they had come to settle in the presence 
 of the Mother Church was clearly enunciated at the very 
 first encounter of the two opposing sides. To meet his 
 adversaries at this stage of the conflict, before any pre- 
 cautions could be taken, and in the face of a prejudiced 
 gathering, would have been to run the risk of arousing 
 an outburst of fanaticism, and so of compromising the 
 security and freedom of his future actions. Paul, prompt 
 as he was for the contest at Antioch, observed a prudent 
 reticence here in Jerusalem ; he would leave it for time, 
 reflection, and private interviews to prepare men's minds 
 for his words. 
 
 During the ensuing days, " the Apostles and the Elders 
 met to examine the matter," and conferred concerning 
 it on more than one occasion. The presence of Titus 
 compelled them not merely to adopt some decision, but 
 
 1 Suetonius, Claudius, 25. ^ Acts xv, 4. ^ Acts xv. 5. 
 
 5 
 
66 SAINT PAUL. 
 
 also to put that decision in practice immediately. Every 
 week, every day, indeed, here in the Holy City, saw 
 them met together for the celebration of the Agape. 
 Were they to exclude this baptized Heathen ? The 
 rigorists held that they must, for every Gentile, and 
 every proselyte as well, who had not been transformed 
 into a true son of Israel by Circumcision and entire 
 observance of the Law, must ever be regarded as an 
 unclean creature, with whom it is unlawful to commu- 
 nicate. Consequently these zealots were clamorous in 
 their demands that Titus should be circumcised, refusing 
 to have anything to do with him until purified by the 
 rite of blood. Others, of more moderate views, were 
 shocked at this treatment of Paul's fellow worker, and 
 looked upon Titus as a brother to whom by baptism 
 belonged equal rank, and the same rights with them in 
 the Church. The two parties waxed warmer as they 
 came into direct collision during these heated discus- 
 sions.i Paul avoided taking part in the debate, having 
 resolved not to treat personally with any one beside the 
 three Apostles, James, Peter, and John, then present in 
 Jerusalem. 
 
 Of these, the two last named were easily won over ; 
 they were of the most loving disposition of any among 
 the Twelve ; the charity of Christ had dilated their 
 hearts and opened wide their eyes ; Paul's broad views 
 were not likely to scandalize them. James himself soon 
 began to feel that he too must surrender ; all absorbed as 
 he seems to have been in the life of his little Jewish 
 world, the Bishop of Jerusalem yielded in his turn to 
 the influence of Paul. Then, too, all three could not fail 
 to be touched by the respect shown toward them by this 
 Apostle, already so illustrious in the Church. They 
 recognized in him the same man they had met ten years 
 earlier, when Barnabas presented him to them for the 
 first time.2 Neither his long Apostolate in Asia Minor, 
 
 1 Acts XV. 7. The word (TvCnTiiaçws has the same sense here as above 
 (xv. 2), and indicates that at Jerusalem as well as Autioch dissensions 
 broke out among the brethren, and were carried to a pitch bordering on 
 violence. 
 
 2 Acts ix. 27. 
 
THE ASSEMBLY OF JERUSALEM. 67 
 
 nor the authority he now wielded over the Christian 
 congregations of Syria, had diminished one whit his rev- 
 erence for the Apostolic College. Peter, James, and John 
 were in his eyes still the same "notable men," "pillars 
 of the Church."^ "In private interviews," he says, "I 
 laid before them the Gospel which I preach among the 
 nations, for fear lest in any wise I should run or had run 
 in vain." ^ 
 
 The salient trait of this Gospel consisted in its efface- 
 ment of all distinctions between Israelites and the uncir- 
 cumcised ; consequently, in its abolishing for the latter 
 the hardships of the Law. Indeed, from their own 
 standpoint, even the most obstinate of the Jews never 
 regarded the Mosaical Observances as of themselves ca- 
 pable of working out man's salvation. The essential 
 thing in their religion, as they were well aware, was " to 
 fear the Lord, to walk in His ways, to serve and to love 
 Him with their whole heart and their whole soul."^ 
 They knew that " the good thing, the Precept of the Eter- 
 nal, consists in doing that which is right, in loving mercy, 
 in walking humbly with God."* But however high a 
 price they set on the dispositions of the inner man, these, 
 they held, were insufficient unless consecrated by the out- 
 ward forms of Mosaism. Paul demanded absolute lib- 
 erty, and he won his cause with the heads of the Church. 
 One point alone. Circumcision, would seem to have been 
 discussed by them, and this with something like very 
 strong feeling. The omission of this rite, which might be 
 overlooked in foreign parts, would be considered by the 
 Jews here in the Holy City as a license to do injury and 
 dishonor to Jehovah and His Temple. The three Apos- 
 tles contended that Titus should submit in this matter, 
 regarding it in the light of a condescension, and a token 
 of charitable feeling toward the converted Jews. But 
 Paul could not regard this concession as anything but a 
 useless yielding, and another danger to the Faith which 
 
 1 Gal. ii. 2, 9. 2 Qal. ii. 2. 
 
 3 Deut. X. 12. 
 
 4 Mic. vi. 8 ; cf. 1 Kings xv. 22, and Is. vi. 6. 
 
68 SAINT PAUL. 
 
 he was bound to fight for; although alone and single- 
 handed, in this contest for Christian liberty he gained 
 the mastery at last, and succeeded in preventing the 
 circumcision of Titus.^ 
 
 Undoubtedly on the other points he was equally suc- 
 cessful in framing the subject-matter of the resolutions 
 finally adopted by the Apostles. His long sojourn in 
 Churches made up of Jews and Pagans, with the opposi- 
 tion he had had to overcome in Asia Minor, enabled him 
 to fix what was in his eyes a just limit to any concessions 
 made by one side or the other in the hope of preserving 
 the peace. The foremost end to be kept in view, as it 
 appeared to them, was the drafting of some agreement 
 whereby all the brethren should be enabled to sit at the 
 same table, and participate in the Agape which accom- 
 panied the Eucharistie Supper. With this in mind, it 
 was decided that the converted Heathen should abstain 
 from meats offered in sacrifice, from blood, and from suffo- 
 cated animals, these being contaminations which would 
 have prevented all conservative Jews from partaking of 
 
 ^ 'AAA' ovBe Titos . . . TjvayKacrOr} TrepiTfxrjOriuai. Aia Se rovs Trapei- 
 (XaKTOvs \pev5ad€A(povs, 'Iva rjfxâs KUTaSovAdoaovaiu ' oîs oùSè irphs îùpau 
 d^ajxçv T'p vTTOTayf}, 'iva rj à\-t]deia rod ^vayyçXlov Siafxdvr) irphs vfias. 
 Gal. ii. 3-5. Two interpretations have been given of this obscure passage 
 in Galatians. The usual translation, and the one adopted above, is this : 
 " Neither Avas Titus obliged to be circumcised. . . . Nor did any considera- 
 tion for the false brethren who had crept in unawares, . . . that they 
 might bring us back into bondage, induce us to yield to them, no, not for 
 one hour, in order tliat the truth of the Gospel might remain among you." 
 Others, on the contrary, conclude from these words of the Apostle that 
 Titus had been circumcised, and render the text thus : " If Titus was 
 circumcised, it was not because they compelled him thereto ; it was on 
 account of the false brethren, and as a temporary concession, with the 
 only end in view of insuring to you a lasting liberty." Tertullian (Adv. 
 Marc, V. 3) adopts this interpretation, because he rejects the words oîs 
 ovSe as interpolated, and hence the only natural translation would be, 
 " We yielded to them for a time." In like manner, S. Irenœus omits the'^e 
 two words, and Victorinus Primas declares that he found them in only a 
 certain number of Latin copies ; but the manuscripts, versions, and Avrit- 
 ings of the Fathers which retain them are so numerous that it is impos- 
 sible for us not to maintain their authenticity. The sole reasonable 
 conclusion to be drawn from the text, if we admit the reading oîs ovS4, 
 is that Titus remained among the uucircumcised : the theme of the Epistle 
 to the Galatians, the sequence of ideas, the context, all lead naturally to 
 this conclusion. 
 
THE ASSEMBLY OF JERUSALEM. 69 
 
 the common meal.^ In return, the children of Israel were 
 not to impose any other observances than these upon the 
 Gentile congregations. And at this small price Chris- 
 tianity purchased its freedom from Circumcision and the 
 other legal practices. It was a complete triumph for 
 Paul, whose mission was thus authorized by the great 
 Apostles. Henceforth to all attacks the Apostle of the 
 Nations merely opposes this approbation of the leaders of 
 the Church : — 
 
 "I set before them my Gospel, and they had nothing 
 further to teach me. But, on the contrary, when they 
 saw that the Gospel of the Uncircumcision had been 
 confided to me, as that of the Circumcision had been to 
 Peter,2 and after recognizing the Grace which I have 
 received, James, Cephas, and John, who were considered 
 as pillars, gave me their hands, to me and to Barnabas, 
 for a token of the union and fellowship which was be- 
 tween us, that so we might preach the Gospel to the 
 Gentiles, and they unto the Circumcised. They only 
 recommended us to be mindful of the poor " of the Holy 
 City.3 
 
 This prayer that they be not forgetful of Jerusalem 
 came from the lips of men at once sad and resigned at 
 heart. Poor Sion, so dear to Jesus ! what was to become 
 of her ? Her resources exhausted, owing to the absolute 
 renunciation of property practised by the members, shar- 
 ing furthermore in the hard times which Judea was then 
 experiencing, the Mother Church was languishing in a 
 state of utter indigence. The future, which for Paul's 
 Churches was opening up with such large prospects and 
 
 1 M. Eenan is wrong in regarding these prohibitions as embodying the 
 whole of the Noachian Precepts. This moral code — so named because, 
 according to Eabbinical traditions, the Patriarch gave it to his sons on 
 leaving the ark — comprised seven precepts, which forbade idolatry, 
 impiety, homicide, fornication, theft, disobedience to the laws, and blood 
 taken as food. Five of these prohibitions are passed over in silence in 
 the Apostolic decree. 
 
 2 Paul does not mean by this that his teaching differed from that of 
 Peter, but that he was given the grace, as one specially commissioned by 
 God, to present it to the Gentiles under the form which would be most 
 acceptable to them. 
 
 3 Gal. ii. 2-15. 
 
70 SAINT PAUL. 
 
 SO full of promise, here in Jerusalem offered to such as 
 studied the signs of the times a perspective which was 
 growing ever narrower as these zealots clung with blinder 
 obstinacy to their Law. Thus this congregation was 
 locking itself up in a self-imposed solitude to await the 
 day when its flickering light should fade out in its for- 
 saken and useless socket. Though they must have had 
 some premonitions of this decline of the Mother Church, 
 the Apostles were anxious to alleviate the forlorn pros- 
 pects which threatened its last days. Paul entered into 
 their views with all the eagerness of a tender aud com- 
 passionate soul. Thereafter, wherever he goes, we shall 
 see him gathering alms for the saints of Jerusalem, 
 going so far as to regulate the amount to be contributed 
 by tlie Churches, and appointing the methods of collec- 
 tion ; and this so effectively, that the tribute-pence of 
 Christianity was a never failing resource to the needy 
 Church in the Holy City.^ 
 
 It remained for the Apostles to get the resolutions 
 they had just adopted into a form acceptable to their flock, 
 — an arduous task, to augur from the violent debates 
 which were now agitating the community. This duty 
 fell by right to Peter : in the presence of the assembled 
 Elders and brethren,^ he spoke with a power commensu- 
 rate with his boldness. At the very outset he reminded 
 them that long ago the question has been settled, and by 
 himself ; for God had chosen him at Joppa to open the 
 Kingdom of the Christ unto the Gentiles. 
 
 " God, Who knoweth men's hearts," he went on, " hath 
 witnessed for them, giving the Holy Spirit to these Gen- 
 tiles, as well as to us. Nor hath He made any difference 
 between them and us, having purified their hearts by 
 Faith. Now, therefore, why do you tempt God by wish- 
 ing to put upon the neck of these disciples a yoke which 
 neither our fathers nor we have been able to bear ? We 
 
 Î Rom. XV. 26, 27 ; 1 Cor. xvi. 1-6; 2 Cor. ix. 1 et seg. ; Acts xxiv. 17. 
 
 2 I have purposely refraiued from calling this Apostolic assembly by 
 the name of Council, which cannot be given it if the term is taken in its 
 strict and proper meaning : " Speciem quamdam et imaginera Synodi in 
 prœdicta congregatione eminere." Benedict XIV., De Synod., i. 1-5. 
 
THE ASSEMBLY OF JERUSALEM. 71 
 
 are saved by the grace of the Lord Jesus ; they likewise 
 are saved in the same manner : such is our Faith." ^ 
 
 To these words, which set aside Circumcision and 
 Mosaism as a whole, like a code fallen into desuetude, 
 none durst reply ; or it may be they were speechless with 
 amazement, or too full of respectful awe for the Chief of 
 the Twelve. The two missionaries of Asia Minor were 
 swift to take advantage of this silence. Barnabas spoke 
 first, Paul after him. Both missionaries, without entering 
 into any discussion of the question, told the simple story 
 of their Apostolate, dwelling especially on the wonders 
 which had illustrated it. Peter, in support of this decis- 
 ion, had alleged no further argument than the abundance 
 of supernatural gifts lavished in equal measure on Jews 
 and Gentiles. Paul, following his example, justified the 
 freedom of his preaching by the miracles whereby God 
 had authorized and approved it. This, indeed, in the eyes 
 of the Jews, was so manifest a proof of the Divine assist- 
 ance, that they could not but bear him out. 
 
 James rose in his turn. The veneration with which 
 he was regarded gave an added weight to his words. 
 Though inferior to Peter in the Apostolic College, he sur- 
 passed him in the moral authority he exercised over the 
 disciples of the Holy City. Not a man there but knew 
 his inflexible integrity, prompted by no other care, with 
 no other end in view, save the triumph of the truth ; 
 but they were as well assured of his rigorous fidelity to 
 Mosaism. How often had they seen this old man, worn 
 with fastings, leading the Nazarite's life, walking bare- 
 footed in the Temple, wrapped in the white tunic of the 
 Lévites ! What was the use of longer resistance when 
 they heard this Apostle, who combined in his person the 
 majesty of the Pontificate together with all the prestige 
 of the ancient seers, declaring that he too held that 
 the Judaic rites were not to be binding forever ? Peter 
 had embraced and sustained Paul's opinions with all his 
 wonted impetuosity, opening wide the doors of Salvation 
 and speaking only of emancipation from the old bondage. 
 
 1 Acts XV. 8-11. 
 
72 SAINT PAUL. 
 
 Like him James acknowledged that neither Circumcision 
 nor outward Observances were the essentials of religion ; 
 but he hastened to show his faithful flock that this Eev- 
 elation made to the Head of the Church was in accordance 
 with the ancient prophecies.^ 
 
 He took great pains to add, by way of modification, 
 that the liberty allowed the Gentiles was not to be abso- 
 lute, that they were bidden to avoid the contaminations 
 considered particularly odious, such as the flesh of beasts 
 that had been strangled or offered to idols, and blood 
 taken as nourishment. The sole reason he gave for these 
 restrictions was that Jews were now scattered all over 
 the wide world, and that, as the Law was still read to 
 them every Saturday, any such open violation of their 
 ordinances would give rise to scandal.^ 
 
 Thanks to this prudent deference to their feelings, the 
 Bishop of Jerusalem preserved his authority over his 
 flock and rallied them under the banner of righteous 
 principles. Unity was thus once more established, and 
 with one consent the assembly resolved to forward these 
 resolutions to the brethren of Antioch. James demanded 
 that to the list of contaminations they had just forbidden 
 there should be added fornication, having in view by 
 this no longer Pagans alone, but the Jews of Syria as 
 well. Apparently in this we can trace the result of his 
 conversations with Paul ; from the latter he had learned 
 how in Libanus, Upper Syria, Cyprus, and Phrygia the 
 local religious ceremonies were an occasion of licentious 
 
 1 Acts XV. 14-17. "Simon lias told after what manner God began to 
 look favorably upon the Gentiles, to choose from among them a people 
 consecrated to His Name. This is in accordance with the words of the 
 Prophets, as it is written : ' After that I Avill return to build up anew the 
 House of David which is fallen ; I will repair its ruins and will raise it up 
 again, that so the rest of mankind and all the Gentiles on whom My 
 Name hath been invoked may seek the Lord. Thus saith the Lord Who 
 will accomplish these things.' (Amos ix. 11, 12)." According to the 
 custom among the Jews, S. James quotes this text from memory, para- 
 phrasing it and without any idea of repeating it word for word. In his 
 narrative, destined for Greek readers, S. Luke gives the Septuagint 
 Version, which in many points explains rather than literally translates the 
 Hebrew. 
 
 '^ Acts XV. 21. 
 
THE ASSEMBLY OF JERUSALEM. 73 
 
 excesses ; ^ at every hand the degraded sanctuaries of 
 these regions were fraught with the same dangers for 
 the sons of Israel as of old were the tents of Baal and 
 Astartë for their ancestors. To provide against such en- 
 ticements, always fatal to their race, the Bishop of Jeru- 
 salem would have them enter this precept of morality 
 among the rules otherwise entirely Jewish in tone, whose 
 observance was to be made obligatory on all. And for 
 the rest, throughout the letter, it seems as if we could 
 recognize the hand of James and his Elders ; it is they 
 who are speaking here,^ in union with Peter and the 
 Apostles certainly, but in the name of the Mother 
 Church : — 
 
 " The Apostles and the Elders and the brethren to the 
 brethren from among the Nations who are at Antioch, in 
 Syria, and in Cilicia, greeting ! 
 
 " Forasmuch as we have learned that certain men who 
 went out from among us have troubled you by their 
 speeches and disturbed your souls, without, however, 
 having been in any way commissioned by us, it hath 
 seemed good to us, being all of one accord,^ to choose from 
 among us certain men and to send them to you with our 
 well beloved Barnabas and Paul, who have exposed their 
 lives for the Name of Our Lord Jesus Christ. We there- 
 fore send you Juda and Silas, who will give you to know 
 the same things by word of mouth. For it hath seemed 
 good to the Holy Ghost and to us not to impose any 
 other duties upon you than these which are necessary, to 
 wit that you abstain from aught which hath been sacri- 
 
 1 The depravity of men's minds had fallen so low before the dawn of 
 Christianity that fornication was not only regarded as an indifferent act 
 (Horace, 1 Sat. ii. 31; Terentius, Adelph. i. 2, 21; Cicero, Pro Cœ/io, 
 20), it was even embodied among religious practices and in certain cults 
 became a sacred rite. 
 
 2 "As we have heard it said that certain ones, who went out from us, 
 have troubled you . . . men to whom we have given no commands ..." 
 Acts XV. 24. This phraseology is enough to show that it is the leaders of 
 the Jerusalem Church who are speaking and writing. 
 
 ^ In the Greet: text, yçvofxevois ô/j.odv/jLa86v, which may be translated, 
 as in the Vulgate, by " collectis in unum," being assembled with one 
 accord, and of one mind. 
 
74 SAINT PAUL. 
 
 ficed to idols, from blood, from strangled meats, and from 
 fornication. If you keep yourselves from these things 
 you shall do well. Fare ye well I " 
 
 This letter was intrusted to the hands of the deputies 
 chosen to accompany Paul and Barnabas on their return.^ 
 Two of them, Silas and Juda Bar-Saba, " occupied a fore- 
 most rank among the Christians of Jerusalem." ^ It 
 was their mission to communicate the resolutions of the 
 Mother Church to the congregations at Antioch, and, if 
 need be, explain their full purport by word of mouth. 
 
 The assembled brethren of Antioch listened to the 
 reading of the Apostolic decree, and drew from it great 
 consolation, for at last they saw their wishes realized ; 
 this disavowal of the zealots who for the moment had 
 disquieted them, this liberation from the Observances 
 which were so repellent alike on account of their multi- 
 plicity and their rigorousness, in fine, this summary list 
 of precepts so easily fulfilled, — all this cheered their 
 hearts. The speeches of Silas and Juda heaped up the 
 measure of their joy ; both of them, as men of learning 
 and authority, were ranked among the Prophets ; ^ this 
 influence they used to good purpose on the various occa- 
 sions when they addressed the disciples at Antioch ; they 
 strengthened them in their Faith, making it past all 
 question that hereafter the Churches of the Gentiles were 
 to have all " liberty in Jesus, the Christ."* 
 
 This work of preaching detained the envoys from Jeru- 
 salem some time. At last, deeming their mission accom- 
 plished, they asked permission to depart from the pastors 
 of Antioch, who " bade them return in peace to them that 
 sent them forth." All, however, did not start out on the 
 
 ^ It is scarcely probable that Juda and Silas were allowed to depart 
 unaccompanied by one of those escorts by means of which Orientals 
 always took care to heighten the importance of their embassies. To be 
 sure, the Acts do not expressly allude to the brethren who made up their 
 suite; but they leave it to be understood. On their return, in fact, 
 although Silas remained at Antioch, St. Luke uses the plural, "They 
 were dismissed" {àireKvQfiffav), thereby indicating that Juda did not 
 return alone to Jerusalem. 
 
 2 Acts XV. 22. 
 
 3 Ibid. * Gal. ii. 4. 
 
THE ASSEMBLY OF JERUSALEM. 75 
 
 homeward journey ; one of their number, Silas, was too 
 delighted with the charms of the life of liberty enjoyed 
 by the churches of Syria to tear himself away ; he lin- 
 gered in Antioch, and gradually identified himself with 
 Paul's little band, becoming eventually one of his faith- 
 fulest companions. 
 
 This early conquest of such a man as Silas shows how 
 great was the Apostle's ascendency at this time and 
 thereafter. His authority, though imposing even before 
 the conference at Jerusalem, assumed still more com- 
 manding proportions in all men's eyes after this public 
 triumph. Not only had he shown himself the soul of 
 that assembly, but he had come forth thence a conqueror 
 in the struggle with Judaism, since at the cost of a 
 few temporary measures, applicable to the " converts of 
 Antioch, Syria, and Cilicia/' ^ he had obtained an official 
 recognition of his mission as Apostle of the Nations, of 
 his right to independence, and of the authenticity and 
 truth of that Gospel which had been directly revealed to 
 him. With the approbation of the three great Apostles 
 and pillars of the Church, Peter, James, and John,^ 
 Paul was to be acknowledged thenceforth as the Doctor 
 and infallible guide of the only Churches which had a 
 future before them, — those of the Gentiles. 
 
 Another incident occurred to consummate the conse- 
 cration of this authority in the eyes of even the sternest 
 Judaizers. Peter appeared in Antioch, following not 
 long after the members deputed by Jerusalem. His joy 
 was heartfelt and outspoken on seeing how, in this the 
 first Church founded by him in Gentile territory. Christian 
 life was expanding beyond the bounds of Mosaism. Far 
 from taking offence at this spirit of liberty, but rather 
 
 1 Acts XV. 23. In after years, indeed, we shall find that S. Paul in 
 his letters to the Corinthians and Ephesians makes no use of this decree 
 when regulating the conduct of his followers. 
 
 2 The disciple beloved of Jesus seems to emerge from the obscurity 
 which envelops his life during the first years of the Church only that 
 he may give this witness to Paul and his work. Nor does he reappear 
 upon the scene until the death of the Apostle of the Nations, to illumi- 
 nate the last years of the Apostolic age with the glory of his Gospel and 
 
76 SAINT PAUL. 
 
 taking example by Paul whom lie loved,^ Peter treated 
 the converts from Heathendom as his brethren, both 
 lodging and eating with them. But it was not long 
 before this peaceful brotherhood was troubled. 
 
 The rigorists by whom James was surrounded had 
 recovered from their defeat and regained the upper hand ; 
 though forced by the Apostolic Assembly to emancipate 
 the disciples of Gentile extraction, they intended to see 
 to it that the brethren born under the Mosaic régime, not 
 only in Jerusalem but over the whole world, should not 
 shake off the yoke of their ancient Law. Seeing that they 
 had little reason for feeling reassured on this head by the 
 commission confided to Juda and Silas, they resolved to 
 despatch certain members of their own party, in order to 
 keep watch on the Churches of Syria, and upon Antioch 
 in particular. 
 
 Even then it had become the custom for pastors to 
 give letters of recommendation to any disciples who were 
 travelling from one Christian congregation to another.^ 
 The Judaizing emissaries from Jerusalem took advantage 
 of the signature of James written at the head of their let- 
 ters to abuse the confidence of the Antiochian Church ; 
 they gave themselves out as his envoys, and from the 
 moment of their arrival in Syria openly declared what 
 was their purpose in coming. The authority of the 
 Mother Church with which they pretended to be in- 
 vested, the well known attachment shown by James for 
 the Law, which they exaggerated as much as possible in 
 their discourses, making perfidious use of it in all argu- 
 ments, — this was enough to revive the disquiet and 
 agitation but lately dispelled. Peter was among the first 
 to take alarm, giving evidence of an excessive anxiety. 
 All his life long, even when under the sway of God's grace, 
 the Prince of the Apostles displayed the same characteris- 
 tics, so far as his instincts and temperament were con- 
 cerned, which we find depicted in the Gospel, — a good 
 and sincere man, but always as sudden as he was gener- 
 ous in his enthusiasms, and thereby laying himself liable 
 
 1 2 Peter iii. 15. ^2 Cor. iii. 1; Tit. iii. 13 ; Acts xviii. 27. 
 
THE ASSEMBLY OF JERUSALEM. 77 
 
 to the liveliest impressions, and too often yielding to them 
 on the spot ; — leaping from the little ship with a Faith 
 which sustained his feet upon the waters, but the next 
 moment a prey to doubts and sinking in the sea ; on one 
 and the same day he proclaims the Divinity of the Christ, 
 and then is so far forgetful of his own confession as to 
 rebuke his Master ; drawing his sword to defend Him, 
 yet a few hours later denying his Lord. Peter was to 
 be that Eock on which rests the Church, simply because 
 the very depths of his soul were founded on Truth and 
 Love; outside that inmost sanctuary wherein the grace 
 of his Apostleship preserved him from any error — in his 
 private conduct and in the every-day course of life — he 
 was still the same man, prone to vacillate, and often mis- 
 taken as to the wisest plan to adopt. 
 
 The air of assurance shown by these emissaries from 
 Jerusalem quite disconcerted him, made him dread some 
 scandalous outbreak on their part ; for fear of wounding 
 their prejudices, he felt he ought to withdraw from his 
 present line of conduct, by separating himself from his 
 Gentile friends and no longer eating with them. His 
 example was enough to encourage the converted Jews to 
 do likewise. Barnabas himself, the companion of the 
 Apostle of the Gentiles in his work of preaching, — even 
 Barnabas allowed himself to be won over to their side. 
 
 The story as told by Paul in his Epistle to the Gala- 
 tians conveys the impression that he was not at once 
 informed of this revival of past difficulties ; being ab- 
 sent from Antioch perhaps, or, it may be, distracted by 
 sickness or other cares, he had been unable to foresee or 
 prevent this new rupture. As always, the approach of 
 danger gave him that sureness of vision and vigor in 
 acting out his decision for which he was incomparable. 
 He saw at a glance what would be the result of these 
 concessions and temporizing evasions, "this hypocrisy"^ 
 (the word is his own); he fathomed their intention to 
 constrain the converted Pagans either to Judaize or to live 
 a life apart in the Church, to make (so to say) dissent- 
 
 ^ Bapvafias cvvaTr-fjxQv avrûy rfj viroKpia-ei. Gal. ii, 13. 
 
78 SAINT PAUL. 
 
 ers of them by practically excommunicating them from 
 the repasts partaken of in common. Instantly he made 
 up his mind to fight this project to the end. " Cephas 
 was blameworthy," he says tersely, " I withstood him to 
 his face." ^ " They were not walking uprightly according 
 to the truth of the Gospel. I said to Cephas before them 
 all, ' If thou who art a Jew lives t like the Gentiles and 
 not like the Jews, how dost thou compel the Gentiles to 
 Judaize ? '" ^ 
 
 Paul's protestation sufficed to quell the storm. Peter 
 and the circumcised immediately took sides with him. 
 Deprived of their weapons by this proof of brotherly 
 harmony, the delegates from Jerusalem could only make 
 the best of their retreat, and hide their discomfiture in 
 some other surroundings. 
 
 This act of deference which the Head of the Apostles 
 showed toward his colleague is the last feature of his 
 life which Scripture makes mention of ; ^ and surely it is 
 one of his greatest glories. To be willing to learn the 
 truth from a subordinate, to comply in all humility with 
 
 1 Certain scholars, out of a mistaken respect for the Prince of the 
 Apostles, have fancied that the Cephas of the Epistle to the Galatians 
 was not S. Peter, but a mere disciple. The whole mass of Tradition and 
 the Epistle itself are directly against their conjecture, for in the latter 
 Cephas is spoken of as a noteworthy personage, a pillar of the Church 
 at least the equal of James, John, and Barnabas, whom he wins over to 
 his opinion (Gal. ii. 9), invested with such authority in the eyes of the 
 Antioch community that Paul neither regards nor attacks any one but 
 him, " Petrum sic non reprehendisset Paulus," says S. Thomas, " nisi 
 aliquo modo par esset, quantum ad fidei defensionem." Sianrna TheoL, 
 2* 2^^, q. 33, a. 4, ad 2. See Vigouroux, Les Livres Samts et la Critique 
 rationaliste, t. iv. pp. 536-553. 
 
 2 " S. Peter erred in no wise in doctrine ; his Pontifical Infallibility is 
 not involved in the matter ; it was simply that he adopted a line of con- 
 duct which was most inexpedient. . . . The whole story, Avith the details 
 of the conflict, far from being irreconcilable with the dignity of the 
 Head of the Church, on the contrary heighten our notion of his authority 
 and power. . . . S. Paul tells not long before that he went to Jerusalem 
 to see Peter (or Cephas as it stands in the Greek), whom he therefore 
 regards as his superior. If now he resists him, it is not because he dis- 
 allows his authority ; his language studied in this light is, on the contrary, 
 the best testimony (because being indirect it is the more valual)le) he 
 could render to the Primacy of the Holy See." Vigouroux, loc. cit., p. 553. 
 
 3 His own two Epistles are the only other vestiges of him to be found 
 in Scripture. 
 
THE ASSEMBLY OF JERUSALEM. 79 
 
 its dictates, making no reservations, no delicate references 
 to himself and his own Primacy, but thereafter only the 
 more tender in his love for his reprover, however harsh 
 he may have been, — all this goes to make up one of 
 those traits whereof only the noblest hearts are capable. 
 Assuredly Paul triumphed in this brief passage at arms, 
 and proved himself superior to all the rest both in the 
 correctness of his views and the vigor of his action. 
 Morally Peter's conduct rises far higher, and attains the 
 supreme greatness, — that of a soul which cherishes no 
 thought of self and no love for aught save the Truth 
 which is in Christ Jesus. 
 
CHAPTEK lY. 
 
 SECOND MISSION. — PREACHING AGAIN IN ASIA MINOR. 
 
 The departure of the envoys from Jerusalem left 
 Antioch to itself and to the current of tendencies which 
 from the outset had been bearing the disciples onward 
 toward pure Christianity. This deep stream, on which 
 they had but ventured timidly hitherto, was now opening 
 an ever widening prospect before them, — all obstacles 
 now overcome, with a clear course marked out for them 
 by the Apostles and by the Jewish Church itself. ' The 
 carriers of the Good News could now essay a freer, bolder 
 flight. Paul and Barnabas were at the head of this picked 
 band of Evangelists ; around them were Titus, Mark, and 
 Silas ; " together with many others they were preaching 
 and teaching the word of the Lord." ^ Nowhere in the 
 history of the Church of Antioch, rich ks slie has ever 
 been in glorious recollections, will you find another such 
 legion of Apostolic men. At the spectacle of this over- 
 flowing tide of life, Paul soon began to feel that his 
 presence here was superfluous. His eyes turned anew 
 toward the Christian congregations of Asia Minor, lying 
 so far away, isolated and deprived of human help. 
 
 From the day when he quitted their shores, aban- 
 doning them to the grace which is in Christ Jesus,^ no 
 tidings had come to tell him what had become of those 
 youthful communities, the first fruits of his labors and 
 his dearest care. 
 
 "Let us return," he said to Barnabas, "and visit our 
 brethren in all the cities wherein we have preached the 
 word of the Lord, and let us see how they are thriving." ^ 
 
 1 Acts XV. 35. 3 Acts XV. 36. 
 
 2 Acts xiv. 22. 
 
SECOND MISSION. — IN ASIA MINOR AGAIN. 81 
 
 Barnabas assented to this plan, but on condition that 
 they should start out, as on the former occasion, in com- 
 pany with John Mark. 
 
 Paul had not been expecting any such proposal. He 
 exclaimed against it, reminding his friend that this dis- 
 ciple had left them in Pamphylia at the most perilous 
 stage of the journey. Mark had no sooner put his hand 
 to the plough than he had halted to look backward ; ^ 
 surely this was just one of those weak-spirited souls, 
 devoid of generosity and devotedness, whom the Master 
 had bidden them disown. Then again, of what use 
 would he be to those Galatian Churches which he had 
 not evangelized, and of whose character and needs he had 
 no idea ? ^ Paul was all the more insistent in pressing 
 these objections, since he feared the influence which 
 Mark had exercised over Barnabas from the beginning of 
 their first mission. He recognized the fact that this 
 ascendency had but increased with time, until now it was 
 capable of acting as a continual check upon his actions. 
 Fully resolved to have done with it, he spoke out with 
 his usual blunt straight-forwardness. 
 
 Such stern severity moved Barnabas greatly. More 
 indulgent toward his cousin's weakness, understanding 
 him better, and having, with good reason perhaps, antici- 
 pated a more generous reception of his suggestion, he set 
 about defending his kinsman with as much vehemence as 
 Paul had shown in attacking him. The one defended his 
 position as obstinately as did the other, until the disa- 
 greement ended in a quarrel.^ When matters came to 
 this pass, Saint Paul realized that he could do no more 
 than content himself with some friendly understand- 
 ing by which they should agree to separate. This he 
 did with characteristic decisiveness, but with a deeply 
 wounded heart, for Barnabas was the friend of his earli- 
 est days. It was he who had been first to offer the right 
 
 1 Luke ix. 62. 2 Acts xv. 38. 
 
 3 This word is none too strong a translation of the Greek ■trapo^varfj.és 
 (Acts XV. 39). "Paulus severior, Barnabas clementior; iiterque in sue 
 sensu abundat et tamen dissensio habet aliquid humanae fragilitatis." 
 S. Jerome, Contr. Pelag., ii. 522. 
 
 6 
 
82 SAINT PAUL. 
 
 hand of fellowship to the new convert on his arrival in 
 Jerusalem, he who had introduced him into the circle of 
 the Apostles, he again who sought him out in Cilicia in 
 order to bring him back to Antioch, and there make him 
 his associate in the ministry. Though placed by the 
 Elders at the head of the preceding mission, Barnabas 
 had effaced his personality in order to magnify his com- 
 rade's ; he had followed him blindly, braving dangers 
 and persecutions ; to the last he had devoted himself in 
 all humility to their common cause. Such ties as these 
 cannot be shattered without a heart-breaking wrench, 
 and Paul felt all its anguish. And nevertheless, faithful 
 and considerate as he ever showed himself in matters of 
 friendship, first and foremost the Apostle felt himself 
 bound to be firm in his judgments and quick in action, 
 ready to sacrifice every personal tie which was likely to 
 hinder him from being steadfast to his end in view or 
 balk him of attaining it. With souls of such sturdy 
 stuff, to talk of conciliation or of half-measures at critical 
 junctures is simply to test the tempered steel and expose 
 one's self to an inflexible resistance. 
 
 The only fault we can find with Barnabas, who had 
 been acquainted with Paul for so long a time, is that he 
 had neither foreseen nor forestalled the rupture which 
 was sure to occur under such circumstances. As to the 
 real question at issue between them, — what treatment 
 Mark deserved of them, — the facts all go to put Barna- 
 bas entirely in the right : little by little, under the trans- 
 forming touch of Grace, this same disciple who once fled 
 from troubles and dangers on the Pamphylian coasts grew 
 to be a man of great heart, self-forgetful and courageous. 
 Paul himself frankly recognized this loyalty, when, some 
 ten years later, he beheld Mark coming to him in his 
 prison at Kome, to assist him and keep him company.^ 
 Writing to the Colossians, he mentions him with grati- 
 tude as among the few faithful ones who at that time 
 " labored with him for the kingdom of God, — one who 
 had been a comfort to him."^ 
 
 1 Philem. 24. 2 Coloss. iv. 10, 11. 
 
SECOND MISSION. — IN ASIA MINOR AGAIN. 83 
 
 Barnabas and his comrade, when separated from Paul 
 could no longer think of doing mission work in Asia 
 Minor ; they therefore turned toward Cyprus, where the 
 converted Jews had an equal right to be visited and 
 confirmed in the Faith. Once among the old scenes, 
 Barnabas engaged in a ministry which was all the more 
 active because of the liberty that had been given him. 
 For the rest, he continued to evangelize the country after 
 the same fashion as hitherto, refusing any assistance 
 from pious Christians such as accompanied the other 
 Apostles, working with his own hands in order not to be 
 a burden upon the little congregations.^ His gentleness 
 in speaking comforted and revived timid souls who might 
 perhaps have been crushed by Paul's tremendous dash 
 and vigor. Cyprus owed to him the establishment of 
 many and numerous communities, which afterwards 
 united and formed in time a celebrated Church. If we 
 may credit certain legends, the Apostle, who was ever 
 faithful to his fatherland,^ returned thither to die, and, 
 a vision having revealed his burial place, there was 
 found, lying on his breast, the Gospel of Saint Matthew, 
 which hq had copied with his own hand.^ 
 
 If the doings of Barnabas's later years aroused little 
 attention outside of Cyprus, at least his teaching seems 
 to have been held in great renown ; for about the end of 
 the first century, a Christian of Alexandria, when pub- 
 lishing a commentary on texts from Scripture, could 
 think of no better way of lending it authority than by 
 attributing his work to this Apostle.* His pious forgery 
 was crowned with complete success ; all the ancients, 
 and the Alexandrian Fathers in particular, regarded this 
 
 1 1 Cor. ix. 5, 6. 
 
 '^ " Joseph, surnamed by the Apostles Barnabas (that is to say, Son of 
 Consolation), who was a Lévite and a native of Cvprus." Acts iv. 36. 
 
 ^ Ada Apostolorum Apocri/pha, Tischendorf's edition (1851), 64-74; 
 Assemani, Bibliotheca Orient., ii. 81. 
 
 * The allegorical interpretations of Scripture with which this epistle 
 abounds, and the favor it enjoyed among the Alexandrian Christians, 
 indicate that it was composed by one of themselves, toward the close of 
 the first century according to some critics (Wieseler, Riggenbach, Lut- 
 hardt, Weizsacker, Hilgenfeld) ; according to others, at the beginning of 
 the second (Hefele, Volckmar, Gratz, Jost, Harnack). 
 
M SAINT PAUL. 
 
 document as authentic,^ doubtless because they recog- 
 nized here and there famous passages from the sermons 
 of Barnabas.2 Underneath the mass of allegorical inter- 
 pretations with which the letter falsely attributed to this 
 Apostle is overloaded, one can just distinguish the foun- 
 dation of that doctrine which had won for him such 
 great renown. Sometimes we encounter the thoughts 
 and even the wording of Paul, which Barnabas makes 
 his own : — 
 
 " Everything is in Jesus and for Jesus. — Through for- 
 giveness of sins and hope in the Lord are we renewed and 
 wholly recreated. — God truly dwelleth within us. — In 
 us He prophesies, in us He abides, and this habitation, 
 this holy temple consecrated to the Lord, is our heart. — 
 In order that you may understand me, I write in all sim- 
 plicity, — I who am the oflscouring of your charity." ^ 
 
 1 Although the ancient authorities are unanimous in admitting the 
 authenticity of this epistle, the majority of modern scholars refuse to 
 accept it as genuine, and with good reason on their side ; for it is impos- 
 sible to conceive of an Apostle and a companion of S. Paul speaking of 
 the Jewish Law in such erroneous terms. If we are to believe this writer, 
 God's Covenant with the Jews had been made void and valueless because 
 it was immediately violated by the latter ; hence all the precepts concern- 
 ing sacrifices, fasts, circumcision, the Sabbath, and distinction between 
 meats, had never been obligatory ; the duty of all true Israelites was 
 limited to understanding these commandments in a spiritual sense. Be- 
 side tliis decisive reason for rejecting it, Hefele brings forward seven other 
 arguments against the genuineness of the epistle. Patres Apostolici, p. 14; 
 cf, Hilgenfeld, Die Apostolischen Vdter ; Millier, Erkldrung des Barnabas- 
 briejes. 
 
 2 I have no hesitation about presenting this hypothesis, however novel 
 and arbitrary it may seem to some, because it explains in the likeliest 
 manner how it came about tliat the authenticity of this letter, now rejected 
 by modern scholars, was admitted as incontestable in early ages. 
 
 3 Funk, Opera Patrum Apostolicornm, t. i, Epist. Barnabœ. " In ipso 
 [Christo] sunt omnia et in ipsum . , ," xii. 7. [" Ex ipso et per ipsum 
 et in ipso sunt omnia," Rom, xi. 36. " Propter quem omnia et per quem 
 omnia." Heb. ii. 10, etc.] "Accepta remissione peccatorum et spe habita 
 in nomen Domini facti sumus novi, iterum ab integro creati : ideo in nobis, 
 in domicilio nostro vere Deus habitat. . , , Ipse in nobis prophetat . . . 
 Hoc est templum Domino constructum . , ," xvi. 8-10. " Templum 
 sanctum . . . Domino est habitatio cordis nostri , . ." vi. 15. [Cf, 2Cor. 
 V. 17; Eph. ii. 10; 2 Cor. iv, 16; Col. iii. 10; Heb. vi. 6; Gal, vi, 15; 
 Eph, ii. 15; iv. 24; 1 Cor. iii. 16, 17; 2 Cor. vi. 16, etc.] " Simplicius 
 vobis scribo, ut intelligatis, ego peripsema caritatis vestrae." vi. 5. [" Tan- 
 quam purgamenta hujus secundi facti sumus, omnium peripsema usque 
 adhuc." 1 Cor. iv. 13.] 
 
SECOND MISSION. -'IN ASIA MINOR AGAIN. 85 
 
 But there is something more characteristic than Paul's 
 influence, and that is the goodness of heart which was 
 the most distinctive trait in Barnabas's character. You 
 come upon traces of it throughout this little treatise ; its 
 spirit penetrates it in all its parts, illuminating the old 
 work with a soft and steady glow: — 
 
 "Child of gladness, know that the good Lord hath 
 unveiled all things unto us before they come to pass. — ■ 
 In few words will I point out unto you the means of 
 being happy in this present time. ... Be gentle, be 
 peaceable ! — My foremost thought in writing you is to 
 establish your souls in gladness. Hail, son of peace and 
 of affection. 1 Live in the joy of the heart." ^ 
 
 It is most likely that this fairly represents the preach- 
 ing of Barnabas as a whole. To Paul he leaves the task 
 of elucidating the profound mysteries of his theology, 
 content himself if only he can present the Gospel under 
 a winning and charming guise, showing mankind what 
 happiness is to be found in Love Everlasting. 
 
 The Apostolic work of Mark, Barnabas's comrade, is 
 better known to us. We shall soon meet him again at 
 Rome with Paul the prisoner. Up to this date two salient 
 facts make up the history of his life-work : his preach- 
 ing of the Gospel in Egypt, and his written record of 
 Peter's preaching as it stands in the Second Gospel. 
 Relying on Eusebius's testimony, it has seemed requisite 
 to date these two events before the Council at Jerusalem.^ 
 Most modern scholars would delay the composition of the 
 Gospel for some ten years, — "to the time w^hen Peter 
 and Paul preached in Rome." * Whichever opinion you 
 adopt, it matters little, after all is said, since it in no wise 
 alters the general aspect of his history, and Mark's own 
 portrait is still the same as depicted in the Acts : of too 
 strong a personality to sink himself, very little inclined 
 to obey and follow Paul in what he deemed his fool- 
 hardiness ; preferring to work with men more notable for 
 
 ^ Funk, Epistola Barnàbœ, vii. 1 ; xix. 4 ; xxi. 9. 
 '■i Ibid., i. 6. 
 
 3 See Saint Peter, ch. xx. p. 379, and Appendix III. 
 * S. Irenœus, Adv. Hœres., iii. 1. 
 
86 SAINT PAUL. 
 
 goodness than for energy, men like Barnabas and Peter ; 
 while, notwithstanding all this, from his intimacy with 
 these great-hearted leaders, he is ever growing in spiritual 
 stature, till at last he comes to understand and love the 
 Apostle of the Nations, finally becoming one of his trus- 
 tiest disciples. 
 
 Paul's physical infirmities, and his reluctance to live 
 and suffer in loneliness, made it impossible for him to 
 J depart without a fellow traveller. His choice was made 
 '^ with characteristic promptness : he fixed upon Silas, the 
 envoy from Jerusalem, who had left home and all things 
 to be in his company. This disciple was ranked among 
 the Prophets. He was a generous and whole-souled char- 
 acter, untainted by the narrow prejudices of Jewry. Like 
 John Mark, a member of the Mother Church, he had been 
 granted the grace and authority to testify to the approba- 
 tion which the Apostle of the Gentiles had received from 
 Jerusalem. Beside these advantages, Silas enjoyed a privi- 
 lege of immense utility for the hazardous life of Gospel 
 work he was now embarking upon. Like Paul, he was a 
 Koman citizen,^ and we shall see shortly what good use 
 he makes of this title to thwart his persecutors. A meet- 
 ing of the brethren of Antioch was called to add solemnity 
 to the leave-taking of the two missionaries ; and as at 
 the outset of the first undertaking,^ prayers were said 
 "whereby they were confided to the grace of God."^ 
 
 Paul and Silas began by visiting the Christian com- 
 munities established along the coasts of Syria and in the 
 valley of the Orontes ; thereafter wending their way 
 northwards, they passed through the Syrian Gates,* a 
 long defile which crosses the Amanus chain, at an eleva- 
 tion of three thousand feet, thus connecting Syria with 
 the plains of Cilicia. The road thus taken by the Apos- 
 
 1 The Latin name of Silvanus, which S. Paul, even in his first Epistles 
 (2 Thess. i. 1 ; 2 Cor. i. 19), gives Silas, would lead us to infer that this 
 disciple had been living for some time in the Roman world ; perhaps he 
 was born there. 
 
 2 Acts xiv. 25. 
 8 Acts XV. 40. 
 
 * This mountain road is known nowadays as the "Beylan Pass." ^ 
 
SECOND MISSION. — IN ASIA MINOR AGAIN. 87 
 
 ties descends to the Gulf of Issus ; a city of the same 
 name, Alexandria (another reminiscence of the Mace- 
 donian conquest), Mopsuestia, and Adana were the large 
 towns which they had to pass through on the journey 
 Tarsus-ward. In all of them probably they met faithful 
 friends, for this portion of Cilicia would be the most likely 
 missionary field for Saint Paul, as it is easily reached 
 from either Tarsus^ or Antioch.^ These Christian con- 
 gregations, as near neighbors of the Syrian Churches, 
 had kept up friendly relations with them, cherishing the 
 same opinions and the same doctrine. For this reason, 
 when the zealots began to disquiet Antioch concerning 
 Circumcision, the excitement straightway communicated 
 itself to the several communities in Cilicia, and aroused 
 such fears that the Mother Church, when writing to the 
 Christians of Syria, directed their epistle to those of Cili- 
 cia also, in order to instruct and reassure them.^ Paul 
 had the great joy of bearing in person throughout Cilicia 
 these Apostolic letters which authorized his teaching. 
 It was a triumph for his Gospel certainly, but to his 
 mind the main thing was that it emancipated men's 
 souls only to unite them in purer and closer intimacy in 
 the bonds of Christ Jesus. Seeing that Tarsus, his old 
 home, was now firmly grounded in the Faith, and that 
 the other congregations of these parts were as well in- 
 structed, he proceeded on his appointed course toward 
 the distant Churches of Galatia, and started out to cross 
 the mountain passes of the Taurus. 
 
 This extended chain of mountains, which is the parti- 
 tion wall between the southern shores of Asia Minor and 
 
 1 Beside his infancy passed in Tarsus, Paul had again resided " in the 
 lands of Syria and Cilicia," when, three years after his conversion, he was 
 forced to leave Jerusalem (Gal. i. 21, Acts ix. 30). Again it was to Tarsus 
 that Barnabas went in search of him, in order to conduct him to Antioch. 
 (Acts xi. 25.) 
 
 2 Thrice already had Paul preached the Gospel for a considerable 
 period in Antioch and the outlying countryside. Acts xi, 25, 26 ; xii. 24 
 et seq ; xiv. 27. 
 
 3 i^he Apostolic Letter is addressed thus: "The Apostles and the 
 ■ Elders and the brethren to the brethren from among the Nations who are 
 at Antioch and in Syria and in Cilicia : Greeting ! " Acts xv. 23. 
 
88 SAINT PAUL. 
 
 the table-lands of the central section, was already a fa- 
 miliar feature to the Apostle's eyes : twice before this he 
 had crossed it, during his first missionary journey. But 
 the Taurus Mountains of Pamphylia are not to be com- 
 pared with these Cilician peaks for savage ruggedness. 
 The long passage which winds between the latter is like 
 a huge cleft in the mountain, and the ancients gave it the 
 name of Pyles or the Cilician Gates.-^ This road, after 
 leaving Tarsus, skirts the banks of the Cydnus between 
 ramparts of wooded hills ; it is not long before these 
 heights are stripped of their verdure, and the valley grad- 
 ually narrows, the naked rocks rise ever steeper and 
 higher till they form a gorge so strait that in times of 
 war the way was guarded by gates. ^ Hemmed between 
 two titanic walls, battered and broken into by the moun- 
 tain torrents which rush along beside it, the road creeps 
 along the narrow trail up to the very ridge of Taurus ; ^ 
 thence one of its branches ascends northwaM towards 
 Tyana, the other, dipping down to the west, brings the 
 traveller to Derb'é, Lystra, and Iconium. This savage 
 defile, one of the most terrifying spots to be found in 
 any mountainous district, connects Asia Minor (and 
 thereby all Europe) with Syria ; consequently it has been 
 a noted route at all periods of the world's history. Cyrus 
 and Alexander, Komans, Saracens, and Crusaders,* have 
 
 1 Now called Gidek-Boghaz. 
 
 2 " In 1836, Ibrahim-Pasha, the conqueror of Nizib, had strongly fortified 
 the Gulek-Boghaz to bar the road against any Turkish troops; further- 
 more all the foot-paths which cross the ridge Avere rendered impracticable 
 by ingenious outworks ; the whole (vilician Taurus was thus transformed 
 into an impregnable fortress. . . . Above the road which penetrates into 
 the Gulek-Boghaz the traveller can clearly distinguish the remains of an 
 ancient highway carved from the rock by the AssA^rians or Persians ; in 
 the narrowest part of the gorge are to be seen the ruins of an altar and 
 two votive tablets, though their inscriptions are now effaced ; there are 
 also the steps of the stairway above which were set the gates that were 
 closed in time of war." Reclus, Géographie Universelle, L'Asie Anté- 
 rieure, t. ix. pp. 473, 474. 
 
 3 The defile properly speaking terminates at a point 4,000 feet above 
 the level of the sea, on a small plateau about 5,000 feet in extent. Be- 
 yond this, the road mounts through still other gorges up to the summit of 
 the Taurus, whence it descends gradually into the wide plain of Lycaonia. 
 
 * The Crusaders were so struck by the perils of this pass that they gave 
 it the sinister name of The Gates of Judas. 
 
SECOND MISSION. — IN ASIA MINOR AGAIN 89 
 
 traversed it in their turn. It is more than likely that 
 during the Eoman occupation, here as elsewhere, the 
 countless bands of legionaries were set to work at level- 
 ing the highway, for Cicero established his headquar- 
 ters on the highlands at the outlet of the gorge in order 
 to be able at one and the same time to protect his own 
 Province of Oilicia while keeping the upper hand of 
 Cappadocia.^ 
 
 Four or five days' journey ^ across these wild regions 
 brought the two Apostles to the foot of Kara Dagh, in the 
 midst of the Christian congregations of Lycaonia. They 
 found them peaceful, full of zeal, and largely increased 
 in point of members. In their gladness at seeing their 
 great Apostle once more among them, these faithful fol- 
 lowers paid little heed to the absence of Barnabas. Paul, 
 in the former mission, had so far swayed their minds and 
 hearts, that they had no room left for any one's else 
 words or authority; he was the one whom every one 
 remembered, and now their joy was unfeigned at being 
 able to see and hear him again. 
 
 He gave his first cares to Derbë, thence passed on 
 to Lystra, where Heaven was preparing for him that 
 help which his loving heart could not do without, — 
 the one faithful friend who was to be thereafter his 
 support amid the trials of his Apostleship, soothing his 
 soul with what the scriptural Sage has called "a balm 
 of life and immortality." ^ In the season of that first 
 mission we encountered a Jewish household consisting 
 of a venerable grandam named Lois, her daughter 
 Eunice, with the latter's young son Timothy.* These 
 
 1 "Iter in Ciliciam feci per Tauri pylas." Cicero, Ep. ad Att., v. 20. 
 "In Cappadocia extrema non longe a Tauro apud oppidum Cybistra 
 castra feci, ut et Ciliciam tuerer et Cappadociam tenens nova finitimorum 
 consilia impedirem." Ep. ad Fam., xv. 4. Cybistra, where Cicero took 
 up his quarters, is not far from Derbë. 
 
 _ 2 Though the distance from Derbë to Adana is less than a hundred 
 miles, Major Rennell reckons that it would take at least forty hours to 
 make it. It took Mr. Ainsworth, in the month of November, six days to 
 go from Iconium to Adana (Conybeare and Howson, vol. i. p. 306, note 1). 
 
 ^ " Amicus fidelis medicamentum vitae et immortalitatis, et qui metuunt 
 Dominum invenient ilium." Eccl. vi. 16. 
 
 * See Chapter II. p. 43. 
 
90 SAINT PAUL. 
 
 two women were fervent Israelites, for Saint Paul praises 
 them for the sincerity of their Faith,! as well as for the 
 pains they had taken to ground Timothy in a knowledge 
 of the Holy Books.^ Howbeit, their devotion to Mosaism, 
 as was often the case among the Jews of the Dispersion, 
 was more a matter of the spirit than the letter, since 
 they went so far in their compromise as to disregard cer- 
 tain points which in Judea were held most sacred and 
 inviolable, to wit, the prohibition of mixed marriages and 
 the observance of Circumcision. For Eunice herself had 
 married a Pagan,^ and had so far yielded to his preju- 
 dices as to refrain from circumcising their son. On that 
 earlier visit Paul had found it an easy task to win over 
 hearts so well disposed; he converted the two Jewesses 
 and baptized the boy Timothy.* On his departure he 
 confided to these pious women, who had so well grasped 
 the spirit of the Law, the duty of fostering the seeds of 
 truth he had planted in the heart of the lad, and of 
 developing and nourishing in his soul the life of Jesus. 
 
 On his return he recognized that this season of growth 
 and formation had been well employed; Timothy was 
 now arrived "at the estate of perfect manhood, in the 
 fulness of the Christ,"^ rendered as lovable by the gifts 
 of grace as by those of nature. A great longing awoke 
 in the heart of the Apostle to have him for a companion 
 in his labors ; he would not yield to it, however, without 
 taking the advice of the Churches in whose midst Tim- 
 
 1 2 Tim. i. 5. 
 
 2 2 Tim. iii. 15. 
 
 ^ The fact that neither the Acts nor Epistles make any mention of 
 Timothy's father would lead us to infer that the Gentile parent died 
 while his son was still a child. What was the origin of the Jewish woman 
 he had made his wife? Perhaps she belonged to the colony which Antio- 
 chus, three centuries earlier, had transported from Babylon into Phrygia 
 (Josephus, Antiq, Jud., xii. iii. 4), or perhaps to one of those wandering 
 families, so numerous in Israel, which travelled everywhere in the known 
 world, hoping to better themselves in business, and finally settling in the 
 localities which seemed most favorable to their various trades, 
 
 * By styling him " my own son in the Faith," yurjaicp r4KV(p èv iritrrti 
 (1 Tim. i. 2), Paul would have us understand that he had initiated him 
 into the Christian Faith. 
 
 s Eph. iv. 13. . 
 
SECOND MISSION. — IN ASIA MINOR AGAIN. 91 
 
 othy liad grown up. Not content with the kindly testi- 
 monials which the brethren at Lystra were only too glad 
 to give to the young disciple, he desired to know the 
 opinion of the congregations at Iconiuin ; ^ but there was 
 no dissenting voice in the chorus of commendation. So 
 Paul hesitated no longer ; not only did he proceed to 
 make Timothy an associate in his work, but then and 
 there, by conferring on him the priesthood, he raised him 
 to the rank of a Pastor in the Church.^ This chosen 
 disciple, young as he was, had already shown himself as 
 sturdy as he was fearless in the holy warfare for the 
 Faith ; the profession which he had but lately made in 
 the presence of numerous witnesses had been a memo- 
 rable occurrence to all ; ^ on their part, the prophets of 
 Lycaonia, enlightened from above, had designated him 
 for the priesthood.^ Paul gathered about him the priests 
 whom Barnabas and he had consecrated during their 
 first missionary labors, and all together laid their hands 
 on the son of Eunice.^ God's grace descended on that 
 day in such wondrous wise that the Apostle could never 
 forget the event ; in his very last hours he alludes to it 
 again, likening it to a flame which had fastened on the 
 heart of his disciple, altogether burning away that "spirit 
 of fear" which belonged to the Old Covenant, leaving 
 naught behind save the pure spirit of Jesus, "the spirit 
 of strength, of love, and of wisdom."^ 
 
 Paul, while rejoicing in the fact that his young dis- 
 
 1 " Huic testimonium bonum reddebant qui in Lystris erant et Iconio 
 fratres." Acts xvi. 2. 
 
 2 " To him S. Paul intrusted (so says S. John Chrysostom) the entire 
 management and responsibility of the preaching office, although he was 
 so young, insomuch that he was made at once disciple and master. 
 Again, it would seem to be S. Chrysostom's opinion that Timothy was 
 made a Bishop immediately after his circumcision." Tillemont, Mémoires 
 pour^ servir a l'Histoire Ecclésiastique, t. ii., 8. Timothée. The common 
 opinion is that Timothy's ordination took place on this occasion. 
 
 3 1 Tim. vi. 12. 
 
 * 1 Tim. i. 18; iv. 14. 
 
 s 1 Tim. iv. 14; 2 Tim. i. 6. 
 ^ 6 'Ava/xinvna-Kco ire àvaCuirvpeîv rh x'^P^o'fia rod @(ov, '6 iffriv iv ffoï Sià 
 T7JS éwLdéaçœs rSiv x^ipwv ixov • ov yap ^Smkcu 7]ix7v à 0ebs nved/xa SeiXias, 
 àwà Swd/j-ews Kal àydnrjs Kal (ra}<ppovi<T/u.ov. 2 Tim. i. 6, 7. 
 
^2 SAINT PAUL, 
 
 ciple was so free from the fetters of Judaism, could not 
 help apprehending that serious difficulties would result, 
 since the lad was not, like Titus, of unmixed Pagan blood. 
 As an uncircumcised Jew, and well known to be such, it 
 would be impossible for Timothy either to speak in the 
 synagogues, or associate with his brethren of Israel. Now 
 the Apostle's plan was to continue acting as heretofore, 
 first preaching to the Jews, thereafter to the Gentiles. 
 His resolution was speedily made : " Taking Timothy, he 
 himself circumcised him because of the Jews who were 
 in those parts, and because all were aware that his father 
 was a Pagan." ^ Energetically as he had refused to sub- 
 ject Titus to the Mosaic rite, since such a concession 
 would have been a triumph for the Judaizers, yet under 
 the present circumstances he showed how willing he 
 was to conciliate his countrymen, when no question of 
 principle was at stake. The outward rite seemed to him 
 of small value ; what he would not tolerate at any price 
 was the imposition of it as a necessary means of salva- 
 tion. "Circumcision is nothing," he repeated, "neither 
 is Uncircumcision ; the one great thing is to obey the 
 commandments of God." ^ 
 
 After being thus declared a man of unblemished char- 
 acter, — without reproach before Israel, as the phrase 
 was, — Timothy could accompany his master wherever 
 he went, "aiding him in the preaching of the Gospel 
 as a child waits on his father " ; ^ and from that day 
 he became the dearest and truest one among Paul's 
 comrades. The characters of the two men harmonized 
 to a remarkable degree, different as they were in many 
 respects. To tell the truth, Timothy was not one to 
 hasten into action, like Paul when prompted by his 
 natural impetuosity ; of a gentler temperament,* prone 
 to shed tears and a prey to strong emotions,^ he never 
 faced the enemy in open battle without a feeling of 
 repugnance ; it was his instinct rather to hold back under 
 
 1 Acts xvi. 3. * 1 Tim. y. 23. 
 
 2 1 Cor. vii. 19. 6 2 Tim. i. 4. 
 
 3 Philip, ii. 22. 
 
SECOND MISSION.— IN ASIA MINOR AGAIN. 93 
 
 the influence of a timorous reserve ; ^ but if his soul 
 never gloried in splendid outbursts of power like his 
 master, it was at least admirable for its perfect candor 
 and absolute unselfishness. It was this frank generosity 
 shining out in every word and deed of Timothy which 
 drew the Apostle of the Nations so strongly to the young 
 man. " I have no one," Paul affirms, " who is so at one 
 with me in heart and soul as he."^ In this intimacy, 
 so dear to both friends, the manly spirit of the Apostle 
 impregnated Timothy with something of the strength of 
 his own thoughts and teachings ; while, in return, he 
 received from this youthful brother in Christ that tender 
 affection which the sternest geniuses often feel the need 
 of.2 Unlike the Apostles who were accompanied and 
 ministered to by the sisterhood, Paul would take none 
 but brethren for his companions.'^ Heaven had given 
 him at last a friend of spotless soul, of lofty mind, 
 capable not only of understanding his highest views, but, 
 better still, of adopting them so thoroughly that his mas- 
 ter regarded him as his other self, " the one same soul," ^ 
 as he once put it. 
 
 Nevertheless these intellectual gifts were not what 
 made Timothy's companionship precious to Paul, so 
 much as it was the tenderness of his heart. Often in 
 the painful crises of his malady, in the trials of all 
 descriptions which met him at every step of his min- 
 istry, the Apostle, feeling himself at the end of his powers 
 of resistance, would cast about for some coign of refuge 
 and momentary refreshment of soul. Timothy was always 
 
 1 1 Tim. iv. 12, 16 ; v. 20, 21 ; vi. 11, 14 ; 2 Tim. ii. 1-7. 
 
 2 Philip, ii. 20. "Thou hast followed," he tells him, in the last days of 
 his life, " thou hast fully comprehended my teaching, the end for which 
 I strive, my faith, my forbearance, my charity, my patience." 2 Tim. 
 iii. 10. 
 
 3 There is hardly one such great soul that has not felt the influence of 
 loving hearts, whether of parents or friends. S. Monica played this part 
 in the life of S. Augustine, S. Chantai in that of S. Francis de Sales, 
 Mme. de Swetchine in Lacordaire's. No woman could obtain such an as- 
 cendency over S. Paul, since he had none but men for his companions. 
 
 * 1 Cor. ix. 5, 6. 
 
 5 OùSéya 7op cx« 1(t6^vxov. Philip, ii. 20. 
 
94 SAINT PAUL. 
 
 ready on the instant to tender him sympathy and com- 
 fort, putting aside everything to devote himself to the 
 master. He remained with him during almost the whole 
 period of his second missionary journey, and followed 
 him to Ephesus, to Jerusalem, and to Eome.^ Accord- 
 ingly, to the last days of his life, Paul's affection for this 
 comrade in trial and trouble remained what it was from 
 the first, the love of a father for his son. Timothy 
 was no longer a youth when the Apostle, so soon to die, 
 wrote him his second letter; but in a father's eyes his 
 son never grows old, and Paul still addresses him in the 
 same terms he used long before, on their leaving Lystra. 
 
 There is reason to believe that Timothy was circum- 
 cised and consecrated to the work at Iconium ; for, as we 
 have seen, Paul was unwilling to make him one of the 
 missionary band until after having consulted the faithful 
 members of that Christian community.^ The Apostle 
 was thus in the very midst of the Churches founded 
 during his former sojourn hereabouts; and he proceeded 
 to visit them all, from Derbë as far as Antioch in Pisidia. 
 " Going from town to town, he gave them as a rule of 
 conduct the decrees passed by the Apostles and Elders of 
 Jerusalem. Thus the Churches were fortified in the 
 Faith, and increased in number daily." ^ Once this 
 strengthening of the bonds of unity was accomplished, 
 the Apostle began to meditate new conquests. 
 
 To the north of Iconium extends the desert of Central 
 Anatolia, — wide steppes dotted over with brackish ponds* 
 and briny brooks. This region, being a bare and desolate 
 stretch of country, could boast of no highways and 
 but very few inhabitants. Travellers starting out from 
 Lycaonia refrained carefully from crossing this territory. 
 The road generally taken by those bound for Galatia 
 
 1 Acts xvi. 12, xvii. 14; 1 Thess. iii. 2; 2 Cor. i. 19; Acts xix. 22; 
 1 Cor. iv. 17, xvi. 10, 11 ; 2 Cor. i. 1 ; Acts xx. 3-6 ; Philip, i. 1, ii. 19; 
 Coloss. i. 1 ; Philem. 1 ; 2 Tim. iv. 21. 
 '2 Acts xvi. 2. 
 
 3 Acts xvi. 4, 5. 
 
 * The largest of these pools, called Tonz- Gol, " the Salt Lake," is over 
 sixty miles in length and about eight in width. 
 
SECOND MISSION.— IN ASIA MINOR AGAIN. 95 
 
 and Bithynia took them through the valley watered by 
 pleasant streams which lies between Soultan-Dagh and 
 Emir-Dagh, Laodicea (the modern Ladik), Philomelium 
 (Ak-Sher), and Synnada {Eski-Karahissar) have always 
 been the stopping places along the route. This part of 
 the central plateau was, like all Asia Minor, peopled by 
 divers races ; but the Phrygians, who were in the ascen- 
 dency, had given the land their own name.^ Though 
 coming from Thrace,^ they had established themselves 
 in these parts at a most remote period of history, long 
 before (or so they asserted) the Egyptians settled in the 
 valley of the Nile.^ They had remained here ever since, 
 a peaceable people, leading a farming life, and holding 
 no intercourse with the outside world. 
 
 Their very primitive forms of religion consisted in the 
 worship of Sabazius and Cybelë, — divinities not unlike 
 those which were venerated all along the coasts of Sy- 
 ria.^ The Baal of Tyre and the Moloch of the Canaanites 
 differed hardly at all from this Phrygian Sabazius ; the 
 Astartë worshipped at Sidon, Baaltis of Byblos, and 
 the Urania of Ascalon were in many features analogous 
 to Cybelë, "the great Mother of the Phrygians." The 
 Olympus of these Asiatics was limited to those two 
 incarnations of divinity, one a male, the other a female. 
 
 1 There was no Roman Province knoA\Ti by the name of Phrygia un- 
 til the time of Diocletian, when that of Asia was divided into seven 
 small Provinces (Marquardt, Romische Staatsverwaltung, i. 347, 348). At 
 the period we are concerned with, by Phrygia we must understand the 
 western part of the highlands of Asia Minor ; this territory, the bounda- 
 ries of which are difficult to determine, made a part of various Roman 
 provinces, 
 
 2 Strabo, vii. iii, 2; x. iii. 16-19 ; Herodotus, vii, 73. 
 
 2 Herodotus, ii. 2 ; Pausanias, i. xiv. 2 ; Claudianus, In Eutrop., ii. 
 251-254. 
 
 * When the Greeks came into more intimate relations with this 
 region, they experienced considerable difficulty in establishing any 
 analogy between their own gods, whose forms and attributes were so 
 clearly differentiated, and these mysterious deities of Asia. They showed 
 a good deal of ingenuity in discovering certain features common to 
 Sabazius and Jupiter or Bacchus. But the " Great Mother," divested of 
 anything like personality, with no offspring, but representing simply the 
 fecundation of Nature, — such a conception could not be identified with 
 any of the goddesses of the Greek Olympus, who in so many points were 
 like their mortal worshippers. 
 
96 SAINT PAUL. 
 
 The fertilization of living germs throughout the wide 
 realms of nature, and especially the generation of man, 
 seeming to their primitive minds the most striking 
 manifestation of the divine power, they were fain to 
 worship this supreme force, calling the fecundating prin- 
 ciple Sabazius, and the fecund Cybele ; hence we need 
 not be surprised at the part played by voluptuousness in 
 the Phrygian rites, as men are ever prone to imitate what 
 they adore. 
 
 These acts of licentiousness were rendered more ter- 
 rible by certain sanguinary rites, especially in regions 
 where the cultus of the feminine deity took pre-eminence. 
 There in the frenzy of misdirected religious feeling men 
 went so far as to mutilate themselves, and throngs of 
 priests degraded in this wise dwelt in the shadow of the 
 goddess's temples. Though of rarer occurrence in Syria, 
 this fanatical spirit was only too common among the 
 Phrygians who honored Cybele as their principal divin- 
 ity. Paul had become acquainted with the features of 
 this barbaric worship during his first missionary journey ; 
 for Antioch in Pisidia possessed a sanctuary dedicated to' 
 the great goddess, together with a horde of these hiero- 
 dules. All these brutish superstitions had not prevented 
 him heretofore from captivating men's minds and win- 
 ning them over to the cause of Christ. In like manner 
 he triumphed over the same obstacles in Phrygia. The 
 coarse character of this rude race was ennobled by a 
 certain simplicity of manners, by their uprightness and 
 honesty in the conduct of life, most of all by an underly- 
 ing tendency to respect the gods and believe in them as 
 present and active everywhere about them. Certainly 
 Paul's Apostolic labors must have been very fruitful here- 
 abouts, for a few years later he returns to this land to 
 visit the Churches which he had founded.^ 
 
 From Phrygia there are several routes starting from 
 various points which would bring the traveller into the 
 country of the Galatians.^ The Apostles pushed on their 
 
 ^ Acts xviii. 23. 
 
 ^ According to Peutinger's Table, the Roman road which the Apostles 
 
SECOND MISSION.— IN ASIA MINOR AGAIN. 97 
 
 way thitherwards, attracted doubtless by the singular 
 spectacle presented by this Province, now peopled by 
 Gauls who had wandered so far afield in quest of a home 
 in the distant Orient. For more than three centuries this 
 quarter had preserved this strange aspect, for it must 
 have been some time about 279 B. c. that certain hordes 
 of Celtic origin, after having been repulsed by the Greeks, 
 passed over into Asia Minor, where they spread over the 
 country. For a time these nomads, called by the ancients 
 Galatians or Gauls, led an existence somewhat like that 
 of mobilized troops, continually pressing forward, one 
 band following the other like the waves on the sea-shore, 
 spreading the terror of their name to the very confines of 
 Syria ; but their onward rush was checked by the resist- 
 ance of the Ionian cities, which were then inhabited by 
 a wealthy and well disciplined population, and after being 
 beaten in battle by Attala, King of Pergamos (230 B. c), 
 they fell back to the northeast of Phrygia, where there is 
 a mountainous tract intersected by very beautiful valleys. 
 Here, following the customs of their race, they cantoned 
 themselves according to tribes,^ and lived as a little con- 
 seem to have followed extended from Philomelium to Synnada (25 
 leagues), then to Docimeum (13 leagues), and thence to Dorylaeum (13 
 leagues). From the last named city, the Galatiaa Road took a westerly 
 direction ; Midaeium was eleven leagues farther on, and Tricomia, the 
 last Phrygian town along the Galatian frontier, was another eleven 
 leagues farther on. 
 
 1 The tribes were three in number : to the south were the " Tolis- 
 tobii," whose capital was Pessinus ; toward the east, and on the confines 
 of Pontus, were the Trocmes, their principal city being Tavium ; the 
 Tectosages, holding the central region, regarded Ancyra as their metrop- 
 olis. Originally these three tribes were parcelled into tetrarchies, each 
 with its own civil and military chiefs. The delegates from these tetrar- 
 chies formed a parliament which regulated the affairs of the whole 
 nation. Its name Apu/iaiVeroj/ (Strabo, xii. v. 1 ), derived from the Keltic 
 drew, "an oak," and ?mmef/, " temple," recalls the Druidic gatherings 
 held under the lofty oaks of Gaul which served at once as a temple and a 
 meeting place. Little by little the number of tetrarchs diminished, till, 
 in Pompey's time, the supreme power was intrusted to Deiotarus, Tetrarch 
 of the Tolistobii (Strabo, xii. v. 1 ; Appianus, De Bellis Civilibus, n. 71 ; 
 Florus, iv. 2, 5), Amyntas, who had been Deiotarus's secretary, suc- 
 ceeded him in the government of the country (Dio Cassius, xlix. 32 ; 
 1. 13 ; li. 2, 7). When in the year 25 b. c. Amyntas fell in an ambuscade, 
 Galatia became a Roman Province and was governed by a Proprastor. 
 Marquardt, Romische Staatsverwaltunq, i. 358 et seq. 
 
 7 
 
98 SAINT PAUL. 
 
 federation, and afterwards as an independent kingdom, 
 up to the day when Eome gathered them in under her 
 universal yoke. In Paul's time Galatia was no longer 
 anything but a Eoman Province under the rule of a Pro- 
 prsetor.i However, albeit the government had become 
 Eoman, everything else — religion, manners, and the fea- 
 tures of private life — remained what they had been 
 from time immemorial. The Galatians were still the 
 ruling majority among the people, easily recognized by 
 the blue eyes and fair hair of the Kelt,^ but especially by 
 their dialect, in which, four centuries later, Saint Jerome 
 finds such striking traces of the language of Gaul.^ In 
 like manner, the national character preserved the racial 
 traits which all antiquity attributes to their ancestors : 
 a people of lively mind, curious and eager in quest of 
 novelties, as quickly moved to feeling as they are prone 
 to forget, irresistible in the first dash of their onset, but 
 lacking in firmness, cast down at the slightest rebuff, 
 light-minded, and with an instability of soul which in- 
 volved them in all sorts of quarrelsome and treacherous 
 deeds.^ 
 
 With this population, so radically Keltic in its make-up, 
 there was a large admixture of other folk, — the Phry- 
 gians,, the ancient owners of the soil and now submerged 
 
 1 Livy, xxxviii. 16. 
 
 2 " The Armenians of Angora differ from those of Constantinople in 
 many characteristics ; they are more cordial, more talkative, and gayer, 
 and far less reserved in their intercourse with foreigners. The type also 
 differs : in the capital of Galatia the majority of Armenians have not the 
 brown complexion and the round faces which are such common features 
 among the Armenian women of Turkey ; many of them have light hair, 
 blue eyes, an oval countenance, and the appearance of Europeans. M. 
 Perrot raises the question whether these Armenians of Angora may not be 
 a mixed race, tracing their lineage back to the Galatians, ' the French of 
 olden times,' as the Armenians say. So, too, the Mussulmans of Galatia, 
 who are esteemed the handsomest and most sociable inhabitants of Ana- 
 tolia, may be supposed to have some slight admixture of Gallic blood in 
 their veins." Reclus, Asie Antérieure, p. 574. 
 
 3 S. Jerome, In Ep. ad Gal., 1. ii. Frœf. 
 
 * " At the outset of their battles they are something more than men," 
 says Livy, "at the close somewhat less than women " (x. 28). Caesar, 
 De Bell. Gal., ii. 1, iii. 10, iv. 5; Themistius, Or. xxiii. p. 299 a; Am- 
 mianus Marcellinus, xv. 12; Diodorus of Sicily, v. 28 and 31. 
 
SECOND MISSION.— IN ASIA MINOR AGAIN. 99 
 
 but not blotted out by the Galatian invaders ; then there 
 were the colonists come hither from Eome, from Greece, 
 and from outlying territories. Jews, in particular, were 
 established here, forming an imposing mass among the 
 citizens, owing to the high estimation in which they 
 were held by the Emperor; the favors and privileges 
 which Eome vouchsafed them are all set forth in pom- 
 pous phraseology at Ancyra, engraved on the walls of Au- 
 gustus's temple.^ Strong in the consciousness of such 
 patronage, the children of Israel flocked thither, drawn by 
 the much talked of richness of this land. Nor indeed 
 was Galatia like the plateaus of Lycaonia and Phrygia, 
 a narrow river basin where the undulations of the steppes 
 furnish the inhabitants with only a few salty lakes. Two 
 streams, the Halys and the Sangarius, wind through the 
 land, branching out like two great arms, and connecting 
 it with the Black Sea. The soil is rich, the climate 
 healthy, the valleys fertile ; tliat of Angora furnishes 
 the staple which is still so renowned throughout Asia 
 Minor ; and innumerable flocks of goats with silky fleece 
 graze on the mountain slopes.^ During the Eoman su- 
 premacy it was intersected by secure highways, running 
 from the Hellespont as far as Armenia. The Jews were 
 not likely to overlook a location so advantageous for pur- 
 poses of trade, and here, as elsewhere, their synagogues 
 (which lie like milestones along Paul's route) brought 
 him to the larger cities, — to Ancyra, " metropolis of the 
 region,"^ — to Pessinus, one of the principal commer- 
 cial centres,* — to Tavium, which was at the junction of 
 several noteworthy routes.^ 
 
 1 Josephus, Anliq. Jud., xvi. vi. 2. The will of Augustus, wherein the 
 Emperor transcril)ed the glories of his reign, was set up in the temple of 
 Ancyra; the Latin original was to be seen on the outer walls, a Greek 
 translation of it in the interior. Beside this his last testament, it would 
 seem that the temple contained those Imperial decrees which concerned 
 the Asiatic Provinces, and especially the Jews. 
 
 2 "Galatia, provincia optima, sibi sufficiens." Millier., Geogr. Min., 
 ii. 251. 
 
 ^ Boeckh, Corp. Inscript., no. 4015. 
 * Strabo, xii. v. 3. 
 6 Ibid., V. 2. 
 
100 SAINT PAUL. 
 
 Here the Apostles encountered a party-colored Pagan- 
 ism, clad in a motley garb borrowed from the various 
 masters who had in turn ruled this Province. Ancyra 
 (Angora) had its temple of Augustus, the youngest of 
 the gods, and of all the willingest to help poor mortals ; 
 Tavium had its Grecian Jupiter ;i Pessinus boasted of 
 possessing the veritable religion of the country, — a black 
 stone fallen from the skies for a figure of Cybelë, and 
 adored under the title of Agdistis.^ About this shrine 
 all the olden Phrygian sentiment centred ; here her sav- 
 age rites and all the voluptuous orgies were celebrated 
 amid the clash of cymbals ; for priests there were fanat- 
 ical eunuchs, who enjoyed revenues and powers nothing 
 short of princely. Between this Asiatic ritual and that 
 of the Gauls, with their Druids and expiations of blood, 
 there were many points of similarity. Quick to perceive 
 this likeness, the Gauls, little by little, joined in the na- 
 tional worship, and in the end lost sight of any difference 
 at all. When the Consul Manilius invaded these parts, 
 he beheld certain deputies coming forth to meet him 
 called Galli,^ robed in their sacred vestments. These 
 priests of Cybelë, chanting barbarous hymns, proclaimed 
 to the people that the goddess, who had gone over to the 
 Komans, was now about to give the latter their native 
 land.^ So, then, from the peaks of the Taurus to the 
 shores of the Black Sea, over all this wide central plateau, 
 the " Great Mother," goddess of fruitful nature, reigned 
 as sovereign Mistress of the World. Hers was the power 
 which Paul was about to take up arms against, whose 
 awful deeds he reckons among the works of death, tell- 
 ing the dwellers in this land that they are "works of 
 the flesh, fornication, impurity, uncleanness, adultery, 
 idolatry, poisonings, enmities, quarrels, jealousies, angry 
 feelings, conspiracies, divisions, sects, envyings, murders, 
 
 1 Strabo, xii. v. 2. 
 
 2 Livy, xxix. 10, 11 ; xxxviii. 18. Diodorus of Sicily, iii. 58. Arno- 
 bius, vi. 1 1 ; vii. 46. 
 
 3 The name Galli, by which these priests were known, designated, in 
 the Bithynian language, the mutilation which they had undergone. 
 
 * Polybius, xxii. 20; Livy, xxxvii. 18. 
 
SECOND MISSION.— IN ASIA MINOR AGAIN. 101 
 
 drunkenness, orgies, and the like, whereof I declare unto 
 you, as I have already said, that such as commit these 
 crimes shall not inherit the kingdom of God." ^ We do 
 not know the names of the Christian congregations which 
 listened to the Apostle's preaching during this missionary 
 journey through Phrygia and Galatia. Undoubtedly Paul 
 formed them on the model of the communities already 
 existing in Lycaonia, independent in their several terri- 
 tories, each governed by a body of Elders. Taken to- 
 gether, they made up those Churches of Galatia which 
 the Judaizers were soon to disturb and unsettle, and to 
 whom the Apostle will be forced to indite one of his most 
 outspoken Epistles. 
 
 When quitting Galatia, Paul had in mind the plan of 
 bearing the Gospel message to the fertile valleys watered 
 by the Cayster and Meander Rivers. Ephesus was the 
 capital of this wide region, which boasted of many popu- 
 lous cities, — Smyrna, Pergamos, Sardis, Philadelphia, 
 Colossœ, Laodicea, Hierapolis, Tralles, and Miletus. Asia 
 Minor had no busier or more flourishing section. This 
 was the Ionia of the age of heroes, and in later times the 
 same Lydia which extended its empire over the whole 
 peninsula. About two centuries before this date the 
 Romans had rechristened it as their Province of Asia,^ 
 maintaining the state in a condition of great order and 
 prosperity, fostering the liberal arts, education, and com- 
 merce, and thus attracting thither very influential Jewish 
 colonies. Feeling strongly drawn toward this group of 
 flourishing cities lying so near together, Paul was setting 
 forth from Galatia to evangelize them when the Holy 
 Ghost bade him stay his steps, " forbidding him to pro- 
 claim the word of God in Asia." However great was to 
 be the renown of the seven Churches to be founded later 
 
 1 Gal. V. 19-21. 
 
 2 This Province comprised Phrygia, Mysia, Caria, and Lydia (Cicero, 
 Pro Flarco, 27). In the New Testament this name is used to designate 
 the region bounded on the north by the Caïcus, on the south by the 
 Meander ; while to the east it embraced the country of the Mœonians, 
 with the capital Thyatira, and the Burned Territory (KaraKeKavfievri), so 
 called on account of the volcanoes and subterraneous fires which it was 
 noted for. 
 
102 SAINT PAUL. 
 
 on in these parts, the hour for telling the Glad Tidings 
 there was not as yet arrived. 
 
 They had reached the frontier of Mysia when the 
 Apostles received this command from on High. They 
 were then among the mountains whence the Hermus 
 and Khyndacus ^ take their rise, the first named flowing 
 toward the Gulf of Smyrna, the latter into the Black Sea. 
 From the banks of the last named stream, looking north- 
 ward, their attention was fixed by the long crest of Mount 
 Olympus, as it was the most salient feature in the land- 
 scape of Bithynia, which was a Province less renowned 
 for its riches than Asia, but prosperous nevertheless, and 
 destined as well to great glory in the Church, as being 
 the site of the first Councils, those of Nicea and Chal- 
 cedon. Paul and his companions made ready to turn 
 their steps in this direction, but again "the Spirit of 
 God," by a new manifestation of His will, " suffered them 
 not." With the highways running north and south closed 
 against them, there was nothing left for them to do but 
 to push straight onwards across Mysia. This last terri- 
 tory was too mountainous and sparsely peopled to detain 
 them long. They soon reached the shores of Troas, in 
 the last stages of the journey descending the slopes 
 of Ida, thus traversing the very fields where once Troy 
 stood, and now as then still watered by the Simois and 
 Scamander, — a land teeming with memories of famous 
 deeds, but of a nature little likely to stir the souls of 
 these Orientals. There were no relics of all that ancient 
 glory to call for so much as a passing glance, since the 
 twelve hundred years which had passed over ruined Ilion 
 had quite buried it from human sight. Paul made straight 
 for the harbor of Troas, which was at a distance of about 
 an hour's walk, and near the entrance to the Straits of 
 Dardanelles. 
 
 1 Starting from Angora on the way toward the Province of Asia, Paul 
 must have crossed the Sangarius in the neighborhood of Kiutaya, a stop- 
 ping-place on the road much frequented nowadays. Proceeding a little 
 farther westward, near Aezani, he reached the frontiers of the Province 
 of Asia, Bithynia, and Mysia, formed naturally by the water-shed whence 
 the streams flowing northward empty into the Black Sea, and to the west 
 flowing toward the Archipelago. 
 
SECOND MISSION.— IN ASIA MINOR AGAIN 103 
 
 The full name of this town, Alexandria- Troas, recalled 
 the fact that certain officers of Alexander's army had 
 founded it,^ in memory of the great reverence felt for 
 this sacred soil by its conqueror. Nowhere, indeed, did 
 that illustrious man indulge in such transports of reli- 
 gious sentiment as during his visit to these shrines. Not 
 content with venerating the slightest vestiges of the past, 
 he went so far, after sacrificing to the Trojan heroes, as to 
 assume their arms when setting out to meet and subju- 
 gate the East.2 After him the Eomans, as sons of ^neas, 
 were not to be outdone in tokens of reverence for a region 
 regarded by them as the cradle of their race. Csesar even 
 dreamed of transferring the seat of the Empire to Troas ; ^ 
 Augustus raised it to the rank of a Colony, endowed with 
 all the privileges of an Italian town.^ Under such all- 
 powerful protection, the city grew with great rapidity, 
 rising to such importance in the world of that day that 
 Paul never failed to make it one of the stopping-places in 
 his Apostolic journeyings. On first passing through it, 
 however, he did not see fit to tarry long enough to evan- 
 gelize the city ; he stayed no longer than was necessary 
 to procure passage on an outward bound vessel, for now 
 God's spirit was impelling him toward countries lying 
 farther west. 
 
 Two famous lands at this time absorbed the attention 
 of men's minds, Greece and Eome. To the former the 
 Apostle hardly gave a thought, for all its triumphs of art 
 and poetry were not likely to arouse his interest ; even 
 of its philosophy he had but a poor conception, gathered 
 solely from his acquaintance with the teachings of the 
 Stoics at Tarsus. Of Rome, on the contrary, the Apostle 
 had the highest estimation ; ^ he admired its brave and 
 hardy genius, patient in endurance as it was impetuous 
 
 1 It was founded by Antigonus and completed by Lysimachus. 
 
 2 Diodorus, xvii, 17, 18; Arrianus, i. 11, 12. 
 
 3 Suetonius, Cœsar, 79 ; Strabo, xiii. i. 27. 
 
 * The Jus Italicum. Digest, iv. xv. 7 ; iv. xv. 8, 9. 
 
 ^ Though as yet the Apostle had evangelized only Syria and Asia 
 Minor, he must frequently have come into relation with Greeks and 
 Romans in the course of his travels. He had met them at Jerusalem, 
 Antioch, Cyprus, and in the many Roman colonies he had visited. 
 
104 SAINT PAUL. 
 
 in action, so enamored of liberty, and withal so respectful 
 of order, law, and sacred things. The legionaries espe- 
 cially had made a great impression on him, evidencing as 
 they did a life of discipline, with a lofty spirit of patri- 
 otism and contempt of death.^ There is no doubt that 
 the Apostle cherished an unspoken longing to evangelize 
 Eome, even at this period of his life. Six years later, 
 when writing to the Christians in that city, he tells them 
 that "for now many years I have felt a strong desire 
 to go to you." " How often I have longed for this ! " ^ he" 
 repeats. But however imperious this feeling may have 
 been, it was held in check as yet by the Spirit of Jesus. 
 Eome was Peter's domain ; Paul was not destined to visit 
 it until his days were nearly spent, and then only in 
 order to contribute his Apostolic labors to speed the work 
 already done by the Head of the Church, thus consecrat- 
 ing the Unity of the Catholic world by his presence, and 
 making Eome forever hallowed as the seat of Peter and 
 Paul, but of Paul as the obedient son of Peter.^ 
 
 Accordingly these few days spent in Troas were passed 
 in obscurity and in indecision. Paul's inclinations were 
 all on the side of a voyage to Italy. Still he hesitated, 
 and could get no effective counsel from his fellow trav- 
 ellers, who were more accustomed to follow his initia- 
 tive than to suggest new plans. How, then, was he to 
 choose between these vessels in the offing, all ready 
 to sail, with seamen of every race accosting him on the 
 shores, — Syrians, Italians, Greeks, — easily distinguish- 
 able by their garb, but all alike strangers to him? A 
 vision which came to the Apostle one night put an end 
 to this state of uncertainty. "A man from Macedonia 
 appeared to him, and besought him in this wise : ' Come 
 over to Macedonia and help us.' Forthwith," adds the 
 
 1 We shall often have to notice how the Apostle, in order to give 
 greater color and relief to his poetical conceptions, loves to borrow his 
 imagery from the bodily drill and weapons of the legionaries. Rom. xiii. 
 11-13 ; 2 Cor. vi. 7 ; 1 Thess. v. 5-8 ; Eph. vi. 10-17 ; 2 Cor. x. 3-6, etc. 
 
 2 Rom. XV. 23 ; i. 13. 
 
 ^ De Smedt, Dissertationes Selectee, Diss. i. : De Rom. S. Petri 
 Episcop., cap. iii. : Utrum Petrus solus, an simul cum eo Paulas Ro- 
 manàm Ecclesiam rexerit. 
 
SECOND MISSION. — IN ASIA MINOR AGAIN. 105 
 
 sacred writ, "we sought means to pass over into Mace- 
 donia, doubting not that God was calling us thitherward 
 to preach the Gospel there." ^ 
 
 Here for the first time the author of the Acts appears 
 as one of the actors in his own narrative, and reckons 
 himself as one of the number of Paul's comrades.^ He 
 was of Gentile birth,^ a native of Antioch,^ a physician by 
 profession,^ and known by the name of Lucas, or Lucanus. 
 The physicians of ancient times, whether emancipated 
 slaves or free-born men, were as a general thing a learned 
 and scholarly body.^ That Luke had received his share 
 of intellectual culture is sufficiently proved by the works 
 he has left us. He writes a purer Greek than do any of 
 the other Apostles, and his compositions bear evidence of 
 a finer artistic training and a higher feeling for orderly 
 construction. His exact knowledge of navigation^ and 
 the principal sea routes give us reason to believe that 
 he had practised his profession in some of the maritime 
 cities, perhaps he may even have been surgeon on some 
 ship. Paul's frequently recurring sicknesses, some more 
 serious attack of his old malady, probably gave occasion 
 for their first meeting, which was to result in life-long 
 ties of fellowship. Touched by the Apostle's words, the 
 physician of Troas gave his life to the Christ, and at 
 
 1 Acts xvi. 9, 10. 
 
 2 In the eleventh chapter of the Acts (ver. 28) a MS. of the sixth cen- 
 tury contains the following words : " In those days certain Prophets came 
 down from Jerusalem to Antioch. There was held a çjoodbj gathering, and 
 when we ivere met together, one of them, called Agabus, rising," etc. Ac- 
 cording to this version, S. Luke, the narrator, was at this date one of the 
 disciples ; but the passage is to be found in Beza's MS. alone, and has 
 never been regarded as authentic. It is therefore no more than the per- 
 sonal opinion of the writer. 
 
 3 S. Paul (Col. iv. 12-15) mentions him among the Gentiles who had 
 not received circumcision. 
 
 * Eusebius, Hist. EccL, iii. 4 ; S. Jerome, De Vir. Illus., 7. 
 
 ^ "Lucas medicus carissimus," Col. iv, 14. Dr. Plumptre has shown 
 us how, in the course of the Third Gospel and the Acts, S. Luke gives 
 evidence of his acquaintance with medical science {The Expositor , no. 20, 
 Aug., 1776). 
 
 ^ Smith, Dictionary of Greek and Roman Antiquities, Medicus. 
 
 ' Though Luke knew the terminology and tactics of seamanship, he 
 evidently speaks as a man not engaged in that career. See Smith's 
 Voyage and Shipwreck, p. 15. 
 
106 SAINT PAUL. 
 
 the same time consecrated himself to the preaching of 
 the Gospel. 
 
 This ready devotion to the cause made Paul love him 
 almost as dearly as he did Timothy. Like the latter, he 
 clung always to the master's side, sharing his sternest 
 labors, shipwrecked with him at Malta, his fellow prisoner 
 at Cœsarea and Kome. " Luke is the only one with me," ^ 
 Paul wrote in an hour when all had forsaken him. Of a 
 less plastic nature than Timothy, however, Luke did not 
 show to a like extent the impress of the Apostle's genius. 
 While admiring him as much as evidently he did, and 
 unreservedly devoting his life to his service, he managed 
 to maintain his own calm and gentle nature unaltered, 
 always showing himself moderate in language and feel- 
 ing. The storms which he had to face under Paul's flying 
 standard never troubled the quiet self-restraint, the well 
 balanced fairness, of this soldier of the Cross. Thus, with- 
 out losing aught of his wonted equipoise, he became the 
 Evangelist and the Historian of the most ardent spirit 
 that ever lived. In his records we can distinguish th-at 
 wonderful Orient with its swift-changing passions, its 
 sudden and impetuous moods, faithfully depicted, but in 
 sober coloring, and with a firm, sure touch. Heaven thus 
 disposed events that we might inherit two different pic- 
 tures of the new-born Church ; one as traced out by 
 Paul himself in his Epistles, born of passionate hopes, 
 and glowing with the heat of the struggle ; the other 
 drawn by a steadier hand, illuminated by that equable 
 and peaceful light which is indeed the true atmosphere 
 of history. With the advent of Luke, somewhat of the 
 Grecian genius found its way into Paul's mind and works. 
 It had gifts to offer him which were unknown in the 
 East, though they were to be found in abundance along 
 these lovely coasts whither the Apostles were steering 
 their course, — gifts of harmony, the beauty of sweetness 
 and light. 
 
 1 2 Tim. iv. 11. 
 
CHAPTER V. 
 
 SECOND MISSIONAKY JOURNEY. — MACEDONIA. 
 
 I. — Philippi. 
 
 There was a south breeze blowing ^ on the day when 
 Paul and his comrades embarked at Troas. This is the 
 most favorable wind in these parts ; for it is strong 
 enough along these shores of the Archipelago to triumph 
 over the rapid current which sweeps down through the 
 Dardanelles, between the Asiatic banks and the island of 
 Tenedos. 
 
 Stemming this swift stream,^ the bark that bore the 
 Apostles sailed past the mouths of the Hellespont, then, 
 turning eastward, ranged along the coast of Imbros ; 
 thence, making to the northwest, they made shift to 
 cast anchor in order to pass the night beneath the shel- 
 tering heights of Samothrace. This island has no har- 
 borage ; but its mountains, which rival Athos in height, 
 furnish a fine bulwark against the south winds ; it is an 
 excellent mooring-place, as the water is always calm. 
 
 No Greek could navigate these waters without offering 
 his meed of worship to the headlands whence Neptune 
 once viewed the varying fortunes of the Trojan wars,^ 
 while many even penetrated to the recesses of those oak 
 groves on the mountain side, to participate in the Mys- 
 
 1 By the expression €vQv^pofxy)(Taixiv. " we drew to the right," towards 
 Samothrace, the author leaves us to infer that, when heading north- 
 wards, they sailed with a stern Avind and by the shortest course ; in two 
 days they made the same passage which later occupied five days with less 
 favorable weather (Acts xx. 6). 
 
 '^ The shallows render navigation between T.emnos and Tenedos very 
 insecure; hence mariners prefer to sail betAveeri tlie latter island and the 
 Asiatic coast. I'urdy's Snil'mfj Director ij, pp. 1.58-189. 
 
 3 Homer, //lac?, xiii. 10-15. 
 
108 SAINT PAUL. 
 
 terîes of Samothrace, the obscurest of all ancient rites. 
 What was the meaning and what the origin of those 
 Cabiri, tlie divinities of its high places ? No one knew, 
 but as initiation in this mystical worship was held to be 
 a talisman against all danger,^ multitudes flocked thither: 
 Eleusis alone could boast of greater throngs.^ Were the 
 Apostle and his companions aware of the great devotion 
 which the Pagans showed for this sacred isle ? It is 
 hardly likely. Like all Jews, Paul took little interest in 
 mythological lore, and nowhere did he investigate into 
 anything more than those bare details of national wor- 
 ship which he could turn to good use in his sermons. 
 He passed only one night in sight of these far-famed 
 shores, but without disembarking : the Mysteries and the 
 Cabiri of the country probably never occupied his mind. 
 
 With the dawn of the next day all sail was set for 
 Macedonia, whither God's Holy Spirit was summoning 
 them. • One day's journey would bring their bark from 
 Samothrace into the Bay of Thasos, whence they could 
 reach Neapolis.^ This port lies on the easterly shore of 
 the gulf, in a poor location : there is no harbor ; the 
 anchorage in the roadstead is good, but so exposed to 
 the fierce southwesterly winds that in stormy weather 
 the captains are forced to leave it and seek refuge in the 
 shelter of Thasos. Unpromising as it was, this haven 
 never lacked its complement of vessels, for the very good 
 reason that at this point the Egnatian* Eoad skirted 
 
 1 They fondly believed that no one initiated in these rites had ever 
 been shipwrecked. Scholiast of Aristides, Panathen., 324; Scholiast of 
 Aristophanes, Pac, 278 ; Hermann, Lehrbuch der gottesdienstlichen Alter- 
 thumer der Griechen, § 65. 
 
 2 Pauly's Real Encyklopddie, Cabiri et Samothrace; Daremberg, 
 Dictionnaire des Antiquités, Cabiri. 
 
 3 The modern C avala, a Turkish station of considerable importance. 
 Cousinery {Voj/age de Macédoine, vol. ii. p. 116) locates Neapolis three 
 leagues farther to the southwest, at Eski Caya/a, where there is a fine 
 large harbor ; but he has to support his hypothesis against all the evi- 
 dence at hand, — the Itineraries for the route between Philippi and 
 Neapolis. the inscriptions, the ancient ruins discovered at Cavala, as well 
 as the distance between Eski Cavala and the Egnatian Road. See Lewin, 
 Life of S. Paul, vol. i. p. 201, note 22; Tafel, De Via Egnatia, ii. 12 et 
 seq. ; Heuzey, Mission de Macédoine, p. 11 et seq. 
 
 * The Egnatian Road was so called from Egnatia, the seaport of 
 
SECOND MISSIONARY JOURNEY. — MACEDONIA. 109 
 
 the shore. The Eoman engineers, by laying out this 
 road across Macedonia, had made it the main highway 
 connecting the East and Dyrrachium with the sea- 
 ports of Egnatia and Brindisi across the Adriatic, and 
 thus united it to Italy. But instead of following this 
 route along its whole length, the travellers had made the 
 shortest cut possible from the Asiatic coast by taking 
 ship for Neapolis. 
 
 This city struck Paul as not unlike Troas : here he 
 encountered the same busy crowds of Greeks, Levan- 
 tines, and traders that thronged all the Mediterranean 
 ports. This was not the Macedonian folk whom the 
 Heavenly vision had marked out as destined to be the 
 objects of his solicitude. He resolved to start out in 
 the direction of Philippi,^ a city of considerable note, 
 separated from the sea by the Pangsean chain of hills, 
 but at the same time one of the stations upon the Egna- 
 tian Eoad. Accordingly the Apostles began the ascent 
 of these slopes, the road beneath their feet cut out of 
 the solid rock as it rises above Neapolis,*^ and at the end 
 of the pass, which lies deep between the mountain crests, 
 they beheld in the far distance the beautiful plain of 
 Philippi.^ Eight in front of them, but with an interven- 
 ing stretch of marshy ground lying along the base of 
 Pangseus, was the city, rising to the north along the 
 sides of a hill which stood out like a promontory in the 
 landscape.^ Vast and flourishing as it was in those old 
 
 Apulia, where the Appian Way came to an end (Pauly's Real Encyklo- 
 pddie, Via Appia). From this Italian town the continuation of the 
 road on the Adriatic shore opposite received its name of Egnatian. 
 Starting from Dyrrachium and Appollonia, it traversed Epirus as far as 
 Thessalonica, then crossed Macedonia and Thrace, terminating at By- 
 zantium. 
 
 1 Only a few ruins remain to mark the site of Philippi. The Turkish 
 viUage of Filihedjik, which preserved the name of the old city, has disap- 
 peared as well. 
 
 ■^ This pass crosses Mount Symbolum, as it was called by the ancients, 
 Dio Cassius, xlvii. 35. 
 
 ^ The distance from Neapolis to Philippi is about ten miles. Heuzey, 
 Mission de Macédoine, p. 19. 
 
 * " A group of mountains of slight elevation extend like a wedge into 
 the broad plain, with the apex at Pangœus. On the summit of the steep 
 hill which makes the edge of this wedge, ruined towers still rise to indi- 
 
110 SAINT PAUL. 
 
 days, it covered the whole summit, as well as the south- 
 ern brow, with a gradual sweep down to the outskirts of 
 the plain. The Egnatian Eoad which cuts across this 
 southern section of Philippi divides the lower town, with 
 its forum and populous districts, from the upper city, 
 where were the Acropolis, the theatre, and the temples 
 of the Gods.i 
 
 It was to the valuable mines in its neighborhood that 
 Philippi owed its origin. They were surrounded by a 
 halo of fabulous lore in ancient times ; ^ men said that the 
 gold grew up again as fast as the pick extracted it from 
 the ore, just as fresh grass springs up in the harvest 
 fields. A land so noted for natural resources was not 
 likely long to escape the notice of the grasping mon- 
 archs of Macedonia. Alexander's father, Philip, seized 
 the entire mining section, reorganized its working, and, 
 the better to protect his property, founded this fortress, 
 which he called by his own name,'^ After falling into 
 Koman hands, this military post thrived the more vig- 
 orously. Octavius recognized its strategic importance 
 when he visited these parts and won the battle of Phi- 
 lippi. As soon as he became master of the Empire, he 
 despatched a colony thither, and assured its power for 
 the future by bestowing upon it the Jus Italicum.'^ 
 
 These emigrants, the remnants of Antony's party, — 
 old soldiers and natives of Italy, — brought with them 
 to the frontiers of Macedonia and Thrace that leaven of 
 uprightness, gravity, and austere living which was still 
 extant among the legions and in the country places of 
 Latium.^ The rustic deities of old Eome were thus trans- 
 
 cate the location of the ancient city. This promontory of Philippi is sep- 
 arated from tlie outermost fortifications of the Pangœus by a distance of 
 nearly six miles ; but the intermediate space is almost completely barred 
 by a marshy lake, of which the maps give the student no adequate idea." 
 Heuzey, Mission de Macédoine, pp. 33, 34. 
 
 1 Heuzey, Mission de Macédoine, pp. 67-90. 
 
 2 Strabo, vii., Fragm. 34 ; Herodotus, vi. 46, 47 ; v. 23, 126 ; Thucydi- 
 des, i. 100; Diodorus of Sicily, xvi. 3. 
 
 3 Diodorus of Sicily, xvi. 8. 
 * Die Cassius, li. 4. 
 
 5 Mission de Macédoine, pp. 74-78. 
 
SECOND MISSIONARY JOURNEY. — MACEDONIA. Ill 
 
 ported to these far-off lands ; Sylvanus had here his 
 College, intrusted with the care of his worship and com- 
 posed of members whose names we meet in the Acts and 
 Epistles, — Crescens, Secundus, Trophimus, Aristobulus, 
 Pudens, Urbanus, Clemens.^ Their gods, though new- 
 comers, soon found a place in the ranks of the local 
 deities ; in close proximity to their temples we come 
 across sanctuaries in honor of Minerva, Diana, Mercury, 
 Hercules, and the Asiatic ]\ren.2 It is easier to decipher 
 the peculiar features of these popular devotions at Phi- 
 lippi than almost anywhere else, for there are plenty of 
 vestiges left for the explorer in the upper town. Here- 
 abouts the marble cliffs, rising high above the plain, 
 made the ground at many points unavailable for building 
 purposes. Some of these huge blocks were chiselled into 
 the effigies of the gods ; others were hollowed out into 
 niches to hold smaller statues or covered with bas-reliefs 
 and inscriptions. A cursory review of this curious mu- 
 seum of Philippi's tutelary deities makes it plain to be 
 seen that, though the colonists imported by Augustus 
 were in the majority, the Macedonian population had not 
 been crushed out of existence. 
 
 And furthermore it should be remembered that no 
 race was more likely to assimilate with the Pioman : 
 between the two there was a great likeness of character ; 
 their customs were much the same, both being bred to 
 a laborer's or shepherd's life, both rough, hearty folks, 
 whose honesty had passed into a proverb, brave and 
 trusty in battle, loyal to the established order and gov- 
 ernment, — qualities which, when all taken together, made 
 them an irresistible power in the land. Like Eome and 
 before her rise, the Macedonian phalanxes had subjugated 
 the world, no longer by overwhelming it with a deluge 
 of servile hordes, as the potentates of Assyria and Egypt 
 had done in their time, but by their perfect discipline, 
 their military tactics, most of all by the valor of their 
 soldiers. Like Eome, they despised their Grecian neigh- 
 bors to the south; like her, and perhaps in a higher 
 
 1 Mission de Macédoine, p. 72. 2 ibid., pp. 79-86. 
 
112 SAINT PAUL. 
 
 degree, they fostered a religious reverence for the home 
 life and a great respect for womankind. The Macedonian 
 inscriptions are a witness to the fact that the mother and 
 wife received higher honors in these parts than ever fell 
 to the lot of the Eoman matron. She is styled the mis- 
 tress of the house ; she enjoys property rights ; her name, 
 as that of the father elsewhere, is cited in witness to 
 hereditary claims ; sometimes, indeed, public monuments 
 are erected to her memory.^ 
 
 A life of hard work in the open, which was the 
 occupation of most Macedonians of that time, with the 
 remoteness of the locality from the corrupt cities of the 
 day, would go far to account for this conservation of good 
 morals among them ; but unquestionably religion must 
 have contributed powerfully to the same end. Thrace 
 was their nearest neighbor, where in the Dionysiac Mys- 
 teries the lofty teachings of Orpheus had been preserved 
 intact. In the Macedonian temples raised to Sabazius ^ 
 were still to be heard those hymns so much admired by 
 the early Christians, wherein immortality and a future 
 life were clothed in language of irresistible attractive- 
 ness, — wherein the One God reveals Himself as existing 
 of Himself, visible to the mind of man alone, filling all 
 things with His Presence. Thanks to the charm exer- 
 cised by these exalted hymns, men's souls were raised 
 above earthly things and purified of their dross, while, 
 more than all the rest, the women felt this ennobling 
 influence most keenly, because at all times more sensitive 
 to pious emotions. Among them Paul was to meet his 
 first and dearest neophytes. 
 
 At the outset, the question was how to find means of 
 access to this new field of labor, which at first sight 
 
 1 Boeckh, 1958, 1965, 1977, 1997, 1999. 
 
 '^ Sabazius, honored alike in Thrace and Phrygia, was an Oriental di- 
 vinity, analogous to Attis, Mithra, and Corybas; the Greeks likened him 
 sometimes to Zeus, sometimes to Corybas. In Thrace his worship had 
 many points of similarity to the Orphic Mysteries, wherein lofty revela- 
 tions were communicated to the initiated concerning immortality and a 
 future life. Heuzey, Mission de Macédoine, 28-39 ; Appianus, De Bellis 
 Civilihus, iv. 106; Strabo, x. iii. 15, 16; Macrobius, Saturn., i. 18. 
 
SECOND MISSIONARY JOURNEY. — MACEDONIA. 113 
 
 appeared so promising ; for Philippi had no organized 
 body of Jewish citizens, as had the other cities which 
 Paul had been evangelizing up to this date, — no syna- 
 gogue, with every opportunity for intercourse with his 
 fellow countrymen, and affording at the same time a 
 point of contact with Gentile proselytes. The Apostle 
 waited for the first Sabbath of his stay to come round, 
 with little doubt that on that day some gathering of 
 Jews would take place as usual. In fact, as a general 
 rule, even in towns where the children of Israel were 
 but a handful and too poor to support a sanctuary, they 
 always managed to provide a place for meeting and 
 prayer. These oratories (called Proseuks) were mere 
 enclosures, — some garden perhaps, often only an open 
 field without so much as a hedge about it, but always 
 near to the sea or a running stream, whence they could 
 procure water for the ablutions.^ The Proseuk at Philippi 
 lay to the west of the city, beside the banks of the 
 Gangit3s.2 It was reached from the town by the Egna- 
 tian Eoad, across a stretch of country at that time under 
 rich cultivation ; for the springs which rise in the moun- 
 tains were made to water these fields that now lie 
 parched and barren in the sunshine. Willows and plane 
 trees cast a grateful shade over the path, while roses of 
 a hundred petals, whose native home is the Pangseus,^ 
 were cultivated amid the thickly growing bean vines. 
 With this border of blooming gardens, the Eoman road 
 made the finest promenade to be found round about 
 Philippi ; it led up to the spot where, a hundred years 
 earlier, Octavius had met and repulsed the legions of 
 
 1 Philo, Lecj. ad Caium, 23 ; In Flac, 14 ; S. Epiphanius, Hceres., Ixxxi. ; 
 Josephus, Antiq. Jud., xiv. x. 23. 
 
 - Philippi was surrounded by springs (Heuzey, p. 52) ; hence its 
 ancient name, Kp-qvidçs {The Springs) ; but in all the neighboring parts 
 there was but one river worthy of that title (Trapà irorafxév, Acts xvi. 13) ; 
 it was called the Gangas or Gangites (now the Bounarhachi). This 
 stream rises in the hills which shut in the valley of Drama to the north, 
 passes to the west of Philippi, and finally is lost to sight in the southern 
 part of the plain, in the marsh which wets the northern base of the 
 Pangfeus. 
 
 3 Theophrastus, Hist. Plantarum, iv. 19, vi. 6; Causée Plant., iv. 14; 
 Pliny, Hist. Naturalis, xxi. 10. 
 
 8 
 
114 SAINT PAUL. 
 
 Brutus on these same banks of the Gangites. A trium- 
 phal arch recalled to the mind of the passer by what 
 great feats of arms had been once enacted here.^ It was 
 not far from this monument that the Jews had located 
 their place of prayer. 
 
 On their arrival, Paul and his companions found not 
 a single man to greet them; only a few women were 
 gathered together in prayer. The Apostle seated himself, 
 and, beginning to talk with them, finally announced the 
 coming of their Saviour in Jesus. The welcome these 
 women extended to him was most favorable ; one of 
 them was especially noteworthy for the alacrity she 
 showed in embracing the new Faith. She was a for- 
 eigner of Pagan birth, but " a God-fearing woman " ; by 
 which the Eecord means us to understand that she 
 belonged to that class of proselytes which, without ob- 
 serving the whole Law, kept its essential commandments 
 and worshipped Jehovah.^ She was called Lydia — 
 the Lydian woman — because she was from Thyatira in 
 Lydia. Her business was trading in the dyes for which 
 her native land was renowned,^ and her principal stock 
 in trade was purple,* a costly article, requiring a large 
 capital to handle with success. 
 
 " Lydia listened to us," says Saint Luke, " and the 
 Lord opened her heart to an understanding of what Paul 
 was saying. After she had been baptized, and her family 
 as well, she besought us in these words : ' If you judge 
 that I am faithful to the Lord, enter into my house and 
 abide there.' And she constrained us." ^ 
 
 The hospitality thus accepted by the Apostolic band 
 was an honor paid to Lydia which is without a parallel 
 in the record of their missions, for nowhere else did Paul 
 consent to live at the expense of his disciples. That the 
 Apostle, jealous as he was about preserving his indepen- 
 
 1 Mission de Macédoine, p. 119. 
 
 2 Acts xvi. 14. 
 
 3 Homer, Iliad, iv. 141 ; Strabo, xiii. iv. 14; Claudian, Rapt. Proserp., 
 i. 270. 
 
 * Acts xvi. 14. 
 5 Ibid., 14, 15. 
 
SE COND MISSIONAR Y JO URNE Y. — MA CED ONIA . 115 
 
 dence, should have given this woman such a token of his 
 confidence clearly demonstrates that from their first meet- 
 ing he regarded her as a large-minded, generous soul, 
 whose faith was beyond question. Then, too, he saw at a 
 glance what invaluable services these Macedonian ladies 
 could offer him, enjoying the unfettered and respected 
 position which was sanctioned by the society of their 
 native land. There was a wide difference between their 
 condition and that of the women of Judea and Syria, 
 who were scrupulously confined within doors, and hence 
 could not propagate their beliefs outside the narrow cir- 
 cle of their families or intimate friends ; while these 
 Macedonian women were living such an active existence 
 in the outside world, and allowed to speak openly and 
 unhindered of their feelings. They were destined to 
 become eager co-workers in the diffusion of the Gospel, — 
 the first fruits of our Christian women of the West who, 
 by the tenderness of their faith, by their prudent zeal, 
 their adaptability, their noble deeds of charity, remain 
 to this day — as long ago at Philippi — the most patient 
 sowers of the Good Seed. 
 
 Lydia was the most influential of these zealous dis- 
 ciples ; but soon into her home, now become the Sanc- 
 tuary of Philippi, there thronged many other women 
 whom Paul had won over by his preaching at the Pros- 
 euk, each vying with the other in eagerness for the Great 
 Cause. Two of their number, Evodia and Syntache, were 
 particularly active in establishing the success of the new 
 community.^ Soon among these first conquests were to 
 be reckoned many noble and valiant men : such were 
 Epaphroditus, whom Paul calls " my brother, my fellow 
 laborer and comrade in arms," ^ " Clement, and others as 
 well, who helped me in my ministry." ^ These neophytes 
 gave themselves so unreservedly to the cause that the 
 Apostle believed that their future perseverance was an 
 assured fact, and " their names already inscribed in 
 the Book of Life,"* To the Macedonians by birth, on 
 
 1 Philip, iv. 2, 3. 3 philip. iv. 3. 
 
 2 Philip, ii. 25. * Ibid. 
 
116 SAINT PAUL. 
 
 the one hand, this loyal fidelity was a national trait ; the 
 rest Eome had fashioned after her own image, moulding 
 them into manly, honest characters, whole-hearted in all 
 they thought or did. Certainly slaves and freedmen 
 must have been among their number, since, like every 
 other Christian congregation, the Church at Philippi was 
 always open to the lowliest of God's little ones ; it would 
 seem, however, that freemen were in the predominance, 
 and cherished their title of Eoman colonists with some- 
 thing very like vanity ; doubtless they were the ones 
 whom the Apostle deemed it needful to remind that "our 
 real rights of citizenship are in the heavens, whence we 
 await the coming of the Lord Jesus." ^ Composed for 
 the most part of members distinguished for wealth and 
 rank, the Church at Philippi developed in an atmosphere 
 of peacefulness hitherto unknown to the Apostle ; as for 
 the Jews, since they were so few in numbers, no opposi- 
 tion was to be apprehended from that quarter. The 
 persecution which they were the first to start everywhere 
 else, here did not befall the disciples until a much later 
 date, and then only owing to other circumstances, the 
 cause of which sprang, not from religious differences, but 
 from certain personal interests which the Pagans regarded 
 as imperilled by the new sect. 
 
 Although Lydia's house was Paul's dwelling-place dur- 
 ing his sojourn (as indeed it was probably the only sanc- 
 tuary where the Bread of Life was broken) the Apostles 
 lost no opportunities of being present at the Proseuk, in 
 their eagerness to tell the story of Jesus's coming among 
 men. Now, it so happened that on the road leading to this 
 meeting-place there lived a young slave girl possessed by 
 the spirit of Python. These female diviners, as a usual 
 thing, were mere ventriloquists, largely patronized by 
 the people ; ^ consequently, when they were of servile 
 condition, their gifts were a source of considerable income 
 to their masters. There is good reason to believe that 
 
 1 Philip, iii. 20. 
 
 2 Plutarch, De Defect. Orac, 9 ; Scholiast of Aristophanes, Ad Vesp., 
 1014; Suidas and Hesychius, under the word Uvdwv; S. Augustine, De 
 Civ. Dei, ii. 23. 
 
SECOND MISSIONARY JOURNEY. — MACEDONIA. 117 
 
 this wise-woman of Philippi was endowed with some 
 remarkable qualities, for several Pagan speculators had 
 combined in the enterprise of getting possession of her, 
 and they made common property of the profits accruing 
 from exploiting her unfortunate notoriety. Perhaps she 
 was a Jewess by birth, or it may have been mere curi- 
 osity which brought her to the Proseuk ; at any rate, she 
 had been one of the Apostle's hearers at some time, and 
 in her talk, along with the ecstatic ravings of a Python- 
 ess, mingled such glimmerings of Christian truth as she 
 had managed to pick up. " We came across the woman," 
 Saint Luke relates, " as we were going to the customary 
 place of prayer. She began to follow after Paul and the 
 rest of us, crying out, * These men are the servants of the 
 Most High God, who preach unto you the way of Salva- 
 tion.' And this she did for many days." 
 
 Importunate as the girl showed herself, Paul was loath 
 to lose patience with her because of her distracted wits ; 
 but finally, fearing lest these praises on the part of a 
 possessed creature might compromise the truth of the Gos- 
 pel, he turned and faced her, bidding the spirit which 
 was tormenting her to depart. " I command thee, in the 
 Name of Jesus Christ, to go out of her," he said. 
 
 On the instant the demon disappeared, leaving the 
 Pythoness a calm and collected person, free to speak and 
 act as she chose, but powerless ever again to utter the 
 divinations which alone had made her valuable to her 
 masters. The latter were not long in discovering, as 
 they noticed the change worked in her mind, that all 
 hope of future gains from her must be abandoned. In 
 their anger, they made an onslaught upon Paul and Silas, 
 whom they regarded as responsible for her cure, and 
 dragged them to the Agora, where the city magistrates 
 held their sittings.^ 
 
 To base their claims for damages on the ground that 
 certain exorcisms had deprived their slave of all com- 
 mercial value was a plea which would not have been 
 admitted by the court. The plaintiffs were too sharp for 
 
 1 Acts xvi. 16-19. 
 
118 SAINT PAUL. 
 
 this. With a ready inventiveness born of their longing 
 for vengeance, they accused the Apostles of preaching a 
 new religion. Eome rated such proselytizing acts as a 
 crime against the state, and punished such as were guilty 
 of them very harshly, — with transportation if the crimi- 
 nal were a Patrician, with death if only one of the common 
 people.! W^ is tj.|^ie this law was not applicable to the 
 Provinces, they being allowed full liberty in religious 
 matters ; but Philippi was not an ordinary town ; as a 
 " Colony " enjoying the Italian Eights ,2 its administration 
 was modelled in every particular after that of the me- 
 tropolis, with the same forms of government and under 
 the same general legislation." The language of the 
 accusers made a deep impression on the minds of the 
 Duumvirs. 
 
 " These men," the plaintiffs asserted, " are overturning 
 everything in our city ; they teach customs which it is 
 unlawful for us either to allow or to practise, since we 
 are Eomans." And with cunning malignity they added, 
 '' They are Jews," * intending thereby to remind the judges 
 that the whole race had just been expelled from Eome,^ 
 and henceforth could lay no claim upon their clemency. 
 
 The sight of the two foreigners hauled so roughly be- 
 fore the tribunal, and the outcries of the owners of the 
 Pythoness, had aroused the curiosity of the crowd of idlers 
 
 1 " Qui novas et usu vel ratione incognitas religiones inducunt, ex qui- 
 bus animi hominum moveantur, honestiores deportantur, humiliores capite 
 puniuntur." Jul. Paulus, Sentent., v. 21 ; Servius, Ad Virg. ^neid, viii, 
 187 ; Dio Cassius, vii. 36. 
 
 2 Digest, 1. XV. 6. From the inscriptions we know the full title of 
 Philippi, — Colonia Augusta Julia Victrix Philippensium. Heuzey, p. 18. 
 
 3 In imitation of Rome, Philippi had its Curia and Senate, which 
 determined its municipal legislation ; the administration of justice was 
 intrusted to two magistrates, elected annually, and styled Duumvirs; 
 like the Consuls, they had their lictors, or pafiSouxovs, as they are called in 
 the Acts. The inscriptions (see Heuzey, p. 71) make mention of édiles 
 and a censor also as among the magistrates of Philippi. The proper title 
 of the higher magistrates in Roman Colonies was Duumviri Juridicando. 
 In certain cities, — though this was exceptional, — they assumed the title 
 of Praetors, a-Tpar-nyoi, which is given them in the Acts. Willems, Droit 
 Public Romain, p. 544 ; Marquardt, Romische Staatsverwaltung, i. 149. 
 
 * Acts xvi. 20, 21. 
 
 5 By the edict of Claudius in a. d. 52. 
 
SECOND MISSIONARY JOURNEY. — MACEDONIA. 119 
 
 that filled the public square ; ^ soon the whole populace 
 was flocking to the Agora. In their excitement, the 
 judges, believing that it was simply a case of two vaga- 
 bond and seditious Jewish charlatans, did not even take 
 time to interrogate the prisoners or inquire into their ver- 
 sion of the affair. To make short work of the matter, 
 they issued orders to have them whipped. A post was 
 set up in the public square in readiness for the execution 
 of the sentence ; hither the Apostles were dragged by the 
 official lictors, who tore off their clothing, and, after bind- 
 ing them naked to the stake, proceeded to scourge them 
 with their rods.^ The sight of their blood shed here in 
 public did not suffice to pacify the populace ; in order 
 further to quiet the mob, the Duumvirs ordered that the 
 two Jews be thrown into prison and strictly guarded. 
 The jailer, when executing the orders handed him, saw 
 fit to immure the captives in the deepest of his dun- 
 geons, with their feet fastened in the stocks,^ a device by 
 which the limbs were fettered. 
 
 Accusation, sentence, and punishment all had swept 
 down upon their heads like a cloud-burst from the hills, 
 amid such a shouting and tumult that neither Paul nor 
 Silas had been able to make themselves heard. They suf- 
 fered their cruel beating in silence and bravely, as became 
 them, feeling to the full the injustice of this indignity, 
 but happy nevertheless to endure it for the love of Jesus 
 Christ. Their imprisonment only heightened this holy 
 
 Ï The forum, where Paul and Silas were flogged, was located in the 
 lower town, just south of the Egnatian Way. Very likely, the four mas- 
 sive pillars which are still to be seen near the eastern gate marked its 
 site. Lewin, Life of S. Paul, vol. i. p. 211 ; Heuzey, pp. 87-90. 
 
 2 Aulius Gellius', x. 3 ; Livy, ii. 5 ; viii. 32, 33. 
 
 ^ These stocks (^vXov, nervus) were sometimes of iron (Isidorus, Orig., 
 ix.), but more often of wood, "lignea custodia." Plautus, Pœnidus, v. 6. 
 28. It had five orifices, thus enabling the officials to stretch the prisoner's 
 limbs more or less widely apart, and thereby increase the agony of the 
 captive as they saw fit : 
 
 " Lignoque plantas inserit 
 Divaricatis cruribus." 
 
 Prudentius, Peristephanon, v. 251, 252. 
 
 See the cut of the Ligmnn found at Pompeii, Ed. Le Blant, Revue Ar- 
 chéologique, Mars- Avril, 1889, p. 149. 
 
120 SAINT PAUL. 
 
 spirit of gladness. At midnight, still bleeding and dis- 
 figured as they were, their souls broke forth in hymns of 
 praise to the Lord. The other prisoners were listening to 
 the sound of these songs rising from the lowest cells, when 
 " of a sudden the earth began to quake so mightily that the 
 foundations of the prison were shaken. All doors opened 
 at the same time, and the chains of the prisoners were 
 broken." The jailer, wakening with a great start, has- 
 tened to the scene. He saw the doors standing ajar, sup- 
 posed at once that all had escaped, and, in his despair, — 
 for he had to answer for his prisoners with his life,^ — 
 drew his sword, and was about to kill himself, when Paul 
 cried out to him, — 
 
 "Do thyself no hurt. We are all here." 
 
 The keeper called for a light, and rushed through the 
 cells. It was just as Paul had declared, — all doors were 
 open, prisoners stood about unshackled, but every one 
 was there, and all were filled with great amazement. 
 The Apostles alone faced him unmoved and quite calm, 
 showing no fear of the shock which had seemed about 
 to engulf them all; it was as if they had seen every- 
 thing through the darkness, both the state of the prison 
 and the desperation of their jailer. 
 
 This man, overwhelmed by such marvels, thrcAV him- 
 self trembling at the feet of the captives whom he had 
 treated so harshly only the evening before. The words 
 of the Pythoness, which must have reached his ears, now 
 came up before his mind; he recalled how she had 
 spoken of these strangers as " servants of the Most High 
 God," calling their preaching " the Way of Salvation." ^ 
 
 "Masters," he cried out, still shaken with emotion, 
 " what must I do to be saved ?" 
 
 " Believe in the Lord Jesus," was the reply, " and you 
 shall be saved, you and your family." 
 
 The last words were addressed to the whole house- 
 hold, who had hastened to surround the governor of the 
 prison and were now listening to what passed between 
 
 1 Digest, De Custodia et Exhihitione Reorum, xlviii. iii. 12 and 16. 
 
 2 Acts xvi. 17. 
 
SECOND MI S SI ON AR Y JO URNE Y. — MA CED ONIA. 121 
 
 him and the strangers. Paul and Silas proceeded to tell 
 them the word of the Lord, and in the warmth of their 
 burning language the Apostles forgot the pitiable condi- 
 tion in which they had been left since the scourging ; 
 but their tattered garments, and the dark scars still 
 bleeding where the rods had cut into the flesh, were only 
 too visible to the eyes of their new disciples ; they must 
 not be permitted to weary themselves longer with preach- 
 ing while still in this state. There was a fountain in the 
 inner prison. Here their wounds were dressed, ''and 
 forthwith," says the Acts, in these very waters " the 
 jailer received baptism together with his whole family." 
 Grace had worked mightily within these souls and trans- 
 formed them ; they had no room left in their hearts for 
 any feelings save of exceeding gladness at being now of 
 the Christian Faith. The Apostles were conducted into 
 the dwelling of their keeper, were made to rest them- 
 selves upon couches while the table was being spread 
 for them, and the whole household rejoiced that it had 
 been given to them to believe in the Lord. These were 
 still those happy days when the Holy Eucharist was the 
 termination of Christian repasts; hence we are justified in 
 presuming that the banquet offered them by the head 
 jailer of Philippi was a Love-feast, an Agape, and that, 
 at its close, Paul broke the Sacred Bread for them, com- 
 municating to his new-won brethren the Body and Blood 
 of the Lord. 
 
 The night which had borne such happy results within 
 the prison walls had not been passed without consider- 
 able anxiety on the part of the Duumvirs. On reflection 
 it struck them forcibly that this sentence of theirs, given 
 without any trial, might be fraught with perilous conse- 
 quences for themselves should their victims decide to 
 appeal to the Eoman Governor of Macedonia.^ On the 
 other hand, Lydia and her companions in the Faith cer- 
 tainly had not remained all this time without protesting 
 against the wrong, or without at least publicly expressing 
 
 1 Cicero, In Verrem, ii. i. 9 ; Dio Cassius, Iviii. 1 ; Tacitus, Hist., i. 6 ; 
 Philo, /n Flaccum, 12. 
 
122 SAINT PAUL. 
 
 their own indignation. Disquieted and anxious to get 
 rid of this unfortunate affair as speedily as possible, the 
 Duumvirs despatched some of their lictors as soon as it 
 was dawn to bid the master of the jail release the two 
 prisoners. 
 
 In great joy at this news, the latter hurried to seek 
 Paul. " The magistrates have sent orders that you are 
 to be set free," he told them. " Leave, then, at once, and 
 peace be with you." 
 
 The lictors had followed in the keeper's train. Paul 
 turned to these officers. " What ! " he exclaimed, " after 
 having had us publicly whipped with rods, with no sen- 
 tence passed according to law, they proceed to cast us, 
 who are Eoman citizens, into this prison, and now they 
 thrust us out in secrecy. This shall not be. Let them 
 come themselves to bring us forth." 
 
 This hardy answer, being at once reported to the Du- 
 umvirs, completely disconcerted them. Well they knew 
 that the laws entitled Valeria and Porcia forbade the 
 beating of citizens by the lictors' rods,^ and in the pres- 
 ent case the misdemeanor, while serious enough in itself, 
 would be ranked as nothing less than a criminal offence, 
 on account of the omission of anything like a judicial 
 inquiry and trial. Should the strangers make good their 
 claims and report the outrage perpetrated on the Eoman 
 name in their person, what might not be expected, not 
 only from the wrath of the Governor, but even from the 
 Philippian colonists themselves, jealous as they were of 
 their rights as citizens of Kome. 
 
 The judges, now trembling for their lives in the pres- 
 ence of their victims, made every concession demanded 
 of them ; they had hastily obeyed their summons, and 
 now besought the Apostles to overlook their mistake, 
 and, after conducting them with every token of respect 
 outside the prison walls, begged them, as a personal favor, 
 to quit the city in order to avoid fresh troubles.^ 
 
 1 Cicero, In Verrem, ii. v. 62-66 ; Livy, x. 9. 
 
 2 MS. D of the Acts contains the following words, which, however 
 devoid of authority, cannot fail to be of interest to the reader : " The 
 
SECOND MISSIONARY JOURNEY. — MACEDONIA. 123 
 
 Paul at once grasped all the advantages to be gained 
 by complying ; for his name had been too much noised 
 al30ut of late for him to continue his preaching without 
 risk of exciting further high feeling, and again raising 
 popular dissensions. His departure at this juncture, on 
 the contrary, after the act of public reparation which he 
 had extorted from the authorities, would leave the Chris- 
 tians in high repute, while the Church of Philippi was 
 sure of being treated thereafter with respect by the multi- 
 tude, and with unuttered but sincere gratitude by the 
 magistrates. He accordingly promised to leave town, yet 
 only on condition that he be allowed to order his depart- 
 ure in a manner becoming his dignity, taking his own 
 time, and with no restraints placed on his liberty. 
 
 On quitting the prison, Paul betook himself with Silas 
 to Lydia's residence. There he met all the brethren and 
 comforted them. Following his general custom, he pro- 
 ceeded to organize the community which he was now 
 obliged to leave, and selected the various leaders who 
 were to direct its affairs. Did he at this time establish 
 the several orders in the ministry for this Church, and 
 appoint the Deacons and Bishops whom he salutes later 
 on when writing his Epistle to the Philippians ? ^ It does 
 not seem likely. The Hierarchy developed only by de- 
 grees, though more rapidly, to be sure, in this Church 
 than in any other, since its Eoman and Macedonian mem- 
 bers could not have conceived of any social organization 
 or government without a clearly defined subordination 
 of its constituent parts. Probably for the present Paul 
 thought it sufficient to form a body of Elders, in whose 
 number he left Timothy and Luke, the former for but a 
 few months, the latter for a longer period, since five years 
 will have passed before we meet Luke again in the com- 
 pany of Paul. By depriving himself of these two cher- 
 ished comrades, the Apostle gave the Philippians the best 
 
 magistrates with a number of their friends came to the prison, and said, 
 ' We knew not that you were religious men' ; " while excusing themselves, 
 they begged them to depart, " ' for fear,' they said, ' lest the people should 
 again rise up against you, crying out against us.' " 
 1 Philip, i. 1 ; ii. 25. 
 
124 SAINT PAUL, 
 
 proof of how well he loved them, — better perhaps than 
 even his dear Galatians. Their affection, indeed, while 
 not less warm than that of the latter, gave promise of 
 greater constancy ; they were ever after " his joy and his 
 crown." 1 From his prison at Eome he writes in their 
 praise " that they had always obeyed him " ; ^ that they 
 had supported him in every season of need ^ with unpar- 
 alleled generosity; and that one of his last wishes was 
 to be once more in their midst, with them to await the 
 coming of the Lord.* 
 
 II. — Thessalonica. 
 
 Paul and Silas, taking the Egnatian Eoad, turned their 
 faces towards Amphipolis. One day's walk across fertile 
 fields watered by fresh springs brought them to their 
 destination. Although Philippi, especially since raised 
 to the rank of a Eoman Colony, had been waxing more 
 and more powerful, Amphipolis still remained what it had 
 been before the country was reduced to a Eoman Prov- 
 ince, the metropolis of this part of Macedonia.^ From 
 its position on a long tongue of land formed by the Stry- 
 mon, about three miles from its mouth,^ the town held a 
 commanding post over the many highways which, starting 
 from the coast, penetrate far away inland."^ The impor- 
 
 1 Philip, iv. 1. 
 
 2 Philip, ii. 12. 
 
 3 Philip, iv. 15-17. 
 
 4 Philip, i. 23-27. 
 
 5 Paulus ^milius, after the battle of Pystra (168 b.c.) divided Mace- 
 donia into four parts, and made Amphipolis the capital of the first (Livy, 
 xlv. 29). Despite this title, Philippi, once it attained the dignity of a 
 Roman Colony, overshadoAved it in importance, and was popularly re- 
 garded, just as we read in the Acts, as the foremost, " the first city," of 
 this portion of Macedonia; titis ia-rl irpérr) ttjs /jLcplSos rrjs Mo/ceSoyios 
 troAis, KoXévia. This last word, KoKévia, explains why such superiority 
 was attributed to Philippi. 
 
 6 Hence its name of Amphipolis, "The City between Two Rivers." 
 Thucydides, i. 100; iv. 102. A village, called by the Greeks Neochorion, 
 and by the Turks Jeni Kene, now stands on the site of Amphipolis. 
 
 ' Lake Cercinitis (the modern Takenos) extends to the northwest of 
 the town for a distance of some seven leagues, and is bounded on the 
 
SECOND MISSIONARY JOURNEY. — MACEDONIA. 125 
 
 tance of such a situation had moved the Athenians to 
 found a colony here ; since then the city had remained 
 Grecian in feeling and racial features. Paul and Silas did 
 not tarry here. 
 
 The Via Egnatia, after passing through Amphipolis, 
 fringes the bay made by the Strymon, at first skirting 
 along the foot of the hills which border the seacoast, 
 further on striking out across woodland and meadow. 
 Thereupon it turns off from the sea, cutting across the 
 base of the Chalcidic peninsula, and finding its way to 
 the depth of the valleys which divide this lofty promon- 
 tory from the mountain chains of the continent. A glen, 
 famous as the Vale of Arethusa, is the first of these long 
 clefts in the hills.^ Here stood the tomb of Euripides, 
 beneath the shade of oak and plane trees.^ Beyond this 
 spot lie two lakes in a narrow valley, overhung on either 
 side by hills covered with olive trees ; the rivulets which 
 course down these slopes keep the turf and thickets al- 
 ways fresh and green. 
 
 Apollonia, the Apostles' second stopping-place, was 
 situated in this lake country.^ Paul made a no longer 
 sojourn here than at Amphipolis, and doubtless for the 
 same reasons, — the absence of Israelites, and the thor- 
 oughly Grecian complexion of the population. " The 
 synagogue of the Jews was at Thessalonica," ^ the Acts 
 tells us, and thither the Apostles were directing their 
 steps. 
 
 They were separated from that town now by only a line 
 of hills which shuts in the lacustrine basin of Mygdonia 
 
 north by a mountain range ; hence all the highways of travel passing to 
 the south of the lake centred at Amphipolis, which, on account of its 
 situation, was known in primitive times as "E.vv4a ôSoi, " The Nine Roads." 
 One of these roads was the Via Egnatia. 
 
 1 Clarke, Travels, iv. p, 381 ; Leake, Travels in Northern Greece, iii. 170 
 et seq. and 461. 
 
 2 Plutarch, Lycurgus, 31 ; Pliny, Hist. Nat., xxxi. 19; Aulus Gellius, 
 XV. 20 ; Ammianus Marcellinus, xxvii. 4. 
 
 ^ According to Tafel, between the two lakes, on the spot where the 
 modern village of Klisali stands ; according to Leake and Cousinery, it 
 was farther to the east, on the site now occupied by Polina, lying along 
 the heights to the south of Lake Bolbe. 
 
 * Acts xvii. 1. 
 
126 SAINT PAUL. 
 
 on the west. Once these heights were crossed, they 
 caught sight of the snowy summits of Olympus lying to 
 the south ; to the west were the plains watered by the 
 Vardar ; Thessalonica lay at their feet, at the northern- 
 most end of the bay, safely screened from storm- winds by 
 the cliffs of the Chalcidic peninsula. Paul had no eyes 
 for anything in the beautiful scene save this city, which 
 he counted upon making one of the chief centres of 
 Christianity. Indeed, in all Greece, if we except Cor- 
 inth, there is no harbor with a finer situation ; the an- 
 chorage is of the best, the roadstead is as smooth as a 
 lake, while the neighboring valleys give access to high- 
 ways leading into Epirus and Upper Macedonia.^ This 
 site, which in our day has been the cause of unexpected 
 prosperity for Salonica,^ had even then made it a favorite 
 commercial centre. From Italy and the European coun- 
 tries, merchants, legionaries, prefects, and delegates from 
 Eome were continually passing back and forth along the 
 Egnatian Eoad, whether homeward bound or with busi- 
 ness to transact in the Asiatic Provinces. Located at the 
 very centre of this tide of travel, boasting furthermore of 
 the best haven for vessels along the coast, Thessalonica 
 had already grown to be one of the most frequented 
 ports of the Archipelago.^ Ships of every description, 
 and hailing from all quarters, set sail from here daily, 
 carrying to far-off lands, along with their costly cargoes, 
 whatever news was to be picked up along these busy 
 
 1 The valleys of the Vardm- and Indje Karasou. 
 
 2 Thessalonica could not boast of the importance it enjoys in our times, 
 for now the railways have brought to its doors the traffic of both East 
 and West ; still, even in those days the Egnatian Road united it to the 
 east with Thrace and Byzantium, and with Epirus, Dyrrachium, and Brun- 
 disium to the west. 
 
 3 For a long time Thessalonica was a mere hamlet, known as Thermse, 
 from the hot salt springs so plentiful in its neighborhood. Struck by the 
 advantages of its site on the bay, Cassandrus, one of Alexander's gen- 
 erals, transported thither the inhabitants of the neighboring villages, and 
 named the new city after his wife, Thessalonica, Philip's daughter (Strabo, 
 Excerp. ex 1. vii, 2). In our day, under the shorter name of Salonica 
 (Saloniki), it is the second city in European Turkey, and still preserves 
 the relics of its long and glorious past, — cyclopean ruins, triumphal 
 arches, remains of Roman temples, and Byzantine and Venetian edifices. 
 
SECOND MISSIONARY JOURNEY. — MACEDONIA. 127 
 
 Macedonian coasts. It was owing to this ceaseless flux 
 and reflux of commerce that the Gospel preached at 
 Thessalonica got itself carried so swiftly from one end of 
 the Mediterranean to the other. In fact, only a few 
 months after his departure we find the Apostle writing 
 to the Thessalonians, " From your midst the word of the 
 Lord has resounded, not only throughout Macedonia and 
 Achaia, but in all places." ^ 
 
 Their maritime trade was not the only means of liveli- 
 hood common in Thessalonica : a large part of the popu- 
 lation were engaged in industrial pursuits, in weaving 
 especially ; then, as nowadays, the town was noted for 
 its textile productions, brilliant colored rugs, and coarser 
 stuffs of goat hair. It was from among these working 
 people that the Gospel was to bring forth its richest 
 harvest. Paul foresaw it, as he marked the laborious 
 nature of their life, and the serious, contemplative char- 
 acter of the artisans. His first care was to win for him- 
 self a place in their midst. After hiring lodgings at the 
 house of a Jew, named Jason, he immediately set to 
 work at weaving night and day, that he might earn his 
 own living and owe nothing to any man.-^ When Sab- 
 bath came round, he betook himself to the synagogue, 
 and there discoursed with his brethren of Israel. Their 
 one absorbing thought at Thessalonica, as indeed through- 
 out the Dispersion, concerned the kingship of the Mes- 
 siah ; they looked for Him to come in His glory, as 
 a Conqueror, ready to bestow the empire of the world 
 upon the worshippers of Jehovah. Paul's first task was 
 to dispel this dream. Besting his argument on the Scrip- 
 ture which he was expounding, he showed them how it 
 was foretold therein that the Christ must needs suffer 
 and thereafter rise from the dead. These prophecies had 
 been but recently fulfilled in that Jesus Who had been 
 crucified and raised again to life at Jerusalem. " 'T is 
 
 J 1 Thess. i. 8. 
 
 2 1 Thess. ii. 9 ; 2 Thess. iii. 8 et seq. Very likely Jason the Jew traded 
 in coarse stuffs, and for this reason the Apostle hired lodgings in his 
 house, in order to work at home on the weaving of such articles as were 
 sold by his landlord. 
 
128 SAINT PAUL. 
 
 He," was Paul's conclusion, " Who is the Messiah, and 
 He it is Whom I preach unto you." ^ 
 
 All in vain, and for three successive Sabbaths, did the 
 Apostle strive to make them accept these truths ; the 
 Jews stubbornly refused to acknowledge the possibility 
 of a poor and humble Saviour, — one who had died the 
 death of a malefactor. " Some few Israelites were per- 
 suaded, and joined themselves to Paul and Silas," but in 
 compensation for this failure the Good News was gladly 
 welcomed by the delighted proselytes. Many women of 
 the highest rank who frequented the synagogues gave 
 themselves to the Christ ; and it proved equally welcome 
 to a large number of Greeks affiliated to Mosaism and 
 " serving God." ^ 
 
 Thus it came about that the Church of Thessalonica 
 was composed almost entirely of Pagans, to whom Paul, 
 abandoning all hopes of moving the mass of his fellow 
 countrymen, devoted himself entirely. Most of these 
 converts, with the exception of certain noblewomen, 
 were artisans. The Apostle continued to instruct them, 
 no longer in the synagogue, as he had been doing dur- 
 ing the first three weeks of his stay, but by going here 
 and there among them, meeting them in private houses, 
 and in that of Jason principally, where he had lodgings. 
 Here they could meet together, far from the hubbub and 
 excitement of the streets, and as he went on with his 
 day's stint Paul could talk to them of Jesus. His first 
 letter to the Thessalonians gives us some notion of the 
 manner of Paul's preaching, as he sat there " like a father 
 in the midst of his children," exhorting his fellow toilers, 
 " cheering them, and urging them to walk in a manner 
 worthy of God, Who had called them to His Kingdom 
 and His glory." ^ Par from giving the rein to his fiery 
 genius, in the formation of these humble souls he was 
 only too anxious to show himself always mild, calm, and 
 of an imperturbable patience ; quoting his own figure, 
 he wanted to be like a mother and a nurse to his dear 
 
 1 Acts xvii. 3. 3 1 Thess. ii. 11, 12. 
 
 ^ Acts xvii. 4. 
 
SECOND MISSIONAR Y JO URNE Y. — MA CEDONIA. 129 
 
 children.^ The tender moods of a great man always 
 lend an irresistible attraction to him in the eyes of his 
 admirers. Paul's gentleness, inspired by his passion for 
 souls, clothed even that nervous energy of his with a 
 powerful fascination ; nowhere did his influence win more 
 striking or gratifying conquests. His words were lis- 
 jtened to, not as if falling from "human lips, but as it 
 were the voice of God." ^ All this worked so mightily 
 to stir men's hearts and sow the seeds of virtue, that it 
 was not long before those wonders whereby the Spirit 
 was then wont to manifest His Presence appeared again 
 among these new disciples, — Gifts of Prophecy, Gifts of 
 Tongues and Miracles.^ 
 
 A community of Gentiles wherein God was revealing 
 Himself so visibly would not be likely to feel the charm 
 of the Mosaical Books, which were so potent a weapon 
 in dealing with sons of Israel. If we may judge from 
 the tone of the Epistles addressed to this Church, Paul 
 while with them relied very little upon those conclusions 
 drawn from the Old Testament which are so frequent in 
 his Apostolic sermons. He simply expounded the New 
 Faith, the duties of a Christian life, " the commandments 
 of the Lord Jesus." * 
 
 " The will of God," he tells them, " and your holiness 
 is that you abstain from fornication. . . . God has not 
 called you unto uncleanness, but to holiness. This is 
 why he that despiseth these rules despiseth not man, but 
 God, Who hath given unto you His Holy Spirit. As 
 touching brotherly love, you yourselves have learned 
 from God to love one another; and this indeed you do 
 towards all the brethren in Macedonia, but we entreat 
 you, brothers, to abound more and more." ^ 
 
 From this foundation of pure morality there towered 
 a mystery which was of absorbing interest to his Thessa- 
 lonian hearers, — his allusions to the consummation of 
 the ages. The third Gospel (wherein Saint Luke has 
 
 1 1 Thess. ii. 7. * 1 Thess. iv. 2. 
 
 2 1 Thess. ii. 13. 5 1 Thess. iv. 3-10. 
 * 1 Thess. i. 5. 
 
130 SAINT PAUL. 
 
 recorded the Glad Tidings as he got them from his mas- 
 ter's lips) shows us in what light the Apostle set forth 
 this end of all time : — 
 
 " There shall be signs in the sun, in the moon, and 
 in the stars, and on the earth anguish among the nations 
 by reason of the roaring of the sea and the floods, men 
 withering away for fear as they await what must come 
 upon the inhabited world ; for the powers of heaven shall 
 be shaken. Then shall men see the Son of Man coming 
 in a cloud with great might and majesty. And for you, 
 when these things shall begin to come to pass, look up 
 and lift up your heads, because your Redemption is nigh. 
 Of a truth, I say unto you, this generation shall not 
 pass away till all be accomplished." ^ 
 
 The impression left on their minds by these last words 
 was that these final catastrophes were imminent, — an 
 impression rendered even more thrilling and intense by 
 the fact that the Pagan world was then agitated by 
 similar terrors. The reign of Claudius was nearing its 
 end : the Imperial power, despoiled of all its prestige by 
 the mad excesses of Caligula, had fallen into the hands 
 of froward, wicked women. Messalina had perished, but 
 Agrippina was now proving herself all-powerful with her 
 imbecile lord, as well as with the Nero whose character 
 she was forming. The Eome of Augustus and Tiberius 
 seemed about to be engulfed in the mire of its own 
 infamy, and sinister omens were multiplying daily, like 
 black clouds before a storm. Here a comet was seen, 
 there showers of blood ; there were monstrous spawnings 
 of men and beasts, the monument of Drusus was struck 
 by lightning, the temple of Jupiter Victor opened of 
 itself, — all these presages of disaster filled men's minds 
 with awe.2 From Italy these dreadful tales soon found 
 their way along the great Egnatian Eoad ; the news was 
 discussed at Thessalonica with bated breath, in Christian 
 gatherings as well as in the Pagan meeting-places. 
 
 1 Luke xxi. 25, 32. 
 
 2 Tacitus, Annales, xii. 64 ; Suetonius, Claudius, 43-46 ; Dio Cassius, 
 Ix. 34, 35. 
 
SECOND MISSIONARY JOURNEY. — MACEDONIA. 131 
 
 The disciples appealed to Paul, asking him, " Are not 
 these signs the forerunners of the end ? Is not the Day 
 upon us ? " 
 
 The Apostle could make no other response save such 
 as he already had given them, and in the Master's words : 
 " None but My Father knoweth that day and that hour, — 
 not even the Angels of Heaven." ^ f" The Day of the Lord 
 will come like a thief in the night. Men shall talk of 
 peace and safety, and, of a sudden, destruction shall fall 
 upon man like the sorrows of a woman in travail ; there 
 shall be no way of escape." ^ Hence the Apostle drew 
 the lesson of leaving to God the secrets of the future, 
 "doing your best to live without troubling yourself or 
 others, tending to your business and working with your 
 hands, that thus you may walk honorably before the 
 world, and want nothing of any man." ^ 
 
 But in this matter he found it hard to make them obey 
 his counsels ; full of their new Faith, and with the hope 
 of a speedy end to their earthly trials, the Christian work- 
 ing people of Thessalonica applied themselves with little 
 spirit to the occupations by which they earned their 
 living. All in vain did the Apostle, preaching by his 
 example, work at his weaving day and night ; the activity 
 of business life disgusted them, a listless feeling crept 
 over them, and idleness became the crying fault of this 
 Christian body, bringing about a state of indigence and 
 distress. Always the first to suffer for others, Paul felt 
 the hardships and humiliating results of this sad state of 
 things more than any one else. Happily Philippi was 
 not far off. Lydia and the more fortunate Christians of 
 that Church were made aware of the sad condition to 
 which the brethren at Thessalonica were reduced ; on two 
 occasions they forwarded large alms gifts to them, and 
 Paul accepted them, willing for their sakes to continue 
 this deviation from his great principle of conduct, — not 
 to be indebted to his disciples for temporal aid.* Eight 
 
 1 Matt. XXV. 36. 
 
 2 1 Thess. V. 2, 3. 
 8 1 Thess. iv. 11. 
 
 * Philip, iv. 15, 16. The necessity he was under of supplying something 
 
132 SAINT PAUL. 
 
 years later he reminds them of this proof of his confi- 
 dence, the only instance of the kind in his life's story : 
 "No other Church has made me a sharer in its goods, 
 and I have received naught from any one save you 
 alone." 1 
 
 The Apostle was giving himself up entirely to the work 
 of establishing this community of Christian laborers when 
 the persecution broke out that was to rob it of his aid. 
 The Jews, vexed and indignant at seeing the women of 
 noble rank along with a goodly number of proselytes 
 deserting the Synagogue, were in a hurry to get rid of 
 the two strangers who were the cause of these ravages. 
 Certain sayings current among the Christians concerning 
 political matters furnished them with the pretext they 
 were looking for. At the prospect of Claudius's speedy 
 demise and the uncertainty which shadowed the throne, 
 now become the prey of scheming women, it was natural 
 for men to hazard a whispered query, " To whom does the 
 Empire belong ? " Paul replied with words that were 
 intended to raise the thoughts of the brethren above this 
 world which passeth away. " Your true King is Jesus " ^ 
 was his answer. On the Jews' lips this speech was ca- 
 pable of being twisted into a dangerous weapon- against 
 its author. They began by repeating it scornfully among 
 the idlers on the public squares, and depicted the new- 
 comers to them as a couple of mischief makers who were 
 conspiring to raise a sedition in the state. This populace, 
 easily blown about by gusts of strong feeling, lent a will- 
 ing ear to the Jewish orators. Under their leadership 
 the mob stormed Jason's dwelling, and searched the house 
 for the Apostle, with the intent of handing him over to 
 the tender mercies of the people. It so happened that 
 Paul and Silas were away from home : in their default 
 Jason was seized, together with several of the brethren 
 
 toward the needs of his many poverty-stricken followers can alone explain 
 why Paul, who elsewhere always managed to get along on the profits of 
 his day's labor, here at Thessalonica was forced to accept aid from the 
 Philippians. 
 
 1 Philip, iv. 15, 16. 
 
 2 Acts xvii. 7. 
 
SECOND MISSIONARY JOURNEY. -MACEDONIA. 133 
 
 who chanced to be present, and they were forthwith 
 dragged before the Politarchs.^ 
 
 The whole town was in commotion along the line of 
 their passage, and nothing was to be heard save shouts 
 like these: — 
 
 " Here are some of the fellows who have been turning 
 the whole world ^ topsy-turvy. Look at them yonder! 
 Jason has harbored them in his house ! They are all 
 rebels to Cœsar's edicts, for they say that there is another 
 King beside the Emperor, — one Jesus ! " 
 
 These were terrible accusations at a time when a word 
 or gesture of disrespect, nay, a mere forgetfulness to 
 show proper deference to the ruling prince, might be 
 construed as a capital offence.^ 
 
 It is true the laws against high treason, which had 
 grown so tyrannical since Tiberius' s time, did not pro- 
 duce the same disastrous effects in the Provinces as at 
 the centre of the Empire. Thessalonica, in particular, as 
 a free city, preserved a certain measure of independence 
 due to this title, and made its own laws, appointing the 
 politarchs in charge of the government and the courts ; 
 but it was well known that the town enjoyed these 
 privileges solely at the good pleasure of Eome ; if the 
 citizens would keep their rights they must use them 
 
 1 The title of Politarchs, as used here in the Acts (eTri tovs iroXiTcipxas) , 
 is unknown in classical literature ; but it has been discovered in the inscrip- 
 tions at Thessalonica. On the triumphal arch erected in memory of the 
 victory of Philippi (the so-called Vardar Gate) we read the names of the 
 Politarchs who governed the city at the time the structure was raised. 
 This arch has but recently been destroyed, but fragments of it were con- 
 veyed to the British Museum in 1876. The reader Avill find the inscription 
 in Boeckh, no. 1967, while in M. Vigouroux's work, Le Nouveau Testament 
 et les Découvertes Archéologiques there are five other inscriptions wherein 
 mention is made of these Politarchs. 
 
 2 " Pro r)}v olKovfi^vriv legitur in Vulgate urhem, quam vocem contexta 
 oratio non patitur: hand dubie legendum est orbem." Beelen, Commenta- 
 rius in Acta Aposfolorum, xvii. 6, 7. 
 
 ^ The Law of the Twelve Tables had strictly defined the crime of 
 " treason " here imputed to the Apostles : " Whosoever incites an enemy to 
 act against the Republic, or delivers over a citizen to the enemy, is to be 
 punished by death." Digest, xlviii. 3, But since the time of Cœsar, the 
 Julian laws had been made to extend further and further (Digest, xlviii. 
 4, 5; Tacitus, Annal., i. 74). "The crime of high treason," says Tacitus, 
 " was then the necessary complement to all accusations." Annal., iii. 3». 
 
134 SAINT PAUL. 
 
 wisely, and the first thing to be maintained, at all haz- 
 ards, was the public peace and order. The magistrates 
 realized this more keenly than ever in these days, when 
 all the affairs of the Empire were in such a state of fer- 
 ment. They were therefore much annoyed at the sight 
 of the town in such a turmoil, and a clamorous accusation 
 besieging their tribunal. The presence of the Governor 
 of Macedonia, who had his residence in Thessalonica, 
 while increasing their anxiety, made them act prudently. 
 Not knowing what to think of this quarrel between Jews 
 and Christians, seeing, moreover, that the real criminals 
 were not before them, but only their hosts, who had been 
 seized and hurried thither in their stead, they were un- 
 willing to give any decision at the moment. To appease 
 the mob, they forced Jason and his friends to give bail 
 for future good conduct, whereupon they released them, 
 deferring their sentence to some day not fixed. 
 
 This delay did not, however, lessen the danger which 
 threatened the Apostle ; the Church urged him to make 
 good his escape. Everything goes to show that both 
 Paul and Silas refused the proposal, fearing lest the 
 vengeance of the Jews might wreak itself on the person 
 of Jason, who had gone surety for his guests. But the 
 brethren would not allow them to risk their lives on 
 this account. " On the night following," says the Acts, 
 " they conducted them outside the city and made them 
 take the road to Berœa." ^ 
 
 Paul's fears for the safety of his dear neophytes were 
 only too well founded. Some months later he wrote 
 them, '"'Brothers, you are become the followers of the 
 assemblies of God which have embraced the faith of 
 Jesus Christ in Judea, for you also have suffered at the 
 hands of your fellow countrymen the same persecutions 
 which the Churches have had to endure from the Jews." ^ 
 There is no reason to believe that these deeds of violence 
 ended in bloodshed, as at Jerusalem ; ^ they were confined 
 doubtless to acts of confiscation, to pillaging the property 
 
 1 Acts xvii. 10. ^ Acts viii, 3; xii. 2; xxvi. 10. 
 
 2 1 Thess. ii. 14." 
 
SECOND MISSIONAR Y JO URNE Y. — MA CEDONIA. 135 
 
 of Christians,^ and branding them as infamous malefac- 
 tors. But the spirit of hatred and revenge was none the 
 less cruel and relentless. Every time we encounter any 
 mention of Thessalonica, we shall hear again how that 
 Church is "in much affliction and tribulation." 2 Even 
 after six years' absence the return of Paul again aroused 
 the same angry outbreaks as on his first visit. " When 
 we were arrived in Macedonia," he writes to the Corin- 
 thians,^ " our flesh had no rest there, but we were afflicted 
 in every way ; combats without, fears within." The only 
 result of these trials was the fostering of a mighty zeal 
 in the Church of Thessalonica; like that at Philippi, 
 Paul called it " his joy and his crown of glory " ; ^ and 
 among its members he met some of his trustiest fellow 
 workers, — Secundus, one of his companions in his last 
 voyage, and Aristarchus, who followed him to Eome and 
 shared his chains.^ 
 
 Berœa,^ whither the Apostle was fleeing, offered one of 
 the safest places of refuge to be found in Macedonia.' 
 Lying remote from the Via Egnatia, which was the chan- 
 nel for all the bustle and excitement of the Province, 
 keeping up very little intercourse with Thessalonica,^ the 
 town led an independent and isolated life, but a pros- 
 perous one withal, since the Jews, who flocked to none 
 but the wealthy centres, were sufficiently numerous there 
 to possess a synagogue. It owed its thriving condition 
 to its situation, which makes it even to-day one of the 
 
 1 Heb. X. 34. 
 
 2 2 Thess. i. 4. 
 
 3 2 Cor. vii. 5. 
 
 4 1 Thess. ii. 19; Philip, iv. 1. 
 
 5 Acts XX. 4; xxvii. 2; Col. iv. 10; Philem. 24, 
 
 ^ Berœa owed its name to Pheres, its founder. Pherœa, in the rough 
 speech of the Macedonians, soon became Berœa. The primitive name 
 has been revived in the title of the modern city, Kara-Pheria. 
 
 ■^ Piso, Prefect of Macedonia, Avhen forced to flee for safety, left Thes- 
 salonica by night, like S. Paul, and " stole secretly into the retired town 
 of Berœa." Cicero, In Pison, 36. 
 
 * Instead of taking the Egnatian Road as far as Pella, and thence 
 proceeding to Berœa, the Apostle probably took the less frequented route, 
 which leads directly from Thessalonica to Berœa. The distance between 
 the two towns, as it appears on the Itinerary of Antoninus, is fifty-one 
 miles. 
 
136 SAINT PAUL. 
 
 most attractive towns in Eoumelia. Built along the 
 lower slopes of Olympus, it looks out over the wide 
 plains watered by the Vardar and Indje Karasou ; its 
 gardens are shaded by plane trees, and mountain brooks 
 run through the streets. 
 
 The Jews of Berœa were of a nobler nature than those 
 of Thessalonica ; ^ they opened their synagogue to Paul, 
 and listened to his words with eagerness and all good 
 will; every day they conned the Scriptures, verifying 
 from its pages the texts they heard the Apostle quote.^ 
 Many among them believed in Jesus ; but it was among 
 the women especially that the most plentiful and precious 
 harvest was reaped ; ladies of the highest rank embraced 
 the Faith, and with them were converted very many 
 Pagans.^ All these converts belonged to the Grecian 
 race ; and as there is no evidence in the Acts which so 
 much as hints that they were proselytes, we must con- 
 clude that Paul did not confine his mission work to the 
 little synagogue of Berœa, but that he preached among 
 the Pagans as well, and that there too his words fell on 
 good ground. 
 
 Consoling as the results of his labors must have been, 
 the Apostle could not forget Thessalonica ; twice he 
 made up his mind to return,* but the news received from 
 that city described the synagogue as still so bent upon 
 glutting its rage against him, that Paul was forced to 
 renounce his plans. It was not long indeed before he 
 beheld the storm lowering over his secluded retreat. 
 On learning that he was preaching at Berœa, some 
 Jews from Thessalonica hastened thither, and set ab^ut 
 concocting schemes to have him banished once more. 
 They could not compass their designs by the help of 
 their fellow countrymen living in the city, for these 
 honest people continued to show the same tolerant and 
 respectful spirit toward the Apostles as at first, rather 
 inclined to favor the new teachers than to array them- 
 selves against them. The emissaries from Thessalonica, 
 
 1 Acts xvii. 2. 3 Acts xvii. 12. 
 
 2 Ibid. 4 1 Thess. ii. 18. 
 
SECOND MISSIONARY JOURNEY, — MACEDONIA. 137 
 
 despairing of engaging the resident Jews in their schemes 
 for vengeance, bestowed their attention upon the popu- 
 lace, and finally succeeded in exciting them to the requi- 
 site pitch of fury.i This time Paul's life was the more 
 in danger because the outbreak was directed against him 
 alone ; consequently the brethren made all haste to get 
 him away before it was too late. The Apostle departed, 
 leaving behind him Silas and Timothy, who were to 
 rejoin him. He did not go forth alone, however ; some 
 faithful disciples from Beroea accompanied him, to guide 
 his steps and uphold him in this season of sadness. 
 
 The little band set out for the sea-coast. Paul could 
 hope no longer for either peace or liberty here in Mace- 
 donia, for every Jewish community in these parts, when 
 stirred up to it by the Great Synagogue of Thessalonica, 
 would be a constant menace to his ministry. The Berœan 
 Jews, it is true, had welcomed him courteously ; but this 
 was an exception, and it had not helped him in the end ; 
 his wily foes could easily devise means for overreaching 
 them. Only one way of escaping their vengeance was 
 left open to him, and that was to take ship again. Paul 
 must needs resign himself to seeking the nearest sea- 
 port, — Dium, from all appearances.^ A vessel was 
 about to set sail for Athens. On this the Apostle took 
 passage with the brethren from Beroea who had cast in 
 their lot with him. It must have been a sad blow this, 
 which wrenched him from his beloved ones ; but in his 
 sorrow at parting he had high hopes wherewith to cheer 
 his thoughts when meditating on the future of Macedonia. 
 Nowhere else, hitherto, neither in Syria nor in Asia Mi- 
 nor, had he met with hearts so hungry for the Gospel, 
 none more generous in giving, none firmer in their new- 
 found faith. The colonists and legionaries of Philippi, 
 the handicraftsmen of Thessalonica, the Jews and Greeks 
 of Berœa, the women won over to the Cause in such 
 numbers, many of them ladies of the highest rank, and 
 
 1 Acts xvii. 13, 
 
 2 It was the nearest seaport to Berœa, and was connected with the city 
 by a road, very little travelled. According to the Itinerary of Antoninus, 
 the distance between these two places was seventeen miles. 
 
138 SAINT PAUL. 
 
 all bound together by the ties of a living Faith, — surely 
 these were sufficient to render the foundations of the 
 Macedonian Church as strong as they were wide and 
 deep ; " the rains might indeed fall upon her, the floods 
 overflow and beat against her, the winds blow and buffet 
 her; yet should nothing shake her, for she was built 
 upon the Eock."^ 
 
 i Matt. vii. 24, 25. 
 
CHAPTER VI. 
 
 SECOND MISSION JOURNEY. — ATHENS. 
 
 The route taken by Paul was the one followed by all 
 barks plying between Salonica and Athens. But few of 
 these craft were accustomed to steer out into the open 
 sea while keeping Eubœa on the starboard tack ; the 
 majority sail through the sinuous arms of the sea which 
 separate this island from the mainland. The length of 
 this sea journey is reckoned as about three or four days. 
 As his vessel glides past the Thessalian shores, the trav- 
 eller can descry Olympus, Ossa, and Pelion ; while at 
 the entrance to the Eubœan Strait is Thermopylae, at its 
 outlet lie the fields of Marathon. Sunium, with its cor- 
 onet of white columns, warns him that he is nearing the 
 sacred soil of Attica ; once this cape is doubled, the pilot 
 heads away to the north again, making the Bay of ^gina 
 and the ports of Salamina and the Pirseus. These spar- 
 kling waters, so thickly studded with sails in the olden 
 days when Athens covered the sea with her fleets, had in 
 Paul's time lost all such tokens of teeming human life. 
 The finest harbors along the coast — Megara, ^gina, 
 Phalaera, Munychia, even the Piraeus as well — were but 
 poverty-stricken hamlets, with no trade worth mention- 
 ing.^ Corinth alone preserved its position in the world. 
 In the interior of the country the same desolation 
 reigned; the most fertile districts were a wilderness, 
 Argos and Thebes fallen to the state of mere villages, 
 their temples crumbling or ruined for lack of money 
 wherewith to repair them.^ In the opinion of Polybius, 
 
 1 Cicero, Ad Fam., iv. 5. 
 
 2 Pausanias, ii. xviii. 3 ; xxxviii. 2. Strabo, viii. viii. 1 ; ix. ii. 5. 
 
140 SAINT PAUL. 
 
 the whole Peloponnesus was not worth six thousand 
 talents.^ 
 
 This devastation was the doing of Roman governors, 
 who had worked havoc over the face of the land, and left 
 it stripped of its riches. The country parts, crushed under 
 the weight of arbitrary taxes, had bidden farewell to their 
 happy rustic population ; throughout Acarnania, MtoMo,, 
 and Arcadia were to be seen nothing but great stretches 
 of fallow land, with here and there a single cow or sheep 
 amid the lush herbage. The only way for a man to avoid 
 certain ruin was to purchase the title of Roman citizen, 
 and thus escape the payment of tribute money which was 
 depopulating his country. This the wealthier class lost 
 no time in doing, and thereby aggravated the general 
 wretchedness, since, for every payment they were ex- 
 empted from, more must be squeezed from the purses of 
 the poor. In this desperate state of affairs the lower 
 classes languished, till little by little they quite vanished 
 from the scene. Like the farms, the cities also were being 
 gradually deserted. 
 
 Athens still survived amid the ruins ; she was the only 
 town beside Corinth which deserved the name of a city ; 
 yet she was no longer the Athens of Themistocles and 
 Pericles, the Queen of Hellas. After being despoiled of 
 her supremacy in the Peloponnesian war, she, with the 
 surrounding country, had bowed her stately neck to the 
 Macedonian yoke, and two centuries later to that of 
 Rome. 2 Since then all efforts to regain her ancient pres- 
 tige had only resulted in a series of blunders and sicken- 
 ing failures. When her citizens made common cause 
 with Pompey, they were forced to witness the triumph 
 of Csesar; taking up arms for liberty with Cassius and 
 Brutus, they found themselves sharers in their disastrous 
 fate ; again they joined forces with Antony at Actium, 
 
 1 Duruy, Histoire des Romains, t. iii. p. 28. 
 
 2 The fall of Corinth, b. c. 146, precipitated the enslavement of Greece. 
 Even then Macedonia was a Province bearing that name ; Greece properly 
 so called only retained Hellas; the country in general was thereafter 
 known as the Roman Province of Achaia, its boundaries being nearly the 
 same as those of modern Greece. 
 
SECOND MISSION JOURNEY. — ATHENS. 141 
 
 and their cause was involved in his swift fall.^ Amid 
 these calamities their only consolation was that none 
 of them had as yet dealt the death-blow to their hopes. 
 Sylla was the only man who had showed them no mercy ; 2 
 the other vanquishers spared them, out of respect for that 
 ancient name and the marvels of time whereof their soil 
 was the sanctuary. Under the Caesars she was still a 
 free city,^ yielding obedience to the Governor of Achaia, 
 but retaining the old laws, her government councils, the 
 Areopagus, the Six Hundred, and her people. The popu- 
 lation continued almost as large as ever, an intelligent 
 people, eagerly engaged, not in the commercial interests 
 which were so absorbing to the Corinthians, nor in poli- 
 tics, as in the good old days of independence, but in the 
 sciences and arts whereby they supported life. , Students 
 still flocked to their schools, from Eome especially. Few 
 men have left a name in Latin literature who did not 
 some time in their life sojourn here. Atticus, Cicero, 
 Varro, Ovid, Horace, Vergil,were among those who sought 
 inspiration from her shrines. Even great statesmen were 
 caught in this current of pilgrims and scholars, and could 
 not pass Athens by without paying a visit to her monu- 
 ments. Antony made it his favorite residence;^ here 
 Cassius and Brutus spent their last days on earth ; ^ 
 Csesar, Pompey, Augustus and his courtiers, vied with 
 one another in their efforts to embellish and restore the 
 town.^ To respect the City of the Muses was regarded 
 as a point of honor among Eonians ; to behold and ad- 
 mire it was the ambition of every cultured man. 
 
 This throng of visitors gave Athens the aspect of those 
 studious towns whose only life is that of their schools. 
 The crowds were as great as ever in Saint Paul's time, 
 but the serious character of the studies had wellnigh 
 
 1 Leake, Topography of Athens, p. 15, 
 
 '^ Appianus, Bell. Mi'thrid., 38 et seq.; Plutarch, Sulla, 14; Velleius 
 Paterculus, ii. 23. 
 
 3 Strabo, ix, i. 20; Cicero, In Pison., 16; D. Chrysostom, Or., xxxi. 
 
 4 Appianus, De Bell. Civ., 5, 7 ; Plutarch, Antonius, 33, 34. 
 
 5 Plutarch, Brutus, 24. 
 
 ^ Leake, Topography of Athens, pp. 15, 16. 
 
142 SAINT PAUL. 
 
 disappeared. Some declamations by popular speakers and 
 rhetoricians, physical exercises, gymnastics, horsemanship, 
 athletic combats, and racing occupied the gilded youth 
 who flocked thither with the idea of leading a free life 
 and learning the science of pleasing.^ In those days you 
 would have searched in vain for masters like the men 
 whom Cicero and Cœsar listened to a century earlier, — 
 men like Cratippus the Peripatetic, the Academician The- 
 omnestus, Philo of Larissa, and Antiochus of Ascalon. 
 Neither Plato, Aristotle, nor the higher philosophy as 
 a whole, had any interpreters or disciples. Never had 
 Athens known such a season of sterility ; fifty years later 
 there was a renascence ; but the middle of the first cen- 
 tury marks a period of decadence unique in the city's 
 history.2 . 
 
 The growing fame of Latin literature was its principal 
 cause. Eome was becoming in turn a centre of intellect- 
 ual life; like Greece, she too had her poets, historians, 
 and orators ; she welcomed and did honor to men of 
 genius. They flocked to her from every land, — from 
 Alexandria, from Pthodes, from Tarsus, from the Gauls, and 
 from Spain. By thus drawing to herself the great minds 
 of earth, she proved that in the realms of literature and 
 art she was what she had ever been in the government of 
 humankind, supreme Mistress of the world. She was 
 shaping it after her own image, breathing into it her own 
 tastes, her thoughts, even her philosophy. Athens could 
 not escape this sovereign influence. Stoics and Epicu- 
 reans were the teachers preferred by everybody at Rome ; 
 Luke describes them to us as enjoying the same popu- 
 larity at Athens, the only masters to be met, and with 
 a famous school.^ 
 
 In this town, differing so deeply from the ancestral city 
 in all that concerned the soul and the character of its 
 citizens, outwardly everything remained as it was in its 
 
 1 Cicero, ylc? ^ff., xii. 32 ; Ad Fam.,yA\.\&; xvi, 21. J^W-cmn, Nigrimis, 
 13 et seq.; Mortuorum Dialogi, xx. 5; Philostratus, ApolL, iv. 17. 
 
 2 From the death of Nerva, but especially under Adrian, who made it 
 his favorite city, and, after him, under the Antonines, 
 
 * Acts xvii. 18. 
 
SECOND MISSION JOURNEY.— ATHENS. 143 
 
 best days. Sylla's devastations and the pliinderings of 
 Eoman Governors had affected only a trifling number of 
 statues, pictures, and treasures of art ; for the most part 
 its monuments had been respected. The Acropolis, in 
 particular, stood intact ; ^ when Paul gazed upon it, it was 
 girt about and shining with the same splendor as in the 
 days of Pericles, — the purest thing ever conceived by the 
 religious genius of Greece, and the most perfect work of 
 art ever embodied upon our earth. 
 
 This steep mass of rock, once the cradle and refuge of 
 Athens, preserved no traces of its primitive uses except 
 its name of " the Upper City," or Acropolis ; all dwelling- 
 houses had disappeared long since, and the Cyclopean 
 ramparts raised for its defence no longer enclosed any- 
 thing but the temples, one and all consecrated to Pallas 
 Athene, — the virgin goddess come down from the heav- 
 ens, a celestial creature sprung from Zeus, the sovereign 
 God. The sanctuaries, clustering so close upon the nar- 
 row heights of the Acropolis, were all hallowed by tales 
 of the glorious deeds which Athens owed to her potent 
 patronage. The Temple of the Wingless Victory recalled 
 Salamis, Marathon, and the long days of triumph and 
 supremacy over the great world ; a graceful edifice called 
 the Erechtheum enclosed the olive tree which had sprouted 
 from the earth at the voice of the goddess, — of all the 
 most precious of her gifts, since by its propagation all 
 over Attica and Hellas a rocky soil had been made to 
 bloom with fertile orchards. But it was only when the 
 gaze rested on the noble Parthenon that Athens stood 
 forth revealed in her true grandeur. This temple, as its 
 name indicates, was the sanctuary of the virgin. Here 
 Pallas Athene held her court in the full light of day, 
 towering above the grovelling passions which elsewhere 
 deified Aphrodite and Dionysos. Here she stood incar- 
 nate to the eyes of her worshippers, her spirit embodied 
 in that genius whose breath had brought to life the count- 
 less marvels of Athens, but most of all in the statue 
 of the goddess herself; certainly the chisel of Phidias 
 
 1 Beule, L'Acropole d'Athènes, i. 320-337. 
 
144 SAINT PAUL. 
 
 wrought but one other work of equal perfection, the 
 Olympian Zeus, and in the latter place he had not the 
 benefit of the setting which enclosed the ivories of Athene 
 in a shrine of incomparable splendor, a casket befitting the 
 loveliness of martial maidenhood, the far-famed Parthe- 
 non.i Even in its ruins there is something about this 
 temple, with its graceful and harmonious lines, its simple 
 majesty, the delicacy and the gleam of its marbles, which 
 make it to this day the masterpiece of Architecture. 
 
 Did Paul feel the charm of this spectacle of an unri- 
 valled beauty ? was he deeply impressed with its exquisite 
 perfection ? It would seem hardly probable that he could 
 have been. His culture was drawn from an education on 
 purely Jewish lines ; the Oriental taste was never sensi- 
 tive to the refinements of Grecian art. Bearing in mind 
 the lofty thoughts which were absorbing the Apostle's 
 mind to the exclusion of all else, everything leads us to 
 suppose that in the Parthenon he saw simply the sacri- 
 legious usurpation of man's genius, so prone to adore its 
 own handiwork instead of the God Who created it. Under 
 the brilliant externals of this heathendom Paul descried 
 the same dark void which he had found everywhere among 
 Pagans, the same powerlessness to rise out of their sinful 
 state. " The Greeks seek after wisdom," he has said ; 
 "but as for us, we preach the Christ crucified, . . . which 
 to the Greeks is sheer folly; but unto them who are called, 
 Greeks as well as Jews, 'tis the power and wisdom of God ; 
 because the foolishness of God is wiser than men." ^ . 
 
 This scorn of a philosophy which has given to the 
 world its noblest thinkers was only too well justified by 
 the debasement to which religious feeling had descended 
 
 1 Beside Phidias's Minerva, which stood within tlie Parthenon, a colos- 
 sal statue of the goddess rose above the hill, so high, says Pausanias, that 
 as soon as the voyager had doubled the cape the point of her lance and 
 the crest of her helmet could be plainly distinguished from the deck of his 
 vessel (Pausanias, i. xxviii. 1). Innumerable statues occupied all the open 
 space on the heights of the Acropolis, and it is difficult to conceive how a 
 host of monuments such as are described by ancient writers could have 
 been erected within such narrow limits. The sacred hill must indeed, to 
 use S. Paul's expression, /cotciSwAoi', have been " filled with idols." 
 
 2 1 Cor. i. 22-25. 
 
SECOND MISSION JOURNEY. — ATHENS. 145 
 
 here in Athens. So many beautiful speculations and 
 lovely fancies, and all to result in the gross and carnal 
 idolatry which met his eyes ! Differing in this from the 
 East, and from Egypt especially, where to increase men's 
 respect for divinity they shrouded their deities in mys- 
 tery, and worshipped them only under symbols wrapped 
 in religious gloom, Greece, on the other hand, fashioned 
 its gods after its own image ; they were called Immortals, 
 it is true, but they were conceived of as being subject to 
 the same misfortunes, the same passions, which man is 
 prey to, — some of them indeed were the personifications 
 of vice. It is true again that others embodied certain 
 virtues, in like manner, by erecting altars to Mercy and 
 Modesty;^ but unhappily this worship was but a surface 
 performance, and only for state occasions, wielding no 
 influence over the conduct of life. Only a handful of 
 wise men had caught faint glimpses of the one God, and 
 revealed Him to their disciples as infinite, unchangeable, 
 sovereignly perfect ; but so far as the multitude was con- 
 cerned, it ran after its idols unchecked, and erected them 
 in greater numbers at Athens than was anywhere else 
 the case.2 
 
 Paul, in whom the name of Athens had excited great 
 expectations, could not help feeling a sense of disappoint- 
 ment on beholding this multitude of statues, temples, and 
 altars, all dedicated to idolatry ; ^ his heart grew hot with 
 indignation as often as he traversed the city streets, and 
 this bitter sorrow choked him because he was unable to give 
 it tongue. For the first time, in fact, since the beginning 
 of his Apostolate, he found himself without a companion, 
 in a loneliness which his delicate health, with his craving 
 for confidence and affection, made doubly painful. From 
 the day of his arrival, feeling so much like a stranger lost 
 in this new world, he had suggested to the disciples from 
 Berœa, during their leave-takings, that they send Timothy 
 and Silas to him as soon as possible.^ The former came 
 
 1 Pausanias, i. 17. 2 Pausanias, xxiv. 3. 
 
 3 Livy, xlv. 27 ; Dionysius of Halicarnassus, De Thucydide, 40 ; Elia- 
 nus, Variœ Historiée, v. 1 7 ; Philostratus, Vita ApoL, iv. xix. ; vi. iii. 
 * Acts xvii. 1.5. 
 
 10 
 
146 SAINT PAUL. 
 
 alone,^ as Silas felt it impossible for him to leave the new 
 converts to themselves under such trying circumstances. 
 Timothy was indeed the bearer of sad news ; the storm 
 the Jews had raised against the Church of Thessalonica 
 still raged as violently as at first. For Paul, who was 
 now denounced by name, with spies in every Jewish circle 
 in Macedonia on the lookout for him, to throw himself 
 into their hands in this fashion, would have been sheer 
 madness, and nevertheless he could not endure the 
 thought of these Churches being left to themselves in 
 their troubles, with no leader and no help. " Forbearing 
 no longer," he preferred to continue his lonely life, ter- 
 rible as solitude always was to him, and at once sent 
 back Timothy " to sustain and encourage " ^ the Thessa- 
 lonians. 
 
 Hitherto the Apostle had done little more than wander 
 about the city in silence, as if overwhelmed with the 
 weight of his task; the hour was come for preaching 
 the foolishness of the Cross to the people of all the world 
 most infatuated with its own wisdom. He betook him- 
 self first of all to the synagogue, and there spoke to the 
 Jews as well as to the proselytes, but apparently without 
 much success, for he turned immediately to seek out the 
 real Athenians, the Pagans of the town, and transferred 
 the field of his mission work to the streets and public 
 squares of the city. 
 
 Athens had several centres for social gatherings ; how- 
 ever, the favorite meeting-place for idlers and men of 
 leisure was located a little to the west of the Acropolis. 
 
 1 S, Paul's First Epistle to the Thessalonians (iii. 1-5) seems to leave 
 no doubt as to the fact that Timothy came to Athens and was at once sent 
 back to Thessalonica by S. Paul, Wieseler's hypothesis ( Chronologie des 
 apostolischen Zeitalters, 248) that the order given the disciples at Berœa 
 was countermanded, and that consequently Timothy started on his 
 journey but did not get as far as Athens, is in opposition to the precise 
 statement of S. Paul (EùSoKr/o-Oytte;/ KaraXcicpOrjuai eV 'Ad-nvais ixovoi ... 
 €iréibL\paiuev Tifiéd^ov . . . ^Trefxrpa . . .). Since the Apostle declares that, 
 after bidding Timothy return, he was once more left alone (1 Thess. iii. 1), 
 we must conclude that Silas did not come to Athens, and did not rejoin 
 S. Paul until later, at Corinth, at the same time with Timothy. 
 
 2 1 Thess. iii. 2. 
 
SECOND MISSION JOURNEY. — ATHENS. 147 
 
 The name Agora, or '' Public Place," had been given to 
 this spot at an earlier date, when, being a spacious and 
 goodly stretch of land lying at the foot of the " Upper 
 Town," it was used as the market square of primitive 
 Athens ; but by degrees it had been covered with build- 
 ings, and now formed a distinct quarter by itself, the 
 liveliest in the city and the richest in works of art. All 
 the gods and goddesses of Olympus had each a sanctuary 
 hereabouts ; ^ illustrious Greeks, and even foreigners of 
 renown, were commemorated by statues ; in the company 
 of Harmodius and Aristogiton, Lycurgus, Demosthenes, 
 and Pindar,^ Paul encountered the image of a Jew in his 
 pontifical robes ; this was Hyrcanus, the friend of Ath- 
 ens ; ^ farther on, his eyes fell upon the statue of a 
 Jewish princess, the beautiful Berenice,* before whom, 
 a few years later, we shall see him standing loaded with 
 chains.^ These monuments, crowded between shops, edi- 
 fices, and crooked streets, lent the Agora an appearance 
 much like that of an Eastern bazaar. This irregular 
 mass of buildings gradually filled up the valley which is 
 shut in to the southwest of the town by the heights of 
 the Acropolis, the Areopagus, the Pnyx, and the Mu- 
 seum ; consequently the public market was driven, for 
 lack of space, to descend into the open plain to the north 
 of the Acropolis. Here a new Agora was fast growing 
 up, and in the times of Saint Paul quite as much 
 frequented as the old one, adorned as well with many 
 monuments.^ The portico of Athene Archegetes had 
 been erected lately, at the expense of Coesar and Augus- 
 tus ; not long after the ravages which the city suffered 
 
 1 Pausanias, i. 3-17. Statues, monuments, and public buildings fairly 
 jostled each other in the Agora ; sanctuaries were most numerous ; there 
 were the Temple of Apollo' (the Patroum), that of the Mother of the Gods 
 (the Metroiim), the Tholus, — where the Prytanes held their banquets and 
 offered sacrifices, — the meeting-place of the six hundred, the famous 
 Altar of the Twelve Gods, the Temples of Mars, Vulcan, Aphrodite, etc. 
 
 2 Smith's Geogr. Diet., vol. i. p. 296. 
 2 Josephus, Ant. Jud., xiv. viii. 15. 
 
 * Corp. Inscrip. Grœc, no. 361. 
 
 s Acts XXV. 3; xxvi. 29. 
 
 ^ Leake, Topography of Athens, pp. 154-162. 
 
148 SAINT PAUL. 
 
 under Sylla, Andronicus Cyrrhestes had set up his dial 
 on the Tower of the Winds, on the very spot where 
 Socrates was said to have taught the Athenian youth.^ 
 At first glance, these two Agoras seemed to form one 
 succession of market stalls, stocked with all sorts of arti- 
 cles of sale, — flower booths, fruit stands, fishmongers' 
 baskets, slave marts, book-shops, and clothing ware- 
 houses ; but in reality this was the centre of all the life of 
 Athens, — its- political, literary, and social interests. Both 
 the citizens and foreigners staying in town spent most of 
 their time hereabouts, with no object in life other than 
 hearing or reporting the world's gossip. To find a good 
 seat in the Agora, and there chat and watch the passers 
 by, asking them, " What is the latest news ? " — this, 
 from the time of Demosthenes and Thucydides, had been 
 the Athenian's chief business in life.^ Paul, whose for- 
 eign air and accent made him a noticeable personage, 
 could not cross the public square without being stopped 
 and questioned. Thither he came, day after day, telling 
 the Gospel Story to all who would listen, but without 
 any effect upon this throng of men, even more remarka- 
 ble for their levity than for their curiosity. So many 
 " dreamers of dreams " had passed along those streets in 
 their time, that in " the language of the Cross " they saw 
 only one more human folly with which to while away 
 an idle hour. Nevertheless, there were some persons 
 among them with whom the grave and burning convic- 
 tion of the Apostle had its weight. These were the Stoic 
 and Epicurean philosophers ; indeed, the latter made the 
 Agora their principal place of meeting, gathering daily 
 in a portico lined with frescos, called the Stoa Pcecile, 
 whence came the name given them by the people,^ — on 
 this spot, or in some other nook in the market-place, they 
 gathered about Paul and listened to him. 
 
 1 Lewin, The Life and Epistles of S. Paul, vol, i. p. 252. 
 
 2 Demosthenes, 1 Philipp., 10; Thucydides, iii. 38, and the Scholiast on 
 this passage. Cf. the Scholiast of Aristophanes, Equit., 975 ; here we read 
 that Athens had 360 societies for social gatherings and conversation. 
 
 3 Pausanias, i. 15. ^Eschines states distinctly that this Porch stood in 
 the Agora. Contr. Ctesiph., 186. 
 
SECOND MISSION JOURNEY. — ATHENS. 149 
 
 The Apostle preached to them of Jesus, albeit, noting 
 the haughty spirit of these thinkers, he told them less 
 than usual of the humiliations of the Saviour, but dwelt 
 especially on His Eesurrection. This one word, Eesur- 
 rection, — Anastasis, — on which he laid so much stress, 
 as if to envelop it in an aureole of glory, was seized 
 upon and mistaken for the name of a goddess whom Paul 
 desired them to worship in company with Jesus ; ^ in 
 this they supposed he was merely advocating the cultus 
 of another godlike pair, such as the Orientals were forever 
 fabricating from their day-dreams. 
 
 " What is this babbler aiming at ? " some of them 
 exclaimed. 
 
 " He seems to be speaking of some foreign divinities," 
 others answered. 
 
 Howbeit, despite his half-barbarous manner of speak- 
 ing, and beneath the crude form of words, one forceful 
 and original thought stood out so strikingly as to fix the 
 attention of the serious-minded. Paul's hearers pressed 
 him to go up to the Areopagus and there explain himself 
 more at length. 
 
 " Might we ask to know something more of this new 
 doctrine whereof you speak ? " was the courteous request. 
 " You have let us hear some strange things ; we should 
 like to know what they all mean." 
 
 The Apostle yielded a ready assent to their invitation, 
 happy at the opportunity of preaching Jesus away from 
 the bustle and clamor of the Agora, and before the 
 foremost assembly in Athens. The Areopagus had not 
 indeed lost anything of its ancient prestige ; on the con- 
 trary, its authority and prerogatives had been actually 
 increased under Eoman rule.^ As the superior of all 
 other municipal bodies in the city, it formed a sort of 
 Senate or Supreme Court, exercising the right of final 
 
 ^ T))v 'Avdcrraa-iv deov riva ^Ivai évSfxi^op, ore eîuOores koI 6r}\eias 
 fféfieiv. S. John Chrysostom, In Acta Apost., Horn, xxxviii. 18. 
 
 2 Corp. Inscrip. Gnec, nos. 313, 315, 316, 318, 320, 361, 370, 372, 377- 
 381, 400, 402, 406, 415-417, 420-422, 426, 427, 433, 438, 444-446,480, 
 3831 ; Cicero, De Nat. Deor., ii. 29; see Daremberg, Dictionnaire des An- 
 tiquités, Areopagus. 
 
150 SAINT PAUL. 
 
 censorship over laws and law-makers, over social customs 
 and education, and over the édiles or aldermen.^ Ee- 
 ligious affairs, the maintenance of temples, and the over- 
 sight of established worships were in a particular manner 
 under its jurisdiction.^ Bearing this in mind, we see 
 that the step they were urging Paul to take might be one 
 of very vital importance, for all Athens revered this 
 Council, wherein the very pick of their citizens — politi- 
 cians, orators, and philosophers — sat in judgment on 
 things human and divine.^ 
 
 The Apostle ascended the flight of stone steps which 
 leads from the Agora up to the top of the hill, which was 
 also called the Areopagus. The tribunal held its sittings 
 on the spot where, according to the legend, the gods had 
 once assembled to judge Mars.* Since then justice had 
 always been administered in this sacred place. Only 
 murders were tried here originally ; ^ it was Solon who 
 had extended the authority of the Areopagites to all 
 crimes, and all legislative acts, thereby placing them in 
 the highest rank.^ This eminence, as we have seen, they 
 had managed to maintain through all the revolutions of 
 State. In the Augustan Age, as in primitive times, they 
 sat in the open air along steps cut in tiers from the solid 
 rock.^ Two stones were placed in front of the judges, 
 one consecrated to " Implacableness," the other to " In- 
 jury." The plaintiff stood upon the first, the defendant 
 on the other ; ^ they spoke in the darkness, for the Areop- 
 
 ^ Lucian, Bis Accusatus, 12 ; Tacitus, A7in., ii. 55 ; Aulius Gellius, xii. 7 ; 
 Plutarch, Cicero, 24 ; Himerius, in the Bibliothèque de Photius, Bekker's 
 éd., p. 365; Quintilian, Inst. Orat., v. 9, 13; Cicero, Ad. Fam., xiii. i. 5; 
 Ad. Att., V. xi. 6. 
 
 2 Isocrates, Areopag.^ 29, 30 ; Suidas under this word ; Lysias, Pro Sacra 
 Oka, 25, 29. 
 
 2 Demosthenes, Contr. Aristocr., 65; Plutarch, Solon, 19; ^schylus, 
 Eum., V. 700 et seg.; Schomann, Griech. Alterth., i. 511 (2er Aufl.). 
 
 4 Pausanias, i. xxviii. 5. It was to this legendary event that both the 
 hill and the court owed their name Areopagus : ô "Apeios Udyos, Mars' 
 Hill. 
 
 ^ Pansanias, iv. v. 2. 
 
 6 Demosthenes, Contr. Aristocr., 22 ; Contra Neœr., 80, 81 ; Pollux, 
 viii. 117 ; Didot, Fragm. Hist. Gr., i. 387 ; Plutarch, Solon, 19; Isocrates, 
 Areop., 37, 39, 55. 
 
 ■^ Pollux, viii. 118. ^ Pausanias, i. xxviii. 5. 
 
SECOND MISSION JOURNEY. — ATHENS. 151 
 
 agus held its audiences at night, in order to be aware, 
 says Lucian, not of the orator, but of what he said.^ In 
 their sanctuary on the slope of the hill, the Furies were 
 ever awake and watching, ready to fall upon the guilty 
 man and track him down without mercy. 
 
 In all probability Paul did not have to face this body 
 in its judicial array ; he appeared before the council of 
 his own free will, in broad daylight, not to be tried, but 
 to set forth his Faith and endeavor to gain over these 
 magistrates whose suffrages would go so far to influence 
 the people. Though less striking than a night sitting, 
 the spectacle which met his eyes could not fail of im- 
 pressing an onlooker: around him were the flower and 
 fruit of Athenian and Grecian civilization ; at his feet 
 was the great city, glittering with monuments, colon- 
 nades, and temples ; more majestic than all the rest was 
 the Parthenon, rising up before his face like the veritable 
 throne of human wisdom, all in a blaze of beauty which 
 dazzled men's eyes. Nowhere had Heathendom revealed 
 itself to him under more seductive forms. But the Apos- 
 tle had no eyes for the scene : all his hopes were fixed on 
 winning souls, his thoughts were all concentrated on 
 Jesus crucified. With this singleness of purpose, he had 
 taken note, as he threaded the city streets, of one detail 
 which he thought he could turn to his purpose. Like 
 Kome, Athens, in the fear of neglecting some deity, 
 erected altars here and there bearing no name, but with 
 these simple words : — 
 
 ArNIîETOIS^EOIS 
 
 To the Unknoivn Gods.^ 
 
 Paul took this superstition for the text of his speech, 
 as a means of winning the attention of his audience. 
 
 1 Lucian, Hermot., 64; De Domo, 18. I quote this statement on the 
 unsupported testimony of Lucian, and not without some hesitation ; its 
 authenticity would seem rather questionable. See Daremberg's Diction- 
 naire des Antiquités, Areopagus. 
 
 2 One of these altars was to be seen at Phalerum (Pausanias, i. i. 4). 
 If the Apostle landed at that port, it would have been one of the first 
 
152 SAINT PAUL. 
 
 "Athenians," he began, "I perceive that in all things 
 you are religious beyond measure.^ Indeed as I was 
 passing through your streets, and observing the objects 
 of your worship, I found an altar on which is written, 
 TO THE UNKNOWN GOD. Whom you honor with- 
 out knowing Him, He it is Whom I declare unto you. 
 
 "The God Who hath made the world and all that it 
 contains, being the Lord of Heaven and Earth, dwells 
 not in temples made by the hands of men, neither is He 
 honored by the handiwork of men, as though He had 
 need of anything, — He Who gives unto all life an(f 
 breath and all things. He made all the nations of one 
 blood ; He has made them to dwell upon the face of the 
 earth, determining for each one of them the length and 
 bounds of their domains, in order that they should seek 
 God, — that groping for him they should try to touch 
 and to find Him, though He be not far from each one 
 of us. For it is in Him we live, and move, and have 
 our being. As certain of your own poets have said, 
 'His offspring we.'^ Seeing, then, that we are the off- 
 spring of God, we ought not to believe that the God- 
 head is like unto gold, or silver, or stone, or any work 
 graven by the art and genius of man. Forgetting there- 
 fore those times of ignorance, God now commands all 
 men, in all places, to repent, because He has set a day 
 wherein He will judge the world in justice by the Man 
 Whom He has destined unto this. Whom also he has 
 given warrant before all, in that He has raised Him 
 from the dead." 
 
 objects to meet his eyes. Frequent mention is made in literature of these 
 unknown gods: Philostratus, Vit. ApoU.,\\. iii. 5 ; Lucian, Philopatris, 9, 
 29 ; Diogenes of Laertium, i. x. 1 10 ; Hesychius, 'A7i'wTçy @€ol, etc. " The 
 inscription on the altar did not read, as Paul puts it, To the Unknoivn God, 
 but thus: To the Gods of Asia and Europe, To the Unknown and Strange 
 Gods. But as Paul meant not to speak of the many unknown Gods, but 
 of the one only God unknown to them, he made use of the singular form." 
 S. Jerome, In Tit., i. 12. 
 
 1 Isocrates, Paneg., 33 ; Thucydides, ii. 38 ; Pausanias, i, xvii. 1 ; i. 
 xxiv. 3 ; X. xxviii. 6. 
 
 '■^ This verse is to be found in the works of a Cilician poet, a fellow 
 countryman of the Apostle, named Aratus {Phenom., 5), and in Cleanthes 
 as well [Hymn to Jupiter, 5). 
 
SECOND MISSION JOURNEY. — ATHENS. 153 
 
 At this point the Apostle was interrupted by laughter 
 and bantering remarks. They had listened to him thus 
 far, oddly as the speech must have sounded in their ears, 
 smacking of the barbarian with his rough accent, and 
 halting, stumbling periods ; still the novelty of the ideas, 
 with here and there some happy phrases, caught their 
 attention ; but when to sins against correct language he 
 added what these cultured critics considered actual absur- 
 dities, such as the Eesurrection and a future Judgment, 
 their patience was exhausted ; they now looked upon the 
 Apostle as a preposterous dreamer, and assailed him with 
 ridicule. Paul vainly endeavored to proceed ; his hearers 
 were dispersing merrily, a few only of the more kindly 
 disposed told him, *' We will hear you some other time on 
 this subject." And this was all they said before departing. 
 
 Such a reception from this assembly of chosen spirits 
 may well fill us with wonder, so little like is it to all we 
 remember of the sages of yore, wandering over Greece in 
 the quest of truths, or of Socrates lending an eager ear to 
 every revelation, no matter whence it came. The solu- 
 tion all lies in this one fact, that the Athens which Paul 
 preached to was no longer the city of Solon and Pericles ; 
 Pythagoras and Plato had but a handful of disciples whose 
 dreams were of the transmigration of souls, expiation of 
 sins in Hades, and a new birth in the upper world. Gre- 
 cian philosophy had folded her wings ; forgetting the 
 splendrous heights whither she had soared in the past, she 
 was content to gaze curiously at this earth of ours and 
 at man's daily life. The Stoics and Epicureans, whom 
 the record speaks of as surrounding the Apostle, were 
 alike deaf and blind to the supernatural world. 
 
 According to the Stoics, indeed, matter alone has any 
 existence ; they recognized no other God save that mys- 
 terious force which gives to every sensible object its form, 
 its unity, and the power to act. In man this force is 
 called the soul, and is as material as the body which it 
 animates, and from which it cannot be distinguished essen- 
 tially, which nevertheless it dominates and penetrates by 
 its breath divine. An egoistic and haughty system of 
 
154 SAINT PAUL. 
 
 morality was the inevitable outcome of this pantheistic 
 teaching. The Stoics boasted that their only end in life 
 was to do their duty ; but seeing that, according to their 
 own theories, each man was a god unto himself, to fulfil 
 his duty he had only to be true to his own instincts, 
 and follow the dictates of his nature. As a being sover- 
 eignly free and independent, he was sufficient unto him- 
 self, and owed no deference to another ; for him the 
 only task worth while — the true art of living — was all 
 summed up in the precept which commanded an absolute 
 impassibility and the avoidance of everything which might 
 disturb this state of repose.^ What a contrast between 
 such a haughty science of life and Paul's Gospel, whose 
 only theme was humility, revealing to man's conscience 
 his weakness and his sinfulness, telling him to be com- 
 passionate toward all suffering, bidding him do good and 
 look for naught in return ! 
 
 The disciples of Epicurus were no more capable than 
 were the Stoics of rising to this lofty plane of thought. 
 They too disfigured the old ideals of the Godhead, which 
 they imagined as relegated to the far-off realms of space, 
 wellnigh unknown to man, powerless to act upon the 
 world, something which mere chance had produced. They 
 too deemed the soul a material substance, of the same 
 nature as the body, and dying with it. In fact, their 
 moral system differed more in appearance than in reality 
 from that of Zeno. They admitted no other end in life 
 save the pursuit of pleasure, only premising that this pur- 
 suit be prudently safeguarded, using all things without 
 abusing any good thing ; all excesses would indeed en- 
 gender suffering, shatter the equilibrium of the faculties, 
 and consequently trouble that calm state of the soul 
 which is the surest source of pleasure.^ Thus, as we see, 
 although starting from quite opposite principles, — the 
 cultus of duty and that of pleasure, — practically both 
 
 1 Dollinger, Paganisme et Judaïsme, v. ii., Stoïcisme ; Pauly, Real 
 Encyklopddie, Stoici. 
 
 2 Denis, Histoire des Théories et des Idées Morales dans l* Antiquité', 
 t. {., Epicure et Zenon, p. 255 et seq. ; Dollinger, Paganisme et Ju- 
 daïsme, \. ii., Epicurisme. 
 
SECOND MISSION JOURNEY. — ATHENS. 155 
 
 Stoics and Epicureans arrived at the same conclusion, to 
 wit, that everything else is to be sacrificed rather than 
 sacrifice one's own ease. On either side we find the same 
 passion for considering everything in relation to one's self ; 
 the selfishness of pride on the side of the Stoics, the self- 
 ishness of pleasure-seekers on the side of the Epicureans. 
 
 Christianity, whose God is Charity, whose first law is 
 love for the neighbor, could have little to say which 
 these sages would listen to. At last Paul comprehended 
 this and left. the assembly. Nevertheless, his words had 
 not fallen on altogether sterile soil. " Some few," adds 
 the Acts, " adhered to him and embraced the Eaith, 
 among whom was Dionysius, surnamed the Areopagite,^ 
 and a woman named Damaris, and others with them." 
 Thus, then, a small community was formed, select rather 
 than numerous, since Athens, on listening to the Glad 
 Tidings, had not felt that thrill of joy which had stirred 
 the cities of Macedonia and brought about so many 
 conversions. 
 
 This indifference is to be explained in part by the 
 exceptional character of the city. It had remained, even 
 in its decline, the foremost centre of student life, and its 
 citizens were hence constantly entertaining scholars and 
 philosophers of renown, and thus from hearing their va- 
 rious theories they came to excel in the art of detecting 
 their weak points, extracting infinite amusement from 
 their own wit in the exercise, and speedily forgetting the 
 teacher in the rush after other novelties. The mere habit 
 of only half hearing what was said, allowing their atten- 
 tion to be distracted by the least trifle, — this, together 
 with the idle chatterers who thronged the porches, made 
 it impossible for the mass of Athenians to recognize the 
 voice of God in Paul's words. 
 
 Yet even had they caught some faint echo of the 
 divine Truth, there was one irremediable flaw in their 
 character which would have hindered them from yielding 
 obedience to its dictates, — a lack in their make-up which 
 
 1 According to Eusebius's account {Hist. Ecclesiast., iii. 4), this Are- 
 opagite became the first Bishop of Athens. 
 
156 SAINT PAUL. 
 
 rendered their natural genius insensible to the meaning 
 of the Gospel. The Greek had cultivated all the gifts of 
 his brain at the expense of his heart : with his quick and 
 subtle intelligence, his mind rose in rapid flights to the 
 highest summits of thought and soared in a region of 
 all imaginable beauty ; abstract ideas, art, and the outer 
 world offered him unspeakable delights ; he flitted from 
 one to the other, sipping some sweets from each, but 
 never resting long, never satisfied with yielding an undi- 
 vided allegiance to one dear pursuit. Of all their race 
 the Athenians showed the keenest sensitiveness to these 
 exquisite joys ; they had enshrined their ideal in a love 
 of plastic beauty. The marvels of statuary and painting 
 which strove for the prize of their approval, the Agora 
 with its medley of sounds and sights, their stage noted 
 for its unrivalled perfection, — all things about them 
 tended to keep them constantly bright and observant, by 
 elevating their tastes, and increasing the penetration and 
 power of their glance. None had so fine an appreciation 
 of the charms of Greece, none loved so well the serenity 
 of its climate, the graceful sweep of its landscapes, the 
 light which tinges its waves with azure, and wreathes 
 its rocks in mists of purple and of gold : " Happy sons of 
 Erechtheus," once said Euripides, " darling children of the 
 Immortals, ye move in a stainless atmosphere, full of 
 sweetness and light." ^ Men who deemed themselves so 
 fortunate in living were not likely to lend an attentive 
 ear to the Evangelical Beatitudes. The judges who, for 
 her loveliness, acquitted Phryne,^ the wise men who de- 
 ified man for his beauty of form,^ — what could they 
 comprehend of the mystery of the Christ ? Their legends, 
 it is true, relate how the gods have descended to earth, 
 in shepherd's frocks ; but beneath the mask of mortality 
 they were after all the victorious gods ; even their gait 
 
 1 Euripides, Medea, v. 824-830. 
 
 ^ Athenseus, xiii. 590 ; Alciphron, i. 30. 
 
 ^ " If the world should give birth to a few mortals any way like these 
 images of the Gods, the rest of mankind would agree to pledge them 
 never-ending obedience." Aristotle, Po/zï., cap. ii. 15; Plato, Phœdrus, 
 passim. Cf. Herodotus, v. 47; vii. 187. 
 
SECOND MISSION JOURNEY. — ATHENS. 157 
 
 betrayed them. A God mocked, beaten, and nailed to the 
 Cross shocked the refined Athenians' taste ; they rejected 
 the thought with contempt, and this feeling of disdain 
 was enough to decide their future course, since the habit 
 of looking at everything as food for clever argument had 
 had its fatal result in the loss of all good faith and sin- 
 cerity ; it was no longer a question of convincing them, 
 but of tickling their ears with bright talk. 
 
 No defect of the Greek mind could be more repugnant 
 to a man of Paul's firm character than this want of 
 seriousness, for in the intellectual world such fickleness 
 of soul paves the way to a state of frivolous thought- 
 lessness, and in practical affairs degenerates into double- 
 dealing and duplicity. Generally speaking, the Greek of 
 those times was but too often what he is to-day, a shrewd 
 and accomplished man of the world, but a knave. The 
 upright and honest hearts which the Gospel was address- 
 ing were but few and far between in this race, so noble 
 in appearance but in reality so crafty, hard, selfish, and 
 vain. The mercantile centres, with their mixed popula- 
 tions, had proved heretofore the most fruitful field of 
 labor for the Apostle ; Corinth, the only city of Greece 
 which had fostered its opportunities for trade, Corinth 
 was close at hand. Thither Paul turned his steps, carry- 
 ing away from Athens a profounder scorn of worldly wis- 
 dom, a greater ardor to overcome it by " the word of the 
 Cross." ^ 
 
 1 1 Cor. i. 18. 
 
CHAPTEE VII. 
 
 SECOND MISSION JOURNEY. — CORINTH. 
 
 • 
 
 I. — Foundation of the Corinthian Church. 
 
 The route by land from Athens to Corinth followed 
 the shore, passing through Eleusis and Megara. Paul 
 doubtless preferred the sea way as shorter and less costly ; 
 crossing the Saronic Gulf, he landed at Kenchrsea, lying 
 at the opening of a fine valley which traverses the isth- 
 mus ; from here a walk of two hours brought the Apostle 
 into Corinth. 
 
 The town which then bore this name was no longer 
 the ancient city which, like Sparta and Athens, had had 
 its brief hour of supremacy over all Greece. The Achaean 
 Alliance, which conferred upon it this preponderance in 
 national affairs, did not survive the last King of Mace- 
 donia more than twenty-two years. Eome was on the 
 watch for the moment in which to sound the death-knell 
 of the faint hopes of Hellenic independence : an uprising 
 of a few patriots furnished the desired excuse. Mum- 
 mius captured Corinth (146 B. c), set the city in flames, 
 and did not leave it until nothing was left but a heap 
 of ashes.^ For one hundred years these ruins remained 
 untenanted, until the day Cœsar despatched an Italian 
 colony to rebuild the town. These new-comers, freedmen 
 for the most part, formed a mixed population,^ a vulgar 
 throng on the whole, but with the protection of Eome 
 they could boast at least of possessing an inestimable 
 advantage in times of need. As it turned out, this at- 
 
 1 Strabo, viii. vi. 2?, 23 ; Pausanias, ii. i, 2 ; Plutarch, Ccesar, 57. 
 
 2 Strabo, viii. vi. 23 ; Aristides, Or., iii. pp. 37 et seq., Dindorf s ed. 
 
SE COND MISSION JO URNE Y. — CORINTH. 159 
 
 traction was enough to repeople Corinth in the space of a 
 few years, for this with its situation insured them great 
 prosperity in trade. Perched on a low headland on the 
 southwestern ridge of the isthmus, the city clings to the 
 side of a mountain of some two thousand feet in height, 
 crowned by the famous citadel. These heights, known 
 as the Acrocorinthus, and wide enough to contain a city 
 on their summits, are protected by cliffs on all sides, so 
 steep that a handful of men were sufficient to defend 
 them and bar the way to the Peloponnesus.^ 
 
 The site of the town, which in the period of the 
 struggles between the Grecian cities gave it such an 
 advantage over its neighbors, was no longer so important 
 to its welfare now that Hellas was held by the strong 
 hand of Eome in a state of peace, or, in other words, of 
 desolation. Indeed, Caesar's purpose when restoring Cor- 
 inth, was not so much to create a military post as a har- 
 bor which should be a way station between the two 
 quarters of the world, and certainly he could not have 
 made a better choice. Overlooking the two seas, Corinth 
 saw the ships from Italy and the West entering her port 
 of Lechseum on one side, while in that of Kenchrsea, on 
 the other, were anchored the fleets of the Eastern seas. 
 The latter harbor, it is true, was some six miles distant 
 from the city ; but the transportation of merchandise was 
 a slight affair for barks of such small tonnage, while 
 furthermore there was a highway laid out across the nar- 
 rowest part of the isthmus, making it possible to trans- 
 port the vessels themselves from one port to the other 
 without unloading their cargoes.^ This passage, or carry, 
 saved the trouble of making the circuit of the Pelopon- 
 nesus, and consequently of that Malean cape of sinister 
 renown ? ^ It was the favorite route from the time when, 
 after rising from its ashes, Corinth could afford the sea- 
 man every facility for crossing the isthmus. 
 
 1 In the time of Aratus, 400 soldiers with 50 dogs sufficed to guard this 
 post. Plutarch, Aratus, xxiv. 
 
 2 Strabo, viii. vi. 22. 
 
 3 "Formidatum Maleae caput." Statius, Thebais, ii. 33. MaAeas Se Koifi 
 ^/os eiriXdOov twv oif«aSe. Strabo, iii. vi. 20. 
 
160 SAINT PAUL. 
 
 The reconstruction of the city was, like the extension 
 of its trade, as rapid as it was successful. In a few 
 years the Eoman colonists could look down on a forest 
 of masts, attracted to their harbors by the prosperity of 
 Corinth. Jews and Syrians, quick to spy out new fields 
 for their trade, swarmed thitherwards. The native Greek 
 families also returned, but too broken in fortunes to form 
 an aristocracy. Accordingly, in a society made up of 
 seafaring men, merchants, and commercial speculators, the 
 real ascendency fell into the hands of the most enter- 
 prising and wealthy ; here the thoughts and customs 
 were not like those of ancient Greece, but such as one 
 might expect from the adventurous spirits which were 
 thronging to the new city. As always, these elements 
 could not mingle without corrupting and being corrupted 
 in turn. The Orient brought thither its perverse and 
 shameful passions, Kome its pitiless brutality and bloody 
 sports. There was never a time when the name of Cor- 
 inth failed to suggest the idea of license, but now this 
 characteristic had passed into a proverb among all men.'^ 
 The scene of its worst excesses was then, as of yore, 
 about the fane of Venus on the Acrocorinthus. Helios, 
 of the age of fable, after wresting these heights from 
 Neptune, had bestowed them upon the impurest ideal of 
 Venus, the so called Pandemos^ and now a thousand 
 priestesses performed the services of her temple.^ Their 
 ability to plunder any one who trusted himself to their 
 blandishments was a fact of common repute ; in the 
 necropolis of Corinth, Laïs was symbolized under the 
 form of a lioness clutching her prey in her claws and 
 devouring it.* Flourishing in the midst of a populace 
 famed for its mad pleasures, this source of immorality 
 brought about a remarkable state of moral degradation.^ 
 Paul was in Corinth when he drew that gloomy picture 
 
 1 See Hesychius under the word KopivQiâCiiv. 
 
 2 Pauly, Real Encyklopadie, Corinthia. 
 
 3 Strabo, viii. vi. 20. 
 * Pausanias, ii. 2. 
 
 5 Horace, 1 EpisL, xvii. 36; Juvenal, Sat. viii. 113 ; Athenseus, vii. 13; 
 xiii. 21, 32, 54 ; Strabo, xii. iii. 36 ; Aristides, OraL, iii, p. 39, etc. 
 
SECOND MISSION JOURNEY.— CORINTH. 161 
 
 of Paganism wherein all its excesses are so strikingly 
 portrayed.^ 
 
 In this slough of wickedness, as everywhere in Hea- 
 then lands, Israel remained far superior to the Gentiles, 
 cherishing its holy Law, escaping the contagion of vice 
 by living in isolation, and most of all by devoting all its 
 energies to commerce. Their community at Corinth, 
 powerful both in numbers and civic influence, was con- 
 tinually increased by hosts of Jews whom the edict of 
 Claudius had expelled from Kome,^ and thereby forced 
 to fall back to the eastward. Among these new citizens 
 were two Israelitish natives of Pontus, recently arrived 
 from Italy, Aquila and his wife Priscilla, who were weav- 
 ers of tent cloth like Saint Paul, and who very soon 
 became acquainted with him in the course of their busi- 
 ness. After the manner of many Jews of that time, both 
 followed their trade by wandering from place to place ; 
 though they had quitted Italy for Corinth, we shall come 
 across them again settled in Ephesus, thereafter revisiting 
 Corinth only to return to Eome,^ and later on again re- 
 visiting Asia.^ Their early meeting with Paul, and the 
 relations established between them, as well as the fact 
 that no mention is made of their conversion in the Acts, 
 would make it seem more than likely that they were 
 already Christians when the Apostle met them. Happy 
 at the'^discovery that he was no longer alone in this great 
 town, Paul hastened to cast in his fortunes with these 
 w^orking people. Thereafter he shared their lodgings 
 and their daily labors. Their dwelling must have been 
 poor enough, for tent-making is not a trade likely to 
 enrich its followers. Paul, though toiling day and night, 
 had to endure the hardest pangs of poverty, — hunger, 
 thirst, and, worst of all, the insults which the Pagan citi- 
 zens were only too glad to shower on any Jew whose 
 wealth did not inspire respect. A few years later he 
 
 i Rom. i. 26-32. 
 
 2 "Judœos, impulsore Chresto assidue tumultuanes, Roma expulit." 
 Suetonius, Claudius, 25. 
 
 3 Acts xviii. 18, 26; 1 Cor. xvi. 19; Rom. xvi. 3. 
 
 4 2 Tim. iv. 19. 
 
 11 
 
162 SAINT PAUL. 
 
 reminds the Corinthians of his condition when they first 
 saw him ; nowhere, unless perhaps at Ephesus, was the 
 Apostle reduced to such a state of distress.^ Aquila and 
 Priscilla, however anxious they might be to lighten the 
 burdens of their guest, could hardly do more than com- 
 passionate and share his misery. Thus they suffered 
 together in their stuffy little shop, working on bravely, 
 with far too much self-respect and pride to ask for help. 
 Priscilla would seem to have been the soul of the house- 
 hold, Paul's helper and stay in seasons of greater hard- 
 ship, for she is named before Aquila in the Apostle's 
 letters : " Salute for my sake Priscilla and Aquila, who 
 have labored with me in the service of Jesus Christ, who 
 have risked their lives to save me, and to whom not I 
 alone am indebted, but also all the Churches of the Gen- 
 tiles." 2 None of the many Christians who seconded the 
 Apostle in his labors ever received such praise from 
 his pen. 
 
 During those days of trial Paul realized more keenly 
 than ever the value of such friendships. We have seen 
 before this how, knowing that he was forced by his 
 physical infirmities to depend on those about him, when 
 left alone, he became a prey to overpowering uneasiness 
 and anxiety. Thus upon his arrival in Corinth, when 
 he felt the shadows of his old complaint with all its 
 impalpable terrors closing about him, he owed it to Pris- 
 cilla and her husband that he recovered strength and 
 confidence. He began by preaching in the workshop 
 where he sat at the loom side by side with them, but he 
 
 1 1 Cor. iv. 11-13. "Axpt ttjs IkpTi S>pas koÏ Tmvâfxçv koX di\pâ}fx€v, 
 kt\. " Up to this hour [in which we are writing you] we continue ever 
 in the same state as you have seen us in Corinth, — we suffer hunger, 
 thirst," etc. 
 
 2 Rom. xvi. 3; 2 Tim. iv. 19. S. Luke calls her Priscilla; S. Paul, 
 Prisca. In Latin authors we often find various forms for the same name ; 
 e. g. Livia and Lavilla, Drusa and Drusilla, used to designate the same 
 person. Though they led such a poverty-stricken existence in Corinth 
 and Ephesus, it would appear that hetter days came later on for Aquila 
 and Priscilla, since, some five years after, they had a house on the Aven- 
 tine, which was large enough to be used as a Sanctuary by the brethren 
 of Rome, to whom it was always open. Rom. xvi. 3-5. See /Saint Peter 
 and the First Years of Christianitij, chap, xviii. 
 
SE COND MISSION JO URNE Y. — CORINTH. 163 
 
 finally took the bold step of speaking publicly before the 
 assembly of the Jews. The Sabbath, even in mercantile 
 cities like Thessalonica and Corinth, was rigorously ob- 
 served ; every shop belonging to the Jews was shut up 
 on that day, and the occupants betook themselves to the 
 synagogue. However poor and contemptible a figure the 
 Apostle may have cut in the midst of his countrymen, 
 who were for the most part wealthy and influential citi- 
 zens, his title of Master in Israel gave him the right to 
 be heard in any gathering of Jews. Once this claim was 
 established, he made good use of it every week there- 
 after by preaching before the full synagogue, " bringing 
 into his discourses the Name of the Lord Jesus, and per- 
 suading Jews and Greeks." ^ The last named element in 
 the audience was generally quite considerable in num- 
 bers in all towns like Corinth, thronged with a restless, 
 curious population. Paul did not endeavor to mould his 
 preaching into the didactic forms so cherished by Greeks ; 
 he had tried this once in the presence of the Athenians, 
 making use of oratorical phrases to catch their attention, 
 and laying great stress on those truths of Christianity 
 which corresponded most closely to the aspirations of 
 their philosophies. The poor success of this his first 
 attempt was enough to make him abandon such efforts 
 here at Corinth. " I did not come before you," he re- 
 minds the disciples in that city, " with fine speeches, 
 eloquent discourses, and human wisdom ; I deemed it 
 best to know nothing whatsoever among you save Jesus 
 Christ and Him crucified." ^ 
 
 The Gospel in its sternest simplicity — the Cross of 
 Jesus — was therefore the Christianity which he preached 
 to the Corinthians. Paul's burning zeal in spreading the 
 truth, the miracles without number which he worked to 
 lend authority to his words, were enough to insure the 
 belief of many ; ^ Pagans and Jews alike yielded to the 
 new persuasion.^ The tide of conversions was checked 
 only by the Apostle's proud constancy in his resolution 
 
 1 Acts xviii. 4. ^ I Cor. ii. 4; 2 Cor. xii. 11, 12. 
 
 2 1 Cor. ii. 1,2. 4 Acts xviii. 4, 
 
164 SAINT PAUL. 
 
 not to accept anything from his followers, — a resolve 
 which obliged him to labor without any rest, leaving him 
 with no day to himself save the Sabbath. Doubtless 
 during the week his tasks were not of so exacting a 
 nature as to keep his tongue tied, but only those could 
 profit by his instructions who sought him out at his lodg- 
 ings with Aquila and Priscilla. 
 
 With the arrival of Silas and Timothy at Corinth this 
 situation was altered very materially They brought with 
 them generous offerings from the Churches of Macedonia,^ 
 the only congregations from whom Paul could not refuse 
 a helping hand. Thenceforth he was freed from temporal 
 cares, and, feeling that he had a still more valuable sup- 
 port in the two companions who had shared his Apos- 
 tolate ever since he left Antioch, Paul devoted himself 
 with his whole heart to the work of preaching,^ urging 
 his brethren of Israel by word and deed, proving to them 
 from the Scriptures that Jesus was indeed the Christ. 
 The leading men of Jewish society at Corinth — powerful 
 merchants and wealthy financiers — were not likely to 
 allow any one to disturb their religious tranquillity in 
 this uncomfortable fashion. They had tolerated the 
 stranger at first, regarding him as only another of those 
 missionary artisans who were overrunning the communi- 
 ties of Israel. As no one saw or heard anything of the 
 fellow except on Saturday, his peculiar language, while it 
 excited their curiosity, did not disquiet them greatly. 
 But when they began to encounter him day after day 
 on their walks, reasoning with their fellow countrymen, 
 winning them over to his peculiar notions, such impor- 
 tunate solicitations became quite insufferable. They pro- 
 ceeded to excite an opposition to the Apostle when he 
 appeared before the assembly, which as usual proved as 
 unreasoning as it was noisy and brutal : shrieks and blas- 
 phemies assailed him when he attempted to speak. Paul 
 knew by experience that, once Jewish fanaticism is aroused, 
 
 1 2 Cor. xi. 9. 
 
 2 " Locutio avviix^To t^ Xéycp videtur valere : totus habehatur a 
 verbo {r^ \6y(p Dativ. Instrumenti)." Beelen, Commentarius in Acta, 
 xviii. 5. 
 
SECOND MISSION JOURNEY.— CORINTH. 165 
 
 nothing can appease it. Ascending for the last time into 
 the pulpit of the synagogue, he shook off the dust from 
 his garments against his fellow Israelites. 
 
 " Your blood," he cried, " be upon your own heads ! As 
 for me, I am guiltless. From henceforth I will go unto 
 the Gentiles." And forthwith he left the synagogue. 
 
 A house belonging to a proselyte named Justus stood 
 close by ; Paul entered it and made it the Sanctuary of 
 Corinth, the place where the disciples gathered henceforth 
 for the Breaking of Bread, for prayer, and to listen to 
 God's word. This dwelling was quieter than Aquila's 
 workshop, where the Apostle doubtless continued to lodge 
 and work at his craft,i while it had the further advantage 
 of being within convenient distance of the synagogue, and 
 consequently easily reached by those who were cast out 
 by that assembly. The Jews were highly indignant at 
 the^ discovery that many of their number were finding 
 their way thither, and that among them was the leader 
 of their synagogue, Crispus, with all his household. Other 
 Corinthians of high standing had preceded him, and were 
 now furthering the preaching of the Gospel; for Paul 
 designates "as first fruits of Achaia, Stephanas and his 
 family, who had dedicated themselves to the service of the 
 saints."^ These first neophytes, who were rich enough 
 to devote their whole time, unhindered by other cares, to 
 charitable works, rendered him such effective aid that 
 Paul, some years later, when writing of them to the 
 Corinthians, says : " I beseech you to show them the 
 deference due to persons of their condition, and to all 
 such as contribute by their pains and labors to the work 
 of God.3 As belonging to the same rank as this family, 
 Paul mentions Caius, whose guest he was during his 
 second visit to Corinth.* Out of respect for this person- 
 age, as also in the case of Crispus and the household of 
 Stephanas, the Apostle departed from his general rule of 
 
 ^ 1 Generous as were the alms offered by the Churches of Macedonia, it 
 IS hardly likely that they sufficed to support Paul and his two companions 
 m the Apostolate for a year and a half, 
 
 2 1 Cor. xvi. 15. 
 
 » 1 Cor. xvi. 15, 16. 4 Rom. xvi. 23. 
 
166 SAINT PAUL. 
 
 never baptizing any one with his own hands ; he himself 
 conferred on them the new birth in water and the Holy 
 Ghost.i 
 
 " Many other Corinthians, when they had heard Paul, 
 believed and were baptized." ^ Among them is an im- 
 portant personage, one Eras tus, the treasurer of the city ; 
 then there are certain members of the Eoman colony, — 
 Tertius, who wrote out the letter to the Eomans under 
 the Apostle's dictation, and Quartus, whom he classes in 
 the same rank as Caius and Erastus.^ Still others bear 
 slave names, such as Fortunatus and Achaicus. Below 
 these Christians, whom Paul mentions as distinguished 
 both for their birth and piety, the large majority of the 
 converts belonged to the poorer and lowlier classes. There 
 were large numbers of slaves,* many sick and infirm,^ 
 while few could lay claim to learning, great wealth, or 
 high-born and powerful connections.^ The women alone, 
 who in this town turned to the Christ in greater numbers 
 than anywhere else, appear to have belonged to every 
 race and rank and age, — Greeks, Italians, Orientals, 
 maidens, widows, and mothers with their children. One 
 of them, named Chloë, was the mistress of a large house- 
 hold, with servants who went back and forth between 
 Corinth and Ephesus to transact her business ; ^ another 
 woman, called Phoebe, probably had the honor of being 
 the bearer of the Epistle of Paul to the Eomans, for she 
 is praised in these terms : " I recommend to you our sister 
 Phoebe, a servant^ of the Church which is at the port of 
 Kenchr?ea, in order that you should receive her, in the 
 name of the Lord, as it becomes us to receive the saints, 
 
 1 1 Cor. i. 14-16. 2 Acts xviii. 8. ^ Rom. xvi. 3. 
 
 * 1 Cor. vii. 21 ; xii. 13. Slaves were very numerous at Corinth. Ac- 
 cording to Athenseus (vi. 103) they numbered 460,000. But this state- 
 ment has been seriously questioned in our day. See Letronne, quoted by 
 Wallon, in his Histoire de l'Esclavage, 2* éd., t. i. p. 278. 
 
 5 1 Cor. xi. 30. 6 1 Cor. i. 26. ' i Cor. i. 11. 
 
 ^ This is the first mention we find of those pious servants, or Deacon- 
 esses, who in the early Church fulfilled, for the Christian women, functions 
 very like those performed by Deacons. We shall see how S. Paul, toward 
 the close of his life, set in order this institution, much as he did the duties 
 of the ecclesiastical Hierarchy. 
 
SECOND MISSION JOURNEY. - CORINTH. 167 
 
 and that you assist her in all things wherein she may 
 have need of you ; for she herself has assisted many and 
 me in particular." ^ In this same letter Paul greets sev- 
 eral other Christians whose acquaintance apparently he 
 made at Corinth, — Mary, Tryphena, and Tryphosa, with 
 " Persis, the dearly beloved, who has labored much in the 
 Lord." 2 The salient feature in the character of these 
 Corinthian women was their devotedness to the Cause, 
 showing a zeal so ardent that it soon became necessary 
 to forbid them to teach and preach in public.^ The har- 
 dihood with which they assumed these functions of the 
 ministry, praying and prophesying with bare heads and 
 without a veil,^ gives some color to the conjecture that 
 they were ladies of high station and accustomed to com- 
 mand in their own homes. However this may be, so far 
 as the mass of these Christians were concerned, they too, 
 like their brethren in the Faith, belonged to the ranks of 
 the humble poor and the slaves of the town. 
 
 But Paul went deeper still into the slough of wicked- 
 ness about him, and raised up some of his penitents from 
 the very dregs and offscourings of society. When he 
 reminds his faithful flock what so many among them had 
 been before their conversion, he casts a sad light upon 
 their past, — " fornicators, idolaters, adulterers, shamefully 
 effeminate, unclean, thieves, misers, drunkards, railers, 
 spoilers of others' goods." ^ We ought not to feel so much 
 surprise, with this knowledge of their past, that strange 
 disorders from time to time came to light in the Church 
 of Corinth ; such as incest, fornication, and excesses even 
 at the sacred repast whereat the faithful received the 
 Body of God.6 
 
 This throng of converts, despicable as it may have 
 seemed to outsiders, could not fail of arousing apprehen- 
 
 1 Rom. xvi. 1,2. ^ \ Cor. xiv. 34, 35. 
 
 2 Rom. xvi. 6, 12. * 1 Cor. xi. 4-15. 
 
 5 1 Cor. vi. 9, 11. 
 
 6 1 Cor. V. 1, 9, 11; xi. 22. Dramatists always represented the Corin- 
 thians as drunk whenever they introduced them into their plays, so no- 
 torious was their city for this vice, ^lianus, Variœ Historiée, iii. 15; 
 Athenseus, x. 438: iv. 137. 
 
168 SAINT PAUL. 
 
 sions among the leaders in Israel, if only from its num- 
 bers, the ardor of their faith, but most of all because of 
 the Jewish origin of the teachings they professed. Fear- 
 ing lest they should be compromised by these separated 
 brethren, they set upon them with such a renewed access 
 of fury that in his anxious hours Paul felt, to use his 
 own expression, as if beset " with weakness, fear, and a 
 great trembling." ^ Beside this keen sense of the grave 
 perils which threatened him, he was afflicted at this time 
 with one of those crises which the Apostle had passed 
 through more than once before, when his soul, spent with 
 struggling against fearful odds, sunk exhausted within 
 him. He went so far as to question whether it was not 
 high time for him to leave Corinth, since everywhere thus 
 far, in Asia Minor as well as in Macedonia, his departure 
 had, if not terminated, at least checked the fury of perse- 
 cution. One night, as this plan of bearing the Gospel 
 message elsewhere was pressing most vividly on his mind, 
 the Lord appeared to him. 
 
 " Fear naught," He said to him, " speak on, and do not 
 hold thy peace : I am with thee. No one shall lay hands 
 upon thee to do thee harm, because I have much people 
 in this city." 2 
 
 Immediately the Apostle's heart responded to the 
 strong impulse of Faith ; assured now of God's will, his 
 sole thought was of reaping the rich harvest ready to 
 his hand here in Corinth. " He tarried a year and a 
 half, teaching the word of God." ^ But he did not re- 
 strict his Apostolate to this city alone ; Kenchrsea ^ and 
 probably Argos also, where there were several Jewish 
 communities,^ welcomed the Gospel, and went to make up 
 those " saints of all Achaia," those " Churches of God," 
 which the Apostle was so fond of addressing as one body, 
 animated by the same breath of life.^ 
 
 1 1 Cor. ii. 3. » Acts xviii. 11. 
 
 2 Acts xviii. 9, 10. ^ Rom. xvi. 1. 
 ^ Philo, De Legatione ad Caium,-p. 1031. 
 
 6 2 Cor. i. 1 : 2 Thess. i. 4. 
 
SECOND MISSION JOURNEY.— CORINTH. 169 
 
 IL — The Epistles to the Thessalonians. 
 
 Despite thé troubles and cares which beset his Apos- 
 tolic work in Corinth, Paul had not forgotten his beloved 
 children in Macedonia. Timothy had been the bringer 
 of joyful news : the fidelity of the brethren was proving 
 itself strong enough to withstand the incessant persecu- 
 tions ; all were bearing their trials patiently, remember- 
 ing that these afflictions had been foretold them, as 
 falling to the lot of all Christians, God thereby testing 
 their Faith.^ The calumnious stories about the Apostle, 
 circulated by his foes, had not shaken their constancy. 
 In vain the former accused him of being a wily hypo- 
 crite, a seducer of the women whom he converted, an 
 impostor who won over men's minds by base flattery, 
 and all this in the hope of gratifying his ambition and 
 his avarice.'^ The recollection of the life of a hard-work- 
 ing artisan which the Apostle had led among them, 
 laboring night and day with his own hands in order not 
 to be a burden on any one, was quite enough to give 
 the lie to their miserable tales.^ How Paul's heart must 
 have glowed at the thought of such faithfulness ! He 
 pours out his joy when writing the first letter which has 
 come down to us from his pen : — 
 
 "Paul and Silas and Timothy to the Assembly of the 
 Thessalonians which is in God the Father and in the Lord 
 Jesus Christ. Grace be to you, and peace ! 
 
 "We give thanks without ceasing to God for you all, 
 remembering you continually in our prayers, making men- 
 tion, before our God and Father, of your work for the 
 Faith, your labors of love, and the steadfastness of the 
 hope which you have in Our Lord Jesus Christ. Brethren, 
 beloved by God, we know how you have been chosen ; for 
 our preaching of the Gospel did not consist in words alone, 
 it has been accompanied by miracles, by the power of the 
 Holy Ghost, and by a great fulness of His gifts. And you 
 know, likewise, what we have been among you for your sal- 
 
 1 1 Thess. iii. 3-4. 2 i Thess. ii. 3, 5. ^ \ Thess. ii. 9. 
 
170 SAINT PAUL. 
 
 vation. Thus you have become followers of us and of the 
 Lord, having received the word amid great afflictions with 
 the joy of the Holy Spirit, insomuch that you have served 
 as patterns to all that believe in Macedonia and in Achaia. 
 For the word of the Lord has rung out mightily^ from your 
 midst; not only throughout Macedonia and Achaia, but 
 everywhere, your faith in God has been so noised abroad 
 that we have no need to say aught thereof, for every one is 
 telling, concerning us, what was the measure of our success 
 among you, and how, on your side, you turned from idols 
 unto God, to serve the living and true God, and to wait for 
 His Son from the heavens Whom He raised from the dead, 
 even Jesus, who delivereth us from the wrath to come.^ 
 
 "... As for us, brethren, having been separated from 
 you for a little while, — in body not in heart, — we have 
 sought the more earnestly, with a lively desire, to see your 
 faces once more ; for this reason we have longed to go to 
 you. I, Paul, more than once have planned this visit, but 
 Satan hath hindered us. For what is our hope, our joy, the 
 crown wherein we glory? what but your own selves, before 
 Our Lord Jesus, in the Day of His coming? For you are 
 our glory and our joy. This is why, forbearing no longer, 
 we chose rather to be left alone in Athens, and sent you 
 Timothy, our brother, God's minister and our fellow laborer 
 in the Gospel of the Christ, that he might strengthen you 
 and encourage you in your Faith, and that so none of you 
 should be shaken in the present tribulations ; for you know 
 that unto this are we appointed. Even during the time we 
 were with you, we forewarned you that we should have 
 afflictions to bear, and such we have had, indeed, as you 
 are aware. This then, is why, forbearing no longer, I sent 
 him to you to learn tidings of your faith, for fear lest the 
 tempter should have tempted you and our labor should 
 have been made void. But now that Timothy has returned 
 from you unto us and has rendered good testimony of your 
 faith and love, he tells me that you cherish always a kindly 
 remembrance of us, ardently longing to see us, as we also 
 long to see you. Thereby, brethren, we have been comforted 
 in our distresses and tribulations, because of you and of 
 your faith ; for we live, if only you continue steadfast in 
 
 ti 'EIt^X'?''"'' " rang like a trumpet," w<nrep ffdhtn-yyos Ka^iirphv rjxovo-rjs- 
 S. John Chrysostom, in loco. 
 2 1 Thess. i. 1-ia 
 
SECOND MISSION JOURNEY.— CORINTH. 171 
 
 the Lord. And indeed, how shall I return sufficient thanks- 
 giving unto God for the joy wherewith we are filled in His 
 presence on your account ? Thus, then, we beseech Him, 
 day and night, most urgently, that He will grant this, — 
 that we may see you and supply what is yet wanting to 
 your Faith. Now, may our God and Father, may Our Lord 
 Jesus Christ direct my path to you ; and as for you, may 
 the Lord cause you to abound and superabound in love for 
 one another and for all men, even as we also for you ; may 
 He keep your hearts steadfast, and unblamable in holiness 
 before God our Father, unto the Day when Jesus Christ 
 Our Lord shall appear with all His Saints." ^ 
 
 Mingling with the words of glad approbation which 
 occur so often in this letter, now and then we come 
 across a few carefully-worded rebukes, couched under 
 the form of exhortations. Evidently Timothy's report, 
 however comforting in its general purport, had not con- 
 cealed the fact that regarding certain points, such as 
 purity of morals, brotherly charity, and spirit of applica- 
 tion to their daily tasks, there were some regrettable 
 failures on their part. It behoved their founder to re- 
 mind them of " the commands of the Lord Jesus " on 
 these subjects. This Paul did with all his wonted vigor 
 of expression.^ 
 
 The most dangerous snare to the Christians of Thessa- 
 lonica was the fascination which the expected end of the 
 world exerted over their minds. This belief, which we 
 shall encounter constantly in studying the first genera- 
 tion of Christians, had very various effects on different 
 communities. Many of the disciples drew from it new 
 strength to work and watch, laboring the more to gain 
 as much as possible from the talent intrusted to them by 
 the Master; others, on the contrary, regarded all pro- 
 vision for the future and all toil for the present as use- 
 less, considering that to-morrow might bring the end of 
 everything earthly. During his sojourn in Thessalonica 
 the Apostle had had to combat this temptation, and 
 finally gained the victory ; but since his departure sev- 
 
 1 1 Thess. ii. 17 — iii. 13. - 1 Thess. iv. 1-11. 
 
172 SAINT PAUL. 
 
 eral deaths had occurred in the little flock, troubling 
 many faithful hearts. What would become of the first 
 disciples who now slept in the Lord ? Would not their 
 condition be a less happy one than that of their brethren 
 left alive unto the coming of Jesus ? Foolish anxieties, 
 which Paul dissipated by depicting the suddenness 
 wherewith all things should be accomplished on that 
 great final Day. 
 
 " We would not have you remain in ignorance, brethren, 
 touching those who are asleep, that you grieve not your- 
 selves like other men who have no hope. If we believe 
 that Jesus died and rose again, we ought to believe also 
 that God will lead unto Jesus such as have fallen asleep in 
 Him. That which we say unto you now we have learned 
 from the Lord. We, the living, who remain unto the com- 
 ing of the Lord,^ shall not precede those who sleep. For 
 the Lord Himself, with the shout of command, with the 
 Archangel's voice, and the sound of God's trumpet, shall 
 descend from Heaven ; then those who shall have died in 
 Christ shall be the first to rise again ; thereafter we, the 
 living, who remain shall be caught up with them into the 
 clouds to come before the Lord in the skies ; and so we 
 shall be forever with the Lord. Wherefore comfort one 
 another with these words." ^ 
 
 The Apostle does not abandon this subject without a 
 word of warning to the Thessalonians, that, though they 
 must be ever watchful, searching the horizon of time, yet 
 is it useless to try to foretell the day and the hour of a 
 catastrophe which shall manifest itself with the swiftness 
 of the thunderbolt. 
 
 1 He means by tliis those mortals who shall be on earth at the last day 
 who shall thus escape the decree uttered against all humankind (Heb. 
 ix. 27), and who shall appear at once before God. For this interpreta- 
 tion of the sacred text, see Père Corluy's Spicilegium Dogmatico-Bibli- 
 cum, t. i. pp. 332-338. By the words, " we, the living, who shall remain 
 until the Lord's coming," the Apostle does not intend to designate his 
 generation exclusively. Comparing the condition of those Christians who 
 shall have died before the hour of the General Judgment with that of 
 those who shall still be living then, he does not put himself among the 
 former, but employs much the same figure of speech that we make use of 
 in our Creed, — " God shall come to judge the living and the dead." 
 
 2 1 Thess. iv. 12-17. 
 
SECOND MISSION JOURNEY.— CORINTH. 173 
 
 ^^As for the time and the moment, you have no need, 
 brethren, that any one should write you, for you yourselves 
 know perfectly that the Day of the Lord cometh as a thief 
 in the night. Thus it shall be when men say, ' Peace and 
 safety,' that destruction shall fall upon them as the 
 pangs upon a woman that is with child, and they shall not 
 escape. But you, brethren, are not in the darkness, that 
 that Day should come upon you as a thief; you are all 
 children of the light and sons of the day ; we are neither of 
 the night nor of the darkness. Therefore let us not sleep 
 as do others, but let us watch and be sober. For they that 
 slumber slumber in the night, and they that are drunken 
 are drunken in the night. But let us, who are of the day, 
 beware of drunkenness, putting on the breastplate of 
 Faith and Love, taking for our helmet the Hope of Salva- 
 tion ; for God has not chosen us to be the objects of His 
 wrath, but to make us possessors of Salvation through Our 
 Lord Jesus Christ, Who died for us, that, whether we wake 
 or sleep, we may live forever with Him." ^ 
 
 These words, though intended to reassure the Thessa- 
 lonians, had quite the opposite effect ; for here was Paul 
 himself confessing his uncertainty as to the hour when 
 the world was to come to an end ! Though in the Divine 
 Kevelations he did^ indeed foresee the series of events 
 which were to lead up to the final catastrophe, still there 
 was one point that escaped his prophetic glance, — the 
 time when all this was destined to take place. This 
 very state of ignorance had been predicted by Jesus: 
 " Of the day and the hour no one hath any knowledge, 
 not even the Angels of Heaven ; My Father alone know- 
 eth it."2 It follows, therefore, from the truth expressed 
 in these words, that the Apostles must have been left in 
 the same uncertainty as were their disciples, not knowing 
 whether the end of the world was to come to pass during 
 their life or after their death. 
 
 Another event, on which Revelation had cast a clearer 
 light, contributed to their increasing fears. Jerusalem 
 was soon to be destroyed. This the Lord had declared, 
 and the Holy Spirit had disclosed to them that in this 
 
 1 1 Thess. V. 1-10. 2 Matt. xxiv. 36. 
 
174 SAINT PAUL. 
 
 matter the words of Jesus were to be understood literally. 
 Now, as no son of Israel could conceive of the world's 
 existing without the Law, the Temple, and the Holy 
 City, the destruction of Jerusalem to the minds of dis- 
 ciples born and bred in Judaism, even to the proselytes 
 permeated with their ideas, seemed to involve that of the 
 whole world. This accounts for the opinion in vogue, 
 not only in Thessalonica, but throughout all Christian 
 communities as well, that all things were to come to an 
 end with the present generation. 
 
 Did the Apostles permit themselves to be carried away 
 by this current of public sentiment ? It does not seem 
 reasonable to suppose so. Despite their entirely Jewish 
 bringing up, the divine inspiration on the one hand would 
 prevent them from saying anything untrue on this sub- 
 ject, while on the other the special assistance which they 
 received from the Holy Ghost in the guidance and instruc- 
 tion of the Church makes it impossible for us to admit 
 that they could have declared to their brethren that the 
 last day of the world would find them still alive. Since 
 the Saviour had said, in so many words, "No one knoweth 
 the day or the hour," ^ thus excluding any precise deter- 
 mination, they would take care not to indicate any period 
 or any term of years longer than which the world could 
 not last. More than any one else, perhaps, Paul guarded 
 his words on this subject with watchful prudence. When 
 his disciples begged him to note the time of tlie great 
 catastrophe, he was content to repeat again, as just now 
 to the Thessalonians, those words of the Master : " The 
 Day of the Lord shall come like a thief " ; ^ that is to say, 
 for all men that hour was to come unexpectedly, and 
 consequently for all it must ever remain unforeseen and 
 uncertain : it is the secret of our Father in Heaven. 
 
 Paul's message, greedily devoured by the friends at 
 Thessalonica, meditated upon and discussed publicly and 
 privately, on all sides, kindled their hearts anew. Bead- 
 ing his meaning wrongly, they regarded the letter as a 
 
 1 Mark xiii. 32. 
 
 2 Matt. xxiv. 42-44 ; Luke xii. 39, 40 ; 1 Thess. v. 2. 
 
SECOND MISSION JOURNEY,— CORINTH. 175 
 
 further fore-glimpse into the future, a new prediction 
 (so to say) of the speedy end of time. Some, in support 
 of their fantasies, appealed to personal revelations, others 
 circulated certain forged letters as coming from the Apos- 
 tle ; ^ but the most serious aspect of the situation lay in 
 the fact that very many laboring men in the community 
 seized these sombre presages as a pretext for confirming 
 themselves boldly in the state of indolence which Paul 
 had so vigorously combated. Now openly asserting that 
 henceforth all toil and care for the future were superflu- 
 ous, they abandoned their trades and spent their days in 
 dreaming of the great event and spying out the appointed 
 signs.2 It was indeed all over with the Church of Thes- 
 salonica if the contagion should spread and idleness trans- 
 form this active community into a sect of Illuminati, 
 without either work or daily bread, living only on the 
 alms of their brethren. 
 
 Paul, when informed of the deplorable conclusions 
 some were bent on drawing from his letter, at once took 
 up his pen to reprimand these dreamers and remind 
 them that action is the first duty of all Christian life. 
 
 " We understand," he tells them, " that there are among 
 you certain mischief-makers who cease working and meddle 
 with what does not concern them. We charge these per- 
 sons, and we exhort them in the Lord Jesus Christ, to eat 
 their own bread while working peaceably." ^ 
 
 Finally, in order to recall these wandering ones to the 
 right road, the Apostle had only to remind them of the 
 instructions and examples he had given them during his 
 sojourn at Thessalonica ; for from the first, detecting a ten- 
 dency to idleness in this society of toiling artisans, he had 
 taken good care " not to be fed by any man's bounty, but 
 in toil and labor to work day and night, that so he might 
 not be burdensome to any one."^ Not indeed that he 
 was unmindful of his right to live by the Gospel, but that 
 he might serve as a model for his fellow workmen, and 
 
 1 2 Thess. ii. 2. 3 2 Thess. iii. 11, 12, 
 
 2 2 Thess. iii. 6-12. * Ibid., 7, 8. 
 
176 SAINT PAUL. 
 
 lend additional weight to the saying which he so often 
 reiterated, " If any man will not work, neither let him 
 eat." ^ Were these recollections and exhortations suffi- 
 cient to stay the evil ? Paul was doubtful of this, and 
 accordingly, in case of further resistance, he prescribed 
 a severe remedy. Excommunication, of which we have 
 here the first instance in the early Church : " If any man 
 does not obey that which we here command, mark that 
 man and have no dealings with him." ^ Howbeit, fear- 
 ing lest some should wield this weapon of chastisement 
 too harshly, he made haste to add, " Yet count him not 
 as an enemy, but admonish him as a brother." ^ 
 
 Nor did Paul stop here ; he proceeded to add further 
 instructions to those he had already given concerning the 
 end of time, and dwelt on the lessons they contained, at 
 once so terrible and yet so reassuring. The groundwork 
 of all he, as well as the other Apostles, taught on this 
 subject, was the outline which Jesus had drawn of the 
 last days of the Universe. This awful painting of future 
 things has been studied in its proper place in my Life of 
 the Saviour ; * but it is necessary to draw a rapid sketch 
 of it here and now, in order to show how much of pre- 
 cision Paul added to this portion of the Evangelical Dis- 
 courses. It will be evident to the reader, remembering 
 what has been said on this subject, that the end of the 
 world and the destruction of Jerusalem, events so similar 
 in their surrounding circumstances, are both embodied in 
 the prophetic predictions of the Lord. In Saint Mat- 
 thew as well as in Saint Mark the details of the two facts 
 are so intermingled that it is difficult to distinguish one 
 from the other. Paul, on the contrary, took care to set 
 forth the main lines after the manner and order indi- 
 cated by the Master. Hence, in the Gospel wherein 
 Saint Luke has collected the Apostle's preaching of the 
 Glad Tidings, we have a plainer design of the two catas- 
 trophes. In delineating the destruction of Jerusalem 
 and the Temple, he represents the scene as preceded by 
 
 1 2 Thess. iii. 9, 10. 2 ibid., U. 3 ibid., 15. 
 
 4 The Christ, the Son of God, Bk. VI. Chap. IIL 
 
SECOND MISSION JOURNEY,— CORINTH. 177 
 
 numerous signs : the Church prosecuted before syna- 
 gogues and magistrates, wars disturbing the whole Em- 
 pire, earthquakes, pestilence and famine, prodigies ap- 
 pearing in the sky, a Gentile army encircling the Holy 
 City, massacring its inhabitants, and trampling it under 
 foot " until the times of the Nations be fulfilled." ^ In 
 his delineation of the second scene, — the end of the 
 world, — he depicts it as accompanied by still more ter- 
 rifying tokens, it is true, but as coming suddenly upon 
 mankind, all together and at once, like the snarer's net.^ 
 
 How long was this " Time of the Gentiles," ^ which 
 separated the two catastrophes, to last ? Would the 
 " Gospel be declared unto all Nations " ^ within a few 
 years, or was the later period from the destruction of 
 Jerusalem to that of the whole world to embrace many 
 centuries ? This question neither Paul nor any of his 
 brethren among the Apostles, could answer. Accord- 
 ingly he confined himself to the oft-repeated reminder 
 that though the second event would occur with the sud- 
 denness of a lightning flash, the first, on the contrary, was 
 to be preceded by definite signs for its forerunners, — 
 signs which as yet had not appeared. Two of these 
 prognostics in particular are signalized in this second 
 letter to the Thessalonians, namely. Apostasy and the 
 appearance of a " Man of Sin," the profaner of God's 
 Temple.^ 
 
 The Apostasy manifested itself in the forsaking of the 
 Faith, — that Gnostic heresy, which was soon to devas- 
 tate the Church. None of the persecutions foretold by 
 their Master had any further power to affright His Apos- 
 tles, but this corruption of men's souls had not declared 
 itself as yet ; the cockle-seed sown by Simon the Magi- 
 cian was sprouting but slowly, here and there, in dark 
 out of the way corners. 
 
 As for " the Man of Sin," although the Lord had not 
 uttered his name in the Gospel, He had declared to His 
 
 1 Luke xxi. 8-24. 3 Kaipol èOwxv. Luke xxi. 24. 
 
 2 Luke xxi. 25-36. ^ Mark xiii. 10. 
 5 2 Thess. ii. 3, 4. 
 
 12 
 
178 SAINT PAUL. 
 
 disciples that " they should behold in the Holy Place 
 that abomination of desolation predicted by the Prophet 
 Daniel." ^ This ancient Oracle, therefore, had not had its 
 full accomplishment in the act of Antiochus, who laid 
 waste the Sanctuary of Jerusalem ; still other profana- 
 tions must ensue to add new horrors to his deed, and one 
 of them was to befall the generation then living. Who 
 would be the author of this sacrilege ? This, too, Paul 
 did not know : all he could answer was that this mon- 
 ster would reveal himself as a man of sin, who should 
 raise himself up in opposition to all things held in ven- 
 eration, insomuch that he would take his seat in God's 
 Holy Temple, giving himself out for God ; ^ that he 
 would prove himself — to use the expression which the 
 Church was soon to apply to him — the Messiah of 
 Satan, a false Christ, — Antichrist.^ 
 
 Some years previously the disciples had believed that 
 they had witnessed the fulfilment of this Prophecy. 
 Caligula, when arrived at such a pitch of madness that 
 he believed he was destined to be adored by all mankind, 
 proceeded to substitute his altars in the place of other 
 gods in all places, and had issued orders to have his 
 image set up in the Temple. The death of this Imperial 
 fool prevented the consummation of the sacrilege, but 
 it left one lasting impression in Israel, — that the abom- 
 ination predicted by Christ was to be the work of one of the 
 Caesars deified by Rome. From Claudius, who was reign- 
 ing just at this time, no one feared anything very serious ; 
 this weak-spirited, timid, and irresolute prince was end- 
 ing his days in the society of the women and freedmen 
 who guided his conduct, — altogether quite as incapable 
 of great crimes as of great deeds. Only one foreign 
 worship had had to suffer harsh treatment during his 
 reign, that of the Druids ; but this was for reasons of 
 an entirely political nature. Everywhere else the gods 
 of the conquered Provinces were respected. " It is only 
 just," Claudius once wrote to the Jews, " that each man 
 
 1 Matt. xxiv. 15. ^2 Thess. ii. 4. 
 
 3 1 John ii. 18, 22 ; iv. 3 : 2 John i. 7. 
 
SECOND MISSION JOURNEY. — CORINTH. 179 
 
 should be allowed to live according to the religion of his 
 native land." ^ But this reign was drawing to its close. 
 Agrippiua, mistress of the Emperor and the Empire, had 
 already made one attempt at murder. There was a gen- 
 eral presentiment that the hour when Claudius would 
 yield place to Nero was not far distant. Did Paul fore- 
 see, in prophetic vision, what was to be the life of the new 
 Csesar ? There is nothing to denote this in anything 
 that he says of " the Man of Sin," and no one feature 
 corresponds in any special sense to the crimes which 
 illustrated the reign of Claudius's successor. Apparently 
 all that the Apostle knew beforehand was that he would 
 be a monster of impiety, an enemy of the Christian 
 name, and that from his lips was to issue the command 
 to besiege and destroy Jerusalem : and these were the 
 marks of Antichrist. How far would Nero realize the 
 description of that personage ? Or was he to be only 
 the precursor ? Knowing that it was impossible for him 
 to say anything certain on this subject, Paul was con- 
 tent to remind the Thessalonians of what had heretofore 
 been revealed to him concerning the last onslaughts of 
 Satan, — concerning that sacrilegious mortal in whose 
 person all the power and seductiveness of sin would be 
 embodied at the end of time. 
 
 ''We exhort you, brethren, so far as concerns the appear- 
 ing of Our Lord Jesus Christ and our gathering together to 
 meet Him, not to be too easily unsettled in your thoughts, 
 nor let yourselves be terrified either by manifestations of 
 the Spirit, or by words, or by letters attributed to me, fore- 
 telling that the Day of the Lord is nigh. Let no one mis- 
 lead you in any way ; for that Day shall not come to pass 
 until the Apostasy shall have first appeared, nor until men 
 have beheld the Man of Sin made manifest, — the son of 
 perdition, the enemy who exalts himself above all that is 
 called God or that is worshipped, even to seating himself in 
 the Temple of God, and showing himself as if he were God. 
 Do you not remember that when I was still with you I often 
 told you of these things ? And now you know well what 
 
 1 Josephus, Anflq. Jud., xx. i. 2, 
 
180 SAINT PAUL. 
 
 hinders him from revealing himself. The mystery of wick- 
 edness is preparing itself/ but only until what time he who 
 now stands as an obstacle shall disappear. Then shall be 
 made evident the impious one, whom the Lord Jesus shall 
 consume with the breath of His mouth, and shall annihi- 
 late with the brightness of His Presence. Concerning the 
 coming of that impious one, it shall be, through the power 
 of Satan, accompanied by all manner of miracles, signs, 
 lying wonders, and all the seductions which lead into wick- 
 edness for them that perish, because they received not the 
 love of the truth, whereby they might be saved. For this 
 cause God sendeth them a worker of delusion, so mighty 
 that they will believe in the falsehood, that thus all may 
 fall under His condemnation who shall not have believed 
 in the Truth, and shall have taken pleasure in unrighteous- 
 ness/' ^ 
 
 This page has ever remained one of the most mysterious 
 passages in the Scriptures ; for not only is the Apostle 
 declaring his own uncertainty as to the end of time, he 
 is, moreover, and of set purpose, writing obscurely ; in- 
 deed, he merely alludes in veiled language to what he had 
 spoken of plainly in Macedonia. There seems to be no 
 other possible motive for this guardedness beyond the 
 fear that, should the letter fall into infidel hands, it might 
 draw down upon the Church a renewal of persecutions, 
 not on the part of the Jews, whom the Apostle always 
 faced boldly, but from the magistrates of the Empire, 
 hitherto so tolerant that he was loath to do anything to 
 anger them needlessly. It would seem that in the course 
 of his conversations at Thessalonica Paul had described 
 Eome and its deified Csesars as the main source of danger 
 for the Church. Such Eevelations, if discovered in one 
 of his letters, would have been construed as seditious 
 language by the Eoman Governors, and would have 
 armed them with a powerful weapon against the Chris- 
 tians. Thus, to avoid this manifest peril, the Apostle 
 makes use of only the most mystical terms. The Church 
 
 1 Tb fiva-T^piov ijSr} ivepyeîraL rrjs àvo/xias. Nepûva ivravda <P't)<riv, says 
 S. John Chrysostom. 
 
 2 2 Thess. ii. 1-11. 
 
SECOND MISSION JOURNEY.^ CORINTH. 181 
 
 of those times was being bred and nourished to the use 
 of that discipline of secrecy which was destined to be its 
 safeguard indeed during the age of persecutions, yet, since 
 it keeps so much of the inner workings of the Christian 
 life and doctrines concealed, this cautious policy leaves 
 us of to-day, almost as much as it did those foes of old, in 
 the dark as to many points in the history of the origin 
 of early Christian doctrine and worship. " Brethren," 
 says the Apostle in the course of this letter, " pray for us 
 that we may be delivered from ungovernable and wicked 
 spirits." 1 By this he referred to the Jews of Corinth, 
 and he does not hesitate to scourge their hatred of the 
 Gospel. In his former letter he had branded them with 
 a still deeper infamy : " They have killed the Lord Jesus 
 and the Prophets, and driven us away by persecution; 
 they are displeasing to God and the foes of mankind ; 
 they hinder us from preaching unto the Gentiles the 
 Word whereby they must be saved, thus filling up the 
 measure of their sins. The wrath of God is upon them, 
 and there it shall remain unto the end."^ When Seneca 
 calls Israel a villanous race, and Tacitus reproaches the 
 Jews as being haters of all human kind,^ these historians 
 are using no stronger expressions than the Apostle makes 
 use of here. 
 
 Such outbursts of indignation give us some idea of the 
 extent of the persecutions which were directed against 
 Paul at the time he was dictating these letters.* For a 
 year and a half they continued as implacable and inces- 
 sant as at first, but without recurring, however, to that 
 last resort of appealing to Roman authority, as happened 
 elsewhere. The judicial power at Corinth was in the 
 hands of a Proconsul, who administered the Roman Prov- 
 
 1 2 Thess. iii. 2. 
 
 2 1 Thess. ii. 15, 16. 
 
 ^ Seneca, as quoted by S. Augustine in De Civitate Z)et, vii.36; Tacitus, 
 Historiée, v, 2-5. 
 
 * These two letters were written at Corinth toward the end of the 
 Apostle's two years' stay there. The fact that Silas was with him (1 Thess. 
 i. 1 ; 2 Thess. i. 1), and was not with Paul after this sojourn in Achaia, 
 taken together with the various passages in the Epistles, when compared 
 with the Acts, leaves no doubt as to this date. 
 
182 SAINT PAUL. 
 
 ince of Achaia.^ The Jews were well aware that the 
 magistrate now holding this post was either too equitable 
 or too hostile to their race to hope of circumventing him. 
 They dared not attempt anything under his administra- 
 tion, but their first thought, on his departure from office, 
 was to sound his successor. 
 
 The new Proconsul, Marcus Annseus Novatus, was born 
 of a family illustrious in literature. Brother of Seneca 
 and uncle of Lucan, he had been adopted by the rhetori- 
 cian, Junius Gallio, whose name he took. He was looked 
 upon as one of the most distinguished minds of the age.^ 
 While equally proficient in literature and the natural 
 sciences,^ he was much beloved for his noble soul and 
 finished courtesy in the literary circle of the Senecas,* 
 where he got his name of "the gentle Gallio."^ With 
 such a reputation, the Jews deemed it would be an easy 
 matter to get the upper hand of him, hoping that, either 
 from inexperience in such affairs, or out of pure love of 
 peace, or in order to conciliate a powerful faction, the new 
 incumbent would allow them to judge one of their own 
 people in their own way, and thus abandon him to their 
 vengeance. 
 
 Filled with these pleasant expectations, they grew so 
 bold as to resort to violence, seized Paul, and dragged 
 him before the tribunal. Sosthenes, the head man of the 
 synagogue, led the mob in person. " This fellow," they 
 cried, "is persuading other men to serve God contrary 
 to the Law ! " Jewish fanaticism is strikingly exempli- 
 fied by this malevolent denunciation, not stopping at 
 
 1 In the Augustan Age, Achaia (which in extent corresponded very 
 nearly to that of modern Greece) was a dependency of the Senate, and was 
 governed by the Proconsuls (Dio Cassius, Ix. 24). It came under the 
 Emperor's authority during the reign of Tiberius, and was then adminis- 
 tered by Propraetors (Tacitus, Annales, i. 76). Under Claudius it was re- 
 stored to the Senate, and again became a Proconsular Province (Suetonius, 
 Claudius, 25). 
 
 2 Seneca, Ep. civ.; Consol. ad Helviam, 16; Quœst. Natur., iv. praef. 
 Tacitus, Annales, vi. 3; xv. 73; xvi. 17. Dio Cassius, Ix. 35; Ixi. 20, etc. 
 His brother dedicated his works De Ira and De Vita Beata to him. 
 
 ^ Seneca, Quœst. Natur., y. 11. 
 
 4 Ibid., iv, praef. 
 
 ^ Statius, Sylv., ii. 7. 
 
SECOND MISSION JOURNEY.— CORINTH. 183 
 
 publicly rebuking the dissenter from their doctrine, but 
 bent on stripping him of all the privileges and protec- 
 tions enjoyed by Israel, and thus putting him outside 
 the pale of the law. 
 
 Men held but a poor opinion of the Jews in the soci- 
 ety in which the Senecas moved ; the general estimation 
 of them was that they were as blind as they were pas- 
 sionate in their religious strifes, and capable of any 
 crafty schemes, any deed of darkness, to compass their 
 ends. Gallio stopped Paul as he was opening his lips 
 to begin his defence. 
 
 ''If this were a question," he said, "of some act of 
 injustice, or of some notable crime, I should hear it as 
 is befitting ; but if it is a mere matter of doctrinal dis- 
 putes, quarrels about words and about your Law, you 
 must settle it peaceably among yourselves ; for my part, 
 I will not be judge in business of this kind." 
 
 The Jews had not anticipated this flat refusal of a 
 trial; they had counted rather securely on holding a 
 long discussion before another Pilate, but instead they 
 met a magistrate of simple integrity, — firm enough, de- 
 spite his amiable appearance, — a man who could detect 
 their schemes at a glance, and dismiss them with only 
 a faint 'smile, to show them he understood ! Utterly 
 taken aback, and unable to bow beneath this humiliat- 
 ing failure of their plots, they persisted in besieging the 
 tribunal. Gallio gave command to have them turned 
 out. This order was the signal for a great tumult. At 
 Corinth, as elsewhere, the Israelites were detested by the 
 people at large, and hence had hardly any hope of pro- 
 tection outside of the Koman power. The crowd which 
 surrounded the Praetorium, seeing the lictors proceed to 
 expel the Jews, fell upon Sosthenes, the chief of the 
 synagogue, and, within the very precincts of the high 
 court of justice, loaded him with blows and abuse. 
 Gallio let it pass : " he feigned not to notice it," says an 
 ancient gloss, merely bidding them clear the court of 
 this rabble. 1 
 
 1 " Tunc Gallio fingebat enira non videre." Latin text of Beza's Codex. 
 
184 SAINT PAUL. 
 
 Once fairly beaten, the Jew drops his arrogance and 
 is all submissiveness ; with no taste for further enter- 
 prises of this description for some time to come, the Isra- 
 elites of Corinth kept their feelings under strict control. 
 Paul profited by this state of affairs, and remained for 
 some time in the central part of Achaia, reaping greater 
 fruits from his labors than ever before ; everything at 
 this juncture was seconding his zealous efforts, since, on 
 the one hand, he was assured of being treated with per- 
 fect tolerance by the Proconsul, while, on the other, the 
 bright light cast on the little community by recent 
 events was attracting to them all such as had hitherto 
 been held back by dislike of the Jews. 
 
CHAPTEE VIII. 
 
 DAILY LIFE AND WOKSHIP IN THE PRIMITIVE CHUECHES. 
 
 The Church, as we have followed the course of its his- 
 tory during these earliest years, has been existing under 
 certain forms which could not last for any protracted 
 period. Within the walls of Jerusalem its members led 
 a life much like that of a religious Order ; holding prop- 
 erty in common, occupied in almost incessant prayer, while 
 every evening came the Agape, ending always in the 
 Mystic Sacrifice, wherein the Bread of Life was broken 
 and distributed among the faithful. The perfection of 
 Mosaism, that dream which the Essenes were pursuing 
 in the wilderness, was realized at last here in the Holy 
 City by the first Christians. Noting the favor with 
 which they were regarded by the Pharisees, we cannot 
 help inferring that the Apostles and disciples of that day 
 bore the yoke of the Law, as well as the superstructure 
 of " Observances " which the Saviour had declared to be 
 "crushing and insupportable." ^ Then came the sudden 
 access of new believers, who could not be held within 
 these narrow bounds ; for such restrictions, devised for a 
 people who could only be retained in the right way by 
 motives of fear, were unworthy of souls set free by Jesus. 
 The uselessness of all these practices became ever more 
 apparent, in proportion as the Church, sweeping beyond 
 the boundaries of Judea, began to spread over the world. 
 Thus under the guidance of Peter, moved thereto by the 
 Vision at Joppa, but especially under that of Paul, who 
 was so specially consecrated to the Apostleship of the 
 Nations, the outward aspect of many things in the 
 
 1 Matt, xxiii. 4. 
 
186 SAINT PAUL. 
 
 Church has been considerably modified during the quar- 
 ter of a century whose history we have been studying. 
 
 Certain new features, as they came up in the course of 
 the Inspired Narrative, have hinted at these changes; but 
 it seems high time to endeavor to group them together 
 as a whole, since, to help us to complete the picture, 
 we are now in possession of the details given us by 
 Saint Paul concerning the organization of the Corinthian 
 Church, while to these we can add other vestiges of the 
 same age collected by later writers. Among the latter 
 the most important testimony is contained in a few 
 leaves of a Greek manuscript recently discovered, and 
 entitled The Teaching of the Apostles.^ This opuscule, 
 the earliest Christian book we possess outside of the 
 inspired pages,^ was composed, some say, about the time 
 Saint Paul was writing to the Corinthians, but, according 
 to a more likely opinion, toward the close of the first cen- 
 tury (from 80 to 100).^ It brings before us the picture 
 of some Church in Syria or in Palestine,^ depicting its 
 private life, public teaching, religious services and prac- 
 tices. In these distant and secluded regions, where the 
 influence of Judaism still prevailed, changes were fewer 
 and more gradual than in the other Provinces of the 
 Empire. So far as we can judge from appearances, 
 the Christian congregations so circumstanced had altered 
 hardly at all at the end of thirty years, and accordingly 
 in The Teaching of the Apostles we see them as they 
 lived and acted under the rule of the Apostles and Saint 
 James. The Hierarchy, it is true, was even then an 
 established institution ; Bishops and Deacons are spoken 
 of as being held in the same honor as were Doctors and 
 Prophets ; the latter, however, still enjoy their primitive 
 
 1 This priceless MS. was found in 1873, in a library at Constantinople, 
 by the Metropolitan Philotheus Bryennius. 
 
 ^ The Epistle of Barnabas, which used to be regarded with good reason 
 as the oldest document come down to us from the Apostolic Fathers, is, 
 however, antedated by the Doctrina, for the Epistle quotes passages from 
 the latter. 
 
 ^ See Von Funk, Doctrina XII Apostolorum, Prolegomena, xxxi. 
 
 ^ Von Funk, Doctrina, Proleg., xxxviii. 
 
WORSHIP IN THE PRIMITIVE CHURCHES. 187 
 
 prerogatives, while the Divine Spirit speaks by their 
 mouths, as in the days when Saint Paul was founding 
 the Church of Corinth. 
 
 The sensible presence of this Spirit in every Christian 
 community was the distinctive note of the epoch before 
 us, which extends from the dispersion of the Apostles to 
 the last years of Saint Peter and Saint Paul. The Para- 
 clete promised by Jesus manifested His power in every 
 religious gathering by all manner of marvels, — Proph- 
 ecies, the Gift of Tongues, wondrous cures. These super- 
 natural graces were poured out, not on extraordinary 
 occasions, but daily and continuously, and were allotted 
 to the majority of believers, if not to all. This was 
 the literal fulfilment of that promise of the Saviour : 
 "And behold the signs which shall accompany them that 
 shall believe ! In My Name they shall cast out devils ; 
 they shall speak new tongues ; they shall take up ser- 
 pents, and they shall drink poisons and shall not suffer 
 harm ; they shall lay their hands upon the sick, and 
 the sick shall be cured." ^ Another gift of greater im- 
 portance to the salvation of souls had been foretold 
 them, — " the Spirit of the Father speaking within 
 them." 2 " I will pray to the Father, and He will give 
 you another Comforter, that He may abide with you 
 forever, the Spirit of Truth, Whom the world cannot 
 receive, because it seeth Him not, neither knoweth Him ; 
 but you know Him, because He abideth with you and 
 shall be within you. . . . He shall lead you unto the 
 fulness of the truth, and shall declare unto you the 
 things to come." ^ 
 
 The peculiar effect of the latter promise declared itself 
 in a superabundance of spiritual light vouchsafed to 
 every Church, and thus making them regard as a com- 
 mon occurrence those phenomena which, with us, are 
 only to be found as exceptional events in the lives of 
 the Saints. Such were their sudden illuminations from 
 on High, ecstasies, inspirations, the discernment of spir- 
 
 i Mark xvi. 17, 18. 2 Matt. x. 20. 
 
 3 John xiv. 16, 17, 26; xvi. 13. 
 
188 SAINT PAUL, 
 
 its, a gift of foreseeing future happenings, and the ability 
 to read the human heart. Frequent though they were, 
 these states were never without a clearly supernatural 
 character ; the inspired persons could not rise to them 
 at will, but only when the Spirit of God, taking posses- 
 sion of them, caused them to speak and act according to 
 His will.i The sole privilege common to all Christians 
 of that day consisted in an intuitive perception of the 
 truth far superior to anything known in after ages, to- 
 gether with a facility in expounding and communicating 
 these truths which transcended man's ordinary powers. 
 Every believer, man or woman, slave or free, when illu- 
 minated by this Heavenly light, found therein full testi- 
 mony to the truth of his Faith ; dwelling as he did in a 
 Heathen society, where all things were languishing and 
 dying, the true Christian realized, in the literal sense 
 of the words, what it meant to be " living among the 
 dead." 2 
 
 Any fixed regulations concerning the various states of 
 life, with an exact subordination to constituted powers 
 and authorities, were hardly to be thought of in these 
 Christian communities so long as these gifts overflowed 
 on every hand in such abundance. For indeed the 
 Spirit, "blowing whither He listeth," communicated to 
 all, without distinction, the graces of teaching, counsel, 
 and direction ; hence we see so many religious gatherings 
 wherein any one of the members might, by a sudden 
 inspiration from above, be moved to take the foremost 
 position, and perform doctrinal and liturgical func- 
 tions which in our day are reserved to pastors of the 
 Church. 'The powers inherent in Holy Orders, it is true, 
 such as the Breaking of Bread and the laying on of 
 hands, were always the exclusive prerogatives of the 
 priestly " College " which the Apostles established in 
 every Christian society ; no doubt, too, these " Elders " 
 presided during divine service, but without assuming the 
 absolute headship, and allowing the faithful as large a 
 latitude as the Spirit willed. Saint Paul, whom we shall 
 
 1 1 Cor. xii. 11 ; Ephes. iv. 5. ^ Rom. vi. 13. 
 
WORSHIP IN THE PRIMITIVE CHURCHES. 189 
 
 see some ten years later busily engaged in the ordering 
 of the Hierarchy, has no other object at the moment save 
 his anxiety to curb and direct the stream of Grace which 
 is overflowing all bounds, — longing to devise some order 
 amid the outpouring of these gifts, and to note particu- 
 larly such as were most conducive to the general good. 
 
 No task could be more difficult than this attempt to 
 grasp and examine supernatural workings, which are as 
 mysterious as the Breath Divine whose emanations they 
 are. In every effort at such a classification, Saint Paul 
 makes same variation in what he has already tried to set 
 down, — more, to be sure, in the wording than in the 
 ideas themselves, for in his several enumerations the 
 comparative values he puts on the various supernatural 
 graces scarcely differ at all. In the highest rank he 
 places such gifts as are altogether spiritual ; — " the 
 Apostleship" reserved to the Twelve; the duties of 
 " Evangelists," exercised by the missionaries who carried 
 the Good News from land to land, and, like the Apostles, 
 founded new Churches ; ^ the ministry of the " Prophets 
 and Doctors," with their special commission to teach and 
 comfort men ; " the Word of Wisdom," whereby the di- 
 vine truth was set forth with learned conclusions and 
 unanswerable arguments ; " the Word of Understanding," 
 or intuition, which seized upon truth through pious con- 
 templations and the ecstasy of love ; " Faith " mighty 
 enough to move mountains ; — while below these exalted 
 favors are the graces of " Government," " Discernment of 
 Spirits," "the Gift of Tongues and the interpretation 
 thereof," that of " Miracles " and marvellous " healings." ^ 
 
 The Apostle's main thought was to preserve order and 
 unitedness at the meetings where the Christians made 
 manifest the favors apportioned to each one of them. 
 
 " There is a diversity of gifts," he wrote, " but there is 
 but one and the same Spirit ; there is a diversity of min- 
 istries, but only the one same Lord. And there is a diver- 
 sity of operations, but the same God worketh all things in 
 
 1 Eusebius, Historia Ecclesiastica, iii. 37. 
 
 2 1 Cor. xii. 8-10,28; Ephes. iv. 11. 
 
190 SAINT PAUL. 
 
 all. One and the same Spirit alone worketh all these 
 things, distributing unto each His gifts as to Him seemeth 
 good. For just as the body is one and has many members, 
 and as all members of the body, many though they be, 
 form one single body, so is it in the Christ ; for we have 
 all been baptized in the same Spirit that we might be 
 but one and the same Body, whether Jews or Gentiles, 
 bond or free, and we have all partaken of a divine drink 
 that we might be in the one same Spirit. For the body 
 likewise is not one member alone, but many. . . . Now 
 you are the Body of Christ, each one a separate member. 
 And God hath established in His Church, first Apostles, 
 secondly Prophets, thirdly Doctors, thereafter those who 
 have the power of working miracles, then such as have the 
 grace of healing the sick, those who possess the gift of 
 aiding the brethren,^ of governing them, of speaking tongues 
 and interpreting the same.'' '^ 
 
 When expatiating on this list of supernatural graces 
 the Apostle dwells very particularly on the Prophetic 
 Ministry and the Gift of Tongues : on the former, because 
 he saw in it the germ of the definitive government of 
 the Church ; on the latter, because in this he perceived 
 lurking dangers and wanted to forestall them at any cost. 
 
 To form any correct notion of what these " Prophets " 
 were, of whom so much is said in the New Testament, 
 we must understand by this name — and it had no other 
 meaning in primitive times — a man who speaks in an- 
 other's name, especially in the name of God, and declares 
 his wishes.^ At Delphi and Dodona the inspired sooth- 
 sayers had their " Prophets," who interpreted all that 
 was obscure in their oracular utterances. The Seventy, 
 when casting about for a word wherewith to translate 
 Nahi, — the " Seer " of the Hebrews, — could not find a 
 better synonym in the Greek than " Prophet," and so 
 adopted it in their Version ; whence it passed into the 
 
 1 *\pTl\-n\f/is is succor tendered by a superior to an inferior ; diuKovia 
 is the service rendered by an inferior. 
 
 2 1 Cor. xii. 4-14, 27, 28. 
 
 3 " Prophetas dicebant veteres antistites fanomm, oraculorumque sive 
 a deo sive a rate acceptorum interprètes." Estienne, Thesaurus Grœcœ 
 Linguce, under word UpocpTiTrjs. 
 
WORSHIP IN THE PRIMITIVE CHURCHES. 191 
 
 language of Saint Paul and the early Christians and 
 with them preserved the same signification as of old. 
 Now it is well known that these Nahis of the Old Testa- 
 ment were not at all Prophets in our ordinary sense of 
 that word, but were rather popular preachers, leaders 
 commissioned by God to rebuke kings and peoples ; un- 
 veiling the future certainly, when it was revealed to 
 them, but not so much intent, however, on uttering ora- 
 cles as they were bent on establishing the reign of 
 Eighteousness in Israel, reforming men's morals, nourish- 
 ing and purifying the worship of Jehovah. 
 
 From David to the Captivity, during a period of five 
 centuries, the Prophets never ceased repeating these 
 teachings under their very various forms, — songs, alle- 
 gories, invectives, anathemas, and the language of action 
 as well as that of words. They were hearkened to, and, 
 thanks to them, the faith in the one only God and a 
 high esteem for virtue were implanted in a people of low 
 natural instincts and most inclined to idolatry. With 
 the death of Malachy (about 420 b. c), a seal was set on 
 the book of the divine oracles, and for more than four 
 centuries the voice of the Prophets was no longer heard 
 in the land, but their moral work was established and 
 still subsisted ; the schools of the Scribes continued the 
 same teachings until the day when the Spirit of Prophecy 
 was conferred upon the new born Church in larger abun- 
 dance than ever before. 
 
 The duties of these new Prophets did not differ mate- 
 rially from those of the ancient Nahis. The principal 
 part of their functions was not the foretelling of the 
 future ; it was to speak in God's Name, " to build up, 
 exhort, and console " the brethren, to judge their hearers, 
 to convince them and lay bare the secrets of their 
 hearts ; ^ the present, far more than the future, occupied 
 their minds, and through their efforts the Christian's 
 path was illuminated with the light of truth : such in its 
 essential features was the Prophetic Ministry. Another 
 privilege of a much more mysterious nature, usually ac- 
 
 1 1 Cor. xiv. 3, 24, 25. 
 
192 SAINT PAUL. 
 
 companied this mark of Heavenly favor, — the " Gift of 
 Tongues," very widely known in Apostolic times, but 
 since then so completely vanished from earth ^ that it is 
 difficult to say with any certainty what it consisted in. 
 
 This wonder, whereof the Saviour had told them ^ long 
 since, was actually accomplished for the first time upon 
 the descent of the Paraclete in the Supper Eoom ; there- 
 after it appeared again and again, not at every baptism, 
 but generally when the Apostles, by laying their hands 
 upon the neophytes, communicated to them the fulness 
 of God's grace. Sometimes, as at Csesarea, certain chosen 
 souls, when their hearts were filled to overflowing with 
 pure love, felt themselves transformed by God alone, and 
 empowered by the Holy Spirit ; whereupon, without the 
 interposition of any human agency to touch them out- 
 wardly, " they were heard speaking tongues and magni- 
 fying God " ; ^ but the usual order of its occurrence was 
 that which the Acts notes of this event, which took place 
 at Ephesus : the catechumens are first baptized in the 
 Name of the Lord Jesus ; thereupon the Apostles lay 
 their hands on them ; then, and then only, " the Holy 
 Ghost coming down upon them, they begin to speak in 
 tongues and to prophesy." ^ The laying on of hands, 
 like Confirmation, of which it is the primitive form, con- 
 ferred the perfection of the supernatural life on baptized 
 souls, and from this fulness of Grace proceeded the won- 
 drous signs peculiar to those first years of the Church. 
 
 The astonishment and admiration which these super- 
 nal manifestations caused in the Pagan bystanders show 
 plainly enough how miraculous they were. So far as we 
 can judge, they must have consisted in an ecstasy wherein 
 
 1 It did not disappear, however, until some time in the course of the 
 second century. For this we have the testimony of S. Irenseus : " We 
 listen to many brethren in the Church who possess the Gift of Prophecy 
 and speak all varieties of tongues in the Spirit." Adv. Hœres., vi. 6. But 
 this is the last mention to be found of it. S. John Chrysostom states that 
 many years had passed since there had been any manifestations of this 
 gift, and that hence it was difficult to form any precise notion of what it 
 once was. 
 
 2 "They shall speak new tongues." Mark xvi. 17. 
 
 3 Acts X. 46. * Acts xix. 5, 6. 
 
WORSHIP IN THE PRIMITIVE CHURCHES. 193 
 
 the believers, uplifted by the Divine Spirit, expressed 
 their rapture in terms which were not those of their 
 daily speech.^ On Whitsunday, as we have seen, the 
 Apostles were moved to speak in foreign tongues, which 
 were intelligible to every one in the audience; and we 
 cannot but believe that they must often have enjoyed 
 this same power when in countries of whose language 
 they knew little or nothing. But the Gift of Tongues, 
 which Saint Paul rated below all other divine favors, 
 differs materially from this privilege, and remains to 
 this day one of the most mysterious facts we have to do 
 with in studying the Apostolic Age. In most cases the 
 disciples who were thus favored by God made use of 
 expressions that no one comprehended; oftentimes they 
 themselves had but a confused perception of their hidden 
 meaning. In the latter case, the soul was absorbed in 
 prayer, the heart realized that it was united to God by 
 sentiments of faith, gratitude, and love, but the mind 
 was unillumined, even unconscious, to a greater or less 
 degree, of its own workings. Concerning this state, 
 unaccountable as it may seem, we have the explicit tes- 
 timony of Saint Paul. " That man," he says, " who 
 makes use of a tongue [which he does not understand] 
 prays in his heart, but his understanding remains with- 
 out profit" ;2 "he speaks not to men, but to God"; 
 "no one understands him, but in the spirit he utters 
 mysteries." * 
 
 None had a better right than the Apostle himself to 
 speak of these operations of the Divine Spirit, for he was 
 
 1 " The state of those who spoke under the influence of the Gift of 
 Tongues was a state of enthusiasm and ecstasy which interrupted all 
 reflection and discursive thought. They testified to its presence by an 
 outburst of thanksgiving, singing songs, and praying to God ; they Avere 
 not left free to choose any language which they might prefer to make the 
 vehicle of their feelings ; an inner force obliged them to speak in some 
 tongue which might chance to be utterly unknown to them. They were 
 conscious to a certain extent of the matter of their discourses, — the gen- 
 eral scope was before their minds, — but usually they experienced great 
 difficulty, sometimes an absolute powerlessness indeed, to repeat what 
 they had said in their own vernacular." Dœllinger. 
 
 ^ 1 Cor. xiv. 14. 
 
 3 Ibid., 2. 
 
 13 
 
194 SAINT PAUL. 
 
 endowed with the Gift of Tongues beyond all men ; ^ and 
 
 doubtless it was in an outpouring of this grace that, 
 "caught up even to the Third Heaven, he heard un- 
 speakable words, which it is not lawful for man to 
 utter." ^ So too with Saint John, when " on the Lord's 
 day he was in the spirit and heard a great voice." ^ 
 " And I heard a voice coming from Heaven, like a voice 
 of many waters, and as a voice of mighty thunder ; and 
 the voice that I heard was like unto harp-players playing 
 on their harps, and they sang a new Song before the 
 Throne. . . . And none could understand the Song, save 
 the hundred and forty-four thousand who have been 
 purchased from the earth."* 
 
 The transports to which the first believers were raised 
 by the Gift of Tongues certainly bear some resemblance 
 to the raptures of these two Apostles ; it is unquestion- 
 able, in fact, that the inspired subjects were at such 
 times quite beside themselves, for the spectators at these 
 scenes took them for men bereft of reason or under the 
 influence of wine.^ What other conclusion can we draw 
 from these indications, unless it be the natural inference 
 that their state must have been similar to that wherein 
 ecstasy sometimes casts saintly souls ? For in our times 
 and circumstances the Saints alone possess that pleni- 
 tude of the Spirit which in the beginnings of the Church 
 was poured out on all alike ; they alone, consequently, 
 experience its extraordinary effects, which then were of 
 common occurrence at Christian gatherings. In order to 
 explain the most mysterious of all those phenomena, — 
 that in which the soul prays and sings unto the Lord God, 
 though in the mean while the individual's intelligence 
 loses control over the spoken words, — is it not most 
 reasonable to regard them as simply that passive prayer 
 
 1 1 Cor. xiv. 18. 3 Apoc. i. 10. 
 
 2 2 Cor. xii. 4. * Apoc. xiv. 2, 3. 
 
 5 1 Cor. xiv. 23; Acts ii. 13, 15. Doubtless S. Paul is alluding to 
 these manifestations when he exhorts the Ephesians to know no other 
 intoxication save the transports of the Divine Spirit : " And be not drunk 
 with wine, wherein is luxury, but be ye filled with the Holy Spirit, speak- 
 ing to yourselves in psalms and hymns and spiritual songs, singing and 
 making melody in your hearts to the Lord." Ephes. v. 18, 19. 
 
WORSHIP IN THE PRIMITIVE CHURCHES. 195 
 
 SO often extolled by mystical writers as one of the most 
 efficacious means of uniting the Christian to his God ? 
 The peculiarity of this state lies in this, — that all intel- 
 lectual operations seem to be suspended, the soul of the 
 worshipper no longer reasons, since his understanding is 
 fastened, not upon any determinate ideas, but on the 
 universal Truth in which it is enveloped as in a cloud, 
 an abyss of transplendent dazzling light. Silent, with- 
 out thought (the expression is Saint Theresa's i), the 
 Contemplative is absorbed in the singleness of his own 
 vision, losing himself, throwing aside all else to be at one 
 with God, while such acts as take place in his soul are so 
 deep-seated, yet of so fine and delicate a nature, that he 
 has no consciousness of their workings ; to himself he 
 seems to sleep in a calm divine. 
 
 From century to century, though always recognizing 
 the existence of such psychical states, the masters of the 
 spiritual life have been careful to guard against their 
 abuse. We all remember what vigorousness of doctrine 
 and speech Bossuet displayed in fulfilling this ungrateful 
 duty during the seventeenth century. Saint Paul simply 
 paved the way for the work of such successors in the 
 Hierarchy when writing his Epistles to the Corinthians. 
 He has, indeed, all respect for the cloud-capped heights 
 of prayer, but he refuses to recognize this as the path 
 for the majority of Christians. To him, too, the Gift of 
 Tongues, with its ecstatic concomitants, seems the least 
 useful of all, notably inferior to the gift of instructing the 
 Christian communities. Observing that at that time the 
 Prophets were the usual ministers of this teaching, he 
 urges them to be Teachers rather than wonder-workers ; 
 he is anxious that their whole soul should remain ever 
 actively susceptible to God's influence, capable of com- 
 prehending and interpreting whatsoever their lips should 
 utter ; 2 in a word, " that the spirits of the Prophets should 
 be subject to the Prophets." ^ 
 
 1 Surin, Catéchisme Spirituelle, i. iii« partie, ch. iv. 
 '^ " Let him who speaks a tongue beseech God to interpret it to him." 
 1 Cor. xiv. 13. 
 3 1 Cor. xiv. 32. 
 
196 SAINT PAUL. 
 
 Another privilege, and one of greater value, was that of 
 reading the human heart. Let a Pagan, he writes to the 
 Corinthians, enter one of your meetings at the moment 
 when you are all speaking various tongues, and he will 
 take you for madmen. If, on the contrary, he finds him- 
 self in the society of Prophets who discover to him the 
 secrets of his heart, his hidden and unsuspected sins, " he 
 will fall with face to the ground, and confess that God is 
 of a truth amongst you." ^ 
 
 It is easy to understand the suddenness of many con- 
 versions in those Christian congregations where such 
 scenes were of daily occurrence; but neither are we 
 surprised in discovering that very often it was at the 
 expense of good order and quiet devotion. Paul is at 
 considerable pains to direct them under such circum- 
 stances, and lays down the following rules of conduct. 
 In each gathering there were to be two or three disciples 
 at most, who, possessing this Gift of Tongues, should 
 speak in turn, and in every case an interpreter was to 
 make known what they said. If no one in this Church 
 has the Gift of Interpretation, the inspired person is to 
 keep silence and converse with God in the privacy of his 
 own soul. So, too, with the Prophets ; two or three are 
 to speak, and their utterances are then to be judged by 
 the others. If, while one of the Prophets is speaking, 
 another receives some revelation of greater importance for 
 the general good, let him stand up, and the first speaker 
 must yield place to him.^ 
 
 The charity and humble deference which are neces- 
 sarily implied as a complement for the execution of these 
 rules surely were not lacking in those brotherly bands of 
 Christians; for such spiritual gifts are swift to cleanse 
 men's hearts. Sometimes, however, there was not that 
 moral elevation which should correspond to the super- 
 natural state whereto these neophytes were so suddenly 
 raised ; hence the contrasts which St. Paul calls attention 
 to in the Church of Corinth. His faithful followers " had 
 been enriched in the Christ with all things, — with all 
 
 1 1 Cor. xiv. 23-25. 2 i Qor. xiv. 27-30. 
 
WORSHIP IN THE PRIMITIVE CHURCHES. 19T 
 
 speech and all knowledge"; "no gift of Grace was want- 
 ing in their store " ;i and nevertheless this bounty of God 
 had brought to light some strange weaknesses, the con- 
 tentions of wounded vanity on their part. Too many were 
 more bent upon glorifying themselves than on serving the 
 common weal, and accordingly the gifts most sought after 
 were not such as were most useful, but those that excited 
 the greatest attention. Feminine ambition came in to 
 increase the confusion ; side by side with the Prophets, 
 Prophetesses were seen to rise up and speak; those of 
 Grecian birth, with their lively and eager temperaments, 
 were prone to give too literal an interpretation to the 
 words whereby the Apostle proclaimed their liberty in 
 the Faith : " In Him there is neither man nor woman ; 
 you are all one in Christ Jesus." ^ They did not shrink 
 from contending openly with men, both by word and 
 argument, in their gatherings, discoursing in public and 
 with uncovered heads, — acts of freedom which were all 
 the more shocking since, at these same meetings, many of 
 the men kept up the custom common in Judea and Eome 
 of praying with veiled brows. 
 
 Paul is not content with merely proscribing these 
 abuses ; he makes this an occasion for conferring on 
 public prayer the forms which it has preserved ever 
 since. The Jews covered their heads, out of reverence for 
 God, and as unworthy of beholding Him ; ^ the Romans 
 did likewise, but from superstitious motives, lest at the 
 moment of sacrifice any unfavorable augury should be 
 perceived by sight or hearing.^ The usage among the 
 Greeks was just the opposite, and they prayed with un- 
 covered head.5 Paul preferred the latter custom, for the 
 reason that the forehead is the noblest part of the body 
 the seat of the intelligence. "Man," he tells the Corin- 
 thians, " being the image and the glory of God, ought not 
 to cover his head when he prays " ; it is fitting that at 
 
 1 1 Cor. i. 5, 6, 7. 
 
 2 Gal. iii. 28. 
 
 3 Lightfoot, Horœ Hehraicœ in 1 Cor. xi. 5. 
 
 * Marquardt, Romische Staatsverwaltung , iii. 171. 
 ° Macrobius, i. Saturn., viii. 
 
198 SAINT PAUL. 
 
 such times all that is most august in him should appear 
 and render homage to the Lord. For the woman alone 
 is it becoming to pray beneath a veil, as denoting that 
 gentle subjection and modest silence which nature itself 
 inspires in her sex. This, indeed, is one of the rare in- 
 stances of a departure from Israelitish ritual authorized 
 by the Apostle ; for, on the whole, he respected the quiet 
 and slow process of formation that had been going on for 
 the past thirty years, changes which had been modelling 
 the Church, in the details of its worship and hierarchy, 
 after the pattern of other Jewish communities. 
 
 The reader will remember the descriptions already 
 given ^ of the Christian fraternities thus fashioned. At 
 their head we found in certain places a College of Elders, 
 and in others one principal supervisor. These leaders 
 exercised functions more of a sacerdotal than of an ad- 
 ministrative character, while the real jurisdiction was left 
 in the hands of the Twelve, as alone capable of directing 
 a body of believers all more or less endowed with extraor- 
 dinary graces. The Apostles, it is true, could not make 
 frequent visits to the Churches which they founded ; 
 sometimes, indeed, they never returned again ; but their 
 converts were bound to them by the traditions which they 
 had left behind them. On matters of grave import their 
 counsel was sought; while communications were further 
 facilitated by the busy host of Evangelists, Prophets, 
 and Catechists, who, after the manner of Jewish mission- 
 aries, attached themselves to no one community in par- 
 ticular, but travelled from town to town, bearing the Word 
 of the Lord and His Apostles, teaching, consoling, and 
 nourishing a spirit of Faith and Charity among the 
 Churches. 
 
 Like its forms of government, so also the service of the 
 Christian congregations was borrowed from the syna- 
 gogues to which most of the members had once belonged. 
 Beside the Liturgy of the Temple, with its ceremonies, 
 which were never performed except on Mount Moriah, 
 the children of Israel possessed a regularly appointed 
 
 1 Saint Peter and the First Years of Christianity, chap. xi. 
 
WORSHIP IN THE PRIMITIVE CHURCHES. 199 
 
 order of worship for each synagogue. Here no bloody 
 sacrifices were offered, nor any oblations of flowers, fruit, 
 or perfumes. The service consisted simply in a series 
 of hymns, prayers, readings, and sermons, for which there 
 was a carefully arranged order ; and this, as well as the 
 texts to be read, was the same for all Jewish commu- 
 nities. At the outset, when meeting together in their 
 private gatherings, the Christians did no more than con- 
 tinue the services which they were accustomed to when 
 in company with their brethren of Israel ; but by de- 
 grees the freer spirit of the New Law prompted them to 
 introduce into the Jewish ritual certain changes which 
 it behoves us to notice here. 
 
 The Synagogue knew of no hymns save the Psalms of 
 old. The important position these songs still hold in 
 our liturgy is enough to show that their use was as 
 uninterrupted as it was universal among the early Chris- 
 tians. Yet it was not long before they added new 
 canticles, which should give fuller expression to their 
 Faith : " Let the Word of the Christ," was the Apostle's 
 command, " dwell in you in its fulness, and let it fill you 
 to overflowing with wisdom ; teach and admonish one 
 another in psalms and hymns and spiritual songs,^ singing 
 with your heart unto God in graêe." ^ Not one of these 
 earliest Christian songs has come down to us ; still it is 
 possible that two or three rhythmical passages in Saint 
 Paul may be fragments from these familiar chants : — 
 
 "Awake, thou that sleepest, 
 And arise from the dead ! 
 And the Christ shall illumine thee."^ 
 
 ^ It is difficult to establish with any surety the distinction between 
 these three terms. The likeliest one so far proposed is that \pa\fi6s refers 
 to the inspired Psalms of the Hebrews ; vjuvos to those hymns in which 
 God was praised (S. Jerome, In Ephes. v. 19 ; S. Gregory of Xyssa, In Ps. 
 iii. ; S. Augustine, Eurn-. in Ps. Ixxii. 1 ; cxlviii. 14) ; cvdi) was a song 
 dealing with some Christian subject, the principal and immediate theme, 
 however, being something else than the praise of God. 
 
 ■2 Colos. iii. 16. Cf. Ephes. v. 19. 
 
 3 Ephes. V. 14. This passage reminds one of Isaiah, but its form is 
 new and entirely Christian : " Lift up thine head, shine forth, for thy 
 Light is come, and the Glory of the Eternal hath risen upon Thee " (Is. 
 Ix. 1). The canticles of Zachary, the Blessed Virgin, and Simeon, as 
 
200 SAINT PAUL. 
 
 And elsewhere: — 
 
 " Surely, great is the mystery of Love,^ 
 Which is made manifest in the flesh, 
 Justified by the Spirit, 
 Hath been beheld by the Angels, 
 Preached unto the Nations, 
 Believed on in the world. 
 Raised up unto glory." 2 
 
 Though composed and sung at first in the homes of 
 the disciples, these songs came, little by little, into use at 
 the gatherings for public worship, and thus found a place 
 beside the Hebrew Psalter. The Jewish rules deter- 
 mined what hymns were to be recited at stated times in 
 the religious service ; it is more than likely that the 
 Christians did not long consider themselves as bound by 
 these regulations, and soon made the best choice they 
 could from the inspired collection ; for no likeness can be 
 traced between the details of usage in the Church and 
 that of the Synagogue. 
 
 The same alterations are to be noted in the order of 
 prayers marked in the Jewish ritual. The Shema 
 ("Hearken! Israel!"), with which divine service 
 opened, was not so much an elevation of the soul as a 
 dry repetition of certain verses from the Bible. For the 
 first few days after breaking with the Synagogue, each 
 little group of disciples would — we may easily fancy — 
 observe this rite in their Christian sanctuary, if only for 
 the reason that it was hallowed by custom. But soon 
 " the Spirit of grace and of prayer " ^ descending upon the 
 newly chosen flock inundated all hearts with love ; the 
 Spirit of Adoption, the Spirit of the Son,* was crying in 
 their souls, " Father, Father ! " These were the groanings 
 unspeakable, the very voice of Jesus " supplicating with 
 tears and mighty cries " ; ^ and thereupon the Prayer 
 
 given us by S. Luke, as well as the hymn of thanks sung by the disciples 
 at Jerusalem (Acts iv. 24-30), are also inspired by the language of Holv 
 Writ. 
 
 1 Eva-effelas, properly "of piety," — of the Christian conduct of life. 
 
 2 1 Tim. iii. 16. 
 
 3 Zach. xii. 10. 
 
 * Gal. iv. 5, 6. 5 Heb. v. 7. 
 
WORSHIP IN THE PRIMITIVE CHURCHES. 201 
 
 learned from the Saviour's lips, the Our Father, would 
 find its way naturally into every mouth, and thus the 
 Jewish Shema disappeared amid these transports of love, 
 as a useless and forgotten rite. 
 
 The thanksgivings which followed this formula of the 
 religious service in the Synagogue were characterized, to 
 the highest degree, by a sentiment of true piety ; ac- 
 cordingly the forms of these benedictions have passed 
 into our own liturgy ; the same thoughts, and, in some 
 cases, the exact expressions as well, have been preserved 
 unaltered : — 
 
 " Blessed be Thou, Lord our God, God of our fathers, 
 Abraham, Isaac, and Jacob ! Great God, Almighty and Aw- 
 ful, God Most High, Who art pleased to bestow all good 
 things and graces, . . . Who sendest the Kedeemer unto 
 Thy children's children, to glorify Thy Name and declare 
 Thy love unto usward ! . . ." ^ 
 
 " Thou art forevermore almighty, Lord ! . . . Thou 
 dost raise the dead through Thy great mercy, Thou dost 
 uphold the falling, heal the sick, deliver the prisoners, and 
 keep Thy promises unto all such as sleep in the dust. Who 
 is almighty even as Thou art, Lord ? and who can be 
 likened unto Thee ? . . . Blessed art Thou, Lord, who dost 
 raise up the dead ! " 
 
 " Thou art holy, yea Holy is Thy Name, and all the 
 Saints do glorify Thee. . . . Blessed be Thou, Lord, Holy 
 God ! " 
 
 *' Hallowed be Thy Name on earth as it is in Heaven. 
 . . . And let men say, one to another. Holy, Holy, Holy 
 is the Lord, God of Hosts, all the earth is full of Thy 
 glory." 2 
 
 The words of glowing thanks to God which Saint 
 Paul's letters abound with, as well as the very name of 
 Eucharist, which was conferred on the holiest rite of our 
 
 1 These Acts of Thanksgiving are eighteen in number ; whence their 
 name Shemonë Esi'ë {The Eighteen). Those cited above were in use in 
 the time of Jesus Christ and the Apostles. See Kitto's Cyclopœdia, Art. 
 Synagogue. 
 
 2 This final Act of Thanksgiving, called the Keduscha, in public wor- 
 ship was recited instead of the foregoing one, which was only used in 
 private prayers. 
 
202 SAINT PAUL. 
 
 religion, show how great an influence these beautiful 
 prayers had on the forms of Christian devotion. 
 
 Still other features in our ancient liturgies are in like 
 manner due to ancient Jewish customs, — such as the 
 prayer offered in the name of all present by one of the 
 pastors, the congregation confirming it with their " Amen," 
 the Alleluia, and short supplications, — the attitude pre- 
 served when praying, standing erect, with arms uplifted 
 and hands outstretched. The imprints of Jewish ideas 
 are evident in these instances, but we must also remark 
 the very independent spirit in which the Church adapted 
 these usages to her needs : all Pharisaism was thrown 
 aside ; only those rites which appealed to them as befit- 
 ting the new Faith were retained in the Christian sanc- 
 tuaries. 
 
 It was especially in the portion of the service conse- 
 crated to the instruction of the flock that this right of 
 selection was most freely exercised. These instructions, 
 which followed the recital of the prayers, always con- 
 sisted of passages from the Law and the Prophets, with 
 a commentary in the form of a homily. The lessons 
 from Scripture placed at the beginning of Mass and 
 other offices, with the short sermons appended to them, 
 are survivals of the Jewish service ; but, here as every- 
 where, the Spirit renews all it touches with the in- 
 breathing of Christian liberty. In the Synagogue, when 
 expounding the Law, the Doctors never aimed at any- 
 thing higher than the inculcation of its most minute 
 precepts, and to that end it was ordered to be read whole 
 and entire within a certain lapse of time.^ Their point 
 of view, when treating the Prophets, was not a whit 
 broader ; the preacher looked for nothing else but visions 
 of prosperity and worldly greatness. Very different did 
 the Scriptures sound when read by Christian lips : to 
 them its theme was Jesus as therein prefigured, His 
 Advent prepared and announced to the world ; this was 
 
 I It would seem to be certain that, in the time of Jesus and the Apos- 
 tles, the Law, divided into 153 sections (the Sedarim, also called Pares- 
 cheoth), was read through every three years. Later on, the sections were 
 so arranged that the reading of the Law could be completed in one year. 
 
WORSHIP IN THE PRIMITIVE CHURCHES. 203 
 
 their point of view, and anything that served to support 
 it was insisted on, leaving all the rest in obscurity. 
 Hence they were led to make a new choice of lessons 
 from the Inspired Books, a selection often determined by 
 the inspiration of the moment, and not settled in a fixed 
 order until a later date. 
 
 Furthermore, — and this we must always bear in mind, 
 — the first place in the teaching of the Church did not 
 belong to the Old Testament, but to the Life and Words 
 of Jesus, " The Gospel " properly so called, which the 
 Apostles confided to every Church founded by them. To 
 treasure these memories carefully and meditate upon 
 them was the dearest duty of the new Christians. About 
 the period we have just been studying, they came into 
 possession of other revealed words, beside these lessons 
 from the Master's lips. By this I mean the Apostolic 
 Epistles, for the first of these were written from Corinth.^ 
 The Jewish colonies, ever since their dispersion through- 
 out Heathendom, maintained close bonds of union in 
 faith and hope by a constant interchange of letters from 
 one to the other; the never ceasing relations of com- 
 merce, which connected the Jewish settlers of every land, 
 usually sufficed to keep intact these links of correspond- 
 ence ; however, some of the synagogues kept regularly 
 commissioned couriers in their service, notably the San- 
 hédrin of Jerusalem, whose authority extended over all 
 Israel dispersed throughout the world. A custom so 
 admirably fitted to keep men's hearts united passed very 
 naturally into Christian customs ; it was not considered 
 anything extraordinary when messengers arrived from 
 other flocks or from their pastors : but a quite different 
 value was attached to letters written by the Apostles. 
 
 ^ The Epistles of S. Paul, though arranged in our Bible without any 
 regard to the date of their composition, have been so classified according 
 to the dignity of the Churches to which they are respectively addressed 
 by the Apostle, and especially in the order of their importance. For the 
 latter reason, his Letter to the Romans occupies the first place in the 
 majority of ancient collections : '' quia in se omnis generis doctrinam et 
 accuratam copiosamque dogmatum tractationem continet." Theodoret, 
 Prœf. in Epist. Pauli. 
 
204 SAINT PAUL. 
 
 The Twelve held an unparalleled position in the Church, 
 and their inspired words were received as such by all ; 
 their instructions were listened to with the same venera- 
 tion as were the Evangelical Narratives ; when put in 
 writing they were religiously cherished, as destined to be 
 read and re-read, and piously meditated on. Saint Paul, 
 more than any of his fellow Apostles, made great use of 
 this means of widening his influence. Aside from the 
 great store the Church has ever set on these letters, it is 
 easy to judge of the impressions they then produced by 
 the fervor displayed in the youthful congregations of 
 Philippi and Thessalonica. Welcomed as another mes- 
 sage from on High, they were studied, commented on, and 
 consulted daily, and were considered as the standard for 
 all human actions. Nor did they remain long confined 
 to the circle of the single community in whose interest 
 they had been penned ; copies were taken which, when 
 distributed among the other Churches, made up a sacred 
 deposit, to be forever preserved in the archives and read 
 publicly on certain stated occasions. Paul, himself, by 
 recommending that they make this double use of them,i 
 thereby put them in the same rank with the inspired 
 writings, and assured them that position which they have 
 ever since maintained in our liturgy. 
 
 Neither this addition to the Jewish lectionary, nor the 
 innovations in songs and prayers modified essentially the 
 religious service which the Christians had borrowed from 
 the Synagogue. It was quite otherwise with the Break- 
 ing of Bread established by the Lord : this new Kite was 
 destined to dominate and embrace, little by little, all the 
 others. 
 
 At Corinth it retained the same characteristics, already 
 noticed at Jerusalem, —it was still a sacred banquet, 
 " the Lord's Supper." ^ In memory of the night in which 
 the Eucharist was instituted, it was celebrated at even- 
 tide after sunset, by the light of many lamps.^ The 
 meeting-place was the upper chamber which usually 
 
 1 Thess. V. 27 ; Colos. iv. 16. 
 
 2 KvpiaKhv SfÎTTvov. 1 Cor. xi. 20. ^ Acts xx. 8. 
 
WORSHIP IN THE PRIMITIVE CHURCHES. 205 
 
 formed the topmost story of Eastern dwellings. The 
 guests reclined on couches, and the liturgy began with a 
 meal which soon came to be known as the Love Feast, or 
 Agape. At Jerusalem, in order that the mystic Banquet 
 might fittingly express the perfect charity of Christianity, 
 the food was partaken of in common. But as the usage 
 in all Greek social organizations was for each member to 
 eat the contributions he had brought with him to the 
 common meal,^ the Christians of Corinth clung to this 
 national custom; in the event, however, this innovation 
 worked to the detriment of union and decorum, for soon 
 scandalous abuses crept in,^ which served to hasten the 
 day when the Agape was to be divorced from the Eucha- 
 rist, and thus doomed to disappear little by little from 
 the cultus of Christianity. 
 
 The fraternal supper at an end, the guests proceeded to 
 salute one another with a holy kiss, " the kiss of peace 
 and love." ^ Those who felt any sin weighing on their 
 conscience made confession thereof;^ thereafter, all, 
 standing up, united in the blessings which one of the 
 priests pronounced over the bread, wine, and water set 
 before him. The Eucharistie prayers preserved in The 
 Teaching of the Apostles give us some idea of these 
 invocations, which the celebrant improvised under the 
 inspiration of the moment : — 
 
 " {For the Chalice.) Our Father, we return thanks to 
 Thee for the holy vine of Thy servant David, which Thou 
 hast given us to know through Jesus, Thy Servant. Unto 
 Thee be the glory for ever and ever ! " 
 
 " {For the Bread.) Our Father, we thank Thee for the 
 life and the knowledge which Thou hast given us to learn 
 
 i Athenseus, viii. 17. 21 Qq^ xi. 17 et seq. 
 
 3 'Aairdaaade aWrjXovs eV <pi\T]iiaTi ayitp (1 Cor, xvi. 20). . . . eu 
 (t>i\^fxaTi àyaTrrjs (1 Pet. v. 14). This fraterual kiss is also often designated 
 by the word àcnraaixos (Liturgy of S. Gregory of Nazianzen, in Migne, 
 t. ii. p. 704) ; in liturgical language it came to be known as "the Kiss of 
 Peace," eîprjvri. See Krauss, Real Encyclopddie der christUchen Alterthumer, 
 Friedenskuss. 
 
 ^ " Every Sunday, meeting together, you break the bread and celebrate 
 the Eucharist, after having confessed your sins that thus your sacrifice 
 may be pure." Doctrina XII Apost., xiv. 
 
206 SAINT PAUL. 
 
 through Thy Servant, Jesus. Unto Thee be the glory for 
 ever and ever ! Even as the particles of this bread once 
 scattered over the hillsides are here united in a single 
 whole, so likewise may Thy Church be gathered together 
 from the ends of the earth into Thy Kingdom, for unto 
 Thee is the honor and power through Jesus Christ for ever 
 and ever." ^ 
 
 The pastor " prayed thus, and gave thanks as long as he 
 could, the people meanwhile answering with exclama- 
 tions of Ameii!'"^ The Consecration followed, and was 
 accompanied and consummated by a set form of words, 
 fixed from the very beginning. Beyond all doubt this 
 was the formula which Saint Paul recalls to the Corin- 
 thians in these terms : — 
 
 " The Lord Jesus, on the night when He was betrayed, 
 took bread, and when He had given thanks, brake it and 
 said, 'This is My Body delivered up for you; do this in 
 remembrance of Me.' In like manner He took the Cup 
 after supper and said, ' This Cup is the Xew Covenant in 
 My Blood: do this, as often as you drink thereof, in 
 remembrance of Me.' " ^ 
 
 The loaves, consecrated all together, reminded the con- 
 gregation that "by partaking one and all of the one same 
 Bread, they composed all together but one single loaf 
 and one single body." ^ They were not broken save for 
 the Communion : " then each believing member received 
 his share, and the absent had theirs sent to them by the 
 ministry of the Deacons." ^ 
 
 Bene wed acts of thanksgiving terminated this lit- 
 urgy, so entirely Christian in its character ; they were 
 analogous to those which we find in The Teaching of the 
 Apostles : — 
 
 " (After that you have been fed, give thanks thus .*) 
 Holy Father, we thank Thee, because of Thy Holy Name 
 
 1 Doctrina XII Apost., ix. * 1 Cor. x. 17. 
 
 2 S. Justin, Apologia, i. 67. ^ S. Justin, Apol., i. 67. 
 
 3 1 Cor. xi. 23-25. 
 
WORSHIP IN THE PRIMITIVE CHURCHES. 207 
 
 which Thou hast made to dwell in our hearts, and for the 
 knowledge, the faith, and the immortality which Thou hast 
 revealed unto us through Thy servant Jesus. Unto Thee 
 be glory for ever and ever ! Almighty Master, Thou didst 
 create all things for the glory of Thy Name ; Thou hast 
 given meat and drink to men that they might enjoy them 
 in thankfulness to Thee ; but unto us Thou hast given a 
 spiritual meat and drink, and life everlasting, through Thy 
 Servant. Above all we give Thee thanks for that Thou art 
 almighty. Unto Thee be the glory for ever and ever ! Be 
 Thou mindful, Lord, of Thy Church, delivering it from 
 all evil, endowing it with all perfectness in Thy love. 
 From the four winds of heaven gather together this Church, 
 made holy unto the Kingdom which Thou hast prepared for 
 us ; for unto thee is the power and the glory forever and 
 forevermore ! let grace descend, and let this world 
 pass away ! Hosanna to the Son of David ! Whosoever 
 is holy, let him draw nigh ; whosoever is not holy, let him 
 repent. Maranatha (the Lord cometh). Amen." ^ 
 
 And The Teaching adds : " Thereafter let the Proph- 
 ets make thanksgiving as much as they will." This, 
 indeed, was the moment when the inspired communi- 
 cants, in their transports of gratitude, were given the 
 power to read men's hearts, speaking and singing to God 
 in unknown languages, and working those marvels which 
 converted the infidels who witnessed such scenes. 
 
 These manifestations of the Divine Spirit generally 
 took place after Communion ; consequently they were 
 becoming less frequent at the period before us, for the 
 Breaking of Bread had ceased to be what it was during 
 the earliest days, a Kite which was performed after every 
 evening meal. The business of daily life in both Jewish 
 and Christian communities of the Dispersion was too 
 exhausting to admit of such frequent religious exercises 
 as were held in Jerusalem. As a general thing, the dis- 
 ciples, taking pattern by their brethren of Israel, were 
 content with celebrating the Sabbath, and like them, at 
 least at this early date, they met together three times 
 a day, — in the morning at nine o'clock, about three in 
 
 1 Doctrina XII Apost., x. - 
 
208 SAINT PAUL. 
 
 the afternoon, and in the evening after sunset. In the 
 synagogues the morning meeting was the most important 
 one, and alone comprised all parts of divine worship in 
 their complete development, — prayers, hymns, readings, 
 and sermons. For the Christians, on the contrary, the 
 evening meeting naturally became the principal feature 
 of their worship, for it was then that they partook of 
 their mystic Banquet. Little by little, as the prayers 
 and sermons which preceded the Eucharist lasted a 
 longer time or began at a later hour, the Lord's Supper 
 came to be celebrated after midnight,^ and even delayed 
 till dawn. Thus the day after the Sabbath, which was 
 the first of the week, came to be consecrated to the so- 
 lemnity of the new liturgy, and was known, from the 
 Lord's Supper, its essential feature, by the name of Do- 
 minical or Lord's Day. At the time Saint Paul was writ- 
 ing to the Corinthians, this change had already come 
 about. ^ Many, out of respect for the Synagogue, still 
 joined in the observance of the Sabbath rest; but the 
 real Holy Day for Christians was the morrow, and some 
 years later we find the Apostle insisting that Gentile con- 
 verts should take no more notice of the Sabbath.^ 
 
 The main point in the system laid upon them by 
 Moses in regard to this matter did not consist in the 
 being present at the religious service which was cele- 
 brated during the day, but in refraining from all labor. 
 Now we all know what the Jewish Doctors had man- 
 aged to make of this hallowed rest : it had grown to be 
 a burden of such crushing weight, that the Saviour de- 
 clared it unbearable. By the indignant words He uttered 
 
 1 As at Troas. Acts xx. 7-11. 
 
 2 1 Cor. xvi. 2 ; Acts xx. 7. " The services for Holy Saturday and the 
 Vigil of Whitsunday, so far as concerns the part preceding the blessing 
 of the baptismal fonts, have preserved the form peculiar to the Vigils of 
 ancient times, as they were celebrated every Sunday in the first centuries 
 of Christianity. . . . The same can be said of the series of lessons, 
 responses, and prayers with which the Mass for Saturday in Ember days 
 opens. As a matter of fact, this Mass is really the morning Mass of the 
 following day, Sunday." Duchesne, Origines du Culte Chrétien, chap. viii. 
 p. 219. 
 
 3 Coloss. ii. 16. 
 
WORSHIP IN THE PRIMITIVE CHURCHES. 209 
 
 against this excess of fanatism, as well as by His example, 
 He had moved Israel to cast off the yoke of this slavery 
 to trifles. " Man was not made for the Sabbath," He told 
 them, " but the Sabbath for man," ^ — that thus he might 
 have leisure to tend to his duties unto God and meditate on 
 His Law. Paul's only object in this matter was to fulfil 
 the Master's behest and free the Church from the curse 
 of Pharisaism ; in the heat of the contest he waged 
 with the Judaizers on this point, he seems never to have 
 thought of such a thing as applying to the Lord's Day 
 that precept of Moses, " Thou shalt not do any work on 
 that day." ^ This change was destined to operate of itself 
 and insensibly, as the number of Judaizing members still 
 faithful to the "Sabbath's Observance" grew smaller and 
 smaller. The Lord's Day, Sunday, remained as the only 
 season sacred to public worship and hallowed repose ; 
 but in the holy liberty of the New Law there was no 
 prohibition of such works as contribute to our daily 
 needs, to charity and the glory of God. 
 
 Beside the Sabbath, pious Jews were wont to keep two 
 other days of the week sacred, Monday and Thursday, 
 by prayer and the reading of the Law, principally how- 
 ever by fasting.^ The Christians kept up the last men- 
 tioned practice, but changed the days of the Jewish fasts 
 to Wednesday and Friday, in memory of the Saviour's 
 Passion.* The same thing occurred in respect to the two 
 great solemnities of Israel, the Passover and Pentecost. 
 All that was needful to insure their preservation was to 
 change the object of veneration : the Passover became the 
 Festival which celebrated the glory of the risen Lord ; 
 Pentecost that of the Holy Ghost inaugurating in this 
 world the new Kingdom predicted by Jesus. 
 
 1 Mark ii. 27. 
 
 2 Exod. XX. 10. 
 
 3 Luke xviii. 12. These fasts were not obligatory. Esdras was said to 
 have instituted them in memory of Moses, who ascended Mount Sinai to 
 receive the I^aw on the fiftieth day, and returned thence on the second. 
 Baha Kama, fol. 82a. 
 
 4 " Do not celebrate your fasts with the hypocrites [the Pharisees, Matt. 
 vi. 16] on the Second day of the week and the Fiftieth ; rather do you fast 
 on the Fourth and Sixth days." Dnctrina XII Apost., viii. 1. 
 
 14 
 
210 SAINT PAUL. 
 
 Such in its broadest outlines would seem to be the 
 facts concerning the organization of the altered worship 
 which grew up about the new Faith. Its temple was the 
 dwelling of some one of the brethren, which was usually, 
 as we have seen, located in the large hall at the top of 
 the houses as they were constructed in olden times. The 
 faithful flocked to their sanctuaries just as the Israelites 
 did to their synagogues, but by a blesseder compulsion, 
 for they were drawn thither by far dearer attractions. 
 Here they found the true Ark of God, with the indwelling 
 Eucharistie Presence ; here, too, there was a High Tri- 
 bunal where every difference was speedily adjusted; in 
 fine, God's House was a centre of social life so beneficent 
 and delightful that to be excommunicated from its pale 
 seemed the most dreadful of all punishments. In the 
 words of advice with which the First Epistle to the Thes- 
 salonians closes. Saint Paul gives us a glimpse of what 
 the life of these Christian societies was like. At their 
 head are zealous and busy pastors, alike steadfast and self- 
 sacrificing ; under their rule peace is fostered in the body 
 of believers, with but few troubles occurring to mar their 
 wonderful unity; holy charity, abounds, and exerts itself 
 in every way to reclaim the wayward, cheer the disheart- 
 ened, and help the weaker ones, with great patience toward 
 all, never returning evil for evil, but kindly disposed to 
 all men alike ; the eyes of all true Christians are raised 
 continually to God, and words of thanksgiving are on 
 every lip ; everywhere one feels the charm of solid virtue, 
 the calmness of unutterable joy.^ The exclamation which 
 broke from the Pagans' lips at sight of such brotherly 
 congregations is at once their just meed of praise, while 
 at the same time it explains the attraction they exerted 
 on the outer world. " Look," cried the Heathen, " and see 
 how they love one another ! " ^ 
 
 1 1 Thess. V. 12-21. '^ TertuUian, Apolog., xxxix. 
 
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 ST. PAUL'S 
 
 
 
 FHIRD MISSION JOURNEY 
 
 
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 Casaiea to Rome 
 
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CHAPTEE IX. 
 
 THE THIRD MISSION JOURNEY. — EPHESUS. 
 
 Nearly three years have passed since the arrival of 
 Paul at Corinth. By degrees the goodly multitude that 
 God had promised him he should tind in that city ^ was 
 now won over to the Faith. A Church was there, a 
 living, active body, with a strongly constituted govern- 
 ment of its own, and, what is more, assured of being 
 tolerated by Rome, nay, of being protected even by the 
 Imperial power at any critical juncture : this the Jews 
 had proved to their own cost. The Apostle felt that 
 there could not be a more propitious moment for leaving 
 in the hands of Providence these harvest fields so well 
 hedged in from the spoiler, and for him to betake himself 
 to other and virgin soil. But in the depopulated territory 
 of Greece there was no town, besides Athens and Corinth, 
 of sufficient importance to claim his attention. Farther 
 away, in the land of Italy, were the great centres whence 
 the Empire drew its life and activity ; nevertheless, before 
 choosing the field for his new mission work, Paul desired 
 to revisit Jerusalem, and again come in touch with the 
 Churches of Judea. 
 
 He had been away from home and native land for now 
 three years, and he did not know what might have been 
 the sequel to the decrees of the Apostolic Assembly, or 
 what line of conduct the Judaizing Christians had adopted 
 since his departure. Their intrigues at Antioch, immedi- 
 ately he was gone from that town,^ were enough to justify 
 any suspicions ; he resolved to see for himself how mat- 
 ters were going on, and for this purpose to reach the Holy 
 
 1 Acts xviii. 10. 2 Qal. ii. 11-15. 
 
212 SAINT PAUL, 
 
 City in time for an Israelitish Feast which was now near 
 at hand.i In order to give some explanation for his de- 
 parture and render it irrevocable, he made the Nazarite's 
 Vow, which bound him to celebrate certain sacrifices iu 
 the Temple on that particular solemnity. Vows of this 
 kind were made by pious Jews on their deliverance from 
 sickness or serious trials.^ The dangers which Paul had 
 escaped from but recently served as a natural excuse for 
 such a testimonial of gratitude. He performed this reli- 
 sions act accordinoj to Jewish rules, which consisted in 
 abstaining from wine for thirty days, and at the expira- 
 tion of that period having the head shaved. Should the 
 Nazarite chance to be absent from the Holy City at the 
 end of this stated period, he must carefully preserve 
 the locks then cut from his head until the event of his 
 arrival at Jerusalem. There, after seven days of purifi- 
 cation, he was shorn anew, and all this hair was cast into 
 the fire of the sacrifices which the Law bade him offer.^ 
 
 As the month of Paul's Nazariteship ended about the 
 date set for his departure, he took leave of the brethren 
 and proceeded to Kenchrsea,^ to have his head shaved 
 there, and thence embark for the East. From the Chris- 
 tians of that seaport he received a respectful welcome, 
 
 1 As the sea routes were not opened in ancient times until some time in 
 March (Cœsar, De Bell. Gall., iv. 36, v. 23, Acts xxvii. 9, 12), it is not 
 probable that Paul, after leaving Corinth, could have been able to reach 
 Jerusalem in time for the Pasch. The Feast which he wished to be in the 
 Holy City for was either Pentecost or the Feast of the Tabernacles, in all 
 probability the former solemnity. 
 
 2 Josephus, Bell. JiicL, ii. xv. 1. 
 
 3 Mishna Nazir, ii, 3. 
 
 * Acts xviii. 18. Interpreters of Scripture who shrink from the idea 
 that Paul should have submitted, of his own free will, to the Jewish 
 practices connected with the Nazirate, prefer to join Keipd/uLevos with the 
 proper name 'A/cvAas which precedes it, and attribute to this personage 
 the voAv spoken of in the Acts. Their opinion is, however, founded on a 
 strained construction, for the participle would naturally modify the prin- 
 cipal subject of the sentence, which is Paul himself Promising God to 
 do some good work in order to win His Grace or to thank Him for benefits 
 received is so legitimate and natural an act of religion that Paul would 
 have no scruples about performing it ; and as no abrogation of such cere- 
 monies had as yet been inspired by the Spirit of the New Covenant, the 
 Apostle was simply fulfilling this pious duty in the Jewish manner, like 
 the Nazirites of the Old Testament. 
 
THIRD MISSION JOURNEY.- EPHESUS. 213 
 
 and from one devout woman named Phoebe, who had 
 consecrated herself to the service of the Church, he met 
 with such charitable attentions, that all his life long 
 he retained the most grateful remembrance of her good- 
 ness.i On the vessel which was to bear the Apostle to 
 Ephesus, Aquila and Priscilla were his fellow passengers. 
 Their business had not prospered very well at Corinth, 
 for we know that Paul, their fellow worker at this trade, 
 to the very last had only been able to eke out a miserable 
 pittance from his toil. Ephesus, so renowned these 
 many years past for its manufacture of tents,^ seemed 
 to promise a more favorable field for their industry ; the 
 departure of the Apostle decided them to accompany 
 him as far as that city. 
 
 Once there, Paul must needs bid good by to these old 
 friends and fellow workers; but he had a few days to 
 spend with them before proceeding on his journey, 
 since the ship lay off the docks of Ephesus long enough 
 for him to present himself before the Synagogue. As 
 always, overflowing with thoughts of Jesus, he spoke on 
 this great theme to his brethren of Israel with a pas- 
 sion which stirred them deeply. All "besought him to 
 tarry longer, but he would by no means consent. * It is 
 absolutely necessary,' he told them, ' that I should cele- 
 brate the coming Feast in Jerusalem. I shall return to 
 you again, God willing.'" "He set forth from Ephesus 
 by sea ; and, after landing at Csesarea, he went up to Je- 
 rusalem, saluted the Church there, then went down to 
 Antioch, where he remained for some time." 
 
 The first idea that strikes us from reading this curt 
 summary is, that Paul did not find a very warm wel- 
 come awaiting him in Jerusalem.^ But the state of the 
 Mother Church was not one likely to incline him to 
 tarry very long. It remained much as it was during and 
 
 1 Eom. xvi. 1, 2. 
 
 2 So famous were they that Alcibiades did not consider his equipment 
 complete until it could boast of a tent from Ephesus. Plutarch, Alcibiad., 
 12; Athenœus, xii. 47. 
 
 2 The name Jerusalem is not so much as mentioned; kvaBds alone 
 stands in the sacred text (Acts xviii. 22). 
 
214 SAINT PAUL. 
 
 after the Assembly at Jerusalem, — accepting resignedly 
 the concessions which the Apostles demanded of its 
 members, howbeit regarding them as a mere act of for- 
 bearance toward the Gentiles, and still contending that 
 for themselves, the highest point of honor — of virtue in- 
 deed — consisted in holding to the strictest interpretation 
 of Mosaical rules and regulations. Ever since the rebuff 
 of their zealous emissaries at Antioch, they had with- 
 drawn into the privacy of their own social circle, and 
 were only bent on leading a pious, but frigid and un- 
 fruitful existence. Paul saw at a glance that his mis- 
 sionary work, with the freedom of conduct he had 
 displayed when preaching in Asia Minor and Greece, 
 would only terrify those saints who clung so persistently 
 to the Old Covenant ; without descending to the slightest 
 subterfuge, he deemed his duty at an end when he had 
 duly paid his respects to their " Assembly," and visited 
 the Temple for the performance of the sacrifices pre- 
 scribed for Nazirites ; immediately thereafter he took the 
 road for Antioch. 
 
 It was like passing from the chilly shades of a mourn- 
 ful and misty sect out into the glad daylight of the Gos- 
 pel; for no Church shone brighter in the sunbeams of 
 Christianity than did Antioch. As a general thing, the 
 disciples of these parts troubled themselves very little as 
 to whether or not the progress their Faith was making 
 met with the approval of the Synagogue. We have it 
 from Peter himself, who first founded this Church, that 
 Paul was in an especial manner their Apostle, "the 
 Apostle of the Gentiles " ; ^ for the past three years they 
 had lived in the memory of his deeds and words : great 
 was their joy at beholding him once more, hearing his 
 speeches full both of the triumphs of the Gospel and 
 of the new truths that had been revealed to him in the 
 course of his missionary work. 
 
 Paul could not deny them the consolation of his pres- 
 ence ; he even prolonged his stay, devoting himself mean- 
 while to Apostolic labors, for nowhere was his ministry 
 
 I Gal. ii. 8. 
 
THIRD MISSION JOURNEY. — EPHESUS. 215 
 
 busier than in these great centres of the world's trade, 
 where navigation and the long caravans from the interior 
 poured out their quota of foreigners in never ending suc- 
 cession. Both in Macedonia and Greece these were the 
 cities where he preached longest, and where he founded 
 the principal Churches. Thessalonica and Corinth were 
 focuses of spiritual light and warmth for all the outlying 
 lands to the West. Antioch stood like a tower of light, 
 illuminating Syria and the ways to the far East. Just 
 now what was most needed was such another centre of 
 influence for Asia Minor. The passing glance, which was 
 all Paul had had time to devote to Ephesus and its sur- 
 roundings, had been enough to prove to him that it was 
 as rich, as important commercially, and as populous as 
 either Antioch or Corinth, serving quite as much as these 
 cities as an intermediary between East and West, if not 
 more so. Thither he resolved to carry the Faith, and 
 accordingly set out on this third mission journey, taking 
 with him, as was his wont, several disciples. 
 
 Silas does not appear at his side ; apparently the high 
 rank which he had held in the Church of Jerusalem,^ as 
 also certain ties which sprang up again on his return, 
 detained him in that city ; ^ but, though deprived of his 
 aid, Paul had retained some of his faithful fellow trav- 
 ellers, — Timothy, Erastus of Corinth, with the Mace- 
 donians Caius and Aristarchus, who had served him 
 devotedly at Ephesus.^ All of them, doubtless, had been 
 with him on the voyage from Achaia to Jerusalem, and 
 now shared the fatigues of travel across the broad high- 
 lands of Asia Minor.4 Was Titus also with them? 
 Paul, as we shall see shortly, recommends him to the 
 
 1 Acts XV. 22. 
 
 2 From this time on we encounter him in the company of S. Peter ; it 
 was he who carried to the Churches of Asia the letter which the Chief of 
 the Apostles wrote them from Rome (1 Peter v. 12). 
 
 3 Acts xix. 22, 29 ; 1 Cor. iv. 17 ; xvi. 10. 
 
 * The Acts leaves us to infer as much concerning Caius and Aristar- 
 chus by styling them "Paul's fellow travellers" (Acts xix. 29), and the 
 context would lead us to believe the same concerning Erastus, who was a 
 native of Corinth (Rom. xvi. 23), as well as of Timothy, who accompanied 
 the Apostle everywhere. 
 
216 SAINT PAUL. 
 
 kind offices of the Corinthians " as his partner and fellow 
 laborer in the work among them." ^ If we are to un- 
 derstand from this that Titus had aided the Apostle in 
 evangelizing Corinth, it is only natural to suppose that 
 he, too, leaving that city in his company, followed him 
 to Jerusalem, then into Galatia,^ and with him entered 
 Ephesus. 
 
 The little band set out by the same route that Paul 
 and Silas had taken in the preceding missionary under- 
 taking. From the coasts of Cilicia they made their way 
 up through the mountain passes of the Taurus and over 
 the central table-land of Asia Minor. On the way Paul 
 visited the Christian congregations of Lycaonia, Derbë, 
 Lystra, and Iconium, afterwards those of Galatia and 
 Phrygia ; he went from town to town " in order," ^ the Acts 
 tells us, "thus fortifying the disciples." These repeated 
 acts of solicitous affection were requisite for the strength- 
 ening of their faith, for we know from certain hints in 
 the letter addressed to the Galatians a little later that 
 the cockle had begun to show itself amid the wheat even 
 during his last visit among them. He speaks of a 
 gospel differing from his own which at that time certain 
 impostors were trying to palm off upon the people.^ The 
 Judaizers from Jerusalem, who were soon to disturb the 
 peace of these Churches, had not appeared on the scene 
 as yet ; but the Jews of those parts let slip no oppor- 
 tunity of sowing confusion by demanding to know what 
 right the disciples had to mutilate the perfection of 
 Mosaism. 
 
 With a strong hand, Paul put a stop to the evil, utter- 
 ing his anathemas against the fomenters of such dis- 
 
 1 2 Cor. viii. 23. 
 
 2 In his letter to the Galatians, Paul speaks of Titus as a person well 
 known to them. Now they could not have met him in the Apostle's com- 
 pany except during this third missionary journey, for in the preceding one 
 Paul had no companions in the work of evangelizing this region, save 
 Silas and Timothy (Acts xv. 40; xvi. 1, 3, 4, 6). 
 
 2 Ka0e|7js, successively, according to an order determined beforehand. 
 
 * Gal. i. 9. " I have told you this, and I tell you once again, If any 
 one declare unto you a gospel different from that which you have 
 received, let him be anathema." 
 
THIRD MISSION JO URNE Y. — EPHES US. 217 
 
 orders,^ recalling such as had been led astray by them 
 with so much authority that for many a long day they 
 continued to refer to his admonitions. Indeed, so deep 
 was the impression they made that three years later he 
 feels forced to utter this reproach : " Am I then become 
 your enemy because I have told you the truth ? " ^ Such 
 feelings of resentment, however, did not find a voice till 
 after the Apostle's departure ; while he was present, " all 
 showed themselves zealous in the good cause " ; ^ his 
 sermons overmastered their minds; the generosity, nay, 
 the tenderness, of his love for them touched the very 
 depths of their hearts ; they forgot the blunt plainness of 
 his language, overwhelmed by the truths with which it 
 palpitated, — this Heavenly Jerusalem on High,'^ the 
 Israel of God,^ with Jesus so marvellously depicted that 
 His Cross seemed to rise up before their very eyes.^ 
 
 These easily moved, but at the same time sincere and 
 upright Christians, returned at once to the calm and 
 purity of the Faith. Later on Paul bore witness to their 
 high character and how they once more " were obedient 
 to the truth and were running the race in the eagerness 
 of their fervor." ^ He profited by their good intentions 
 to organize that collection destined for the Church at 
 Jerusalem which soon we shall find occupying a great 
 deal of his attention and involving an additional care 
 in his ministry.^ 
 
 Paul left Phrygian territory at the very point where 
 two years earlier the Spirit of Jesus had risen as a bar- 
 rier between him and the Province of Asia. There was 
 no longer any interdict lying over this beautiful and 
 populous region, and he was free to execute the plans he 
 had conceived when passing through Ephesus, — plans 
 of evangelizing that city. The volcanic mountains which 
 form Phrygia's western frontier send out toward the 
 Archipelago several offshoots, between which flow the 
 
 1 Gal. i. 9. 5 Gal. vi. 16. 
 
 2 Gal. iv. 16. 6 Gal iii. 1. 
 8 Gal. iv. 18. 7 Gal. v. 7. 
 
 4 Gal. IV. 26, 8 1 Cor. xiv. 1. 
 
218 SAINT PAUL. 
 
 Hermus and Meander.^ It was the latter of these val- 
 leys through which passed the main highway leading 
 from the highlands of the middle country down to 
 Ephesus. Paul, so far as we are able to judge, did not 
 turn southward in order to profit by this highway.^ 
 From the Phrygian frontier his shortest way was to 
 follow the course of the Hermus through Synnada and 
 Sardis, and thence cross the chain which separates the 
 Hermus from the Cayster, and so descend to the second- 
 ary basin watered by this little stream. 
 
 Here stands Ephesus in the loveliest valley on the 
 Ionian coasts, " the wide field of Asia " whose praises 
 Homer sings.^ The Cayster, on issuing from a ravine in 
 the hills to the east, washes the graceful curves of the 
 river banks and expands here and there along a stretch 
 of luxuriant marsh-land, dotted over with swans whose 
 snowy whiteness was renowned.* Except to the East, 
 where the Archipelago makes a glowing bit of color, the 
 landscape is framed in on all sides by mountains rising 
 in bold peaks or stretching out in undulating lines far 
 as the eye can see in the luminous atmosphere.^ 
 
 Ephesus stood between the Cayster and the southern 
 range, the Prion, lying partly along the slopes of this 
 mountain, partly upon the hill of Coressus which stands 
 
 1 The first mentioned stream empties into the Gulf of Smyrna, the 
 latter not far from Miletus. 
 
 2 The language used by Paul in his Epistle to the Corinthians (ii. 1 ) 
 substantiates this opinion, for there the Apostle gives us to understand 
 in plain terms that he had never visited the city of Colossse, through 
 which this highway passed. 
 
 3 Homer, Iliad, ii. 461. 
 
 4 Homer, Iliad, ii. 4.59. Vergil, ^neid, vii. 699 et seq. ; Georg., i. .383 
 et seq. Ovid, Met., v. 386 et seq. 
 
 5 This plain is of no great extent (some two leagues in length by one 
 in breadth), and is shut in on the north by the cliain of Gallesius, on the 
 soutli by that of Prion, and on the east by Mt. Pactyas. Coressus, a hill 
 of circular form, rises alone in front of the Prion range ; the valley lying 
 between them was embraced by the city lines of Ephesus. To the north- 
 west of Coressus rise other heights, like the former isolated from the 
 mountains which surround the plain. This is A'ia-Solouk, where now are 
 to be seen the ruins of the great Mussulman town which once replaced 
 the ancient city ; here too there is now a poor village, near the station for 
 Ephesus on the railway running between Smyrna and Aidin. 
 
THIRD MISSION JO URNE Y. — EPHES US. 219 
 
 detached from it, but occupying for the most part the 
 plain which extends from the foot of this latter eminence 
 down to the marshy lake which was now become the 
 harbor for the city.^ In this locality, the veritable heart 
 of the town, were to be found the principal places of 
 resort, — the Agora, the Circus, and the Theatre, hollowed 
 out and raised in tiers along the flanks of Coressus.^ All 
 along below these edifices the tide of commerce ebbed 
 and flowed ; for Ephesus was one of the busiest marts of 
 the world, and its harbor, though gradually filling up,^ 
 was still one of the most approachable and the largest 
 along the Asiatic shores. Merchantmen from Italy, 
 Greece, and all points along the Mediterranean came 
 thither to traffic with the caravans from the far East. 
 When Saint John, at Patmos, wished to describe the 
 riches hoarded up in the great cities of the Koman 
 Empire,* he invoked the memory of the great warehouses 
 of Ephesus : there, more than elsewhere, he had seen the 
 heaped up affluence of their " merchandise of gold, sil- 
 ver, precious stones, fine linen, purple, silk and scarlet, 
 all sorts of sweet-smelling woods, furniture of ivory and 
 precious wares of iron and marble, cinnamon, spices, 
 
 1 Falkener, Ephesus, pp. 119 et seq., 149 et seq. C£. Guhl's Ephesiaca. 
 
 2 This theatre was one of the largest ever constructed by the Greeks. 
 It accommodated 56,700 spectators, according to Falkener {Ephesus, 
 pp. 102 et seq.) ; 24,500, according to Wood (Discoveries at Ephesus, 
 p. 68). The tiers, cut in a semicircle from the sides of Coressus, are still 
 visible ; the stage stood on the plain, at the foot of this hill (Falkener, 
 Ephesus, p. 102). See photographs in Svoboda's Remains of the Seven 
 Churches of Asia. 
 
 3 Strabo, xiv. i. 24. 
 
 * The Babylon which the Apocalypse describes in these glowing terms 
 is something more than the mere city of Rome itself ; it is the Goddess 
 Roma, with her mighty Empire and all the great commercial centres 
 which were but the extension of her glory and opulence. In the downfall 
 of this mistress of the world was involved that of her provinces and mari- 
 time cities, with which she was bound by ties of traffic. S. John's 
 lamentations refer to the latter, rather than to a town situated like Rome, 
 at a distance from the sea : " All the pilots and they that sail upon the 
 sea, the mariners and all such as are busied on board^ of ships, stood afar 
 off from her and cried out, seeing the smoke of her burning. . . . Alas ! 
 alas ! that great city, who from her abundance hath enriched all those 
 that had ships upon the sea, in a moment hath she been made desolate." 
 Apoc. xviii. 17-19. 
 
220 SAINT PAUL. 
 
 perfumes, aromatic oils, wine, fine flour, wheat, cattle, 
 sheep, horses, chariots, slaves, and freemen." ^ 
 
 Over and above the importance which Ephesus enjoyed 
 owing to its immense commercial interests, its greatest 
 celebrity emanated from quite another source, — the wor- 
 ship of Diana, which had caused it to be considered as one 
 of the sacred cities of Heathendom. The temple of the 
 Goddess stood outside the town, at the foot of the hill 
 known nowadays as Aia-Solouk} The ancient sanctuary 
 had been burned by Erostratus, but a splendid monument 
 had now risen on its site.^ For a period of two hundred 
 and twenty years all Asia had been furnishing the ex- 
 penses for rebuilding it, even the women contributing 
 their jewelry.'^ The result of these liberal gifts was to 
 be seen in a work justly ranked among the seven won- 
 ders of the world ; ^ for stupendous feats of architecture 
 were here in abundance : the colonnade of the temple 
 with its hundred and twenty-six columns gracefully 
 carved in the Ionic style,^ each one the gift of a king ;'^ 
 the sanctuary doors of massive cypress- wood ; ^ the frame- 
 work of such gigantic dimensions that only the Goddess 
 (so the story ran) had succeeded in setting it in its 
 place ; ^ the stairway leading to the summit, cut from a 
 single vine of Cyprus.^^ Beside these marvels of inge- 
 nuity, art had bestowed some of its most beautiful treas- 
 ures ; Polycletus, Praxiteles, and Phidias were represented 
 by groups of statuary and bas-reliefs ; Apelles by his 
 
 1 Apoc. xviii. 12, 13. 
 
 2 The site of this temple has lately been discovered by Mr. Wood, and 
 thus the descrption given of it by Pliny {Hist. Nat., xxxvi. 21) could be 
 verified in many particulars. See Wood's Ephesus, pp. 267 et seq. 
 
 ^ According to Pliny's account, this was the seveuth time the temple 
 had been burned {Hist. Nat., xvi. 79). 
 4 Pliny, Hist. Nat., xxxvi. 21. 
 ^ Philo of Byzantium, De Septem Orbis Spectaculis, 7. 
 
 6 " lones Dianse constituere œdem quaerentes, novi generis speciem ad 
 muliebrem transtulerunt gracilitatem." Vitruvius, iv. 1, 
 
 7 Pliny, Hist. Nat., xxxvi. 21 . 
 
 8 Ibid , xvi. 79; Theophrastus, Hist. Plant., v. 5. 
 
 9 Pliny, Hist. Nat., xxxvi. 21. 
 10 Ibid., xiv. 2. 
 
THIRD MISSION JOURNEY. — EPHESUS. 221 
 
 masterpiece, a portrait of Alexander holding the thun- 
 derbolt.^ 
 
 The divinity to whom men were so eager to do homage 
 stood shrouded in her veil of purple, at the very extrem- 
 ity of the shrine. The Greeks, accustomed to their own 
 ideal of the Huntress Diana, lightly built and lightly clad, 
 were well aware that they lost nothing by this veil of 
 mystery, for the Artemis of Ephesus had nothing to offer 
 the sight-seer more than a monstrous symbol. The lower 
 part of the idol, as far as the waist, consisted of a rude 
 sheathing covered with magical inscriptions, the bust was 
 formed of a serried array of paps, the head encircled by 
 a crown of turrets, and the arms resting on two clubs, 
 alone had a human shape. '^ It was said to have fallen 
 from the skies ; ^ in reality it was one of those rude 
 fetiches with which the sanctuaries of Asia were filled, 
 — like the cone which we saw at Paphos worshipped as 
 the emblem of Aphrodite,* or the black stone of Pes- 
 sinus, which stood for a figure of Cybele.^ But far more 
 than its form, the unclean rites whereof this idol was the 
 object would alone betray its Oriental origin. Her priests, 
 the Megabyses, were wretched eunuchs, in whose train 
 was a swarm of priestesses and slaves dedicated to the 
 temple and living on its wealth.^ This shameless crew, 
 leading a life of endless feast-making, distracted the town 
 with their processions and bacchanal dances, which were 
 enough to encourage a state of the worst debauchery : ^ 
 there was a fatal seductiveness about them, especially in 
 a great seaport like this, where the crowds of strangers, 
 ever changing and hailing from all quarters, furnished 
 
 1 Pliny, Hist. Nat., xxxiv. 19 ; xxxv. 36. 
 
 '■^ " Scribebat Paulus ad Ephesios Dianam colentes, non banc venatri- 
 cem, quae arcum tenet atque succincta est, sed illam multimammiam, 
 quam TroXvixaariiv vocant." S. Jerome, Proam. ad Ephes. 
 
 3 Acts xix. 35. 
 
 4 According to Curtius, the Diana of Ephesus was the Phœnicîan 
 Astartë under another name. Die griechische Gotterlehre vom geschicht- 
 lichen Standpunkt. 
 
 5 See Chapter IV. p. 100. 
 
 6 Strabo, xiv. i. 20, 23 ; Tacitus, Ann., iii. 61. 
 
 ' Philostratus, Vita ApolL, iv. 2 ; Achilles Tatius, vi. 363. 
 
222 SAINT PAUL. 
 
 ever new fuel to kindle the flames of passion. Very 
 many nameless vagabonds mingled in the throng ; for the 
 temple of Artemis, with its rights of sanctuary extending 
 six hundred feet round about the walls, furnished a most 
 attractive refuge for the criminals of the whole country.-^ 
 Great fortunes, quickly made in these surroundings, went 
 to the support of a luxurious and pleasure loving society : 
 musicians, actors, dancers, and courtesans stimulated the 
 excitement by their excesses. Though in less general 
 disrepute, the conduct of life in this city was not a whit 
 better than that of Corinth, for the mildness of the cli- 
 mate in conjunction with the fertility of the country 
 helped on the work of corruption. It is needless to add, 
 that no serious studies occupied minds so deeply debased : 
 Ephesus had given its name to the lightest product of 
 literature, frivolous love tales.^ 
 
 A town so active and opulent as this was just the one 
 to attract the people of Israel.^ Their aptitude for busi- 
 ness, their moral dignity and unity of race feeling, raised 
 them above the populace with its loose manners and 
 questionable origin. They won for themselves high rank 
 and forced others to respect them here as elsewhere by a 
 politic reliance on Eome's protection. Ephesus, indeed, 
 as the capital of the Province of Asia, was the residence 
 of the Proconsul and other Eoman functionaries ; it had 
 a government of its own, but always under Imperial su- 
 pervision, and only retained its autonomy on the condi- 
 tion that no abuses should be allowed to creep in. The 
 Jews reaped the greatest advantage from their adminis- 
 tration of justice, which was usually alike firm and 
 impartial. 
 
 Their prosperity here in Ephesus was known far and 
 wide. We have seen Aquila and Priscilla setting out 
 
 1 Strabo, xiv. i. 23. 
 
 2 'E<|)6(rm/cà to koto 'hvQlav Koi 'AfipoKofi-riv is the title Xenophon of 
 Ephesus gave his romance. The city shared this notoriety with Miletus, 
 its near neighbor. The Milesia Carmina (Ovid, Trist.,\\. 413) and the 
 Sermo Milesius (J. Capitolinus, Clodius Albinus, 12) were celebrated for 
 their licentious tone. 
 
 ^ Josephus, ^nfî^. Jud., xiy. x. 11, 12, 13, 16, 19, 2.5; xvi. vi. 4-7; 
 Philo, Leg., 840. 
 
THIRD MISSION JOURNEY.- EPHESUS. 223 
 
 for Corinth in order to cast in their fortunes with this 
 community. About the same time another Jew, Apollos 
 by name, was landed on a wharf of Ephesus. This 
 stranger was a native of Alexandria, and had imbibed 
 considerable Scriptural learning in the schools of that 
 city ; ^ he excelled in the art of commentating them, evi- 
 dencing a loftiness of views and an eloquence very rarely 
 to be found among the Eabbis.^ His ardent faith had 
 diverted his interest from the material occupations which 
 were then absorbing every activity of his fellow country- 
 men in general ; he had resolved to become a missionary, 
 and was now going from town to town preaching of God 
 and His holy word. Certain of John's disciples whom 
 he encountered in the course of his travels told him that 
 their Master had been the first to recognize the prom- 
 ised Messiah on the banks of Jordan, and had forthwith 
 proclaimed His Advent in the presence of all Israel. 
 These companions of the Forerunner, who very probably 
 had been scattered after his death, had been enabled to 
 follow the matter and effects of Jesus's preaching only 
 from afar and imperfectly. They tried to direct Apollos 
 in " the Way of the Lord," ^ but they knew only its 
 broadest outlines ; on many points their teaching was 
 incomplete, notably as concerned Baptism, for they knew 
 of none save that of John. 
 
 For all this, Apollos did not fail to form from these few 
 features a very clear notion of Christianity. Therein he 
 beheld the Messiah as poor, lowly, and despised, work- 
 ing out man's salvation by His sufferings and death ; he 
 recognized the true meaning of Isaiah's oracle in that 
 Lamb of God bearing the sins of the world,* and the ful- 
 filment of other prophecies in the facts which constituted 
 
 1 Philo, one of his contemporaries, had studied in the same schools ; 
 for charm of style and elevation of mind he often reminds us of Plato : 
 '* De hoc vulgo apud Graecos dicitur, ^ UKaTov <pi\cûuî(ei, i^ ^iXœv irXaru- 
 vi(€i." (S. Jerome, De Vir. Illust., cap. xi.) Though not attaining to any- 
 such perfection as this, the ease and fluency with which Apollos must have 
 developed his thoughts would be sure to lend him great authority among 
 the humbler brethren who surrounded him. 
 
 '•^ Acts xviii. 24, 25. 
 
 3 Acts xviii. 26. 4 Is. liii. ; John i. 29, 36. 
 
224 SAINT PAUL. 
 
 the greatest stumbling-blocks for liis Israelitish brethren. 
 His erudition, so profound and far reaching, enabled him 
 to compare the passages from Scripture, drawing new 
 light from their juxtaposition, and illuminating his work 
 by references to traditions and Eabbinical commentaries. 
 In this Scribe, who was still but half Christian, — in his 
 soul and his heart's desires rather than in the full knowl- 
 edge of the Faith, — Grace was working a wondrous 
 change, whereby, "being fervent in spirit, he proceeded 
 to explain and teach with exactness all that concerns 
 Jesus." 1 
 
 Apollos found the synagogue of Ephesus well disposed 
 to hear him, for Paul, during his short stop in this city, 
 had sown the first seeds of Faith, while, on the other 
 hand, Aquila and Priscilla, albeit so taken up with their 
 trade and the struggle for the bare necessities of exist- 
 ence, were losing no opportunities for communicating 
 their faith to all new acquaintances. This handful of 
 believers, with no means as yet of maintaining any ex- 
 ternal ties, remained unnoticed among the many Jews 
 of Ephesus, and continued to frequent their sanctuary. 
 There they were on the day that Apollos appeared in the 
 pulpit of the synagogue. The Alexandrian Doctor spoke 
 out boldly,^ " preaching the way of the Lord " as John 
 Baptist knew it, and as Jesus Himself described it at the 
 outset of His Ministry, when His preaching was still but 
 the echo of His Precursor's words : " Do penance, for the 
 Kingdom of God is at hand." ^ Great was the joy of 
 Aquila and Priscilla as they listened to this master in 
 Israel, but their astonishment only increased on finding 
 that his preaching was but a bare outline of their beliefs. 
 The highest truths of Christianity appeared to be quite 
 unknown to him ; the only duty he impressed upon his 
 hearers was the baptism of John, a baptism in water as a 
 token of repentance. After the meeting was over they 
 met Apollos as he was coming out of the synagogue, and 
 invited him to their house, where '' they instructed him 
 with greater fulness concerning the Way of the Lord." * 
 
 1 Acts xviii. 25. ^ Matt. iv. 17 ; Mark i. 15. 
 
 2 Acts xviii. 26. * Acts xviii. 26. 
 
THIRD MISSION JOURNEY. -EPHESUS. 225 
 
 The teaching of these two artisans comprised, not 
 simply the spoken Gospel engraved on the memory of all 
 lovers of Jesus, but, besides this, the doctrine which Paul 
 had been explaining for more than two years in their 
 workshop at Corinth. Thus at last Apollos was made 
 acquainted with the whole body of Eevelation then 
 known to the Church, but without any orderly exposi- 
 tion however, with no connecting links in the reasoning, 
 and only under the popular form in which the familiar 
 conversations of his humble hosts clothed it withal. But 
 it was enough to make him conceive a longing to visit the 
 Church of Corinth, instructed by Paul himself, there to 
 converse with the pastors formed under the Apostle's eye 
 that they might be fit preachers of the Gospel. Aquila 
 and Priscilla encouraged him in this plan. Proud of the 
 eloquence of Apollos, and of the learning and tact he 
 displayed in marshalling all Scripture in the support of 
 Christ's cause, they were only too happy at the thought 
 of showing this conquest to the Churches of Achaia, and 
 thus furnishing them with so able an assistant. Accord- 
 ingly this humble fraternity at Ephesus wrote to their 
 fellow believers of Corinth, loading the new convert with 
 praise, and exhorting the brethren to give him kindly 
 welcome.^ It was a fortunate inspiration, for after Paul's 
 departure the Synagogue of Corinth had begun its attacks 
 anew, and " by the grace of God Apollos did good service 
 to the faithful there." 2 
 
 Just about this time Paul arrived at Ephesus. His 
 first care was to seek out Aquila and Priscilla. He found 
 them settled in the working classes' quarter, very likely 
 in the poor suburb lying between Coressus and the slopes 
 of Aia-Solouk. The Christians found in such numbers 
 hereabouts are indeed enough to prove that here were 
 
 1 The Codex Bezae contains the following reading, which forms an 
 interesting commentary on the Sacred Text: "Certain Corinthians, hap- 
 pening to be in Ephesus at this time, listened to Apollos, and made him 
 promise to return with them to their country. When the latter consented, 
 the Ephesians wrote to the disciples at Corinth asking them to receive 
 him. And when he had come into Achaia he aided the Church much." 
 
 2 Acts xviii. 27. 
 
 15 
 
226 SAINT PAUL. 
 
 the dwellings of the earliest believers, and that here 
 Paul lived during the two years of his stay.^ Howbeit 
 neither his name nor his memory was to cause this part 
 of Ephesus to be held in such renown in after days. 
 Another Apostle, John the Evangelist, was to betake 
 himself hither shortly, and here end his days. His tomb, 
 venerated by all Christendom, gave to the hill where 
 it was hollowed out the name of the beloved disciple 
 and holy Theologian (Agios Theologos, Ata-Solouk^), as 
 the ancients called him. Later on. Christian Ephesus 
 began to cluster around this tomb, for the ancient city 
 began to be depopulated as day by day the harbor filled 
 up and was transformed into a marsh. Gradually soli- 
 tude reigned over this centre and stronghold of pes- 
 tilence : dwelling-houses, theatres, temples, were left 
 behind and forsaken ; the marbles of these monuments, 
 soon the prey of the pillagers, went to adorn Constanti- 
 nople, Pisa, and the Saracen cities. Standing alone, on 
 the outskirts of the fever-stricken plain, Aïa-Solouk still 
 survived as a considerable town down to the early days 
 of Turkish domination, but reduced in our times to a 
 miserable hamlet, the sole vestige of Ephesus in those 
 waste places. 
 
 Paul sought out his former hosts, in order to resume 
 the trade which he plied in every new stopping-place ; 
 he toiled the harder, since " with his own hands he had 
 to furnish what was necessary for himself and his com- 
 panions " ; ^ but here even more than at Corinth, and 
 despite his ceaseless labors, such wages as he could earn 
 by tent-making did not suffice to ward off poverty from 
 his door. Toward the close of his sojourn at Ephesus 
 Paul acquainted the Corinthians with the sad news of his 
 hardships : " without daily bread, without assurance of 
 a lodging-place, wretchedly clad, maltreated by the work- 
 ing people among whom he was trying to gain a liveli- 
 
 i Eusebius, Historia Ecclesiastica, iii. 39 ; v. 24, Procopius, De ^dif., 
 V. 1. 
 
 2 "Ayios ©eohSyos, in Arabic written Aj/a Tholog, finally became Aya 
 Soidouk, in accordance with Turkish pronunciation. 
 
 3 Acts XX. 34. 
 
THIRD MISSION JOURNEY.— EPHESUS. 227 
 
 hood ; insults, slanders, blows, — he was spared nothing ; 
 he was treated as the refuse of the earth, the offscour- 
 ings of the world." ^ So precarious a position in the 
 course of a mission which met with great success is only 
 to be explained by the Apostle's persistent refusal to 
 receive anything from his followers. Standing on the 
 beach at Miletus, he reminds the Elders of Ephesus of 
 all this : " I have not been willing to accept either silver 
 or gold or garments from any one. You yourselves know 
 that these hands which you see have furnished every- 
 thing for my needs." " 
 
 Such disinterested zeal invested Paul with a grandeur 
 something more than human in the eyes of his brethren 
 of Israel, who were too commonly covetous and selfish. 
 From his first arrival his influence ^ook possession of 
 them, nor did he need at Ephesus, as elsewhere, to make 
 himself known in order to get a hearing. The announce- 
 ment of the Messiah, uttered during his former short 
 stay, his promise to return speedily and explain the Glad 
 Tidings, this, with the preaching of Apollos, all tend- 
 ing to the same end, had excited popular curiosity 
 " Paul, entering the synagogue, therefore, spoke with free- 
 dom and hardihood ; for the space of three months he 
 discussed with the Jews, and strove to persuade them of 
 the things of God's Kingdom." ^ His first conquest * was 
 a Jew named Epenetus, whom we shall soon meet again 
 in Kome, whither Paul sends him greetings as " his well 
 beloved and the first-fruits of Asia ^ in the Christ." ^ 
 
 Almost at the same time that he began this work of 
 preaching, Paul assumed the direction of the little fra- 
 ternity which had been in process of formation before his 
 
 1 1 Cor. iv. 11-13. 3 Acts xix. 8. 
 
 2 Acts XX. 33, 34. 
 
 4 This is indicated by the fact that he is styled airapxh ttjs 'Ac/as. 
 We know that in his various missions Paul was wont to address the Jews 
 at the outset, and thus the earliest converts naturally came from their 
 ranks. Furthermore, in Romans Epenetus is mentioned among the dis- 
 ciples who had belonged to Judaism. 
 
 ^ The reading àirapxh t^s 'Ac/as, and not ttjs 'Axaias, is that of the 
 best manuscripts. 
 
 ^ Rom. xvi. 5, 
 
228 SAINT PAUL. 
 
 coming to Ephesus. Although calling themselves " dis- 
 ciples," ^ and regarded as such, this nucleus of a church 
 bore scarcely any likeness to the Christian communities 
 founded by the Apostles ; no pastors acted as leaders, 
 and no regular form of teaching was in vogue ; belief in 
 Christ kept their hearts united, but the Gospel was but 
 imperfectly known or understood. The Apostle had 
 proofs of this almost from the first days. A group of 
 neophytes attracted his attention because, as it would 
 seem, of the austere and retired life they led ; ^ no ray of 
 that gladness he was wont to note among Christians 
 irradiated their sad countenances. 
 
 "Have you received the Holy Spirit," he asked them, 
 " since you believed ? " 
 
 " We have not so much as heard that there is a Holy 
 Spirit," was the response. 
 
 " Then what Baptism have you received ? " 
 
 "The Baptism of John," they answered. 
 
 Thereupon Paul told them, "John baptized with the 
 Baptism of Penance, saying to the people that they must 
 believe in Him Who should come after him, — that is to 
 say, in Jesus." 
 
 " When they heard these words, they were baptized in 
 the Name of the Lord Jesus, and after Paul had laid his 
 hands upon them, the Holy Ghost descended on them, 
 and they spake with various tongues and prophesied." ^ 
 
 Saint Luke adds this note^ to the record : " In all they 
 were about twelve," — a goodly number for any newly 
 organized body. From whatever source they had ob- 
 tained their knowledge of the Faith, whether from Apol- 
 los, or some one else who had heard John preach,^ they 
 
 1 Acts xix. 1 . 
 
 '^ The ignorance of these disciples can only be explained by the fact 
 of the absolute isolation in which they lived, after the example of John 
 Baptist in the desert ; they fasted, prayed, and worked in this retire- 
 ment, like the Thérapeutes of Egypt and the Essenes of Palestine. 
 
 3 Acts xix. 1-6. 
 
 ^ Ephesus was not the only Jewish community of the Dispersion where 
 there were disciples of John. The preaching of the Forerunner had 
 aroused such popular enthusiasm that very many Israelites, who had 
 come up to Jerusalem among the pilgrims, returned firmly persuaded that 
 
THIRD MISSION JOURNEY.— EPHESUS. 229 
 
 were certainly acquainted with the Alexandrian Doctor. 
 How, then, could it happen that the latter, once he him- 
 self came into possession of the whole Gospel, failed to 
 enlighten them ? How was it, too, that, though in the 
 company of Aquila and Priscilla they yet remained only 
 half Christianized, albeit considering themselves disciples, 
 and in all probability claiming this title when signing 
 the letters of recommendation to the Corinthians which 
 they gave Apollos ? This is one of the obscurest points 
 contained in the Acts ; and any explanation of the fact 
 simply goes to show how the Gospel was propagated out- 
 side the scene of the Apostles' labors by means of chance 
 communications, and often left to be the veriest sport 
 of circumstances. Methods of teaching, as well as of 
 government, were never well organized or fruitful except 
 in the bosom of such Churches as were founded by the 
 Twelve and maintained under their authority. 
 
 Paul speedily set to work establishing the Church 
 of Ephesus on a firmer basis. His relations with the 
 Synagogue, which from the first had been so cordial 
 and even friendly, soon began to wear an altered mien. 
 While a certain number of Jews came over to the new 
 Faith, others "persisted in remaining incredulous, dis- 
 paraging the Way of the Lord in the presence of all the 
 people." ^ This was the influential class of Israelites, their 
 leaders and doctors; for Paul, judging their ascendency 
 fraught with danger, " separated from them and drew 
 away his disciples with him." He did not take this step, 
 however, until he had done his best to enlighten them, 
 and had suffered much from their obstinacy. The figure 
 he uses when describing this struggle to the Corinthians 
 gives us an idea of its violence: "I have fought with 
 
 John was the Messiah. This belief still persisted down to the time when 
 the Recognitiones were written, about the year 200 (Recognit., i. 54, 60) ; 
 it has been perpetuated iu the curious sect of the Christians of John, thé 
 Sabaeans, now reduced to something like a thousand followers, and con 
 fined to a few villages lying south of Bagdad. See D. Chwolson, Die 
 Ssabier unci der Ssabismus ; also Sioufh's Études sur la Religion des Sou- 
 bhas OH Sabéens. 
 1 Acts xix. 9. 
 
230 SAINT PAUL. 
 
 beasts at Ephesus," ^ he says, likening his lot to that of 
 the condemned men he had seen thrown before the lions 
 in the amphitheatre. The season of hardest trial for 
 him was those three months which preceded the rup- 
 ture with the Synagogue. During that period Paul was 
 amenable to trial by the Jewish courts, subject to their 
 laws and punishments ; perhaps it was then that one of 
 the whippings which he speaks of two years later to the 
 Corinthians was inflicted on him.^ The situation became 
 somewhat more bearable when, on his renouncing the 
 privileges of his nation, he put himself under the com- 
 mon law of the city. By this means he escaped from 
 the jurisdiction of the Jewish community, and avoided 
 its legal terrors ; but he was none the less exposed to 
 persecutions from the fanatics who regarded him as an 
 apostate. For two long years, snares and pitfalls beset 
 him at every step, with an inveteracy of hatred which 
 wrung from him that tearful cry, " To me life is a dying 
 daily." ^ 
 
 His flock of Christians did not cease growing in num- 
 bers, despite the continued onslaughts of its foes, and 
 this thought sufficed to comfort the Apostle. Already 
 their numbers were too large to gather in any single 
 house, and the meetings were held in a place called the 
 School of Tyrannus, from the name of some local teacher 
 of philosophy or rhetoric. Whether this personage be- 
 longed to the body of Christians, or whether he rented to 
 them his school-house, this hall became the sanctuary of 
 Ephesus : " Here the Apostle discoursed every day ; and 
 this continued for the space of two years, insomuch that 
 all who dwelt in Asia, Jews as well as Greeks, heard the 
 word of the Lord." ^ Not content with this Apostolate, 
 Paul went from house to house,® visiting such as his 
 words had touched, and in this friendly ministry he dis- 
 played the same vigor of speech and action for which his 
 public preaching was renowned. There were two great 
 
 1 1 Cor. XV. 32, 4 Acts xix. 9, 10. 
 
 2 2 Cor. xi. 24. 5 Acts xx. 20. 
 
 3 1 Cor. XV. 31, 32 ; Acts xx. 19. 
 
THIRD MISSION JO URNE Y. — EPHES US. 28 1 
 
 objects which he mentions to the Elders of Ephesus as 
 most preoccupying his mind in this work : first of all 
 to be careful to warn the newly converted of the severer 
 side of the Gospel, " not concealing from them anything 
 that was profitable," ^ neither penance nor faith in the 
 Cross of Jesus ; ^ but he was still more bent on keeping 
 them strictly within that rugged footpath by constantly 
 setting before their eyes the austere simplicity of their 
 duties, going down to the very depths of their hearts in 
 order to revive their earliest impressions ; and to this 
 end he spared neither cautions nor remonstrances.^ And 
 yet the Apostle's hand could be as gentle as a mother's, 
 though firm as his own upright nature ; " day and night " 
 he was at the service of his brethren, nor did he ever 
 cease urging them, — " he would reprove them weeping," * 
 and by those tears, most touching to behold on a face so 
 manly and stern as his, he finally triumphed over all 
 resistance. 
 
 Heaven furthered Paul's labors during this period by 
 communicating to him in larger abundance than ever 
 before the power of Miracles. Extraordinary manifesta- 
 tions were worked by his hands ; though unconscious of 
 it himself, a divine power proceeded from him. Nothing 
 so deeply moved his hearers as to see him, even when 
 preaching, keep on weaving at his coarse tent cloth ; 
 again and again, in their veneration for the Saint, they 
 would contrive to carry away the linen with which he 
 had been wiping away the sweat from his brow, or the 
 apron ^ which was bound about his loins. These articles, 
 
 1 Acts XX. 20. 
 
 2 Acts XX. 21. 
 
 3 Acts XX. 31. The term vov-Oerçœ (riOfiiji) has this signification; 
 it means to bring before another's mind some truth, some obligation he 
 has forgotten, making him reconsider it, chiding and rebuking him, — 
 in fine, to admonish him. See Trench, Synonyms of the New Testament, 
 p. 104. 
 
 4 Acts XX. 31. 
 
 ^ 2ou5apm and aifiiKivdia are simply the two Latin words siidaria and 
 semicinctia. The former, sndarium, is the cloth used to wipe the face ; 
 the latter, semicmctinm, is the apron worn by artisans when at work. 
 (Isidore of Seville, Etymolog., xix. 23.) Both were generally made of 
 cloth. 
 
232 SAINT PAUL. 
 
 from contact with the Apostle, proved to possess miracu- 
 lous powers ; when applied to the sick, they healed them 
 and drove out evil spirits from demonished souls. ^ 
 
 The effect of these prodigies was the more notable be- 
 cause of the passion for magic and the occult sciences 
 which prevailed in Ephesus. In none of the towns 
 hitherto visited by the Apostle had superstition gained 
 such a hold over the populace. Men of some intellectual 
 ability, finding no school of thought nor any serious 
 studies at hand, frittered away their talents in devising 
 the most puerile practices, or in learning incantations 
 by heart, — how to evoke the departed, or the shades of 
 spirits, or the genii of Hell. The Ephesian formulas, by 
 aid of which men worked these sorceries, were known 
 over the whole world.^ Though written in an unintelli- 
 gible jargon,^ in their entirety they constituted an art 
 which boasted of many noted professors, with a method- 
 ical system, and with rules for procedure in all cases 
 minutely described and published in collected form. 
 These books of magic were much read and eagerly 
 sought after; some of the collections especially, which 
 contained mysterious prescriptions, were sold at a high 
 price. 
 
 A town known to be so enamored of the marvellous 
 was the natural resort for persons who lived by such pre- 
 tensions, whether astrologers, fortune-tellers, or magi- 
 cians. Among these impostors who chanced to be in the 
 city at this time were seven Jews, sons of a High Priest* 
 named Sceva. These men made a profession of casting 
 
 1 Acts xix. 11, 12. 
 
 2 The crown, girdle, and feet of the Diana of Ephesus were covered 
 with these magical formula (Eustathius, Ad Odi/ss., xix. 247). They 
 were worn after the fashion of amulets, and were repeated as the most 
 efficient charms against bad luck. See in Guhl's Ephesiaca (iii. 6) the 
 quotations from Hesychius and Suidas ; also Plutarch, Qiicest. Conviv., vii. 
 V. 4; Athenœus, xii. 70. 
 
 ^ Clement of Alexandria quotes one of the most popular of these 
 charms : Askiou, Kataskion, lix, letras, damnameneus, aisin. Androcydes 
 the Pythagorean translates it thus : " darkness, light, earth, year, sun, 
 truth." (Clement of Alexandria, Stromat., v. 8.) 
 
 * In other words, one of the chiefs of the sacerdotal classes. 
 
THIRD MISSION JOURNEY. — EPHESUS. 233 
 
 out evil spirits. There was a widespread and firm convic- 
 tion among Israelites of that day that all derangements 
 of man's body or soul were to be attributed to the de- 
 mons, and accordingly certain superstitious charms had 
 been invented whereby to banish them, and there were 
 very many exorcists trained to perform these rites, not 
 only all over Judea, but here and there in the communi- 
 ties of the Dispersion as well.^ Though not so coarse and 
 stupid as the Pagans' rites, their spells were not crowned 
 with any greater success. Consequently the sons of Sceva, 
 after witnessing some of Paul's miracles, resolved to imi- 
 tate him, and like him invoke the Name of the Saviour 
 in their exorcisms. The first opportunity for making 
 trial of their plan was in the case of a demonished man 
 exhibiting the worst symptoms. 
 
 Entering the dwelling of the person afflicted by this 
 terrible demon, they said to the spirit, " We adjure you 
 by Jesus Whom Paul preaches ! " 
 
 " I know Jesus," the Devil made answer, " and I know 
 Paul ; but who are you ? " And straightway the pos- 
 sessed creature, flinging himself upon two of these exor- 
 cists, overpowered them, and used them so roughly that 
 they fled from the house naked and seriously wounded. 
 
 " Eumors of this event spread swiftly throughout 
 Ephesus, and both Jews and Greeks heard of it. All 
 were seized with fear, and the Name of the Lord was 
 glorified." During this general excitement a strange fact 
 came to light, one hitherto unknown to Paul and his 
 companions in the Apostolate : many of those who be- 
 lieved had not, for all that, renounced their fondness for 
 spells and incantations. Enlightened by the humiliating 
 blow which had befallen the sons of Sceva, they hastened 
 to confess what they had been doing before the assembled 
 brethren. 
 
 The enthusiasm of the converts carried them still fur- 
 ther, and even some of the concocters of this mummery 
 were caught up by the strong current of popular feeling. 
 Very many of them brought thither their books of magic 
 
 1 Josephus, Antiq. JucL, viii. ii. 5. 
 
234 SAINT PAUL. 
 
 and burned them publicly. At sight of the flames feed- 
 ing on manuscripts which Ephesus was ready to buy at 
 their weight in gold, it occurred to some one to reckon 
 the cost of this sacrifice, " and they found that it amounted 
 to fifty thousand pieces of silver." ^ 
 
 " With such power as this," Saint Luke concludes, " did 
 the Word of the Lord grow and display its might." 
 
 1 About $10,000, if by these silver pieces is meant the Attic drachma; 
 a little less, if the author alludes to the Roman denarius. 
 
CHAPTEE X. 
 
 TRIED MISSION. — THE CHURCHES OF THE PROVINCE 
 OF ASIA. 
 
 None of the towns where Paul had preached hitherto 
 offered him such opportunities as did Ephesus for the 
 spreading of the Gospel. Antioch, Thessalonica, and 
 Corinth had been admirably adapted to serve as centres 
 for the preacher, since the tide of commerce, with the 
 crowds of foreigners it attracted, combined to carry the 
 fame of the Good News to all four winds of heaven ; ^ 
 but the lands lying around these great seaports were 
 lacking in population and importance. Upper Syria was 
 no more than a narrow strip between the Sea of Cyprus 
 and the desert ; it was the hem of the Imperial robe,^ 
 strictly guarded by four of the Legions.^ Only seventeen 
 towns took part in the feasts celebrated by all Syria* in 
 Antioch, which was gradually absorbing the whole Prov- 
 ince. The same holds true of Thessalonica. Its harbor, 
 one of the terminal points of the Via Egnatia, made it 
 one of the most frequented centres for the trade of the 
 Mediterranean ; but it was situated in Macedonia, a Prov- 
 ince of small extent,^ with no great cities, while Thessaly 
 itself was depopulated,^ and Epirus wellnigh a wilder- 
 
 1 'A(f>' vfiûv . . . è^^X'î''"'*' ^ \6yos rov Kvpiov . . . êv ttuvtI tJito». 
 1 Thess. i. 8. 
 
 2 This was in fact the only point where the Eastern frontier of the 
 Roman Empire touched that of the Parthians immediately ; everywhere 
 else vassal states lay between them. 
 
 ^ Tacitus, Annales, iv. .5. 
 
 * Libanius, Epist., 1454. 
 
 5 From the reign of Tiberius to that of Claudius (15-44) it was reck- 
 oned as a part of Achaia, Tacitus, Annales, i. 76, 80; v. 10. Suetonius, 
 Claudius, 25. Dio Cassius, Ix. 24. 
 
 ^ Strabo, ix, v. 15. 
 
236 SAINT PAUL. 
 
 ness where "only a few villages and hovels were left 
 standing." ^ As for Corinth, we have seen the ruins 
 which surrounded it on all sides : no quarter of the 
 Empire had suffered worse devastations. " Go over all 
 Greece," Plutarch says a little later, " and you will not 
 find three thousand men fit to bear arms." ^ 
 
 Very different was the condition of Ephesus : for while 
 it was the peer in wealth of those great markets of the 
 world where Paul had founded his principal Churches, it 
 had the advantage over its rivals in being the capital of a 
 Province as populous as any in the Empire. It boasted 
 of possessing as many as five hundred towns,^ most of 
 them sharing in the prosperity of the metropolis and 
 keeping up active commercial intercourse with it. This 
 is what made it, according to Paul's imagery, a wide gate 
 affording entrance to the Pagan world.^ For two years 
 the Evangelists formed by the Apostle's care went forth 
 through that open door ; and so eager were they to spread 
 the word of the Lord "that all who dwelt in Asia heard 
 it, Jews as well as Gentiles." ^ Were the great Churches 
 that Saint John met there on his visit some years later — 
 Smyrna, Pergamos, Thyatira, Sardis, Philadelphia ^ — 
 founded at this early date ? We cannot tell ; but the 
 narrative in the Acts leaves no doubt about the fact that 
 such a short space of time had sufficed to herald the 
 Glad Tidings over the whole countryside.'^ In order to 
 estimate rightly the importance of so splendid a victory 
 for the Faith, it will not be amiss to cast a glance over 
 the extent and resources of this region. 
 
 The heart of the Eoman Province of Asia was that 
 ancient Ionia, the Greece of Homer, Thaïes, Pythagoras, 
 
 ^ Strabo, vii. vii. 9. 
 
 2 Plutarch, De Defectu Oraculor., viii. * 1 Cor, xvi. 9. 
 
 3 Josephus, Bell, jud., ii, xvi. 4. ^ Acts xix. 10. 
 ^ Apoc. i. 11. 
 
 ' Indeed, he gives us to understand that Demetrius was the instigator 
 of the persecution which drove the Apostle from these parts, by inciting 
 the people against him with his complaints. " You see him ! you under- 
 stand him ! not only at Ephesus, but throughout all Asia, this Paul, by 
 resorting to persuasion, has turned away a great multitude." Acts 
 xix. 26. 
 
THIRD MISSION. — PROVINCE OF ASIA. 237 
 
 Heraclitus, and Herodotus. The fire of natural feeling 
 and genius had been wafted hither from Hellas, and still 
 burned brightly, no longer as on the opposite shores of 
 Europe focussed in the one city of Athens, but glowing 
 on many a hearth, — in Pergamos, Smyrna, Ephesus, 
 Miletus, Halicarnassus, Chios, and Lesbos. The same 
 strong breath of intellectual life which blew over both 
 coasts of the Archipelago bore hither philosophy, art, and 
 poesy, wafting them to heights which the human mind 
 has never since attained. The same sky shone over 
 both lands, clothing the rocks of Attica in robes of gold 
 and purple, bathing the rich fields of Ionia in warm light. 
 It was because of this fruitfulness of its soil that Asiatic 
 Greece differed from her European sister, and for this 
 reason gradually excelled her. Nature lavishes her gifts 
 on that network of valleys which interlace this region ; 
 harvest lands watered by living springs give back a hun- 
 dred fold to the farmer ; mineral wealth abounds ; the 
 products of all sorts which pour in from Central Asia 
 create and support numerous industries ; while in the 
 Archipelago hard by culture and commerce found a 
 thousand outlets for their activity. 
 
 A land like this was a tempting morsel for all its 
 greedy neighbors. Lydian monarchs wrested Ionia from 
 the Greek colonists, but only to relinquish it in turn to 
 the rapacious Persians. From the hands of the latter 
 it passed to the successors of Alexander, — Antigonus, 
 Lysimachus, Seleucus, and the royal house of Pergamos, 
 till one of the last named Kings, Attains Philometor, 
 bequeathed all his domains to the Roman people. The 
 prosperity of the country had managed to survive these 
 revolutions ; and it was in no danger under the œgis 
 of Rome's sceptre. While in Epirus, in Greece, and in 
 the islands, the conquest had left behind it one long trail 
 of spoliation, Ionia had only to complain of a change of 
 rulers. As this new state of affairs was brought about 
 without any armed violence, the country was spared 
 the burdens of military occupation ; the legions merely 
 passed through the territory; only a few colonies were 
 
238 SAINT PAUL. 
 
 founded ; ^ the Eoman policy was to multiply such settle- 
 ments in seditious and disaffected Provinces, but they 
 were unnecessary among peoples so wonted to the yoke 
 of the foreigner. To facilitate the levying of taxes it was 
 deemed advisable merely to reparcel the territory into 
 forty-four districts,^ containing the hundred and twenty 
 cities of this region.^ A Eoman Governor with his staff 
 officers took up residence at Ephesus, and all went on as 
 formerly, save for a feeling of added security, and con- 
 sequently with an additional spur to enterprise. In 
 Paul's time Ionia was more thickly populated and busier 
 than ever. The seaports along the coast, Smyrna, Ephesus, 
 and Miletus, were crammed with cargoes of merchandise 
 and bread-stuffs brought from the East; the inland dis- 
 tricts were no less prosperous. From the highlands of 
 Phrygia to the Archipelago and through the valleys, towns 
 were springing up in close contiguity and disputing for the 
 supremacy in trade. Bronzes, pottery, chased steel, rare 
 marble, rugs, Milesian stuffs, brilliant dyes, and a thou- 
 sand costly articles, found their way from here into the 
 hands of tradesmen all over the Empire, and especially 
 those of Eome. This commerce, together with the fertile 
 farms, made life in this country as easy as it was charm- 
 ing. The workingmen were organized in large bodies, 
 closely united, and often powerful enough to undertake 
 public works and the erection of monuments.* In the 
 upper classes a certain number of eminent citizens made 
 a generous use of their fortunes ; the taste for literature 
 and the arts was very general, and the public gifts mu- 
 nificent. Wealthy families were wont to vie with each 
 other in adorning their cities with temples, pillared por- 
 ticos, and theatres, the vestiges of which, still beautiful 
 
 1 Marquardt, Romische Staatsverwaltung , i. 387. 
 
 2 Cassiodorus, Chronicon, ad ann. 670 : " His conss. Asiam in xliii 
 regiones Sulla distribuit." Here the Munich MS. has xl. 
 
 3 Philostratus, Vitœ Sophistarum, 56, 21 in Kayser's ed. Josephus, 
 Bell. Jud., ii. xvi. 4. Statins (Silv., ii. 57) speaks of there being one 
 thousand cities. 
 
 4 Corpus Inscr. Grœc, nos. 3154, 3192, 3304, 3408, 3422, 3480, 3485, 
 3495, 3504, etc. 
 
THIRD MISSION.- PROVINCE OF ASIA. 239 
 
 in decay, strew the ground to-day.^ Their own city was 
 the one source of pride for this population, which had 
 become unused to the idea of a vaster fatherland during 
 the past centuries of foreign domination. Eome fostered 
 these tendencies, which insured to her the tranquil pos- 
 session of her conquest and to the Province itself a 
 healthy prosperity. She treated this fine property, there- 
 fore, with prudent consideration, allowing most of the 
 towns to retain their franchises and municipal consti- 
 tutions. In return she obtained submission and respect, 
 which often rose to the pitch of adulation. 
 
 How then, in such soil and in the midst of the thistles 
 which in the Saviour's Parable are for a figure of just 
 such worldly preoccupations,^ how could the Gospel take 
 root and blossom ? for this divine seed does not usually 
 bear fruit save in the heart of poverty and when nour- 
 ished by what to all else is a stern and forbidding clime. 
 Nor was the speedy conversion of Ionia a derogation to 
 this law of Christian development. Here, as elsewhere, 
 God's holy word did not suddenly fix the attention of 
 fortunate worldlings or learned men ; ^ but it did find its 
 way deep down into the hearts of the common folk, and 
 among the latter classes, the Good News was welcomed 
 most gladly. This the Apostle indicates clearly enough 
 in the sketch of the general state of the Church, which 
 he traced toward the close of his stay at Ephesus : " God 
 has chosen the least wise in the world's judgment to 
 confound the learned; He has chosen the weak in the 
 world's esteem to cover the mighty with shame ; He has 
 chosen the basest and most contemptible in the opinion 
 of the world, ay, and what was as nothing, to destroy 
 what was esteemed great, in order that no man should 
 glorify himself in God's presence." ^ 
 
 1 Strabo, xii. viii. 16; xiv. i. 42. 2 Matt. xiii. 22. 
 
 3 The latter were not wanting in this region. Although the Province 
 of Asia was not so renowned for its schools as was either Rhodes, Tarsus, 
 Athens or Alexandria, it was not destitute of studious centres. Many of 
 its towns had sent orators and men of letters to Rome. One of Augustus's 
 most valued teachers, Apollodorus, hailed from Pergamos (Strabo, xiii. 
 iv. 3). 
 
 4 1 Cor. i. 27-29. 
 
240 SAINT PAUL. 
 
 The attraction which Christianity had for the lower 
 classes in Ionia is attributable to the same causes which 
 had brought about so many conversions in the great 
 metropolises like Antioch and Corinth. A life of luxury 
 and over abundant wealth in the upper classes tended to 
 make the misery of the poor more humiliating by con- 
 trast, their forlorn and helpless condition more apparent. 
 To hearts realizing that they were the disinherited of this 
 earth the Gospel appeared as a Heavenly visitant, bearing 
 unhoped for consolation, raising them from the dust, 
 holding forth a crown of redemption. Paul's perfect 
 disinterestedness still further increased its prestige. Noth- 
 ing, especially in a wealthy country, discredits and par- 
 alyzes the work of our Apostolate so much as a spirit of 
 money-getting in the servants of God ; the mere appear- 
 ance of cupidity, or any too persistent demands for neces- 
 sary funds are enough seriously to hamper the Christian 
 ministry. Paul forestalled all such suspicions of self- 
 seeking by leading a poor and laborious life, refusing, as 
 we have seen, even the most legitimate offers of help 
 from his own disciples. When he left Ephesus he was 
 still of the same mind as when he addressed those thrill- 
 ing words to his Corinthian friends. " 'T is you I seek, 
 and not your possessions ; for children should not lay up 
 wealth for their parents, but parents for their children. 
 For my part, I will willingly give all I have, nay, more, I 
 will give myself for the salvation of your souls, even 
 though the more abundantly I love you the less I be 
 loved." 1 
 
 Thus constrained as he was to lead a life of unbroken 
 labor if he would pursue this independent line of conduct, 
 it was not often that the Apostle could find an oppor- 
 tunity when he was free to leave Ephesus during these 
 two years ; but what occasion was there for such jour- 
 neys when the whole Province of Asia was seeking him 
 out? The School of Tyrannus, Aquila's workshop, the 
 houses of his disciples, the streets and squares of the 
 city, offered him ample opportunities for preaching. 
 
 1 2 Cor. xii. 14, 15. 
 
THIRD MISSION.— PROVINCE OF ASIA. 241 
 
 Those who were won over to Jesus became so many new 
 Evangelists, and on their return to their own homes at 
 once began the work of instructing their fellow towns- 
 men. It was by such means that " all Asia heard the 
 Word of the Lord." i 
 
 The Eoman Province known by this name at the period 
 of Luke's writing was not bounded by the limits of Ionia, 
 properly speaking, — that is, to the three valleys of the 
 Meander, Cayster, and Hermus : the name was used to 
 include Mysia as far as Mount Olympus, Lydia, Caria, 
 and a part of Phrygia.^ In very many cities of this 
 region, Christian communities were established, at the 
 outset numbering only a few members, but these few 
 most fervent and active ; consequently they were des- 
 tined to extend in numbers and territory with a rapidity 
 unparalleled anywhere else in the Koman world. Fifty 
 years later, when Pliny the Younger assumed the reins 
 of government in the neigliboring Province of Bithynia, 
 he finds, to his dismay, that Paganism has fallen into 
 decadence, " the temples abandoned, religious festivals 
 long since discontinued, while the priests have stopped 
 selling the meats from the sacrifices, which no one will 
 purchase any more." ^ Almost the whole land is become 
 Christian, "not the cities merely, but the villages and 
 all the countryside as well."^ Certain individuals, on 
 being questioned as to how long it was since they had 
 given up leading Christian lives, answered that for more 
 than twenty years they had ceased following the new 
 Faith. Such facts, brought to light in official documents, 
 warrant the inference that in these regions Christianity 
 had from the beginning taken deep root, and that it 
 
 1 Acts xix. 10. So close and intimate was the union of these mission- 
 aries with the Apostle, that the latter very justly considers the whole of 
 Asia as being at this time the field of his ministry (2 Cor. i. 8 ; Kom. xvi. 
 5). In the letter written from Ephesus to the Corinthians, he salutes them 
 in the name of the Churches of Asia. WrnrâÇovTai vfxâs al iKKArjaiai ttjs 
 'Aaias. 1 Cor. xvi. 19. 
 
 2 Marquardt, Romische Staatsverwaltunq , i. 339 et seq. 
 
 3 Pliny, Episfn/fp, x. 97. 
 
 4 " Neque civitates tantum, sed vicos etiam atque agros superstitionis 
 istius contagio pervagata est." Ibid. 
 
 16 
 
242 SAINT PAUL. 
 
 speedily penetrated into all ranks of society "without 
 distinction of age, sex, or condition." ^ Nevertheless this 
 universal tendency to embrace the new religion did not 
 manifest itself fully, or so it would seem, till after Paul's 
 death ; for his first mission work, as we have seen already 
 at Ephesus and elsewhere, attracted only the poor and 
 suffering. 
 
 Up to that time the richest harvest he had reaped was in 
 the Phrygian territory. During the preceding missionary 
 journeyings Paul had evangelized the larger part of this 
 region, ^ — -that of the upper plains ; at a later date he had 
 revisited its Christian congregations before descending to 
 the Ionian shores, and his stay had done much to en- 
 lighten and confirm them in the Faith. On neither of 
 these occasions had the field of his labors been extended 
 as far as the Phrygian cities now comprised in the Eo- 
 man Province of Asia, notably those which occupied the 
 higher districts of the Hermus and Meander valleys. The 
 Faith was brought to them by his disciples during the 
 Apostle's sojourn at Ephesus, and at once it manifested 
 itself most strikingly in one particular section, namely, 
 the valley of the Lycus. 
 
 Here there were three cities which were destined to 
 be celebrated in the annals of the Church : Colossse, 
 Laodicea, and Hierapolis. Paul's Epistle to the citizens 
 of the first-mentioned town has made its name the most 
 familiar one to us ; it was, however, a less important 
 place than the other two cities at this epoch. Strabo 
 speaks of it as being but a small town.^ Its renown lay 
 in days now past, when it was that "great city of 
 Phrygia" which served as a station for the army of 
 Xerxes on the occasion of his march to the sea.^ Xen- 
 ophon saw it when it was still " populous and flourish- 
 ing." * Its situation at the foot of Mount Cadmus, with 
 the pass over this range which it commands, the highway 
 
 1 " Multi omnis setatis, omuis ordinis, utriusque sexus etiam." Pliny, 
 EpisfoJœ, X. 97. 
 
 ■^ n6\i(Tiu.a Strabo, xii. viii. 13. 
 
 3 Herodotus, vii. .30. 
 
 * Xenophon, Anabasis, i. ii. 6. 
 
THIRD MISSION.— PROVINCE OF ASIA. 243 
 
 from the East to the Archipelago which traverses it, 
 with all its ancient renown, seemed to point to a great 
 future for the city. But notwithstanding, Hierapolis 
 and Laodicea, lying some twelve miles below in the 
 valley and near the Meander, managed gradually to 
 attract all the activity and enterprise of the region ; this 
 state of decline in Colossae — notable even in the time 
 of the Apostles — was so complete and hopeless, that 
 everything was allowed to perish, the very ruins and 
 even all memories of its past ; in our day, only a few ves- 
 tiges of the great city have been discovered along the 
 banks of the stream which courses by.^ A little detail 
 in Herodotus's description of it would seem however to 
 render the location of its site an easy matter : in his time 
 the Lycus disappeared underground near the city, and 
 only appeared on the surface at a distance of five stadia 
 (about three quarters of a mile) farther on.^ No trace 
 of such an underground passage is to be found in these 
 parts : from its very source the stream is always visible 
 to the eye. This change in the aspect of the place is the 
 work of the incrusting springs which flow from innu- 
 merable points along the banks of the Lycus, and are 
 continually forming new features in the landscape.^ Their 
 strange effects, though marvellous enough all along the 
 valley are especially remarkable at Hierapolis. 
 
 This city, situated on the right bank of the Lycus, 
 commands a view of Laodicea and the snowy peaks of 
 the Cadmus. It was built along the sides of a mountain, 
 on a wide-spreading height of ground rising some three 
 hundred feet above the valley level. Hereabouts the 
 
 1 Hamilton, Researches in Asia Minor. The ruins of the town are on 
 the left l)ank of the Lycus, its necropolis on the right. 
 
 '^ Herodotus, vii. 30. 
 
 3 Men of olden times profited largely by the petrifying properties of 
 the Lycus. Strabo tells us how canals were dug in the sliiftiug soil and 
 thus transformed into beds of stone by the waters which were turned into 
 them (Strabo, xiii. iv. 14). Vitruvius speaks of walls being built about 
 the fields after the same fashion (Vitruvius, De Architectura, lib. viii. 
 cap. iii.). These springs have in no way lost their virtue ; to-day the 
 stream of Ak-Sou (the ancient Lycus) changes plants and trees — every- 
 thing it touches — into stone ; on its banks the mill-wheels rapidly be- 
 come covered with a stony sheathing. 
 
244 SAINT PAUL. 
 
 petrifying fountains are still to be found flowing in such 
 abundance that they have covered all the ground with 
 a layer of travertine ; but along the slopes of the rocky 
 ascent is the spot where the incrustations display all 
 their splendors. Cataracts of solid stone descend upon 
 the plains below, here in huge sheets, elsewhere in slen- 
 der streams. From every projecting shelf or rock against 
 which they once dashed, these rigid waters now take on 
 all manner of strange forms, hanging in long pendants 
 from some cliff, or lying like a huge basin with towering 
 sides, or again falling in lace-like streamers ; nowhere in 
 the world will you find falls of real water which display 
 such richness and variety of effect in their headlong 
 course. One is tempted to believe that he is looking 
 upon a current suddenly arrested in its course, some spell 
 having befallen its waters, fixing them motionless in the 
 very act of springing in mid-air. The majestic roar of 
 the great falls of the world is the only thing lacking to 
 complete the illusion ; but, instead, one's eyes are dazzled 
 by the brilliant tints of purple and blue in which the white 
 stalactites are wrapped; to gaze upon Hierapolis in its 
 clear native atmosphere, in the glare of an Eastern sun, 
 almost blinds the traveller. From the earliest times it 
 had been an attractive resort for throngs of visitors, not 
 so much, however, on account of the fantastic scenery of 
 its waterfalls as for their medicinal virtues. The town 
 was full of thermal springs,^ whither the wealthy flocked 
 in search of health ; an inscription, still legible on its 
 crumbling walls, attests that the hopes of the health 
 seekers were not always doomed to disappointment : — 
 
 " Hail to thee, loveliest land in wide-spreading Asia, city 
 of gold, Holy City [Hierapolis], Nymph divine, nothing 
 can compare with the fountains which are thy glory ! " ^ 
 
 But Hierapolis itself had to yield precedence to Laodi- 
 cea, its rival on the other side of Lycus. There the great 
 fortunes of the region were amassed, and there they in- 
 creased with great rapidity, for in this corner of Phrygia 
 
 ^ Strabo, xiii. iv, 14 2 Boeckh, Corp. Tnscript., no. 3909. 
 
THIRD MISSION.— PROVINCE OF ASIA. 245 
 
 all sources of wealth were to be found in abundance : 
 fertile farming lands, the finest of fleece, and dyes re- 
 nowned all over the world. Owing to the properties of 
 their mineral waters they were able to produce the 
 brightest hues of purple and scarlet.^ The brilliant 
 black stuffs for which Laodicea was celebrated were ob- 
 tained at still less expense, since the pasture lands in its 
 vicinity gave this natural tint to the wool of the sheep.^ 
 With such resources cleverly turned to their own profit, 
 it is not surprising that Laodicea became an opulent 
 centre, and consequently could boast of princely endow- 
 ments. Its citizens vied with each other in their boun- 
 tiful gifts, decking it with monuments and works of art 
 in profusion.^ Far from impeding this new channel of 
 its activity, the Eoman domination served to impart a 
 new inspiration to all works of improvement and enter- 
 prise. During the first period of the occupation, Cybira, 
 an old Phrygian city, had been selected for the capital of 
 this district ; but the Proconsuls were not long in dis- 
 covering that Laodicea was the real metropolis : they 
 made it the seat of their administration and there they 
 held their high courts of justice; thanks to them, Laodi- 
 cea became not only the foremost city in these parts, but 
 the political centre also for the twenty-five cities which 
 formed the district or diocese of Cybira.* 
 
 Such was the aspect of the Lycus valley at the time 
 when the Gospel was first preached there. Paul, in his 
 Epistle to the Colossians, clearly testifies that this mis- 
 sionary achievement was not his personal work, since 
 neither Colossse nor Laodicea had ever beheld his face.^ 
 He recalls " the day when for the first time he heard 
 tell of their Faith in Jesus Christ and of their charity 
 toward all the saints." ^ " The Gospel message, which was 
 growing and bearing fruit over the wide world," had dis- 
 
 1 Strabo, xiii. iv. 14. 
 
 2 Strabo, xii. viii. 16. 
 
 3 Boeckh, Corp. Inscr., no. 3935; Strabo, xii. viii. 16. 
 
 * Pliny, Historia NaturaJis, v. 29 ; Cicero, Ad Attic, v. 21. 
 ^ Colos. ii. 1. 
 *^ Colos. i. 4, 9. 
 
246 SAINT PAUL. 
 
 played a like fecundity among them, "from the hour 
 wherein they had been given to hearken to and know the 
 grace of God according to the truth." ^ " You have been 
 instructed," the Apostle goes on to say in this same letter, 
 " by Epaphras, our well beloved companion in the service 
 of God, who is a faithful minister of the Christ for the 
 good of your souls, and who has made us to know your 
 love in the Spirit." ^ Social and commercial relations 
 were kept up constantly between the towns along the 
 Lycus and Ephesus. Doubtless it was in the latter city 
 that Epaphras listened to Paul's sermons, in the school of 
 Tyrannus, whence, the Acts tells us, the Christian faith 
 was spread throughout all Asia.^ After being gained over 
 to the cause of Christ, he went back to preach, not only 
 at Colossse, his native town, but everywhere in that fer- 
 tile valley. Zealous fellow laborers soon gathered about 
 him. At Laodicea, Nymphas was wont to hold gather- 
 ings of the disciples in his house.* A wealthy Colossian 
 named Philemon did the same for his brethren, ably 
 seconded in his efforts by Appia, his wife. Archippus, a 
 friend or kinsman of Philemon, had likewise a share in 
 the Gospel ministry.^ Epaphras, when set over them, 
 extended his charge till it embraced all the Christian 
 communities along the Lycus. " The slave of Christ 
 Jesus," wrote Paul to the Colossians, "he is ever con- 
 tending on your behalf in his prayers, that you may 
 remain perfect and steadfast in all the will of God. I 
 bear him witness that he toils much for you and for 
 those in Laodicea and Hierapolis." ^ Here the Apostle's 
 language puts it beyond a doubt that Epaphras exercised 
 some sort of Episcopal authority over the region which 
 he was the first to evangelize. 
 
 Nevertheless, neither the active zeal of their pastor, 
 nor his authority consecrated by the Apostle, sufficed to 
 clear away the foul weeds which were too ready to take 
 root in these rich fields. Hardly had Paul departed from 
 
 i Colos. i. 4-6. * Colos. iv. 15. 
 
 2 Colos. i. 7,8. 5 Philem., 1,2. 
 
 * Acts xix. 9, 10, 20. ^ Colos. iv. 12, 13. 
 
THIRD MISSION. — PROVINCE OF ASIA. 247 
 
 the coasts of Asia, when a heresy, born of Oriental fan- 
 tasies and Judaical observances, came to light. This 
 combination of peculiar features clearly indicates both 
 the presence and action of certain Israelites among the 
 new converts ; nor is there anything surprising in this, 
 if we revert to the fact that the country was filled with 
 Jewish communities. Laodicea alone gave shelter to 
 eleven thousand adults of that nation, without reck- 
 oning women, children, and servants; Apamea-Kibotos 
 numbered five times as many.^ Elsewhere, at Damascus 
 and Antioch in Syria, for instance, we have seen what 
 well prepared soil the Gospel fell on in these Jewish con- 
 gregations of the Dispersion ; we have a right to conclude 
 that in Phrygian synagogues the Glad Tidings brought 
 forth fruit as speedily. 
 
 We should err on the other hand, were we to attribute 
 the rapid conversion of the country to this cause solely. 
 The Pagans in this canton were of the same blood as the 
 Phrygians of the upper highlands. If, from frequent con- 
 tact with Asiatic Greece, they had lost somewhat of the 
 roughness and rusticity of their race, they had preserved 
 the moral qualities for which they were always eminent, — 
 their honesty, their serious views of life, and their re- 
 ligious spirit. Christianity, in very many of its teachings, 
 touched a responsive chord in their hearts ; among them 
 it met with a warmer welcome, perhaps, than among the 
 children of Israel. It was due to these Pagan disciples 
 that the Phrygian churches retained that character of 
 
 1 As foundation for these statistics, Lightfoot relies upon the tribute 
 money collected yearly for the Temple, and once seized by tlie Propraetor 
 Flaccus in the cities of Laodicea and Apamea ( Colossians, p. 20, notes 3 
 and 4). The word Ai-k (Ki^cutSs), which is joined to that of Apamea, and 
 is found also on coins of that city, is, according to all appearances, a Bibli- 
 cal symbol. The coinage of Apamea, engraved in the time of Severus 
 and Macrinus, displays an ark bearing the name NHE, and on the roof is 
 perched a bird ; another bird is flying toward it bearing an olive branch ; 
 a man and a woman stand outside, with hands uplifted in the customary 
 attitude of prayer. The allusion to the Mosaic story is evident, and shows 
 how powerful an influence was wielded by the Jews in these parts. See 
 Eckhel's Doctr. Num. Vet., iii. 132-139 ; Madden's Numismatic Chronicle, 
 new series, vi. 173 et seq.; E. Babelon, iW/aw^es Numismatîques, i. 165 
 et seq. 
 
248 SAINT PAUL. 
 
 austerity which was their distinguishing note, as it was 
 from them also that the heresies of the land borrowed 
 their sombre and savage aspect. Among the latter es- 
 pecially the influence of Phrygian Paganism is most 
 marked. Gnosticism,^ by amalgamating the rites and 
 mysteries of the olden worship, soon gave currency in 
 these parts to one of its wildest caprices, the adoration 
 of the serpent, as identified with the Son of God ; - here, 
 too, Montanus and his prophetesses reinstated the fran- 
 tic ceremonies of the G alii in their feasts of Cybele and 
 Attis.^ Such forms of religion, at once barbarous and 
 sensual, revived spontaneously in Phrygia and seemed 
 the proper offspring of its singular landscape, with its 
 highlands wrapped in murky gloom, the hill slopes bak- 
 ing in the sun, and the whole land continually shaken 
 by subterranean fires.'^ 
 
 Although Christianity, when presented under the 
 aspects we have just alluded to, was most attractive to 
 the genius of this country, it was as certainly repugnant 
 to their tastes when clothed in the language which Paul 
 used in teaching. Neither from a dogmatic or a spiritual 
 standpoint was the Apostle's theology likely to charm 
 such minds. Though piously collected by his foremost 
 disciples hereabouts, it was never relished, nor even well 
 
 1 We have already seen some of the most striking features of Gnosti- 
 cism, when considering the errors propagated by Simon the Magician 
 {Saint Peter, Chap. V., § 1), and we shall have to examine them again more 
 in detail when we come to the history of S. Paul's later years. These 
 vagaries, though varying infinitely, had this much of a common basis, that 
 they all started with the idea that God is a pure abstraction, because He is 
 an indefinable and inaccessible Being, who has created the external world 
 alone, and only acts upon it by means of inferior beings emanating one 
 from another. 
 
 - Phrygian rites and mysteries played a considerable part in those mad 
 practices and fancies — a monstrous figment of man's brain — which 
 constituted the Gnosticism of the Ophites, so called from the serpent 
 which they worshipped. The details given by Hippolytus {Hœres., v. 7 
 et seq.) leave no doubt as to this fact. 
 
 3 The term " of the sect of the Phrygians " was commonly used in 
 olden times to designate the Montanists. Clement of Alexandria, Stro- 
 mata, vii. 17. Cf. Eusebius, Hist. EccL, iv. 27 ; v. 16. Hippolytus, Hœres., 
 viii. 19; x. 25. 
 
 * Strabo, xii. viii. 18; xiii. iv. 11. 
 
THIRD MISSION. — PROVINCE OF ASIA. 249 
 
 understood, by the common folk, who showed no traces 
 of its effects in their conduct of life. But it would be a 
 grievous mistake to suppose that his written doctrine is 
 a complete summary of Paul's preaching ; for him, as 
 well as for the Twelve, the first and essential duty was 
 to rehearse the discourses and great deeds of the Master, 
 as contained in that spoken Gospel, which the mission- 
 ary was never tired of repeating and explaining to his 
 catechumens. It was this oral Gospel, then, which Epa- 
 phras was most eager to learn by heart at Ephesus, — 
 this it was which he proceeded to diffuse among the 
 congregations along the Lycus. The Word of the Lord, 
 almost as much because of its mysterious depths as on 
 account of its limpid clearness, offered the sweetest 
 nourishment to the mystical genius of these regions; 
 visions of another life, of glory, truth, and light which 
 floated in their dreaming hours, were now embodied in 
 Jesus, becoming a divine reality. Saint John in his Epis- 
 tles, as well as in his Gospel, is evidently speaking the 
 language of that Asiatic Province which was his latest 
 home and his own domain; therein we encounter the 
 natural outcome of his environment and his times, couched 
 under a form proper to Christian ideas ; it is no hard 
 task to determine how far this form differed from the 
 style used by Paul in his Epistles. 
 
 Again we should err were we to seek in this diversity 
 of style for proofs of certain pretended divisions in this 
 earliest period of the existence of the Church. That 
 Paul never could or did adapt either his genius, or liis 
 language, or his doctrines, to suit the tastes of the Asi- 
 atic Greeks, — that consequently his writings and his 
 name were held in less esteem in Asia than were those of 
 John, his successor, — this we may freely grant ; but to 
 conclude from this that the Faith as preached by him gave 
 place to a contrary teaching is nothing short of an exag- 
 geration which is confuted plainly by the actual facts 
 of history.^ The two Apostles whom certain writers 
 
 1 See Banr, ChristUche Kirche der drei ersten Jahrhinderte, and 
 Schwegler, Nachapostolisches Zeitalter. The Protestant school of Tti- 
 
250 SAINT PAUL. 
 
 would have us believe were Paul's opponents — Peter 
 and John — had " given him the right hand of fellowship 
 at Jerusalem," " in token of unity " ; ^ in the Church of 
 Asia they bore witness to the same unitedness with him 
 in the work of God. So far as concerns Peter's action 
 there can be no question, since the letter which he wrote 
 from Eome to the Christian peoples in these parts does no 
 more (so to say) than repeat the theology, even the very 
 words used by Paul. The same is true of Saint John ; 
 his entire accord with the Apostle of the Nations must 
 be evident to any one who considers, not the externals of 
 expression, but the fundamental teaching of his writ- 
 ings : the same ideas, the same principles are at the base 
 of both men's productions, only Saint John clothes them 
 in the mystical terminology which was so delightful to 
 readers of Asiatic birth. This is enough to explain the 
 predominant and apparently exclusive preference which 
 the teachings of the latter Apostle obtained in the 
 Churches of Asia. 
 
 For all that, Paul was neither forgotten, nor was he 
 in any way disowned, as some would have us infer. 
 Although Papias of Hierapolis, all intent as he was on 
 collecting the evangelical sayings, makes no mention of 
 his Epistles,'-^ a Bishop of Smyrna, Saint Polycarp, was 
 acquainted with them,^ and Saint Irenseus, his disciple, 
 
 bingen bases these theories on the assumption that, after Paul's departure, 
 the Church of Asia passed over into the hands of the Judaizers. " S. 
 Philip and Papias, in whom the Church of Hierapolis gloried, Melito, of 
 whom Sardis boasted, — these were all Judeo-Christians. Neither Papias 
 nor Polycratus of Ephesus ever quote Paul : here the authority of John 
 overshadows all else, and John is regarded by these Churches as a Jewish 
 high priest." Renan, Saint Paul, pp. 366-370. 
 
 1 Galat. ii. 9. 
 
 '^ The work in five books to which he owes his celebrity was entitled, 
 An Exposition of the Words of the Lord, Aoyioov KvpiaKcov 'E^r}yf](reis. 
 
 3 His Letter to the Philippians borrows largely from the Epistles of 
 S. Paul, and mentions in express terms the latter's Epistle to the Philip- 
 pians. " Neither for me," he says, " nor for anyone who resembles me, is 
 it possible to attain the wisdom of the blessed and glorious Paul ; during 
 his sojourn among you he instructed the men of his day with a perfectness 
 only equalled by his firmness ; when away from you, he wrote you letters, 
 which one need but glance at to be edified in the Faith." S. Polycarp, 
 Epist. iii. 
 
THIRD MISSION.— PROVINCE OF ASIA. 251 
 
 names almost all of them.^ At the close of the second 
 century, the doctrine preached by the Apostle was there- 
 fore still extant in these Christian congregations, and 
 was regarded as being as much of divine origin as that of 
 John. His lack of popularity among the average mem- 
 bers of the Church in no wise destroyed his authority 
 with men of great parts, nor with the pastors and doctors 
 of this Church. Gradually, indeed, it transformed their 
 genius, communicating to them somewhat of that dog- 
 matic vigorousness which was so notable in the struggles 
 which the Church had j:o pass through during the here- 
 sies of the fourth and fifth centuries. The great Coun- 
 cils which condemned these errors and formulated the 
 dogma of the Incarnation were called together in these 
 very regions. Now we all know what authority they, 
 one and all, attributed to the Letters of Paul. Constan- 
 tine put them before the Fathers of Nicœa, as sealed with 
 the same divine stamp as were the Gospels and the utter- 
 ances of the old Prophets.^ At Ephesus, lying though 
 it does in the very heart of this land which is so often 
 described as inimical to the Apostle of the Gentiles, — 
 at Ephesus the testimony to the Faith drawn from his 
 works was of no less weight than at Nicsea. Saint Cyril, 
 the soul of the Council gathered in that city to confute 
 Nestorius, appeals to Paul oftener than to any other of 
 the sacred writers ; and he calls him " the man in whom 
 God speaks, the Interpreter of the Holy Mysteries." ^ 
 
 1 See the Prolegomena and Index to Harvey*s edition of S. Irenaeus. 
 
 2 Gelasius of Cyzicus, Histor. Cone. Nic, ii. 7. 
 
 ^ 'O d€(Tir4(rios IlaûAos, rwv deiuu fxvar-qpiwv Upovpyés. S. Cyril of 
 Alexandria, Explicatio XII. Capitum, Patrologie Grecque, Ixxvi. 297. 
 
CHAPTER XL 
 
 THIRD MISSION JOURNEY. — DISSENSIONS IN THE CHURCH 
 OF CORINTH. 
 
 His efforts for the propagation of the faith in Asia 
 did not so far absorb the attention of the Apostle as to 
 prevent him from thinking of anything beside his work 
 in that great Province. His " solicitude for all the 
 churches " ^ founded by him was ever in his heart of 
 hearts, most like the anxious care of a mother when 
 parted from her children. At Ephesus he got news of 
 one and all oftener and with less trouble than anywhere 
 else, for from Greece, from Macedonia and the far East, 
 all highways by land and sea crossed one another in that 
 city. But it was to the opposite shores of the Archi- 
 pelago that his eyes turned most anxiously : Corinth, the 
 scene of his greatest victories in the holy warfare, Corinth 
 was just now passing through a dangerous crisis. 
 
 We have seen from what various conditions and states 
 of life the majority of the faithful in that city had been 
 drawn : from the very lowest classes, from slaves, and lor 
 the most part from the heathen populace. The Faith 
 which had consecrated them in the Christ had not ef- 
 faced any traits of their inherited temperament, — neither 
 race instincts, nor the inclinations to which old habit made 
 them naturally subservient. They were still Greeks m 
 thought and feeling, which is the same as saying that 
 they were light-minded, vain, hungry for novelties, 
 enamoured of all earthly loveliness, of the beauty of 
 art and human eloquence, most prone to intrigues and 
 factions. The appearance of Apollos in their midst 
 became but another source of peril in disguise. This 
 
 1 2 Cor. xi. 28. 
 
THIRD MISSION. — DISSENSIONS AT CORINTH, 253 
 
 newly converted scholar was, like all educated Alexan- 
 drians, well versed in the higher speculations, and had 
 lost no time in supplying what was wanting to the in- 
 complete lessons he had received from Priscilla and 
 Aquila. The deposit of revelations which Paul had con- 
 fided to the Elders of Corinth was now at his service, 
 and, as beside his wide Scriptural learning he had all the 
 gifts of an eloquent speaker,^ it was not long before he 
 acquired great authority over the congregation. Every- 
 thing went to justify the warm words of recommendation 
 wherewith the brethren at Ephesus had testified to his 
 high character ; he was selected as the champion des- 
 tined to confute the Jews who, since Paul's departure, 
 were beginning to pluck up courage to assail the new 
 Faith. Apollos, confident of his own abilities in the good 
 cause, met them face to face, " and refuted them publicly 
 with great vigor, showing from the Scriptures that Jesus 
 is the Christ." " Thus through grace ^ he helped largely 
 to uphold the believers " in Christianity. 
 
 Howbeit, his speeches did not produce the same fruits, 
 from the moment he abandoned the domain of contro- 
 versy to expound his studies in the realm of Christian 
 dogma. Nothing certainly could be more elevated than 
 his sublime teachings ; yet he did not use sufficient dis- 
 cretion in adapting his thoughts to the understanding of 
 his hearers. Paul, more accustomed to the direction of 
 men's spiritual affairs, had appreciated the weaknesses 
 of his converts, and consequently had nourished them 
 with the " milk of childhood," ^ in other words, with the 
 very first principles of the Faith. Apollos was not so 
 wise; his sermons were those of a cultured scholar, a 
 thinker more engrossed with the sublimity of the doc- 
 trines he was treating than with their bearing on mo- 
 rality and the conduct of life. The Ptevelations which 
 had been vouchsafed to Paul, and the Apostle's high 
 theological standpoint, fascinated the studious preacher. 
 
 1 Acts xviii. 24. 
 
 2 The words Sto rris xap'Tos (Acts xviii 27), thnn-li omitted in the Vul- 
 gate and the Syriac Version, are to be found in almost all the manuscripts. 
 
 ^ 1 Cor. iii. 2. 
 
254 SAINT PAUL. 
 
 He would discourse on them all without distinction, not 
 stopping to consider whether minds still so carnal were 
 capable of assimilating the food he was furnishing them 
 with. 
 
 The perilous side of such preaching soon became ap- 
 parent. His words were welcomed with lively enthusi- 
 asm, for the Greeks realized at once that here, at last, 
 they had just what was attracting multitudes of their 
 countrymen to the schools of the Khetoricians, — noble 
 speculations clothed in all the attractiveness of correct 
 form and eloquently set forth.î Doubtless Apollos intro- 
 duced the piquant novelty of giving an allegorical inter- 
 pretation of the Holy Books, as he had been accustomed 
 to do at Alexandria, where this fashion was in vogue. 
 What a contrast between these brilliant qualities and 
 the austere exterior under which Paul had presented the 
 Gospel, " preaching naught save Christ Crucified, to the 
 Jews a stumbling-block, to the Greeks sheer folly " ' ^ 
 The fickle and superficial Christians among the Corin- 
 thians could talk of nothing but of Apollos and his ser- 
 mons. Paul, according to their account, was a coarse 
 man, uncultured in mind and manners, his discourses 
 quite beneath their notice.^ Such expressions were taken 
 deeply to heart by his faithful friends, who loved the 
 Apostle and fondly cherished the memory of his faith, 
 his generous spirit, and his ardor in the cause of Christ. 
 Doubtless they were only too ready to rebuke the in- 
 grates who were belittling him, and at once proclaimed 
 loudly that " they were followers of Paul." " We of Apol- 
 los," retorted the innovators; and so from arguments they 
 proceeded to recriminations and open quarrels. Though 
 far from desiring it, Apollos was now looked upon as the 
 leader of a faction ; the movement which his own im- 
 prudence had set in motion caught him in its current, 
 and carried him along despite himself. All his efforts to 
 restore the peaceful state of things were unavailing ; the 
 spirit of contradiction and a tendency to split up into 
 rival parties were inveterate characteristics of the Greeks ; 
 
 1 1 Cor. ii. 1, 4; iii. 1,2, etc. - 1 Cor. i. 23. 3 2 Cor. x. 10. 
 
THIRD MISSION. — DISSENSIONS AT CORINTH. 255 
 
 any pretext was seized upon if it could furnish matter 
 for a dispute, and their natural genius, like their history, 
 bore the traces of perpetual bickerings. Apollos was of 
 too high-toned a nature to feel any sympathy for this 
 passion for intrigues. He was indignant at the unworthy 
 use they were making of his name, and did his best to 
 put a stop to it; but very soon, in deep discomfiture 
 at his own powerlessness to make headway against the 
 movement, he began to conceive a strong dislike for 
 Corinth,^ and finally betook himself to Ephesus in order 
 to be with Paul. 
 
 His departure was only an aggravation of the evil, 
 since it left the factions a free field for their fighting. 
 The Israelites were naturally not slow to profit by it. 
 From his fame as a Scriptural scholar, Apollos held a 
 commanding position over all men who were Jewish by 
 race or sympathy. Now that the Alexandrian was out of 
 the way, this party could hold up its head and display an 
 audacity which certain new-comers in their midst soon 
 pushed to the farthest limits. Among the throngs of 
 Orientals who were being landed daily in the Corinthian 
 harbors, there chanced to be some of those Judaizing 
 Christians whom we saw at Antioch making their vain 
 attacks on the Apostle of the Gentiles. These sectaries, 
 incensed at their last defeat, were keen to scent out any 
 opportunities for revenge. They took advantage of Paul's 
 absence to disparage his personality and his work. The 
 only accredited Apostles, according to their tale, were the 
 Twelve, whom Jesus Himself had appointed to be the 
 witnesses of His Life and Words. Paul was not one of 
 these ; he had neither seen nor heard the Lord ; as for 
 his visions, was there ever an impostor who failed to 
 appeal to such credentials ? To be sure, he was forever 
 boasting of his Eevelations, in and out of season : but to 
 what avail ? words and threats from such a source were 
 the merest braggadocio ; in point of fact, he dared not do 
 anything. What right, indeed, had he to command their 
 obedience, with the boldness of a Peter or a James ? 
 
 1 1 Cor. xvi. 12. 
 
'256 SAINT PAUL. 
 
 Furthermore, was it not evident enough that he realized 
 how poorly founded were his pretensions, since no one 
 could say that the man ever laid claim to the special 
 privileges of the Apostolic Office, — that of living at the 
 expense of the community and being ministered to by the 
 believing members or by pious women ? ^ 
 
 In this way, everything, even the heroic unselfishness 
 of Paul's life, was turned into a weapon against him in 
 the hands of these foes. They wielded them with all the 
 more vigorousness and hardihood, since, as visitors recom- 
 mended by the Mother Church and bearers of signed cre- 
 dentials, they could claim to speak in her name.^ How- 
 ever, since James of Jerusalem was not so well known a 
 personage in this distant Christian society as was Peter, 
 the Head of the Twelve, these Judaizing emissaries 
 affirmed that the latter was their leader. Forthwith 
 they plunged into the heat of the strife, which was 
 already ringing with the shouts of " We are for Apollos ! " 
 "We are for Paul !" with their new war-cry, "We are for 
 Cephas ! " " And I for Christ," Paul added sorrowfully, 
 when the noise of these dissensions reached his ears.^ 
 
 Thanks to the exuberance of its spiritual life, the 
 Church of Corinth had heretofore escaped any back- 
 slidings into the slough of Pagan habits which they had 
 succeeded in shaking off almost completely. But in the 
 unitedness, the peace and charity of its opening day, the 
 body had lost somewhat of the true valor of soldiers of 
 the Cross; the tainted atmosphere of the town which they 
 had been so long forced to breathe began to disseminate 
 those germs of corruption which are too prompt to breed 
 in a thin soil. Indeed, among many of the converts the 
 bad habits of their past lives, whose dark stains had been 
 washed away by baptism, had left lingering tendencies 
 to a loose conduct of life. The Christian conception of 
 the marriage tie, despite the great efforts made to im- 
 press them with its sacredness, retained its influence over 
 their actions solely by the power of God's grace; at the 
 
 1 2 Cor. xi. 5 ; I Cor. iv. 18, 19; ix. 1-6. 
 
 2 2 Cor. iii. 1-3. 3 i Cor. i. 11, 12. 
 
THIRD MISSION. — DISSENSIONS AT CORINTH. 257 
 
 first sign of falling away, this was the Sacrament which 
 was first to lapse into disrepute. The same was true of 
 continency : accustomed by their Pagan training to regard 
 any infractions of this duty as entirely lawful, or at least 
 trivial errors, large numbers of converts were beginning 
 to introduce the dissolute features of their former life 
 into the bosom of Christianity. 
 
 The same troubles that were now agitating their hearts 
 began to show themselves in their intellectual life. Every 
 man in Corinth who had any right to be reckoned among 
 the learned and wise according to worldly standards — 
 the Sophists, the Rhetoricians, and the Masters of Arts — 
 regarded Paul's preaching as the merest folly, dwelling 
 as it did on naught but a bleeding and crucified Christ. 
 Unhappily the neophytes were the more likely to be 
 unsettled by their attacks, since they had no Apostle nor 
 even any teacher of high repute among them to whom 
 they could appeal for reassuring arguments ; Apollos had 
 disappeared, and Corinth, like most Christian communi- 
 ties of that transition period, was not yet in possession of 
 either a Bishop or any pastors, in the full sense of these 
 titles, — men duly authorized to stand forth and speak 
 and do battle in the name of the whole body, men whose 
 duty it was to put down error with the power of Apostolic 
 Tradition. 
 
 This lack of anything like a Hierarchy, while it worked 
 to the prejudice of the defence of the Faith, was still more 
 disastrous when it became a question of preserving order 
 in their public meetings. We have studied together 
 some of the principal features of these gatherings,^ so 
 notable at that period for the overflowing gifts of God's 
 grace. In fraternities where a humble and unobtrusive 
 spirit of brotherly love reigned in all hearts, whether it 
 was a question of Prophecy, or Miracles, or the Gift of 
 Tongues, all were turned to the edification of the brethren, 
 and at first this was the case in Corinth ; but from the 
 moment that vanity, and the spirit of party feeling, with 
 its noisy contentions, took possession of the Church, these 
 
 1 See Chapter VIIL 
 17 
 
258 SAINT PAUL. 
 
 tokens of Grace gave place to scenes of scandalous dis- 
 order. Some of the speakers who boasted of inspiration 
 from on High were really more remarkable for their 
 stickling for precedence, fond of vaunting the superior 
 value of their privileges, always ready to interrupt an- 
 other, bent upon squabbling even over the gifts of God.^ 
 Women busied themselves in fomenting these rivalries ; 
 as they were accustomed to enjoy a large liberty in Corin- 
 thian society, they had now no hesitation about consid- 
 ering themselves in every respect the equals of the men, 
 especially in Christian places of worship, where they were 
 the first to speak and preach and prophesy, with their 
 heads uncovered and their hair falling loosely on their 
 shoulders.^ 
 
 But the most scandalous abuses were those that crept 
 in during the celebration of the Eucharistie banquet. 
 Each member of the congregation, according to the pre- 
 vailing custom in Greek associations, furnished his own 
 share of food for the Agape ; hence the rich appeared 
 with a goodly store of provisions, the poor with little or 
 nothing. During the first season of Grace, there was a 
 spirit of brotherly equality among them, which showed 
 itself in their kindly ministrations to one another, thus 
 obliterating all such painful distinctions. But when the 
 several factions had finally divided the Church, the sacred 
 meal offered the sad spectacle which Saint Paul depicts in 
 these terms : " When you meet together as you are doing, 
 it is no longer to eat the Lord's Supper, for each one par- 
 takes of his own repast without paying any attention to 
 the others. Thus it is that one man has nothing to eat, 
 while another is drunken. What, then, have you not 
 your own houses to eat and drink in ? or do you despise 
 the Church of God, and desire to shame such as are poor ? 
 What shall I say to you about this ? Do I praise you ? 
 Nay, most assuredly I praise you not." ^ Thus the holy 
 table, where all received Communion in the Body of 
 Jesus, was being transformed into one of those profane 
 
 1 1 Cor. xii. and xiv. passim. 
 
 2 1 Cor. xi. 3-15; xiv. 34, 35. » 1 Cor. xi. 20-22. 
 
THIRD MISSION. — DISSENSIONS AT CORINTH. 259 
 
 revels which followed after the heathen sacrifices ; side 
 by side with the ecstatic believers who were so trans- 
 ported by the Holy Spirit, the spectator would hardly 
 fail to note the many needy brethren who could not 
 refrain from casting envious glances now and again at 
 their wealthy neighbors, while the latter went on eating 
 and drinking until thoroughly intoxicated. To such a 
 state had the Agapij, that mystic emblem of the Chris- 
 tians' love, fallen here at Corinth I Why should we be 
 surprised, therefore, at the discovery that from a source 
 so puddled by impure notions two distinct streams of 
 tendency began to manifest themselves in the evangelical 
 life of Corinth? On the one hand were families like 
 those of Stephanas and Chloë, notable for their piety and 
 edifying behavior ; on the other, Christians unworthy of 
 the name, bent on introducing Pagan customs into the 
 faith and worship of Jesus, carrying their quarrels before 
 Greek or Roman courts, entering Heathen temples and 
 taking part in the banqueting after sacrifice was offered,^ 
 " seating themselves now at the table of the Lord, and 
 again at that of devils."^ 
 
 Thanks to the frequency of communication between 
 Achaia and Ephesus, Paul was informed, almost at once, 
 of the melancholy course events were taking over in 
 Corinth. The earliest news, however, revealed only one 
 symptom of their malady, the growing laxity in morals. 
 To stop this gangrenous sore from spreading, he bade 
 them use the knife at once and spare no one. On this 
 subject the Apostle dictated a letter which has since been 
 lost, wherein, among other recommendations, he forbade 
 all faithful members to hold any intercourse with forni- 
 cators.2 The worldly-minded among the Christians of 
 Achaia affected to misunderstand entirely what he was 
 alluding to by these injunctions. "He bids us not to 
 live in the society of sinners and fornicators ! " they ex- 
 claimed ; " he might as well tell us to quit Corinth, or 
 the whole world, at once." * And Paul had to bear a new 
 
 1 1 Cor. viii. 10. ^ \ Cor. v. 9. 
 
 2 1 Cor. X. 20, 21. * 1 Cor. v. 10, 11. 
 
260 SAINT PAUL. 
 
 sorrow in learning that his orders were generally regarded 
 as altogether impracticable, while his words were mis- 
 construed. But at the same time other news, sadder 
 still, came to his ears, — reports of the factious strifes 
 which were splitting up the Church of Corinth. His 
 first knowledge of these events in detail reached him 
 through certain retainers of a household of renown in 
 the city across the sea, — the family of Chloë.^ Other 
 believers from Achaia, on their journeys to Ephesus, and 
 especially Apollos, who returned just about this time, 
 completed the account of the divisions now so wide- 
 spread, telling him of the disorderly conduct at religious 
 gatherings, and how their morals were grown so lax that 
 even incest failed to shock them any longer. 
 
 Paul's grief, on hearing their tale of disaster to this 
 flock, was sharpened by the consciousness of his own 
 powerlessness. The welcome accorded his former letter 
 was the opposite of encouraging. At first it seemed to 
 him that his only resource lay in the efficiency of his 
 disciples, and, with this feeling, he selected Timothy to 
 act for him.2 Naturally gifted with a temper notable 
 for its tenderness and austere integrity, no man could be 
 more likely to touch the sensitive hearts of the Corin- 
 thians, while at the same time impressing them with the 
 scrupulousness and severity of his own morality. Certain 
 of the brethren were associated with him, and one of them, 
 whose name was Erastus, is particularly mentioned by the 
 Acts.^ This mark of distinction gives color to the belief 
 that he was an individual of note, perhaps the same 
 personage whom we shall meet again at Corinth in the 
 company of Paul, and whom the Apostle, when writing 
 his letter to the Eomans, alludes to as treasurer of the 
 
 1 1 Cor. i. 11. Some commentators (Michaelis, Meyer) make a mis- 
 take in holding that Chloë was an Ephesian who had some ties of business 
 or friendship which brought her into relation with Corinth ; all the prob- 
 abilities, however, would lead us to believe that she was a citizen of the 
 latter place. We are not told the reason of the presence at Ephesus of 
 certain members of her household, or whether they were her sons or her 
 slaves : in all likelihood they came thither for purposes of trade. 
 
 2 1 Cor. iv. 17. 
 8 Acts xix. 22. 
 
THIRD MISSION. ^DISSENSIONS AT CORINTH. 261 
 
 city.i It is difficult to understand why Paul, instead of 
 despatching his envoys to Corinth by the shortest route, 
 directed them to pass through Macedonia with the com- 
 mission to announce a visit from him in the near future, 
 and to prepare a collection for the poor brethren at Je- 
 rusalem. The ominous rumors which were coming from 
 Achaia probably suggested the idea of allowing some time 
 to elapse for the public mind to cool down, and thereby 
 prevent his representatives from being exposed to an unfa- 
 vorable reception. Such anxieties on his part, happily, 
 proved unfounded. 
 
 Only a little while, indeed, after the departure of the 
 delegates, three Christians from Corinth — Stephanas, 
 Fortunatus, and Achaïcus — arrived at Ephesus and de- 
 picted the state of their Church under less gloomy 
 colors. The Apostle put perfect confidence in them ; 
 for Stephanas was the head of that household which was 
 "dedicated to the service of the Saints"; he was illus- 
 trious, not only from the fact of being among the first to 
 accept the Gospel, but even more so for his uprightness 
 and the authority it lent him in all men's eyes : " Mark 
 well," we shall read shortly in the Epistle to the Corin- 
 thians, " and consider what such men are for you," ^ your 
 leaders, and your patterns for life. Stephanas's com- 
 panions belonged, like him, to that portion of the flock 
 which all the arguments of his enemies had been power- 
 less to win away from Paul ; they consoled him by a 
 thousand messages and tokens of devotion in the name 
 of all his friends.^ Their mission was the best gage of 
 the sincerity of such expressions, for they brought with 
 them a letter * wherein the veritable Church, ever faith- 
 ful to its Apostle, besought him to clear up certain 
 points in Christian teachings which had become obscured 
 by the dust of party strifes. These questions bore upon 
 the marriage state and virginity, concerning meats sacri- 
 ficed to idols, the ordering of divine service, and belief in 
 the resurrection of the dead. Paul, with these letters 
 
 1 Rom. xvi. 23. 3 i Cor. xvi. 17, 18. 
 
 2 1 Cor. xvi. 15-18. * 1 Cor. vii. 1. 
 
262 SAINT PAUL. 
 
 before him, and noting the firm, unshaken fidelity of the 
 men wlio had brought them, realized the fact that his 
 authority was far greater across the water than he had 
 imagined, and that his words would still be hearkened to 
 in Achaia and find as valiant supporters as before. He 
 no longer hesitated. In the absence of Timothy, who 
 usually acted as his secretary, he called upon the aid of 
 another of the brethren, Sosthenes,i and to him dictated 
 his famous reply, which we now know as the First 
 Epistle to the Corinthians. 
 
 Before going in detail into the questions which they 
 had submitted to him, he made a bold attack upon the 
 crying evil of that Church, the divisions which were 
 threatening its ruin, and at a blow he confronts and 
 discomfits those who were bent on misconstruing his 
 doctrine. 
 
 "Brethren, I adjure you in the Name of Our Lord Jesus 
 Christ, speak all the same speech, and let there be no di- 
 visions among you ; but be all knit together ^ in the same 
 mind and the same sentiments. For I have been warned, 
 my brothers, by some of Chloë's household, that there are 
 dissensions among you. What I mean by this is, that one 
 of you says ' I am for Paul,' another ' I am for Cephas,' but 
 I am for the Christ. Is the Christ divided ? Was Paul 
 crucified for you ? or were you baptized in the name of 
 Paul ? I give thanks to God that I baptized none of you, 
 except Crispus and Caius, lest any one should say that you 
 had been baptized in my name. I baptized also the house- 
 hold of Stephanas, and I am not aware of having baptized 
 any others. For Christ did not send me forth to baptize, 
 but to preach the Gospel, and to preach without wisdom of 
 speech, lest thereby the Cross of Christ should be made 
 void, for the word of the Cross is folly to those who are in 
 the way of perdition ; to us who are in the way of salva- 
 tion, it is the power of God. Therefore is it written, ' I 
 will destroy the wisdom of the wise, and bring to naught 
 
 1 1 Cor. i. 1. 
 
 2 Literally, restored: KaTapri(a} has the meaning to repair, to set to 
 rights what has been injured or broken ; thus it is but a continuation of 
 the foregoing figure, o-xtV^aTo, — the rents. 
 
THIRD MISSION. — DISSENSIONS AT CORINTH. 263 
 
 the understanding of the learned.' ^ Where is the wise 
 man ? where is the Doctor of the Law ? where is the 
 reasoner of this world ? Has not God turned the world's 
 wisdom into folly ? For when the world had proven its 
 inability to come to a knowledge of God through the divine 
 wisdom displayed in His works, it pleased God by the folly 
 of preaching to save such as believe. The Jews demand 
 miracles, the Greeks would have wisdom; as for us, we 
 preach the Christ Crucitied, to the Jews a stumbling-block, 
 to the Gentiles a folly, but to the called, whether Jew or 
 Gentile, 't is God's power and God's wisdom ; for the folly 
 of God is wiser than men, and the weakness of God stronger 
 than men. Mark well, brethren, those among you who are 
 called. How few of them are wise according to earthly 
 standards, how few are powerful, few of noble birth ; but 
 God has chosen the foolish according to this world's judg- 
 ment in order to confound the wise; He has chosen all 
 that is weak according to the world to confound the 
 mighty ; ^ He has chosen what is base and contemptible 
 in the world's eyes, ay, things that are not, to bring to 
 naught the things that be, in such wise that no flesh may 
 vaunt itself in God's presence.^ . . . 
 
 " When I came among you, brethren, I did not come to 
 bear God's witness with any surpassing skill of speech or 
 wisdom. I made no pretence of knowing anything among 
 you save Jesus, and Him Crucified ; and all the time I lived 
 in your midst, I spent in weakness and fear and a great 
 trembling ; my words, my preaching, have not been like the 
 persuasive discourses of human wisdom ; they were but the 
 manifestation of the Spirit and the Divine Power,^ that 
 your faith might rest, not on the wisdom of men, but in 
 God's strength.^ 
 
 " Not that we have no wisdom of our own ; but this we 
 preach to the perfect, — not the wisdom of this world, nor 
 of the world's rulers whose power is at an end, but the wis- 
 
 1 Tg xxix. 14, 
 
 2 The MSS. A, CS D^, F, and G contain the following reading : 
 " God hath chosen what is foolishness, according to the world, to con- 
 found the mighty," — thus omitting the two intermediary sentences, which 
 are given by the Received Text and the MSS. B, C% D^ and J. 
 
 3 1 Cor. i. 10-29. 
 
 * The Apostle means by this, those miracles and supernatural gifts 
 which were then of such common occurrence at Christian gatherings. 
 6 1 Cor. ii. 1-5. 
 
264 SAINT PAUL. 
 
 dom of God, . . . whereof it is written that ' Eye hath not 
 seen, nor ear heard, neither hath the heart of man conceived 
 what God hath prepared for them that love Him.' ^ Yet 
 unto us God has revealed it by His Spirit, for His Spirit 
 fathoms all things, even the depths of God. Who, among 
 men, knows what is within a man, unless it be the spirit 
 of the man which is within him ? Even so none knows the 
 things of God save the Spirit of God. As for us, we have 
 received, not the Spirit of this world, but the Spirit which 
 is of God, J that we might understand the gifts that God 
 vouchsafes to us, whereof we speak, in words prompted by 
 the Spirit, not by human wisdom, communicating spiritual 
 things spiritually. Now the animal man is incapable of 
 weighing the things which proceed from God's Spirit; to 
 him they are folly, and he cannot comprehend them, for 
 they must be judged by a spiritual light. The spiritual 
 man, on the contrary, judges all things, and is judged by 
 no one.2 . . . 
 
 *^ Brethren, I could not speak to you as to spiritual 
 men, but as carnal men, ay, as little children in Christ. I 
 fed you with milk, not with solid meats, because you were 
 unable to bear them, and even now you are not able, be- 
 cause you are still carnal. For, since jealousies and dis- 
 putes are rife among you, is it not evident that you are 
 carnal and your views those of mankind ? When one 
 among you says, ^ I am a follower of Paul,' and another, 
 'For my part, I hold with Apollos,' are you not acting 
 as men ? What, in sooth, is Apollos, or what is Paul ? 
 What but the servants through whose ministry you have 
 believed, each one according to the gift he has received of 
 the Lord ? I planted, Apollos watered, but it is God Who 
 gave growth and increase. He who plants is nothing, any 
 more than he who waters. God, Who giveth the growth, 
 is all in all. . . . We are God's fellow laborers ; you are 
 the field which God is husbanding, the edifice He is build- 
 ing. According to God's grace, which was given me, I, 
 like a wise architect, laid the foundations first ; then 
 another builds thereon ; but let each take heed how he 
 builds upon this foundation ; for other foundation can no 
 man lay save the one that is already laid, which is Jesus 
 Christ. . . . Therefore let no one make his boast in men. 
 
 1 Is. Ixiv. 4. 2 1 Cor. ii. 6-15. 
 
THIRD MISSION. — DISSENSIONS AT CORINTH, 265 
 
 All things are yours, — Paul, Apollos, Cephas, the world, 
 life, death, things present, things to come ; all are yours, 
 but you are Christ's and Christ is God's.^ . . . 
 
 " To me it matters little how I am judged by you or any 
 human tribunal ; . . . my Judge is the Lord. Judge noth- 
 ing before the time, but wait till the Lord comes. He will 
 bring to light what is shrouded in darkness, and unveil the 
 counsels of men's hearts ; then shall each obtain of God 
 the praise which is his due.^ 
 
 "In treating of these things, brethren, if I have dwelt 
 exclusively on myself and Apollos,^ it is for your sakes, 
 that you might learn by our example not to overleap the 
 limits which the Scripture sets us,* nor puff yourselves up 
 haughtily one against another in any one's behalf. For who 
 is it that makes you differ one from another ? What have 
 you that you did not receive ? And if you received it, why 
 glory in it as if you had not received it ? Verily, one might 
 well believe that you had nothing further to ask for, that 
 of your own selves you are quite rich enough, and that 
 without us you have found your way into the Kingdom of 
 Christ ! Would to God that it were so, for then we too 
 should be assured of reigning with you. But, instead, it 
 would seem that God is pleased to make us Apostles the 
 least among men, like felons condemned in the amphi- 
 theatre to serve as a spectacle for the world, for men and 
 Angels. We are fools for the love of Christ ; you are wise 
 in Christ; we are weak, you are strong; you are held in 
 honor, we in contempt. Even to the present hour we pass 
 our days amid sufferings from hunger and thirst and naked- 
 ness, we are buffeted, and have no certain dwelling-place, 
 and toil with our own hands. Cursings we meet with 
 blessings ; persecutions we bear patiently ; railings we an- 
 
 1 1 Cor. iii. 1-7, 9-11, 21-23, 
 
 2 1 Cor. iv. 3-.5. 
 
 3 In other words, he means to say that in alluding to and dealing 
 with none but Apollos and himself, without making any allusion to any 
 of the less known leaders of the parties which then divided Corinth, his 
 only object is to keep from embittering any of his opponents. 
 
 * By this the Apostle means the counsels and precepts so frequent in 
 the Old Te.stament, concerning humility, distrust of one's self, and that 
 guardedness in thinking and speaking which man must needs observe in 
 God's presence, as well as in his relations with his fellow men. For the 
 various interpretations of this passage see Cornely's Commentarius in Prio- 
 rem Epistolam ad Corinthios. pp. 105, 106. 
 
266 SAINT PAUL. 
 
 swer with prayers. We are the offscourings of the world, 
 the lowest refuse, even to this day.^ 
 
 " Nor is it to shame you that I write you these things, 
 rather I would caution you as dearly beloved children. For 
 though you may have ten thousand masters in the Christ, 
 yet you have not many fathers, since 1 was the one who 
 begat you in Christ Jesus, by the Gospel. Then be my 
 imitators, I beg of you, even as I myself am an imitator of 
 Christ. And for this cause I have sent to you Timothy, 
 who is my beloved and faithful son in the Lord. He shall 
 recall to your minds what manner of life I myself lead in 
 Jesus Christ, according to my teachings everywhere in all 
 the Churches. Certain persons, in the belief that I would 
 not return to you, have been filled with arrogance. I shall 
 come to see you, notwithstanding, and in a little while if 
 the Lord will; then I shall judge, not the words, but the 
 deeds of those who are so puffed up. For God's Kingdom 
 consists not in words, but in deeds. Which will you have ? 
 Must I come with rod in hand, or with love and in the spirit 
 of gentleness ? " '^ 
 
 The tone of this letter makes it evident that Paul was 
 fully reassured of his ascendency at Corinth and felt him- 
 self in a position to put down the abuses there. He begins 
 with one which had horrified him most of all, the presence 
 of an incestuous man in that Christian body. 
 
 " It is told abroad that impurity is rife among you, and 
 such impurity the like of which is not to be found among 
 the Heathen ; that one of your number has taken his 
 father's wife ! And after that you are still puffed up with 
 pride, and are not rather in tears, neither have you driven 
 from your midst that man who has committed such a deed ! 
 For me, — absent from you in the body, but present in the 
 spirit, — I have already passed sentence, as though present, 
 on him who committed this crime. In the Name of Our 
 Lord Jesus, you and my spirit being assembled together, 
 let the guilty creature, through the power of the Lord 
 Jesus, be delivered over unto Satan for the destruction of 
 his flesh, that so his soul may be saved in the Day of Our 
 Lord Jesus Christ." ^ 
 
 1 1 Cor. iv. 6-13. 2 1 Cor_ jy, 14-21. » j Cor, v. 1-5. 
 
THIRD MISSION.— DISSENSIONS AT CORINTH. 267 
 
 Here the Apostle gives us a striking example of Ex- 
 communication, accompanied too by its severest conse- 
 quences, — penalties which affect man's bodily life, in the 
 hope of saving his soul. Very rarely, as we know, does 
 the Church exercise this right in its fullest sense ; she is 
 a mother, and cannot help loving even those whom she 
 casts out. But Paul was face to face with one of those 
 crises when the sacrifice of one of its members is the only 
 way to save the whole body. He must needs, therefore, 
 have recourse to the power which Jesus had given the 
 Apostles over demons and physical ills,^ using it to inflict 
 some malady of whose nature we are left in ignorance on 
 the guilty man. In like manner, appealing to the same 
 awful power, Ananias and Sapphira had been struck down 
 at the feet of the Twelve.^ But under the present cir- 
 cumstances, Paul's action was not prompted so much by 
 his natural indignation, as by his anxiety to prevent the 
 contagion of sin. Borrowing his imagery from the azym 
 loaves of the Passover, which was now near at hand, he 
 said t© them, " Do you not know that a little leaven 
 leaveneth the whole dough ? Cast out the old leaven 
 that you may be a new dough, an unleavened dough, even 
 as you are. Our Passover is the Christ offered up. There- 
 fore let us celebrate this Feast, not with the old leaven 
 of malice and corruption, but with the unleavened bread 
 of sincerity and truth." ^ 
 
 The Apostle, despite his anxiety to cleanse away all 
 impurities fermenting in the mass, nevertheless took 
 care to mark out clearly those limits to which he would 
 restrict their dealings with the wicked. The reader will 
 recall the scornful criticisms which certain Corinthians 
 had uttered on hearing that passage from a letter written 
 by him, " Keep no company with fornicators." He reverts 
 to this to explain his instructions. " By this I do not 
 mean," he tells them, " the fornicators of this world, any 
 more than the avaricious, the despoilers of others' prop- 
 erty, nor idolaters : for so you would need go utterly out 
 
 1 Luke ix. i. 2 Acts v. 1-11. « 1 Cor. v. 6-8. 
 
268 SAINT PAUL. 
 
 of the world." ^ The offenders whom he had in mind 
 were those Christians alone who were guilty of these 
 crimes, and with such he forbade them to have any deal- 
 ings, not even eating in their company. Thus, in com- 
 munities founded by him, the Apostle had recourse to 
 that measure prescribed by the Law for some special 
 cases,'-^ and extended by the Synagogue to include very 
 many sins,^ whereby certain individuals were cut off from 
 the people. This sentence, which not merely excluded 
 the guilty person from religious gatherings, but also laid 
 an interdict on all relations with him, such as education 
 in common, business dealings, or sharing his meals, was 
 dreaded exceedingly by the Jews.* Paul was not likely 
 to overlook so powerful a means of preserving order and 
 unity in the Church. Using in its fullest sense the 
 power which the Lord had conferred on His Apostles for 
 this purpose,^ he adopted the Mosaical rule, and in his 
 letter to the Corinthians he marks out the principal 
 features of that Canonical Penance which in after ages 
 was to assume such importance : the jurisdiction of the 
 Church restricted to her own children, the excommuni- 
 cation of the condemned by name promulgated by the 
 heads of the community. 
 
 These disciplinary rules brought to mind another 
 abuse which he must correct. From the day of their 
 separation from the Synagogue, it was no longer possible 
 for Christians to appeal to Jewish courts, legally estab- 
 lished and authorized by Rome. There was always 
 free access to the Pagan judges, however, and to them 
 many of the new Faith were in the habit of submit- 
 ting their grievances. This aroused Paul's indignation. 
 " Know you not that we shall judge the Angels them- 
 selves? And should we not judge the affairs of this 
 
 1 1 Cor. V. 10. 
 
 2 Ex. XXX. 33, 38; xxxi. 14 ; Lev. xvii. 4; Num. xii. 14, etc. 
 
 3 Lightfoot, Horœ Hebraicce, 1 Cor. v. 15. 
 
 * To quote but one example in point : it was the fear of being driven 
 from the Synagogue which prevented many Jews of high rank from con- 
 fessing their faith in Jesus. John xii. 42. 
 
 5 Matt, xviii. 15-18. 
 
THIRD MISSION.— DISSENSIONS AT CORINTH. 269 
 
 world ? So, then, if you have some suit among your- 
 selves touching things of here below, choose the least 
 esteemed in the Church and make them your judges." ^ 
 We must not consider this as anything but a bit of irony, 
 for the Apostle is quick to curb his wrath and at once 
 proceeds to remind them that their own Church could 
 furnish many a wise and prudent man well able to act as 
 arbitrator between his brethren ; but this vehement touch 
 is enough to show how greatly he dreaded the contagion 
 of Paganism, which threatened his ^flock. Fornication 
 especially, that pest which was sapping the life-blood of 
 Corinth, filled him with a holy horror ; he reverts to it 
 once more in terms which show the Apostolic power he 
 felt authorized to use. 
 
 " Know you not that your bodies are the members of 
 Christ ? Shall I then take the members of Christ and 
 make them the members of a harlot ? God forbid ! Do 
 you not know that he who is united to a harlot becomes 
 one body with her ? ' For they twain shall be one flesh/ ^ 
 says the Scripture ; but he that remains united to the Lord 
 is one spirit with Him. Flee fornication. . . . Know you 
 not that your body is the temple of the Holy Spirit, Who 
 dwelleth within you and cometh to you from God, and that 
 you are no longer your own, for you are bought with a 
 great price ? So, then, glorify God in your body." ^ 
 
 These questions relating to Chastity, in the married state 
 as in that of celibacy, were among the foremost points 
 of doctrine concerning which the Church of Corinth had 
 begged the Apostle to enlighten them. In Paul's eyes, 
 ever fixed on the Evangelical Counsels, Virginity stood 
 forth as the ideal of Christian perfection, the only ideal 
 life for souls strong enough to subjugate flesh and blood. 
 Filled with this thought, he proclaims that man's best 
 estate is only to be attained through continency. As for 
 those Christians who are too weak for the struggle, they 
 must forego this highest good ; for, though Virginity is 
 so much better than Marriage, yet the latter is immeas- 
 
 1 1 Cor. vi. 1-4. 2 Gen. ii. 24. » 1 Cor. vi. 15-20. 
 
270 SAINT PAUL. 
 
 urably better than evil concupiscence. Howbeit, they 
 must be prepared to assume very heavy and painful 
 obligations if they would enter on the wedded life : the 
 rights of both parties are equal, neither can thereafter 
 claim individual independence ; there is no term set, no 
 relaxation allowed, to the duties of their state, unless for 
 a season, and by mutual consent, husband and wife sepa- 
 rate in order to devote themselves to a life of prayer ; 
 anything like abandonment is prohibited, save in the 
 case when one of the couple, who persists in his infidel- 
 ity, asks to be released. " Let him go," says the Apostle, 
 " for our brother or our sister is not bound under such 
 circumstances : God has called us to live in peace." ^ 
 
 Evidently the underlying thought in Paul's mind 
 when wording this reply, was his longing to free his flock 
 from the base passions which were degrading Corinth, 
 and this he did by laying greater stress on Christian 
 purity of conduct. What more powerful motive could 
 he suggest than the rapid flight of our life's short day, 
 and our uncertainty as to the hour when Jesus shall re- 
 appear like the lightning in the clouds, to confound and 
 judge the world ? " The time is short ; let them that 
 have wives be as though they had none, and they that 
 use this world as not using it, for the figure of this world 
 is passing away. What I most wish is to behold you 
 free from cares and anxieties." ^ 
 
 Viewed from this exalted standpoint, all diversities in 
 the social status of mankind seem to the Apostle of so 
 slight importance when contrasted with eternal salva- 
 tion, that he deems it useless to introduce any changes 
 so long as there is nothing culpable in such relations. 
 Consequently he sees no reason for breaking off marriages 
 contracted before the conversion of one party to the con- 
 tract ; " for the unbelieving husband is hallowed by the 
 believing wife ; the unbelieving wife is hallowed by the 
 believing husband, and the children who would otherwise 
 remain unclean, become holy."-^ The sole precaution 
 urged on them is to see that in future such unions be 
 
 1 1 Cor. vii. 2-15. 2 i Cor. vii. 29-32. - 1 Cor. vii. 14. 
 
THIRD MISSION.— DISSENSIONS AT CORINTH. 271 
 
 between Christian men and women ? ^ With this excep- 
 tion, all, whether faithful couples, virgins or widows, 
 bond or free, circumcised or uncircumcised, — all may 
 belong to the Christ ; this being true, why disturb exist- 
 ing family and social relations ? " Brethren," the Apostle 
 concludes, " let each remain in the state wherein he 
 was when he was called, and there let him abide as 
 in God's sight." ^ 
 
 From these counsels of morality and the Christian con- 
 duct of life, the Apostle passes on to a difficulty of a 
 practical nature, which had been submitted to him by 
 the Corinthians. Was the use of food which had served 
 for the celebration of idolatrous sacrifices a forbidden 
 thing? Christians were constantly exposed to the dan- 
 ger of purchasing such provisions in the city markets, or 
 finding them on the tables of Pagan households, where 
 family or friendly ties made them frequent guests. Was 
 it necessary to inquire scrupulously as to the origin of 
 everything set before them, and to abstain from anything 
 which came from the temples ? Paul's decision proved 
 that he was as large-minded as he was prudent. Accord- 
 ing as the Church freed itself from Mosaical prescriptions 
 and extended farther into Pagan territory, the prohibitions 
 decreed by the Assembly of Jerusalem ^ were less strictly 
 obligatory, inasmuch as they had no longer the same 
 importance. The Apostle considered that the time had 
 come to declare the truth in the frankest terms. " Seeing 
 that an idol has no true being, and since there is no other 
 God save the one only God,"^ the animal offered in the 
 temple cannot be made impure thereby. Absolutely 
 speaking, therefore, there is no reason why a Christian 
 should not use such food without troubling himself as to 
 whence it came ; howbeit, this was only on one condition, 
 that, while enjoying this freedom of action, no scandal 
 be given to the neighbor; for there are many weaker 
 
 1 1 Cor. vii. 39. 
 
 2 1 Cor. vii. 24. 
 
 3 One of them, it will be remembered, forbade the use " of anything 
 sacrificed to idols." Acts xv. 29. 
 
 * 1 Cor. viii. 4. 
 
272 SAINT PAUL. 
 
 characters who cannot go so far as to conceive that these 
 false gods have no real existence, and hence regard it as 
 an idolatrous act to eat what has been consecrated to 
 devils. It is the part of an enlightened Christian to be 
 tender toward these prejudices, to forget himself for the 
 sake of his less clear-sighted brethren, and thus sacrifice 
 somewhat of his learning and liberty for their welfare ; 
 for though " all things be lawful " to him, " yet not all 
 things are expedient, all things are not edifying." ^ " If 
 the food I am eating scandalizes my brother," exclaims 
 the Apostle, " I would rather not eat all my life long than 
 be the occasion of his fall."^ 
 
 In a line Paul sums up his teaching on this point: 
 "Knowledge puffs up, Charity edifies."^ Certain Chris- 
 tians, forgetting this truth, were pushing their liberty 
 beyond bounds, and let themselves be led into taking 
 part in the feast-making which followed sacrificial rites of 
 Heathendom. The Apostle puts forth all his vigor to 
 stop this abuse, reminding them that, though the idol be 
 nothing in itself, none the less is this worship offered to 
 demons. Now the Christian, who in the Eucharist 
 receives Communion in the Body and Blood of Christ, 
 cannot at the same time " partake of the table of the 
 Lord and at the table of the demons, — cannot drink 
 the Chalice of the Lord and the chalice of demons."* 
 " Whether you eat or whether you drink," is his conclu- 
 sion, " whatsoever you do, do all for the glory of God ; 
 and be not a cause of stumbling, either to the Jews, or 
 to the Greeks, or to the Church of God, even as I also, 
 for my part, strive to please all men in all things, not 
 seeking my own good, but that of the greatest number, 
 that they may be saved. Follow my example, even as I 
 follow the example of Jesus Christ."^ 
 
 This was the proper occasion for vindicating his Apos- 
 tolate from the charges aimed at it : hereupon Paul 
 frankly meets the calumny which had hurt him most 
 
 1 1 Cor. viii. 1-13 ; x. 23. * 1 Cor. x. 14-21. 
 
 2 1 Cor. viii. 13. 6 1 Cor. x. 31 ; xi. 1. 
 ^ 1 Cor. viii. 1. 
 
THIRD MISSION. — DISSENSIONS AT CORINTH. 273 
 
 keenly, — the assertion that, as he had never seen the 
 Saviour, and was not really an Apostle, he dared not 
 either live at the expense of the community like the 
 Twelve, or accept the service of the sisterhood, as was the 
 custom of Cephas and the Lord's brethren.^ 
 
 ^' If we have not used these rights," he says, ^' and if on 
 the contrary we are suffering everything imaginable, it is 
 because we would put no obstacle in the way of Christ's 
 Gospel. What then is my wage ? It is to preach the Gos- 
 pel free of cost, and to use none of the rights which this 
 preaching gives me. Though free in the sight of all, I 
 made myself the slave of all to gain more souls. I made 
 myself a Jew for the Jews' sake, in order to gain the 
 Jews. With those who are under the authority of the Law, 
 I have lived as one under the authority of the Law (though 
 I am not subject to it), in order to gain those who are 
 under the Law. With those who were not under the reign 
 of the Law, I have lived without Law (not that I was with- 
 out Law regarding God, since I have that of Christ), in 
 order to gain those who were without Law. I have been 
 weak with the weak, that I might gain the weak; 1 made 
 myself all things to all men, in order to save all. . . . Know 
 you not that, in the races of the stadium, all run, but one 
 alone carries off the prize ? Run in such wise that you 
 may win it. Whosoever claims the right to compete for it 
 observes a perfect temperance in all things, and this for a 
 crown that withers and perishes ; but your crown cannot 
 fade. As for me, I am running, nor do I run at random : I 
 fight, not as the athlete in the boxing matches, who strikes 
 his blows in the air ; but I bruise my body and force it into 
 bondage, for fear lest, after having acted as a herald for 
 others, I myself must needs depart from the arena without 
 a crown." ^ 
 
 The disorderly conduct at the religious meetings in 
 Corinth were fully set forth in the letter forwarded from 
 that city, — the Elders laying most stress on the for- 
 wardness of the women, as well as the gross rivalries 
 which were dishonoring the holy table and the exercise 
 
 1 1 Cor. ix. 1-6. 2 1 Cor. ix. 15-27. 
 
 18 
 
274 SAINT PAUL. 
 
 of spiritual gifts. The Apostle was urged to prescribe 
 some remedy. Accordingly he forbade all interference as 
 well as all public speaking on the women's part, while in 
 the holy house, and commanded them not to appear 
 therein without veiled heads, out of respect for the Angels 
 that surround our altars, but most of all out of modesty, 
 and to avoid attracting the vulgar gaze. " Every woman 
 who prays or prophesies with uncovered head," he tells 
 them, " dishonors her head, for she is as though she were 
 shaven. ... So, then, if it is shameful for a woman to be 
 shorn or shaven, let her keep a veil upon her head." ^ 
 
 As far as the Eucharist was concerned, Paul needed 
 only to remind the profaners of the significance of this 
 mystic banquet, — that it is the renewing of the Sacrifice 
 of the Cross, — the Communion in the Body and Blood of 
 God.2 
 
 " For this reason," he adds, " he who eats the bread and 
 drinks the cup of the Lord unworthily is guilty of the Body 
 and Blood of the Lord. Then let each man examine himself 
 first, and thereafter let him eat of the bread and drink of 
 the cup ; for he who eats and drinks unworthily eats and 
 drinks his own condemnation, not showing the discernment 
 which is due to the Body of the Lord. This is why there 
 are many weak and sickly among you, and why many slum- 
 ber in the sleep of death." * 
 
 The Apostle dwells more at length on the spiritual gifts, 
 and on this occasion sets down the rules which we have 
 seen elsewhere more in detail.^ In this there were vari- 
 ous considerations to be borne in mind : first and fore- 
 most, to respect the free action of the Spirit, albeit guarding 
 against any abuses of these supernatural manifestations 
 and at the same time turn the eager emulation of the 
 Corinthians into more useful channels ; ^ but most of all, 
 
 1 1 Cor. xi. 3-1 5„ 
 
 2 1 Cor. xi. 20-26. 
 
 3 1 Cor. xi. 27-30. Evidently here it is a question, not of grievous sins, 
 but of lukewarmness and irreverence, which God punished then, as some- 
 times He does now, bv sickness and death. 
 
 4 See Chapter VIÎI. 
 ^ 1 Cor. xii.-xiv. 
 
THIRD MISSION. — DISSENSIONS AT CORINTH. 275 
 
 he must convince them that all this does not make up the 
 real life of the soul. The true breath of the Christian's 
 life, that which makes him another Christ, is Divine 
 Charity. And to the praise of this priceless gift Paul 
 devotes a page which is one of the most beautiful of all 
 we possess from his pen. 
 
 "Though I should speak all the tongues of men and 
 Angels, if I have not love, I am but a sounding brass, a 
 tinkling cymbal. Though I have the Gift of Prophecy, so 
 that I fathom all mysteries and possess all knowledge, — 
 though I should have all faith imaginable, even to the 
 moving of mountains, — if I have not love, I am nothing. 
 Though I should distribute all my goods to feed the poor, 
 and though I should give my body to be burned, if I have 
 not love, all this profits me nothing. Love is patient, full 
 of kindness ; love is not envious ; love is not boastful ; is 
 not puffed up with pride ; it observes all propriety ; does 
 not seek after its own interests ; is not easily irritated ; 
 thinks no evil ; nor does it rejoice in injustice, but on the 
 contrary rejoices in the truth. Tt covers over all things, 
 believes all things, hopes all things, endures all things. 
 Love shall never pass away. Prophecies shall have their 
 end; the Gift of Tongues vanish; gifts of learning be made 
 void ; for our learned gifts are imperfect ; imperfect is our 
 Gift of Prophecy ; but when the perfect comes, the imper- 
 fect shall disappear. When I was a child, I talked, I rea- 
 soned like a child; now grown a man, I have put away 
 all that belonged to the child. As yet we see as through a 
 glass, darkly ; then we shall see things face to face. Now 
 I know things only in part; then I shall know [God], as I 
 am known [by Him]. Thus, then, there are three great 
 things, — Faith, Hope, Love; but the greatest of the three 
 is Love." ^ 
 
 The dogma of the Eesurrection of the dead was the 
 last theme suggested to the Apostle by the letter he had 
 received from the Corinthians. This belief had proved 
 more repugnant than any other to men of Grecian ex- 
 traction ; consequently many of the brethren, unable to 
 
 1 1 Cor. xiii. 1-12. 
 
276 SAINT PAUL. 
 
 answer the scoffings of Pagan friends, had refused to 
 accept it, albeit without denying that the Christ had risen 
 again. It was no difficult matter for Paul to display the 
 contradictory tendency of their reasonings, for the Christ, 
 Who became man, could not have risen from the dead 
 unless all men were destined to rise also; and, on the 
 other hand, the Christian, who is one member of that 
 Body whereof Jesus is the Head, is to be separated from 
 Him nevermore ; he lives, dies, and rises again in Him.^ 
 The same false reasoning was apparent in the conduct of 
 the Corinthian Christians ; had they not often taken part 
 in ceremonies whereat, on the sudden death of some 
 brother before his baptism, the rites of the Sacrament 
 were performed in his name, in order to procure for the 
 deceased the suffrages^ of the Church and the everlasting 
 goods promised to the baptized ? 
 
 Without the Kesurrection, furthermore, what becomes 
 of Christianity ? Vain is our faith ; vain the sufterings 
 and trials we endure. "If in this life only we have 
 hope in Christ, we are of all men the most miserable." ^ 
 In that case the true wisdom would be that of Epicurus : 
 " Let us eat and drink, for to-morrow we die." ^ But it is 
 not so : " The Christ is risen from the dead, the first fruits 
 of them that sleep ; as all die in Adam, all shall live 
 again in Christ, each in his own order ; first Christ as the 
 first fruits, then those who are His, who have believed in 
 His coming. And thereafter shall be the end"; — all 
 powers raised up against the Christ overwhelmed and 
 
 1 1 Cor. XV. 12, 13. 
 
 2 1 Cor. XV. 29. In all probability this practice had its origin in some 
 analogous usage among the Jews (see Lightfoot's Horœ Hebraicce, in loco). 
 Though at first tolerated as a purely symbolical ceremony, this custom Avas 
 proscribed by the Church as soon as certain sects began to attribute to it 
 the virtues of a Sacrament (Comely, Comment, in Prior. Ep. ad Cor., in 
 loco). S. John ChrysOvStom describes the manner in which the Marcionites 
 performed their superstitious rite. Those present drew near the dead 
 body, which was laid out on a bed under which a living person was con- 
 cealed ; they asked the dead person if he was willing to receive baptism, 
 and when the living man had answered for the defunct, the speaker was 
 baptized in his stead [Homilia XL in I Ep. ad Corinthios). 
 
 3 1 Cor. XV. 17-19. 
 * 1 Cor. XV. 32. 
 
THIRD MISSION.— DISSENSIONS AT CORINTH. 217 
 
 cast beneath His feet ; Death itself, the last foe of all, 
 shall be destroyed ; " and when all things shall have been 
 made subject to Him, then shall the Son also be subjected 
 to Him Who hath subjected all things that God may be 
 all in all." i 
 
 " But, some one will say, ' How are the dead raised up ? 
 With what body do they return ? ' Senseless man, dost thou 
 not see that the seed thou sowest is not quickened into 
 life unless it lirst dies ? That which thou sowest is not 
 the body of the plant which will spring therefrom, but is a 
 mere grain of wheat or some such seed ; God gives it the 
 body which seems best to Him, and to every seed the body 
 which is befitting. All flesh is not the same flesh ; but of 
 one sort is the flesh of man, of another that of beasts, an- 
 other of birds, another of fishes. There are also heavenly 
 bodies and earthly bodies, but in glory the heavenly differ 
 from the earthly. The sun, the moon, and the stars have 
 each their splendor ; but even one star differs from another 
 in brightness. So shall it be with the resurrection of the 
 dead. The body sown a corruptible thing riseth incorrupti- 
 ble ; sown in dishonor, it riseth in glory ; sown in its weak- 
 ness, it riseth in might ; sown in the animal life, it riseth a 
 spiritual body." ^ 
 
 For there is an animal, earthly body, born of the dust, 
 the body of Adam, which is animated by that purely 
 natural breath of life God breathed into the face of man 
 when creating him ; and there is a spiritual, heavenly 
 Body, that of Christ, the second Adam, which is pene- 
 trated and transformed by a vivifying spirit.^ " And as 
 
 1 1 Cor. XV. 20-28. 
 
 2 1 Cor. XV. 35-44. 
 
 ^ 'EyeVero ô irpcÔTos 'ASàju e/'s ^vx^v CSxrav, 6 ç^xo-tos 'ASom €<s Trvivfxa 
 (woTToiovv. "The first iVdam became a living soul; the second Adam a 
 vivifying spirit." 1 Cor. xv. 45. ^vx-f) is the soul considered in a lower 
 sense, — the inferior part, whereby it is united to the body : it is not pre- 
 cisely the vegetative soul, however, but rather the sensitive soul, as man 
 possesses it to-day, deformed by original sin, depraved by evil concu- 
 piscence and in perpetual revolt against the dictates of reason. Uvev/j-a 
 designates the higher faculties of the soul when permeated with the grace 
 of a supernatural life. S. Paul makes a clear distinction here between the 
 animal man {\pvxiK6s), sprung from the dust {xoïk6s), and the spiritual 
 man (wvevfjiaTiKÔs}, of heavenly origin {iirovpdvios). 
 
278 SAINT PAUL. 
 
 we have borne the image of him who is but dust, so also 
 shall we bear the image of the Heavenly Man." ^ 
 
 " And behold a mystery which I now declare to you : we 
 shall not all die,^ but we shall all be transformed,* in a 
 moment, in the twinkling of an eye, at the last trumpet ; 
 for indeed the trumpet shall sound, and the dead shall rise 
 incorruptible, and we shall be transformed. For this cor- 
 ruptible body must put on incorruption, and this mortal 
 body put on immortality. Then shall be brought to pass 
 the words that are written, ' Death is swallowed up in His 
 victory.' * ' Death ! where is thy victory ? Death ! 
 where is thy sting ? ' s Thanks be to God, who hath given 
 us the victory through our Lord Jesus Christ ! " ^ 
 
 The practical conclusion which the Apostle draws from 
 these bursts of faith and eloquence forms, in its simplicity, 
 a striking contrast with the sublimity of the doctrines 
 he has been illustrating. No matter how high he soared 
 on the wings of divine love, Paul never lost sight of the 
 fact that the Christian's life is made up of humble duties 
 to be fulfilled day by day, often amid dark shadows, and 
 by the sweat of his brow. The first task before the 
 faithful soul is to fulfil these duties in the highest spirit- 
 ual sense, as a member of the Lord Jesus, in union with 
 Christ, and through love for Him : — 
 
 1 1 Cor. XV. 45-49. 
 
 2 Concerning those who shall be alive on the last day, and who shall re- 
 ceive their recompense without passing through the gate of Death, the 
 reader is referred to Chapter VIII. of this work, and to the learned dis- 
 sertation of Père Delattre, Le Second Avènement de Jesus Christ et la Der- 
 viiere Géne'ration Humaine, Louvaine, 1881. 
 
 ^ The reading in the Vulgate's " Omnes quidem resurgemus, sed non 
 omnes immutabimur, — We shall all rise again, but we shall not all be 
 changed," is found in but a single MS. (D). The text as given above can 
 claim the authority of very many MSS. (B, E, K, L, and P), almost all 
 the MSS. in cursive letters, the Syriac, Coptic, and Gothic Versions, and 
 the majority of the Fathers. " Quae quum ita sint, nihil obstat, quominus 
 lectionem, quam testium criticorum auctoritas commendat et contextus 
 omnino postulat, cum plerisque modernis interpretibus adoptemus." Cor- 
 nely, Comment, in I Ep. ad Corinthios, in loco. See Corluy's Spicilegium 
 Dogmatico-Biblicum, i. 329, 330. 
 
 ^ Is. XXV. 8. 
 
 5 (^see xiii. 14. 
 
 6 1 Cor. XV. 51-57. 
 
THIRD MISSION.— DISSENSIONS AT CORINTH. 279 
 
 ^' Dearly beloved brethren, labor ever more and more in 
 the work of God, knowing that your toil is not vain in the 
 Lord. ... Be watchful, stand firm in the Faith ; do man- 
 fully, be strong. Let all you do be done in love." ^ 
 
 The letter was finished. The Apostle took the pen 
 from the hand of Sosthenes, and, as was his wont, traced a 
 few words to serve as a sort of signature : — 
 
 '' This salutation is written hy me, Paul, with my own 
 hand. If any one love not the Lord^ let him ie anathema. 
 MAEAN ATHA."^ 
 
 This was probably one of the invocations so common 
 at that time in liturgical prayers.^ In making use of it, 
 Paul had in mind the fomenters of dissent who were 
 seeking to rend the seamless garment of the Church. 
 But his heart shrank at the idea of taking leave of the 
 whole flock with this threatening and fearful sentence ; 
 again he took up the pen and added this loving greet- 
 ing : — 
 
 " May the graee of our Lord Jesus Christ ahidewith you ! 
 My love he with you all in Christ Jesus. Amen" * 
 
 1 1 Cor. XV. 58; xvi. 13, 14. 
 
 2 1 Cor. xvi. 21, 22. 
 
 3 Analogous forms are to be found in the Eucharistie prayers in the 
 Teaching of the Apostles : " Adveniat gratia, et prœtereat mundus hic ! 
 Hosannà filio David ! Si quis sanctus est, accédât ; si quis non est, pœni- 
 tentiam agat ! Maranatha! Amen." (Doctrina XII Apostolorum, x. 6). 
 The Aramœan ejaculation Maranatha, " The Lord cometh," or " is come," 
 was so frequently on the lips of the Maronites that they are said to have 
 gotten their name from this fact (Stanley, Corinthians, in loco.) 
 
 4 1 Cor. xvi. 23, 24. 
 
CHAPTEE XII. 
 
 THIRD MISSION JOURNEY. — LEAVING EPHESUS. — SECOND 
 VISIT TO MACEDONIA. 
 
 I. — The Disturbances at Ephesus. 
 
 Stephanas, Fortunatus, and Achaicus were waiting for 
 the Apostle's reply to return with it to Corinth. Paul 
 intrusted it to their keeping, well assured that "such 
 men, . . . dedicated to the service of the saints," ^ would 
 give loyal and generous support to his written words. 
 However, to lend added weight to their mission, he ear- 
 nestly urged Apollos to make one of the party ; but the 
 Alexandrian Doctor retained too unpleasant a memory 
 of his stay in Corinth, and now declined,^ resolutely de- 
 claring that he would not revisit that city till time had 
 been given their heated minds to cool, and their circum- 
 stances seemed more propitious for his work. If the 
 desire to procure a powerful ally for his messengers was 
 one motive which prompted Paul to press Apollos into 
 the enterprise, his anxiety concerning Timothy's mission 
 was no less urgent a reason for seeking all available aid. 
 It will be remembered that the latter disciple was only 
 waiting for some favorable juncture to pass over from 
 Macedonia into Achaia. This would have been furnished 
 him by the return of Apollos to Corinth, for this master, 
 wdio enjoyed the highest esteem of the people, would 
 have been a bulwark against Paul's foes. Appearing 
 among them alone, and in the name of an Apostle whose 
 very title many contested, was it not to be feared that 
 his own claims to authority would be set at naught, his 
 
 1 1 Cor. xvi. 15, 16. 2 i Çor. xvi. 12. 
 
THIRD MISSION— LEAVING EPHESUS. 281 
 
 lack of self-assurance and his youth derided ? Paul's 
 apprehensions on this subject were so keen, that he 
 again and again recommended this delegate of his to the 
 good offices of his Corinthian friends, enjoining that they 
 take care, at Timothy's coming, to see to it that a warm 
 welcome and safe keeping should greet him, and not allow 
 any one to underrate his worth, since the young teacher 
 was indeed his other self in the work of the Lord.^ For 
 the rest, it was the Apostle's wish that his messenger 
 should make no long stay at Corinth ; but that, with a 
 safe conduct granted him, peaceably and with all honor, 
 he should return to Ephesus with the brethren who com- 
 posed his party. Paul w^as awaiting their return, ex- 
 pecting to learn from them what effect his letters had 
 produced. 
 
 Howbeit, the advices received about this time from 
 Achaia differed so widely, according to the temper of the 
 fickle folk they emanated from, that his plans for the 
 future were changed almost constantly. At first his pro- 
 ject had included a hurried journey to Corinth directly 
 upon quitting Ephesus, after that a visit to Macedonia, 
 thence returning for a second sojourn in Achaia, finally 
 embarking from that port for Palestine.^ Once his letter 
 was despatched, he renounced this design. In his un- 
 certainty as to the welcome awaiting him, with little 
 inclination furthermore for severe measures, yet fearing 
 that he w^ould be forced to resort to them in case of 
 resistance to the truth,^ he preferred to keep away until 
 time had done its work of pacification. Accordingly, he 
 resolved to spend the fifty days which had to elapse 
 before Whitsunday here at Ephesus,^ then pass over 
 through Troas into Macedonia, and with that Province 
 begin his visitation of the Churches of Greece/'' But 
 the time was long, and it was weary work waiting for 
 those tardy tidings from Corinth. The thought of Tim- 
 othy weighed on him. Why was he tarrying so long in 
 
 1 1 Cor. xvi. 10, 11. 4 1 Cor. xvi, 8. 
 
 2 2 Cor. i. 16. 6 1 Cor. xvi. 5. 
 
 3 2 Cor. i. 23; ii. 1. 
 
282 SAINT PAUL. 
 
 Macedonia ? In his anxiety, his mind reverted to another 
 tried member of his band, Titus, and forthwith he begged 
 him to start out for Achaia. 
 
 This was not the first time that this disciple's great 
 merits had designated him for such a mission. He had 
 been one of the brethren whom Antioch elected as her 
 deputies to go to Jerusalem,^ and in the debate which 
 the question of his being circumcised had given rise to 
 he had shown himself so docile and faithful to Paul, that 
 the latter cherished an unalterable attachment for him. 
 The Apostle never mentions him without expressions of 
 high esteem, calling him " his true child in their common 
 Faith," 2 praising him as one " who walks in the same 
 Spirit as himself, in the same footsteps."^ Despite 
 Titus's unfailing zeal,* his bravery in danger, and his 
 natural inclination to undertake anything with the best 
 will,^ the ominous reports from Corinth made him hes- 
 itate.^ In order to overcome his reluctance, Paul was 
 eager to impress him with a sense of those traits which 
 made the Corinthians so dear to him' that he could 
 truthfully write them, " No gift of God is lacking among 
 you." 8 Howbeit he only succeeded in persuading his 
 disciple to consent by representing to him that, besides 
 the importance of this principal mission, there was 
 another work of the ministry to be fulfilled in Achaia, 
 to wit, the collection which the Christians of Jerusalem 
 stood in such urgent need of. 
 
 Titus was fully aware of the latter cirumstance, for 
 he had been one of the assembly before which Paul 
 
 1 Gal. ii. 1, et seq. 3 2 Cor. xii. 18. 
 
 2 Tit. i. 4. * 2 Cor. viii. 16, 17. 
 
 5 2 Cor. vii. 7, 13. 
 
 6 There are several passages in the Second Epistle to the Corinthians, 
 which, without distinctly stating as much, yet give us to understand that 
 Titus showed such disinclination ; note especially the warm praise which 
 the Apostle feels obliged to render this Church in order to encourage him 
 (vii. 13-15). We are justified in drawing the same conclusion from verse 
 17, chapter viii., since the most reasonable translation of it is the follow- 
 ing : " At present Titus appears more eager {(nrov^aiSr^pos) to go to you " 
 than on the occasion of his former departure. 
 
 7 2 Cor. vii. 13-15. 
 
 8 1 Cor. i. 4-7. 
 
THIRD MISSION. — LEAVING EPHESUS. 283 
 
 promised to procure this token of brotherly charity for 
 the poor brethren in the Holy City ; ^ and since that day, 
 as a " fellow laborer with the Apostle," ^ he had witnessed 
 the happy results of this liberality in the joy of the 
 Mother Church, who regarded these alms as an hom- 
 age paid to her legitimate supremacy, as well as an alle- 
 viation of the misery which the primitive division of 
 personal property and the poverty of its members had 
 made an incurable failing of the community. On the 
 one hand Paul's generosity flattered the hierarchical in- 
 stincts of Jerusalem Jews, on the other it bound them to 
 him by ties of gratitude, and thus rendered them more 
 apt to bear patiently the decline of Mosaical Observances, 
 now growing daily more noticeable in the Christian bodies 
 founded by Paul. 
 
 It behooved him to see that this freedom should be 
 well assured to him and his work ; as yet it was merely 
 put up with, and it was doubly necessary to renew these 
 testimonies of pious submissiveness and devoted love. 
 Of this Paul had had ample proofs on the occasion of his 
 last journey to Jerusalem. We have seen how coldly 
 he was received, and how short he made his stay.^ In 
 return for their inhospitality he was but the more bent on 
 disarming their prejudices by redoubled acts of charity. 
 Accordingly his first object was the organization of the 
 collections, which, being left heretofore to the initiative 
 of the several Churches, had furnished only irregular 
 and insufficient aid to the suffering of Jerusalem. The 
 great obstacle which stood in the way of procuring the 
 generous help the Apostle coveted was the very slender 
 resources of his congregations : their members lived on 
 the profits of the day's toil, not actually in want, as a 
 general thing, but in very modest circumstances, and 
 with no fortune beside some frugal savings. Paul was 
 loath to draw largely from such light purses by request- 
 ing big sums of money at any stated time. His plan 
 consisted of a weekly contribution, for even the trifle 
 they could easily spare would in time mount up to a 
 
 1 Gal. ii. 10. 2 2 Cor. viii. 23. 3 gee Chapter IX., p. 213. 
 
284 SAINT PAUL. 
 
 goodly sum, and accordingly he devised the following 
 rules to govern this voluntary tax : — 
 
 " Let each of you, upon the lirst day of the week 
 [Sunday], set apart so much as he sees fit, thus increasing 
 the sum in the measure of his prosperity, so that when I 
 shall arrive there may be no collections to be made. And 
 when I am come, whomsoever you shall select I will fur- 
 nish with letters of recommendation, and despatch them to 
 carry your bounty to Jerusalem." ^ 
 
 This was the way in which Paul, during his last jour- 
 ney, had arranged for the levying of tribute to be sent to 
 Jerusalem from all his Churches in Asia Minor.^ He 
 had therefore but to extend these measures to include 
 the Christian congregations of Greece. Timothy was fol- 
 lowing out similar instructions in Macedonia ; the Apos- 
 tle, when writing these rules for the Corinthians in the 
 letter which Stephanas and his companions carried home 
 with them, had even implied the intention of accompa- 
 nying to Jerusalem the delegation intrusted with their 
 offerings.^ Evidently he proposed to present this gift in 
 solemn recognition of the rights of the Mother Church ; 
 with this view he hoped to gather together the contribu- 
 tions from all the Christian bodies, and thus, surrounded 
 by their representatives, lay them in person at the feet of 
 the Elders of Jerusalem. While this in itself was an 
 act of legitimate policy, — or, as the Apostle himself 
 termed his conduct, " to make himself all things to all 
 men, that he might gain them for Jesus Christ," — this 
 testimonial was something more in his eyes : it was a 
 debt of justice and gratitude. " You are their debtors," 
 he told his disciples, " for since the Gentiles have shared 
 in the spiritual wealth of the Jews, they owe it in return 
 to make them sharers in their earthly goods." * And as 
 the effect of this brotherly demonstration of sympathy 
 would be all the greater, and the more likely to knit 
 their hearts together in kindred feeling, in proportion as 
 
 1 1 Cor. xvi. 1-3. 3 1 Cor. xvi. 4. 
 
 2 1 Cor. xvi. 1. * Rom. xv. 27. 
 
THIRD MISSION. ^LEAVING EPHESUS. 285 
 
 their tribute furnished a more adequate relief, thus it 
 came about that Paul's constant aim, at this period, was 
 to excite everywhere a spirit of generous rivalry in alms- 
 giving. Titus was too devoted to his master not to enter 
 into all his views ; with this feeling, accordingly, he 
 could not demur longer, but set out for Corinth accom- 
 panied by one of the brethren whom the Apostle had 
 chosen.^ 
 
 Thus Paul was left almost alone in his lodgings with 
 Aquila and Priscilla, deprived of the society of his usual 
 assistants, Timothy, Titus, Luke, and Silas. And just at 
 this time he was visited by some affliction which well- 
 nigh crushed him mentally and physically. We know 
 nothing of the nature of this new trial, except that it 
 was exceptionally severe, since the Apostle, inured as he 
 was to sufferings, found this one greater than his strength 
 could bear ; ^ this, together with a sharp attack of his old 
 complaint, brought him so low that he believed his end 
 was at hand.2 In this agonized state of body and soul, 
 his heart alone remained as eager and indomitable as 
 ever, overflowing with vaster plans for the good of God's 
 children and his own. In these designs, moreover, he 
 was upheld and encouraged by celestial voices, which 
 bade him prepare for new labors ; * even the route he 
 should take was marked out in these Eevelations, — 
 Macedonia, Achaia, Jerusalem, then, beyond this land of 
 the Orient which he had already won for Christ, the 
 Angelic vision was ever beckoning him westward, to 
 where another people awaited his burning words. "I 
 must go to Kome," he was heard to say over and over 
 again : it would seem that God's Spirit was showing him 
 how from this Capital of the world, as from a mighty 
 watch-tower, the light of truth was destined to irradiate 
 the earth. 
 
 1 2 Cor. xiî. 18. The name of this disciple is unknown ; there is, how- 
 ever, some reason to believe that it was one of the Asiatics mentioned in 
 the Acts as among the companions of S. l^.ul. Either Tychicus or Tro- 
 phimus (Acts xx. 4). 
 
 2 2 Cor. i. 8. 
 
 3 2 Cor. i. 9. * Acts. xix. 21. 
 
286 SAINT PAUL. 
 
 One thing alone detained him yet a little while at 
 Ephesus, — the approaching festivals in honor of the Great 
 Goddess. The entire month of May — the Artemision — 
 was consecrated to this purpose.^ People came thither 
 from all over Asia, as much for pleasure as for religion, 
 for though sacrifices were so plentiful in the temples, 
 and though processions crowded the streets, we must 
 not forget that the ministers of this cultus were a 
 mannerless, immoral crew : by day and by night, dur- 
 ing the Month of Artemis, Ephesus rang with revelry 
 and drinking songs.^ The games celebrated at this sea- 
 son were almost as renowned among lovers of sport as 
 were those of Corinth and Olympus ; ^ there were horse- 
 races, athletic exercises, gladiatorial fights, musical con- 
 tests, and theatrical representations.* 
 
 Paul, while mingling in the throng of feast-makers 
 during the preceding year, had realized that this was 
 an exceptionally favorable opportunity for meeting and 
 preaching the Gospel to the Gentile world ; and now it 
 was for the recurrence of these celebrations that he 
 would delay his departure till Pentecost; howbeit, he 
 
 1 The following decree, whereby the month of May is consecrated to 
 Artemis, was discovered by Chandler in the ruins of Ephesus, inscribed 
 on a tablet of white marble. " To Artemis of p:phesus. Whereas it is of 
 common repute that not only among the Ephesians, but throughout all 
 Greece, temples and holy places have been consecrated to her, that she 
 has her statues and her altars ... ; that, furthermore, as a worthy 
 proof of the respect which is felt for her, a mouth has been given her 
 name and is known among us as the Artemisiou, but by the Macedonians 
 and the other peoples of Greece is called Artemisius, and during this 
 month religious gatherings and festivals are held, especially in this our 
 city, who is the nurse of our Ephesian Goddess ; therefore the citizens of 
 Ephesus, believing it to be fitting that the whole month which bears the 
 divine name should be kept holy and consecrated to the Goddess, have 
 resolved to regulate her worship by this Decree. Wherefore it is decreed 
 that the entire month of Artemision, and every day thereof, shall be holy, 
 and during all this month the populace shall celebrate the feasts and 
 hymn the praises of Artemis and her holy solemnities, because the whole 
 mouth is consecrated to the Goddess. Thus, when her worship is ordered 
 more beautifully, shall our city then gleam with a new lustre and shall 
 prosper forevermore." Corpus Inscriptionum Grœcorurn, t. ii. no. 2954. 
 
 2 A. Tatius, vi. 363. 
 
 • 3 These games were called Ephesia, Artemisia, and (Ecumenica 
 * Thucydides, iii, 104. 
 
THIRD MISSION. -^LEAVING EPHESUS. 287 
 
 did not conceal from himself the fact that on this occa- 
 sion, known and watched as he was, his Apostolate was 
 likely to encounter an opposition so much the keener 
 because its success had been of late so brilliant. " The 
 door is thrown wide open," he had written to the Corin- 
 thians, " but I shall meet many enemies therein." ^ 
 
 The gathering storm-clouds burst suddenly over his 
 head, emanating from a quarter whence, perhaps, the 
 Apostle least expected trouble. Like all sanctuaries of 
 renown, the Temple of Ephesus did not simply furnish a 
 livelihood to the priests, the women and slaves who 
 made it their abode, or who fled to it for refuge from 
 criminal prosecution. In the town also there was a 
 large class who drew a living from it, some from hawk- 
 ing the sacrificial meats, others as venders of objects of 
 worship ; the silversmiths especially, made large profits 
 on statuettes of precious metal, and small models of the 
 Temple of Artemis, which travellers carried home with 
 them as souvenirs of that marvellous edifice.^ Now, for 
 the last two years and more, the sale of these images had 
 been falling off ; was it not only reasonable to attribute 
 this depression to Paul's sermons ? " The Godhead is in 
 no wise like unto gold, or silver, or stone, or any of the 
 sculptures which are created by the art and imagination 
 of man." And this year the failure in trade was so 
 noticeable in the silversmiths' quarter, that one of the 
 most prominent of the craft, Demetrius by name, resolved 
 to ward off the common disaster by one decisive blow. 
 As a master workman he was the means of procuring 
 large orders for his employees, and he now assembled 
 them together with all their fellow craftsmen of the 
 quarter. 
 
 " Friends," he began, " you know that all our earn- 
 ings come from trade. Now you see and hear it said, 
 'Not only at Ephesus, but almost all over Asia, is this 
 
 1 1 Cor. xvi. 9. 
 
 2 One of the popular features of Pagan devotions consisted in carrying 
 these objects about with them on a journey, or enshrining them in their 
 homes. Dio Cassius, xxxix. 20; Diodorus of Sicily, i. 15; xv. 49; Diony- 
 sius of Halicarnassus, ii. 22 ; Petronius, 29, etc. 
 
288 SAINT PAUL. 
 
 Paul turning away a great number of persons from fol- 
 lowing our worship, by telling them that works made by 
 men's hands are no gods.' The danger for us is this, 
 that not only our craft is likely to fall into unpopularity, 
 but that the very Temple of Artemis, the Great God- 
 dess,^ will lose all honor, and thus her Majesty, revered 
 over all Asia and throughout the inhabited earth, be 
 destroyed." ^ 
 
 The passion which enflamed Demetrius's words com- 
 municated itself straight to the angry hearts of the 
 working people who crowded about him, filling them 
 with heat and madness. In the excitement of the 
 moment, they dashed out into the streets, shouting, 
 " Long live the Great Artemis of Ephesus ! " 
 
 The mob hurried onward to Paul's dwelling-place, hop- 
 ing to seize him; but whether the Apostle was really 
 absent, or whether his hosts managed in time to get him 
 out of harm's reach,^ at any rate their prey escaped them. 
 In default of the Master, they had to be content with 
 two of his disciples, Caïus and Aristarchus,* and, con- 
 tinuing to fill the streets along their way with a great 
 uproar, they dragged them into the Theatre. 
 
 In almost all towns of the Eoman Empire, the Thea- 
 tre was the usual resort for large public meetings ; ^ but 
 this one at Ephesus seemed better adapted than any 
 other, for such purposes, as the tiers, cut in terraces 
 along the sides of Mount Coressus, were capable of- 
 accommodating nearly twenty-five thousand spectators.^ 
 From the upper town, lying along the hillside, from the 
 porches and market-places which filled the space below 
 the Theatre, the crowds poured in ; in a twinkling, every 
 
 ^ The title of " the Great Goddess," which is thrice given to Artemis 
 in the Acts (xix. 27, 28, 35), was the one generally given this divinity; it 
 occurs frequently in the inscriptions. See Wood's Inscriptions from the 
 Great Theatre, no. 1, col. 1, p. 2 ; col. 4, p. 36, etc. 
 
 2 Acts xix. 25-27. 
 
 3 Rom. xvi. 3, 4, 
 * Acts xix. 29. 
 
 5 Cicero, Pro Flacco, vii. ; Cornelius Nepos, Timol. îv. ; Tacitus, His- 
 toriœ, ii. 80 ; Josephus, Bell. Jud., vi iii. 3 ; Pausanias, vi. v. 2. 
 ® Wood, Discoveries at Ephesus, p. 68. 
 
THIRD MISSION. — LEAVING EPHESUS. 289 
 
 spot was thronged with the surging mass, and the tumult 
 at its height. " Some shouted one thing, others something 
 else, and the majority did not know what they were met 
 together for." ^ 
 
 Paul, meanwhile, was informed of the danger threaten- 
 ing his brethen. At once he started up to rescue them, 
 if possible, by his words ; but his disciples held him 
 back, believing that he put too great confidence in his 
 power over the multitude, and their fears were at once 
 confirmed by a message from certain Asiarchs, friends of 
 the Apostle, who besought the Apostle not to venture 
 into the Theatre.^ 
 
 In fact the confusion there was still as frantic as ever, 
 and cries of all kinds were mingling with the silver- 
 smiths' execrations of the Christians and their leader. 
 Certain groups directed their clamors against the Jews, 
 whom the populace were prone to confound with Chris- 
 tians. Always on the watch against popular upris- 
 ings, and now in a fright lest the mob should turn on 
 them, the children of Israel had likewise flocked to the 
 Theatre. Seeing the turn matters were taking, they 
 induced one of their countrymen, named Alexander,^ to 
 
 1 Acts xix. 32. 
 
 2 The Asiarch, according to modern scholars, was none other than the 
 High Priest of Asia, as he was also the personage intrusted with the 
 supervision of the cultus of Augustus throughout that Avhole Province. 
 The superintendence of the games celebrated successively in the various 
 large cities of the region was the principal, as it was the most onerous, of 
 his functions, for the expenses of these ceremonies devolved in a great 
 measure upon him; hence the Assembly for the whole Province, rh Koivhv 
 TTJs 'Ao-t'as, which had the right of appointing this High Priest, always 
 took good care to choose some opulent citizen. There is still some doubt 
 as to whether a single Asiarch or several incumbents together sustained the 
 office and its charges. The latter hypothesis is supported in some meas- 
 ure by the text of the Acts (xix. 31), and by this passage from Strabo 
 (xiv. i. 42) : Koi àei Tives é^ avrrjs eîaiv oi irpcorçvouTes Kara tt]v eTrapxtoj' 
 otis 'Aaiapxas KaXovaiv. Taken as a whole, however, the inscriptions 
 seem rather to indicate that a single High Priest filled all these functions. 
 To explain the expression nvls Se koX twv 'Ao-mpxwi/ in the Acts, we need 
 but assume that the Asiarchs, after fulfilling their term of office, still 
 retained the name as an honorable title. See Lightfoot's Apostolic 
 Fathers, vol. ii. part ii. pp. 987-998. 
 
 3 In his Second Epistle to Timothy, S. Paul speaks of a certain 
 Alexander, a coppersmith, who displayed much malice against him ; per- 
 chance this is the same person. 
 
 19 
 
290 SAINT PAUL. 
 
 speak for them and explain to the people their mistake. 
 This man, aided by the violent efforts of his supporters, 
 succeeded in pushing his way through the crowd, and 
 made a gesture to signify his wish to be heard by them ; 
 but as he was immediately recognized as one of the 
 Jews, he was merely greeted by redoubled howls of rage. 
 For two long hours, nothing could be heard in the 
 Theatre but the cry, "Long live the Great Artemis of 
 Ephesus ! " 
 
 Their weariness alone quieted the storm which shook 
 this frenzied throng. The city magistrates were awaiting 
 this moment impatiently, alarmed on account of their 
 own responsibility, disturbed at seeing how long the up- 
 roar lasted under the ominous glance of the Proconsul 
 himself. 
 
 The most considerable man of their body, the Chan- 
 cellor 1 of Ephesus, presented himself before the multi- 
 tude. Strength and breath were both exhausted, and 
 the people listened to him perforce. 
 
 " Ephesians," he cried, " who does not know that the 
 city of Ephesus is the custodian ^ of the Great Artemis, 
 
 1 This Chancellor, Tpafxixarivs, was the first magistrate iu the city, or 
 at least one of the most important public functionaries. The inscriptions, 
 though giving no clear notion of the nature of his duties, prove that they 
 were both multifarious and weighty. The public archives and the sums 
 of silver deposited in the treasury of the Temple of Artemis were under his 
 care. All letters and official acts destined for the city of Ephesus were 
 addressed to him. His name stands on all decrees, inscriptions, and coins ; 
 indeed, it would seem, like that of the Archontes in Athens and the 
 Consuls of Rome, it was often used to designate the year. The term 
 of office was for one year, and during that time this magistrate presided at 
 public meetings, directed the municipal affairs, — in a word, was the real 
 ruler of the city. Hence his intervention here in the Theatre and the 
 influence exerted by him. See Boeckh, Corp. Inscr. Grcec, no. 2953, and 
 Conybeare and Howson's Life and Epistles of Saint Paid, chap. xvi. 
 
 2 Literally, the Neocoros, 'NecoKépos, from uaos, temple, and Kopdlv, to 
 «ri^ee/?, or cleanse. In the beginning the official designated by this name 
 probably performed duties similar to those of our sacristans ; but in the 
 period we are speaking of the Neocoros was a noteworthy personage, 
 intrusted Avith the administration of the property of the temple and some- 
 times ranked above the priests. Certain cities assumed this title as a tes- 
 timonial to their devotion for the local divinities, especially such as had 
 built temples in honor of the Emperors. Smyrna was Neocoros of 
 Augustus- An inscription discovered at Ephesus by Mr. Wood states 
 that "the city of the Ephesians has been twice declared Neocoros of the 
 
THIRD MISSION. — LEAVING EPHESUS. 291 
 
 and of her statue fallen from the skies ? i Since this 
 cannot be gainsaid, it is fitting that you should live in 
 peace and do nothing thoughtlessly ; for these men that 
 you have brought hither are neither sacrilegious thieves ^ 
 nor blasphemers of your Goddess. As for Demetrius and 
 his fellow workmen, what complaint have they to bring 
 against any one ? The courts are at hand,^ and there 
 are the Proconsuls ; ^ let them carry their accusations 
 before the authorities. And if you have any claims to 
 urge on other points, they shall be decided in a lawful 
 assembly ; ^ for we are in danger of being accused of 
 
 Augusti according to the decrees of the Senate, as she is also Neocoros 
 of Artemis." Inscriptions from the Great TAea^/e, no. 6, pp. 50-52. See 
 Biichner, De Neocoria, pp. 3 et seq., and Marquardt's Romische Staatsver- 
 waltung, i. 504. 
 
 1 According to Pliny's account, the statue of Artemis was made of 
 grape vine (Hist. Nat., xvi. 79). This passage in the Acts would seem to 
 suggest that it may have been an aerolite, rudely sculptured, the lower 
 parts being wound about with bands like the Egyptian mummies, the 
 upper half covered with paps and various attributes to signify her charac- 
 ter of a fostering divinity. S. Jerome, Prœf. in Epist. ad Ephesios. 
 
 2 The Jews, probably not without some reason, were accused of 
 this crime. Rom. ii 22 , Josephus, Antiq. Jud., iv. viii. 10. 
 
 3 Rome usually left the local magistracies in the Provinces undisturbed, 
 and conceded to them the right of judging ordinary cases. Above these 
 tribunals, however, there was always the Proconsul as supreme judge, to 
 decide civil and criminal suits. To regulate the business brought before 
 him, he had to journey over his Province, which was divided for this pur- 
 pose into districts, and in each of these he held assizes at certain stated 
 times and places determined in advance This is what was called the 
 ConventHS Juridicus, or 'Ayôpaiot, alluded to here in the Acts. 
 
 4 The Proconsuls, that is, the Proconsul and his councillors. Accord- 
 ing to some historians (Lewin, Life and Epistles of St. Paul, vol. i. pp. 
 337, 338, 412 ; Plumptre, St. Paid in Asia Minor, p. 123, note), by this 
 plural form we are meant to understand the two Procurators, Celer and 
 ^lius, who in the year 54 poisoned their Proconsul, Julius Silanus, at 
 the instigation of Agrippina. As reward for their crime, the two accom- 
 plices were allowed to exercise proconsular power in Asia until a new 
 magistrate should be nominated. This is certainly an ingenious hypothe- 
 sis, but unhappily it is devoid of foundation, for the fact of two Proconsuls 
 administering the same Province together is something unheard of in 
 Roman history, and furthermore Silanus was poisoned in 54, while the 
 majority of chronologists set down the popular outbreak recounted in the 
 Acts to the year 58. 
 
 5 Though under Roman rule, Ephesus had kept its ancient democratic 
 form of government, consisting of a Senate and legal assemblies of the 
 people (eV rfi èwôfxcf eKKArjaia, Acts xix. 39), which were held in the 
 Theatre three times a month (Wood, Inscriptions from the Great Theatre, 
 p. 50). 
 
292 SAINT PAUL. 
 
 breeding sedition on account of what has taken place 
 to-day, since we can allege no reason to justify this tu- 
 multuous concourse of the people." 
 
 This speech, in which flattering expressions were 
 shrewdly interspersed with hints of a salutary fear of 
 Eome, was enough to quiet the populace. The Chan- 
 cellor saw that his mastery over the assembly was so 
 assured, that he could now order them to disperse ; he 
 did so, and was obeyed. 
 
 IL — Second Visit to Macedonia. 
 
 The peace so speedily restored was but a truce, liable 
 to be violated at the first puff of a rebellious spirit. 
 There was everything to be feared from the unruly 
 populace, and from the Jews in particular, whom the 
 feeling that they were compromised by Paul's actions 
 made more spiteful than ever before.^ Once more the 
 conviction was borne in on the Apostle's mind that there 
 was no way of preventing a persecution except by disap- 
 pearing, for a time at least, from the scene. Accordingly 
 he convened his disciples, exhorted them to persevere, 
 and, after a last sad embrace, took the road leading 
 toward Macedonia. 
 
 Troas was his first stopping place on the route. He 
 had arranged with Titus to meet him at this point, and 
 he was anxiously awaiting the news his disciple would 
 have to give him concerning matters in Corinth. The 
 disappointment was therefore a bitter one when he found 
 no tidings from him on his arrival. Forced to wait for 
 his appearance, he went to work preaching the Gospel 
 in this town, which he had merely passed through on his 
 last journey. The people proved well disposed, — " the 
 doors were open to the Lord " ; ^ success came so speed- 
 ily that when, after a few days, he took ship for Europe, 
 a whole congregation gathered to escort him to the shore. 
 That the Apostle showed such haste in quitting Troas is 
 to be attributed to his absorbing anxiety for the welfare 
 
 1 Acts. XX. 19. 2 2 Cor. ii. 12. 
 
THIRD MISSION. — MACEDONIA. 293 
 
 of the Corinthian Church.i j^ what spirit had they re- 
 ceived his letter, — that masterpiece of burning love, yet 
 "written amid grievous affliction, in anguish of spirit, 
 tears dimming his eyes " ? ^ Must it not have seemed, to 
 the supercilious minds who criticised it, a compound of 
 weakness and presumption, and only one more reason for 
 despising his doctrines? Then what had happened to 
 Titus, from whom no news had come yet ? What could 
 explain such a delay ? No longer able to restrain him- 
 self, Paul decided to precede him into Macedonia. 
 
 Once there, his distress of mind must have been les- 
 sened, though not quite dissipated, by the tokens of 
 affection showered on him by the Christians of this 
 Province, who were always so generous and faithful. 
 On learning of his presence, Luke,^ Timothy, and Eras- 
 tus,^ three of his dearest disciples, made all haste to 
 join him; but, despite the comfort it gave Paul's sad 
 heart, this eager devotion could not ward off the tribula- 
 tions which had pursued him ever since he left Ephesus. 
 " Once arrived in Macedonia," he says, " our flesh had no 
 rest, and we were troubled on every side ; without were 
 fightings, within were fears." ^ 
 
 These assailants from without were the Jewish and 
 Pagan persecutors whose onslaughts had reduced the 
 Church in these parts to a state of great distress f then 
 there were also those Christians who were the enemies of 
 the Cross of Christ, whom Paul "could not speak of without 
 tears, whose thoughts were all of earthly things, whose 
 god was their belly " ; ^ finally, there were the Judaizers, 
 whose workings he detected throughout the Christendom 
 of those days, always vanishing when he appeared, but 
 evermore undermining his work in secrecy. As to what 
 
 1 2 Cor. ii. 13. 
 
 2 2 Cor. ii. 4. 
 
 3 In all likelihood Luke remained at Philippi during the time inter- 
 vening between the Apostle's leaving him there on the occasion of his first 
 mission and the present date. Not until now do we find any signs of his 
 being with the Apostle once more. 
 
 * Acts xix. 22. 6 2 Cor. viii. 2. 
 
 6 2 Cor. vii. 5. ' Philip, iii. 18, 19. 
 
294 SAINT PAUL. 
 
 he alluded to by the fears from without, we are not left 
 in any doubt : in Macedonia, as in Troas, it was Corinth 
 and its troubles that tormented his mind by day and 
 night. 
 
 At last Titus arrived and relieved his anxious uncer- 
 tainty, for the tidings he brought were in the main of a 
 consoling tenor. Paul's letter, far from being spurned, 
 was still stirring their hearts. When read before the 
 assembled brethren, its effects were apparent in their 
 profound sadness ; ^ doubtless the hostile factions w^ere 
 not at once reconciled, nor did they cease their bicker- 
 ings, but among the people there had been striking 
 manifestations of sorrow and repentance. Memories of 
 Paul and his devoted love for them came up before them 
 as they listened to his words ; some, trembling with fear, 
 cast about for excuses whereby to escape the rod of 
 discipline with which the Apostle threatened them; 
 others, with deep regret for having grieved the master, 
 now only longed to see him again and w^in his forgive- 
 ness.^ Happily the majority of the assembly were of 
 the latter mind ; they shared Paul's indignation at the 
 laxity shown toward such a crime as incest, and were as 
 eager as he to punish it. " In the Name of the Lord 
 Jesus, let the guilty man be delivered over to Satan." 
 Nevertheless, the prompt repentance of the excommuni- 
 cated sinner prevented the sentence from being executed 
 in all its severity. The head men of the Church treated 
 him mercifully, whether of their own accord or following 
 the advice of Titus we do not know. ^ 
 
 We do know, however, that this disciple was of a gen- 
 tle and kindly disposition ; thus, as soon as he appeared 
 among the Corinthians, this natural inclination invested 
 him with the character of a peacemaker, so soon as he 
 set about his task ; indeed, his sermons were all animated 
 by a spirit of forbearance. Of what use was harshness 
 and severity, since Paul's letter had sufficed to break 
 down all opposition ? Furthermore, his own preferences 
 were warranted by the joy he felt at finding such teach- 
 
 1 2 Cor. vii. 7. 2 2 Cor. vii. 7, 11, 15, » 2 Cor. ii. 6-10. 
 
THIRD MISSION. — MACEDONIA. 295 
 
 able, docile minds, their hearts full of love for Paul and 
 all their longings fixed on his return to them.^ The 
 hardest trial to the kind-hearted Titus was when he 
 noticed how ashamed the guilty were, and how terrible a 
 personage he seemed in their eyes. For the first few 
 days, in fact, they never approached him without signs of 
 fear and agitation.'"^ 
 
 The story this benevolent friend had to tell him 
 thrilled Paul's soul with gladness. Raised from the 
 depths of agonizing fears to such a pitch of joy, we need 
 not wonder if, at tirst, his mind, absorbed with the 
 thought of his prayers so speedily answered, should be ' 
 filled with deep thankfulness to God, and a great longing 
 to congratulate his beloved Corinthians, now that the 
 danger was past; he even went so far as to question 
 whether he had not treated them too harshly .^ But, 
 notwithstanding, the trouble with the factions at Corinth 
 was not yet over ; after depicting for his master's benefit 
 the consoling state of his faithful flock, their good inten- 
 tions, their eagerness to make the collection for their 
 brethren at Jerusalem, truth compelled Titus to point 
 out the dark spots in this picture. Thus he was obliged 
 to confess that the enemies of the Apostle were as unruly 
 as ever, still bandying about the same insulting asser- 
 tions, and only the more embittered by his letter. In 
 this last message (they asserted) he showed how hard and 
 masterful he was toward his brethren, and at the same 
 time how irresolute "* and weak-spirited when dealing 
 with opponents. What was the use of his threatening 
 to appear armed with the rod of discipline ? ^ In point 
 of fact, the reason why he was constantly changing his 
 plans was because he dared not show himself among 
 them ; and a good reason it was, for what authority could 
 he claim as an Apostle ? He was neither recommended 
 by the Mother Church, nor was he commissioned by 
 Jesus, since he had never seen Him ; nor were his powers 
 
 1 2 Cor. vii. 7. * 2 Cor. i. 17. 
 
 •^ 2 Cor. vii. 15. ^ \ Cor. iv. 21. 
 
 3 2 Cor. vii. 8. 
 
296 SAINT PAUL. 
 
 comparable to those of Cephas, who could annihilate 
 Ananias and Sapphira with a word. All he could do was 
 to preach in his own name,i and that from a distance, 
 for, they said, "while his letters are rough and bois- 
 terous, in appearance and speech he is contemptible 
 enough." ^ They were not content with terming him an 
 impostor, a fool, and a madman; even his charitable 
 desio-ns for helping Jerusalem were misconstrued; they 
 were denounced as the trickery of a swindler, whose only 
 aim was to dupe his friends. Paul was of too lofty a 
 soul not to despise the personalities contained in these 
 outrageous assertions ; but though his own dignified at- 
 titude was not ahected, nor even his gladness over- 
 clouded, he clearly perceived that the good fame of his 
 missionary labors was at stake : it behooved him to give 
 to the Church, overwhelmed by these calumnies, a reply 
 which would avenge his innocence and at the same time 
 sustain his faithful followers. The Apostle therefore 
 felt it his duty to dictate to Timothy a new letter, 
 which, while praising the Corinthians for their good 
 deeds, should be a more powerful weapon against their 
 common foes. 
 
 The opening passage of this Epistle — one of the 
 most moving that ever fell from his lips — is an out- 
 burst of holy joy, an act of thanksgiving for the spirit 
 of unitedness now restored among them. This union of 
 souls in Jesus and through Jesus is destined to bring 
 about the true Unity of Christianity, for Christian love 
 does not simply join heart to heart, it makes them one. 
 Since one same Life — that of the Christ — animates 
 the souls of all who attach themselves to Him, every 
 Christian worthy of that name feels in himself all that 
 fills the Heart of Jesus and that of his brethren, — sharp 
 pangs and gladness, anguish and comfortable hopes.^ 
 
 Who then dared assert that the duplicity and fickle- 
 ness of the Apostle made it impossible for such a state 
 of harmony to last ? Paul's very soul revolts at this 
 fresh aftront, for his conscience bears him witness that he 
 
 i2Cor. iv. 5. 2 2 Cor. X. 10. •'' 2 Cor. i. l-U. 
 
THIRD MISSION. — EPHESUS. 297 
 
 was never other than loyal and steadfast in his inmost 
 feelings. This very firmness comes from his union with 
 Jesus ; now " in Jesus there is no yea and nay " ; in Him 
 is the yea, in Him the Amen''] and the foundation of all 
 this lies in the immutability of God Himself, of that 
 God " Who binds us mightily with you in the Christ, — 
 of the God Who hath joined us together and sealed us 
 with His seal." ^ " As my soul must answer for it, I call 
 God to witness that it was because I would spare you 
 that I have not yet returned to Corinth," in order not to 
 come among you with a sad heart to chastise the erring 
 ones.2 The Apostle had been content to write to them ; 
 he had bidden the real Church of Corinth to rise up out 
 of the midst of its enemies and depart from them. This 
 they had done in such a generous spirit that Paul cannot 
 praise them enough ; he refrains from any attempts at 
 forcing them to accept doctrines, respects their indepen- 
 dence, even tries to develop among them the habit of 
 spontaneous action : the penalty inflicted on the incest- 
 uous man is approved ; the compassionate indulgence 
 shown the sinner he approves likewise.^ Hereafter, sub- 
 missive to authority and irreproachable in conduct, the 
 life of the Corinthian believers appears before him as 
 another victory won for Christ Jesus : his preaching and 
 his Apostolate, wrapped in this mystic fragrance, seems 
 destined to float afar, bearing the sweet savor of Christ 
 unto all lands.'^ 
 
 "And who, then, is capable of performing such a 
 ministry as this ? " Those alone " who preach with sin- 
 cerity for God's sake, as in His Presence, and in the 
 Christ." Let others, who falsify God's word, display 
 their letters of recommendation. You yourselves, is the 
 Apostle's reply, are our letters, you of the Church of Cor- 
 inth ; ay, and that Life of Jesus which has penetrated 
 and transformed you, thanks to our ministry in your 
 midst. These letters are not writ with ink which fades, 
 nor graven on stone by the finger of God, like the tables 
 
 1 2 Cor. i. 12-22. 3 2 Cor. ii. 6-11. 
 
 2 2 Cor. i. 23 : ii. 1-4. ^ 2 Cor. ii. 14-16. 
 
298 SAINT PAUL. 
 
 of the Mosaic Law ; they are written on tables of flesh, 
 within your heart of hearts.-^ Very different from those 
 impostors who are clinging to an old and worn out cove- 
 nant, we have been made by God " ministers of the New 
 Covenant, ministers not of the letter but of the spirit, 
 for the letter kills, the spirit vivifies." ^ 
 
 Not that the old Law was devoid of its own glory; 
 for, as Moses bore it down the side of Mount Sinai, so 
 awful was the brightness of his countenance that the 
 Israelites could not gaze on him for the splendor: yet 
 it was but a passing brilliancy, after all,^ for did he not 
 veil his face so soon as the glory vanished from it, for 
 fear lest the Israelites, noting its disappearance, might 
 conclude that the same fate would befall their Law.^ As 
 for us, who proclaim the New Law, the brightness of our 
 ministry is never to suffer an eclipse ; daily do we walk 
 before you with an open countenance, frankly, and with 
 naught to conceal. "We do not preach ourselves, we 
 preach Christ Jesus, as Lord, and ourselves as your 
 
 1 2 Cor. ii. 17; iii. 1-3. 
 
 2 2 Cor. iii. 6. 
 
 * The Septuagint, which S. Paul follows here, gives the most natural 
 interpretation of the Hebrew text. Moses did not veil his countenance 
 either when appearing in God's presence or when speaking to the people; 
 it was only when he ceased addressing the multitude that he drew over his 
 face a veil similar to the couffieh now worn by the Bedouins ; this he did lest 
 the children of Israel should behold the fading away of that glory whose 
 splendor was but a passing reflection of the Eternal Brightness. " 'Prop- 
 ter gloriam . . . quae evacuatur,' Quse evacuatur, quidam ex Latinis 
 ad ministrationem, alii ad legem retulerunt ; sed ex Grgeco manifestum 
 est non alio quam ad gloriam referri posse, quae dicitur evacuari, seu po- 
 tius aboleri, quia claritas ilia vultus Moysi transitoria erat ac modici tem- 
 poris." Estius, In II Ep. ad Cor., iii. 9" 
 
 ^ The versatility of S. Paul's style, whereby he could manage to make 
 the same figure bear quite different meanings, is nowhere better exempli- 
 fied than here. In that same veil wherewith Moses covered his counte- 
 nance, the Jews (he says) have enveloped their hearts when they read the 
 Old Testament ; hence they do not perceive that it is the very glory of their 
 Law to be swallowed up and consummated in the Christ. In the succeed- 
 ing phrase Moses is depicted as throwing off the veil from his brow when 
 once more he enters face to face in communion with God : so shall it be- 
 fall the Jews (concludes the Apostle), when they shall turn unto the Lord ; 
 that Spirit of Life, which is hidden beneath the dead letter of the Law, 
 shall enlighten them ; the glory of Christ Jesus, which transforms those 
 that contemplate it, shall permeate and clothe them in its effulgent bright- 
 ness (2 Cor. 13-18). 
 
THIRD MISSION— MACEDONIA. 299 
 
 slaves, for the love of Jesus. For God, Who bade the 
 light shine out from amidst the darkness, has caused 
 His brightness to shine in our hearts, that so we might 
 enlighten others by the knowledge of the glory of God 
 which has appeared in Christ." ^ 
 
 Carried away by Paul's lofty flights, hearing him pro- 
 claim himself an Ambassador of Christ, a fellow worker 
 with God Who speaks by the mouth of His Apostle,^ 
 would not the Corinthians be led to lose sight of the fact 
 that, even while encircled by this halo of his Apostolats, 
 the man remained just what he appeared to them when 
 among them, a human being of a mean and contemptible 
 appearance ? The Apostle's characteristic sincerity causes 
 him to dwell at length upon this point. " We bear about 
 this treasure in an earthly vessel," he adds, " that so it 
 may be manifest that the greatness of the power which 
 is in us comes from God, and not from ourselves." ^ We 
 keep our ministry free from anything blameworthy or 
 questionable;^ but we must needs perform it amid " tribu- 
 lations, necessities, in distress and in stripes, as prisoners, 
 amid sedition, in labors, watchings, fasts, . . . through 
 honor and ignominy, through good report and evil; as 
 unknown, although well known ; as dying, and lo ! we 
 live ; as chastised, but not unto death ; as sorrowful, yet 
 ever joyous ; as poor, though enriching many ; as hav- 
 ing nothing, yet possessing all things."^ Yes, and so 
 
 1 2 Cor. iv. 5, 6. ^2 Cor. v. 20 ; vi. 1. 
 
 3 2 Cor. iv. 7. 
 
 4 2 Cor. iv. 2, 5 ; vi. 3. 
 
 5 2 Cor. vi. 4-10. Twice in this Epistle does he draw this same pic- 
 ture : " We are in all manner of tribulations, but not reduced to ex- 
 tremities ; in insurmountable difficulties, yet we do not succumb ; we are 
 persecuted, but not forsaken ; struck down, yet not perishing ; bearing 
 about always in our body the death of Jesus, that the life of Jesus may 
 appear likewise in our body. . . . Thus His death is working its effects in 
 us. His life in you. ... He Who has raised up Jesus shall raise us up 
 with Jesus, and shall bring us into His presence together with you ; for all 
 things are for you. . . . This then is why our courage faints not ; though 
 in us the outward man decays, nevertheless the inward man is renewed 
 from day to day ; for our light tribulations of the moment bring forth 
 within us, in overflowing measure, a weight of glory eternal, for our eyes 
 are not fixed on things seen, but on the unseen, since things seen are pass- 
 ing away, but the things unseen endure forever." 2 Cor. iv. 8-18. 
 
300 SAINT PAUL. 
 
 it shall ever be until the day when God releases us from 
 the body, which is our earthly house, and " that which is 
 mortal in us shall be swallowed up by life;' ^ 
 
 *' O Corinthians,'' proceeds the Apostle, '' my lips open 
 and my heart swells with the love I bear you ; the bowels 
 of compassion in me are not straightened, but in you they 
 are. Give me back love for love. I am speaking to you as a 
 father to his children, — open your hearts to me ! Do not 
 put yourselves under the same yoke with unbelievers, for 
 what union can there be betwixt justice and iniquity ? 
 What commerce between light and darkness ? What con- 
 cord has Christ with Belial ? . . . What relation has God's 
 temple to that of idols ? Now, you are the temple of the 
 living God, even as God Himself has said, ' I will dwell in 
 their midst, and I will walk with them, and will be their 
 God, and they shall be My people.' ^ . . . Having therefore 
 these promises, well beloved, let us cleanse ourselves from 
 every stain, whether of the flesh or of the spirit, finishing 
 the work of our holiness in the fear of God. Receive us ; 
 we have wronged no man, we have ruined no man, nor have 
 we enriched ourselves at the expense of any man. I say 
 not this to condemn you ; for I have told you already you 
 are in my heart for death and for life. But I speak to 
 you in all frankness. I myself glory in you ; I am filled 
 with consolation ; joy abounds in the midst of all my afflic- 
 tions.^ . . . This is my joy, that you give me grounds for 
 hoping all things from you." ^ 
 
 Even while dictating his second reply to the Corin- 
 thians, the Apostle was considering the best means of 
 getting it to them. Titus's successful conduct of his first 
 mission naturally made him the fittest person, in Paul's 
 eyes, to act as his messenger to the Church. And Titus 
 gladly consented to carry the letter we have been reading, 
 for at heart he was deeply attached to Corinth and its 
 people, whom one could not help loving even when they 
 wandered from the right path, they were ever so quick 
 to repent, so fearful of lacking in respect, so submissive 
 
 1 2 Cor. V. 1-4. 3 2 Cor. vi. 11-18 ; vii. 1-4. 
 
 2 Lev. xxvi. 11, 12. * 2 Cor. vii. 16. 
 
THIRD MISSION.— MACEDONIA. 301 
 
 under reproof ; however much Paul had said to him in 
 their praise, it had all been justified by the event/ and 
 absence had but heightened an affection which was so 
 firmly rooted in their hearts.^ 
 
 But over and above the attraction which Corinth exer- 
 cised over him, there was an additional motive prompt- 
 ing him to accede to the Apostle's urgent entreaties : 
 this was his own anxiety to help along the collection for 
 Jerusalem. On his arrrival in Macedonia, Titus discov- 
 ered that here the efforts to push forward this pious con- 
 tribution had been crowned with greater success than in 
 Achaia. Despite the persecutions which had impover- 
 ished the greater number of believers in these parts, the 
 churches of Macedonia had drawn, from out the depths 
 of their poverty, rich treasures of liberality.^ They did 
 not wait for Paul to ask their alms ; of their own accord, 
 his flock had come to him, bringing "whatever they could, 
 nay, more than they could spare " ; and, as the Apostle 
 hesitated about accepting such generous gifts, "they 
 pressed him most earnestly not to refuse their offerings, 
 declaring that they were willing to undertake the care of 
 the collection themselves, and carry it to the saints of 
 Jerusalem."^ Humiliated at the thought of how little 
 the Corinthians had done in comparison with such liberal 
 donations, Titus was eager to return and complete his 
 work. The master, on the other hand, was too interested 
 in this matter not to encourage the zeal of his disciple ; 
 but, anxious even to scrupulosity to forestall the slight- 
 est suspicion of self-seeking, he appointed two witnesses of 
 Titus's management of the trust, who should answer for 
 its strict fulfilment before the whole Church.^ 
 
 The names of these men are not given in the Sacred 
 Ptecord ; all that we know is that one of them was of the 
 number of delegates chosen by Macedonia to accom- 
 pany the Apostle to Jerusalem and carry their offerings 
 
 1 2 Cor. vii. 13-14. * 2 Cor. viii. 3-5. 
 
 2 2 Cor. vii. 15; viii. 17. ^ 2 Cor. viii. 16-24. 
 8 2 Cor. viii. 1,2. 
 
302 SAINT PAUL. 
 
 thither.i His preaching of the Gospel, adds Paul, had 
 already made him celebrated throughout all the Churches 
 of this region. The last expression is sufficient to make 
 us think of Luke,^ and it is not an unlikely guess, for 
 the great abilities displayed by this disciple in setting 
 forth the deeds and words of Jesus marked him out, 
 only a little later, as the proper person to be intrusted 
 with the compilation of the Third Gospel,^ and it was 
 by his labors in Macedonia, where Paul had left him for 
 a while,^ that he acquired this supreme skill and its 
 attendant renown. 
 
 The other brother appointed as an associate of Titus 
 had probably accompanied him on the occasion of his for- 
 mer visit to Corinth ; in fact, Paul repeats on his behalf 
 what he had just now said of Titus : " At present he is 
 much more zealous [than during the preceding journey], 
 because of the great confidence he puts in you." ^ One 
 very likely hypothesis identifies this disciple with one of 
 the Asiatics whom the Christians of Asia Minor selected 
 
 1 It cannot be supposed that the many Churches founded by the 
 Apostle in Syria, Asia Minor, and Greece acted together in naming the 
 delegate here spoken of. Consef^uently, we must restrict the meaning of 
 this plural "the Churches " (2 Cor. viii. 19) as referring to the Christians 
 of some certain region; probably Macedonia, where Paul chanced to be 
 at this juncture. 
 
 2 This is the opinion of very many commentators, — Origen, SS. Jerome, 
 Ambrose, Anselm, etc. 
 
 3 According to the most probable opinion, the Third Gospel was not 
 composed until that period of four years which S. Luke passed in S. Paul's 
 society, during the latter's imprisonment at Csesarea and Rome. Hence 
 the Apostle is not alluding to this document when he speaks of hi? dis- 
 ciple as " having become celebrated through the Gospel." By this he 
 merely means his readers to understand the oral narration of the words 
 and deeds of the Saviour, — that spoken Gospel which was everywhere 
 preached to believers. 
 
 4 Luke, whom Paul had left at Philippi on the occasion of his first visit 
 (see Chapter V., p. 123) had probably remained in Macedonia, instructing 
 and evangelizing the Churches of that region. We do not find any trace 
 of his being again in the Apostle's company until the time we are now 
 concerned with (Acts xx. 5). It is more than likely that Luke, after ac- 
 companying Titus to Corinth, returned to Macedonia without awaiting 
 Paul's arrival in Achaia, for his narrative in the Acts contains none of 
 the details connected with the Apostle's second stay in Corinth, while 
 from the time of his departure from Philippi f^i Paul's compa.ny his ac- 
 count abounds in such details 
 
 5 2 Cor. viii. 22. 
 
THIRD MISSION. — MACEDONIA. 303 
 
 to accompany the Apostle, — either Tychicus or Tro- 
 phimus.^ 
 
 Paul was not satisfied with merely commending his 
 envoys to the good offices of the Corinthians, — Titus, as 
 " his associate and fellower laborer," the two others as 
 "delegates of the Churches and the glory of Christ," ^ — 
 but at the close of his letter he explains the mission thus 
 intrusted to them: — 
 
 ^' So far as concerns the assistance given to the saints 
 [at Jerusalem], it seems superfluous for one to write you, 
 for I know your good will in this matter, and make my 
 boast of it to the Macedonians, telling them that Achaia 
 has been ready ever since last year. Your example has 
 roused a like zeal among many here. This, then, is why I 
 am sending our brethren to you, that my praises of you on 
 this point may not be proved an empty boast, and that I 
 may find you fully prepared, as I have assured them you 
 would be. For should the Macedonians, who will be with 
 me, find you not yet ready, what a shame it would be to me, 
 (and, let me say so, to you as well,) that we had thus 
 prided ourselves on your behalf ! Therefore I deemed it 
 needful to desire our brethren to visit you before our com- 
 ing, in order that the bounty which you promised us be 
 ready ere we arrive. Howbeit, let this be a gift freely 
 offered of your charity, and not one wrung from avarice." ^ 
 
 To this attempt at exciting a spirit of generous rivalry 
 in giving among the Churches the Apostle limits his 
 charitable exhortations ; his characteristic dislike to 
 discuss money matters, and the apprehension lest his 
 serviceableness to the cause be thereby impaired, are 
 strikingly apparent throughout his appeal for the suffer- 
 ing of Jerusalem. He utters no precept, decrees no law, 
 on this subject; he merely counsels the faithful to be 
 open-handed in almsgiving, yet always keeping within 
 
 1 Acts XX. 4. 
 
 2 2 Cor. viii. 23. One of these delegates, as it would seem, was the 
 one elected by the Churches of Macedonia ; the other, by the Churches of 
 Asia. Paul could not have provided Titus with a company better au- 
 thorized to represent their countries ; hence he calls them " the glory of 
 Christ." 
 
 3 2 Cor. ix. 1-5. 
 
304 SAINT PAUL. 
 
 the bounds of prudence ; ^ " for I do not want," he èays, 
 " others to be eased and you over-burdened ; but in order 
 to do away with inequality, and that now your abun- 
 dance should make up for their poverty, so that your 
 poverty may one day be relieved by their abundance." ^ 
 The fruits of a charity so ordered will be seen in tem- 
 poral prosperity, since God measures out the harvest 
 plenty according to the generosity of the sower ;2 but 
 above all things he wishes to see equality preserved or re- 
 established among the brethren,^ whence will spring that 
 longed for union of hearts, born of mutual gratitude : — 
 
 " This offering will not only result in relieving the needs 
 of the saints, it will also multiply their thanksgivings unto 
 God, for, receiving these proofs of your liberality, they will 
 glorify Him because of your submission to the Gospel of 
 Christ, and for the liberality wherewith you give unto them 
 and unto all in need ; they will pray for you, with a warmer 
 love toward you because of the grace God has lavished on 
 you. Thanks be to God for His unspeakable gift ! " ^ 
 
 This was meant to be the ending, probably, according 
 to the Apostle's first plan, of his second letter to the 
 Corinthians ; but, before Titus departed with it, certain 
 tidings of a less encouraging nature arrived from Corinth. 
 The Judaizing Christians were resorting to every scheme, 
 — boasting of their letters of recommendation, their per- 
 sonal knowledge of Christ and the great Apostles, — and 
 seemed likely to succeed again in their efforts to intimi- 
 date the faithful disciples. Eealizing their own power to 
 overawe the simple, and seeing that none dared defend 
 Paul before them,^ they lost no time in using this advan- 
 tage over the champion of freedom, and had reduced the 
 Church to a veritable state of slavery, devouring and pil- 
 laging the brethren, often, at the least show of resistance, 
 smiting them in the face.'^ Paul could not listen to this 
 tale of tyranny on the one hand and weak-spiritedness 
 
 1 2 Cor. viii. 10. 6 2 Cor. ix. 12-15. 
 
 2 2 Cor. viii. 12-14. 6 2 Cor. xii. 11. 
 
 3 2 Cor. ix. 6-11. 12 Cor. xi. 20. 
 
 4 2 Cor. ix. 14. 
 
THIRD MISSION. -MACEDONIA. 305 
 
 on the other, without deep indignation ; he summoned 
 Timothy and added a few pages to his letter/ in which 
 his tone alters. He reprimands them sharply, threat- 
 ening " to use the weapons, so mighty in the strength 
 of God, AVho gave them to him that he might overthrow 
 every stronghold, and level to the earth all that raise 
 themselves in pride against the knowledge which is of 
 God, and bring all rebellious thoughts into subjection to 
 Christ.'-' 2 
 
 His adversaries were free to attack and carry every 
 proud fortress, let them boast of their victories, and con- 
 tinue to deck themselves in the spoils of other men ; 
 for his part, he stands at his appointed post, within the 
 limits which God has assigned him, for the field is vast 
 enough, surely, since it reaches as far as Achaia, while 
 far beyond toward the setting sun another quarter of the 
 earth remains for him to evangelize.^ Corinth, lying in 
 the territory marked out for his Apostolate, is, indeed, 
 one of his greatest conquests, and he is ready to defend 
 her against all seducers, for " he has loved her jealously, 
 with a jealousy divine ; he has betrothed her to one only 
 husband, even Christ, to Whom he will offer her in all her 
 virgin purity of soul." ^ 
 
 And what reason could they allege for forsaking Paul ? 
 In what was he inferior to the great Apostles ? 
 
 "What if my speech is that of an unskilful man, my 
 knowledge is not; in all things we are sufficiently known 
 among you. Have I committed any sin by preaching the 
 Gospel to you without charge, thereby abasing myself that 
 you might be exalted ? I have despoiled other Churches by 
 accepting from them the assistance whereof I had need in 
 your service. When I was in your midst and in want I was 
 not a burden to any one ; the brethren who came from Mace- 
 donia provided what I lacked. I was careful not to be a bur- 
 den to you in any way whatsoever, and I shall so continue to 
 act in the future. By the truth of Christ which is in me, I 
 
 1 This second part of the letter begins with chapter x. 
 
 2 2 Cor. X. 3-5. 
 
 « 2 Cor. X. 12-16. 4 2 Cor. xi. 2. 
 
 20 
 
306 SAINT PAUL. 
 
 do protest that this glory be not taken from me in the region 
 of Achaia. And why ? Is all this because I do not love 
 you ? Ah ! God knows my love ! What I do I will con- 
 tinue to do that I may cut away all grounds for self-glorifi- 
 cation, from such as seek to appear in all things like unto 
 me, in order to glorify themselves. Such men as these are 
 false apostles, deceitful workmen, who put on the out- 
 ward guise of Christ's Apostles, nor need you wonder 
 thereat, since even Satan transforms himself into an angel 
 of light?"! 
 
 The only way to have done with these impostors was 
 for Paul to put aside all humility for the moment, and 
 compare his life with theirs. They would treat him as a 
 madman : insisting upon the insult and accepting it, he 
 turns it, by his irony, into a weapon against his insidious 
 foes. 
 
 " I have said once, and I repeat it, I am not a fool ; but 
 if you hold me as such, let me now play the fool and boast 
 a little of myself. . . . There are many such men who 
 vaunt themselves in the flesh ; like them, I will vaunt my- 
 self. All that they dare (here I am speaking as a fool), I 
 dare also. They are Hebrews, I also am one. They are 
 Israelites, I too. They are ministers of the Christ (here I 
 am speaking as a man bereft of reason), such, far more 
 than they, am I. More than they have 1 endured labors ; 
 oftener suffered imprisonment ; received more blows ; often- 
 er have I seen death close to me. Five times I received from 
 the Jews the thirty-nine blows of the lash ; ^ thrice have I 
 been beaten with the rods ; thrice was I shipwrecked ; a 
 night and a day have I spent in the open sea.^ In journey- 
 ings often, in perils on the rivers, in perils from robbers, in 
 perils from my countrymen, in perils from Gentiles, in perils 
 in the cities, in perils in the wilderness, in perils on the 
 sea, in perils among false brethren, toils, weariness, often 
 in sleepless watchings, in hunger and thirst, fasting often, 
 cold, naked, — all this have I endured. Besides these 
 
 1 2 Cor. xi. 6-14. 
 
 2 For further details concerning the whippings inflicted by the Syna- 
 gogue, see Smnt Peter and (he First Years of Christianity, Chapter II. 
 
 2 'Ej/ Tûà ^vQtf : not at the bottom of the sea, but on the great deep, 
 drifting on some spar or piece of wreck. 
 
THIRD MISSION. -MACEDONIA. 307 
 
 evils from without, shall I rehearse my daily anxieties, the 
 care of all the Churches ? Who is weak, but I share his 
 weakness ? Who is scandalized, but I burn with indigna- 
 tion ? . . . Must I still boast ? surely it avails but little ! I 
 will pass on to the Visions and Kevelations of the Lord. I 
 know a man in the Christ,^ who was caught up into Paradise, 
 and heard there unspeakable things, which it is not lawful 
 for man to utter.^ I might well boast of such a man, how- 
 beit I will not boast save of my weaknesses. ... So then, 
 lest the greatness of my Kevelations should fill me with 
 pride, there was given me a thorn in the flesh, an angel of 
 Satan who buffets me.^ Thrice I besought the Lord to 
 remove it from me, but He has ever answered, ' My grace 
 is sufficient for thee, for My strength is manifested more 
 mightily in thy weakness.' Therefore it is that I rejoice 
 in the infirmities, the outrages, the necessities, persecu- 
 tions, and distresses I suffer for Christ's sake ; for when I 
 am weak, then am I strong.^ 
 
 " I have been playing the fool, — you forced me to it. 
 For it was your part to say these things in my favor. I 
 am nothing, and nevertheless I came not a whit behind 
 the most eminent of the Apostles. All the marks of the 
 Apostleship I have worked in your midst, without ever 
 wearying, — miracles, wonders, all extraordinary manifesta- 
 tions of the divine Power. Wherein were you yourselves 
 inferior to the other Churches, unless it be in this that I 
 was unwilling to burden you with my maintenance ? For- 
 give me this wrong ! See, now, for the third time I am 
 preparing to visit you,^ and once more it shall be without 
 
 1 "A man in the Christ," — that is to say, a man who lives supernatu- 
 rally in the life of Christ, so far as to be lost and absorbed in Him ; evi- 
 dently by this man the Apostle means himself. 
 
 '^ We know nothing further concerning these Visions which S. Paul 
 alludes to here. 
 
 3 According to S. Thomas's interpretation, which I have adopted {Saint 
 Peter, Chap. VII.), by this Angel of Satan the Apostle means us to under- 
 stand the bodily sufferings and evil concupiscence which tormented him. 
 
 * 2 Cor. xi. 16; xii. 10. 
 
 5 At the outset, and before sending his first letter to the Corinthians, 
 he must have announced this intention, since now he answers those who 
 accused him of not daring to return thither, " Certain men are puffed up 
 with highmindedness, as if I would not go to you. I shall go to see you 
 nevertheless in a short time, the Lord willing." (1 Cor. iv. 18, 19.) The 
 last words indicate that he was preparing a second time to make the 
 voyage when the news received from Corinth again prevented him from 
 
308 SAINT PAUL. 
 
 burdening you with any charge. It is you I seek, and not 
 your goods ; for it is not for children to lay up wealth for 
 their parents, but parents for children. As for me, will- 
 ingly would I give all I have, — ay, more, I would even give 
 myself, — for your souls, though I love you more than you 
 love me." ^ 
 
 " Be it so, some one will say : I have not been a burden to 
 you ; rather, like the cunning knave I am, I set my traps to 
 beguile you. How so ? Did I enrich myself at your expense 
 by means of some one of those whom I sent to you ? I 
 begged Titus to visit you, and with him I sent one of the 
 brethren. Did Titus defraud you in any way? Have not 
 both of us acted in the same spirit, walked in the same 
 footsteps ? 
 
 " Do you imagine that here again we are trying to justify 
 our conduct before you? We speak before God, in the 
 Christ, and all that we say to you is for 3^our edification. 
 My only fear is, lest, on my arrival, I should find you not 
 such as I could wish, and that you also should find me in 
 consequence other than you desire. I fear to find among 
 you quarrellings, jealousies, passions, intrigues, slanderings, 
 backbitings, vauntings, sedition. I fear lest on my arrival 
 God will humble me on your account, and I shall have to 
 mourn over many such as have sinned and have not done 
 penance for their uncleannesses, their fornications, and their 
 
 executing his project. Thus, then, when in Macedonia he wrote his 
 second letter to the Corinthians, apprising them of his visit, it was accord- 
 ingly "for the third time" that he Avas making preparations to visit them. 
 Certain commentators translate the passage in question tlius : *' Lo ! for 
 the third time I am coming to you," and suppose that the Apostle went to 
 Corinth on three occasions, — the first time in 53, the second time during 
 his stay at Ephesus, the third time in 58. This second voyage, of which no 
 mention is made in Scripture, is a purely gratuitous hypothesis, and one 
 which does not accord with the language of S. Paul in his Epistles. When, 
 in writing his Second Epistle to the Corinthians, he mentions the plan he 
 had cherished of making a short stay among them during his residence at 
 Ephesus, — a plan which he was forced to renounce, — he says, "I had 
 desired to go to you, that you might receive a second grace " (2 Cor. i. 15). 
 These words " a second grace," according to tlie Apostle's own expression, 
 dismiss all thought of a visit occurring between the first one and that which 
 he was then preparing for. The same conclusion flows naturally from this 
 other passage : " I have told you formerly, and though absent I tell you 
 now beforehand, as if I were present for the. second time, that, if I come 
 once more, I will not spare either those that have sinned hitherto, or the 
 others" (2 Cor. xiii. 2). 
 1 2 Cor. xii. 11-15. 
 
THIRD MISSION. — MACEDONIA. 309 
 
 infamous wantonness of life. Now for the third time I am 
 preparing to visit you. ' Out of the mouth of two or three 
 witnesses shall all things be judged,'^ I have told you be- 
 fore, and though absent I say it now beforehand, as if I 
 were present for tlie second time, I will spare no one, neither 
 such as have sinned, nor any one else, since you look for a 
 proof that the Christ speaks by my mouth. . . . Examine 
 yourselves, whether you are really in the Faith, put your- 
 selves to the test. ... I write this to you while absent, 
 that, when present, there may be no reason for using in its 
 severity that power which the Lord has given me, not to 
 destroy, but to build up." ^ 
 
 This time Paul was too entirely absorbed in this 
 important theme to append any long counsels of right 
 conduct to his letter, as he was wont to do at the close 
 of his Epistles ; he added but a few words concerning 
 Christian joy, peace, and unitedness of minds and hearts, 
 subjoined a brief salutation, then signed the document 
 with this benediction : — 
 
 ^' May the grace of the Lord Jesus Christ, and the love 
 of God, and the communion of the Holy Ghost, he with 
 you all." 2 
 
 It would seem that the impression produced by this 
 second letter was decisive. From that day, indeed, not 
 only is there no mention either in the Acts or Epistles of 
 any further troubles in Corinth, but, on the other hand, 
 Saint Clement tells us that anything like schism or 
 rebellion was there held in horror, while a great peace, 
 overflowing with the fruits of Charity, reigned in this 
 Church.^ It is true that at the time the Bishop of Kome 
 uttered these praises of the Corinthians the factious 
 spirit was showing signs of renewed life among them ; ^ 
 but the causes were of a very different nature, for at 
 
 1 Deut. xix. 15. Taken in their natural sense, these words infer an in- 
 tention on the Apostle's part of judging the Corinthians according to the 
 legal forms in use in the synagogues. 
 
 2 2 Cor. xii. 16-21 ; xiii. 1-3, 5, 10. 
 
 3 2 Cor. xii. 13. 
 
 4 S. Clement, 1 Ep. ad Corinth., i-iii. 
 
 5 Ibid., xlvii. 
 
310 SAINT PAUL. 
 
 least the quarrels with the Judaizers had ceased, and 
 Paul's authority was regarded as incontestable. Thus 
 for a time the longing which the Apostle expressed at 
 the close of his letter was granted him ; after so many 
 strifes and disagreements, the minds and hearts of his 
 flock were united, and " the God of love and of peace " ^ 
 held sway in the Church of Corinth. 
 
 1 2 Cor. xiii. 11. 
 
CHAPTER XIII. 
 
 SAINT PAUL AND THE JUDAIZING ELEMENT. 
 
 At last, allowing Titus and his companions to pursue 
 their way toward Corinth, Paul continued his work of 
 evangelizing Macedonia. The busy character of his 
 Apostolic labors here is the only feature noted by Saint 
 Luke, in his brief reference to it ; ^ consequently it would 
 appear that the historian had not informed himself con- 
 cerning the details of the mission preached in his absence. 
 Some few words let fall by Saint Paul in the Epistle to the 
 Eomans enable us to form a clearer notion of its general 
 outlines. He alludes to Jerusalem as being ever before 
 his mind as the point of departure as well as the centre 
 for all his enterprises ; ^ albeit from this point the circum- 
 ference of his third missionary labors was ever broadening 
 till it finally embraced Illyria. In the foregoing voyages, 
 to be sure, he had hardly travelled beyond the confines of 
 the coast cities ; this time, however, he meant to pene- 
 trate into the heart of Macedonia, and press on even to 
 the Adriatic shores. The principal highway across the 
 hill country — the Egnatian Road — would bring him to 
 the western coast of Macedonia, Illyria properly so called 
 and as known to the Greeks.^ Is this the region the 
 Apostle speaks of in his letter to the Romans, or had he 
 not in mind rather the land of brigands and pirates, 
 lying farther north, which Rome was having such trouble 
 
 1 Acts XX. 2. 
 
 2 'Arrh 'lepovaa\i]/j. Koï kvkXw fxéxpi- 'rov 'IWvpiKov. Rom. xv. 19. 
 
 3 The Province of Macedonia comprised the Illyria of ancient Greece, 
 that is to say the entire coast line along the Adriatic between the towns 
 of Lissus and Aulona (Cicero, De Prov. Cons., 3 ; In Pison., 34 ; Dio 
 Cassius, xli. 49. 
 
312 SAINT PAUL. 
 
 in subduing, and known successively as the Province of 
 Illyria and later as Dalmatia ? ^ Paul, in the last letter 
 we possess of his, remarks that Titus is with the Dalma- 
 tians ; 2 very likely this disciple had gone thither as his 
 representative to visit the Christian congregations founded 
 by the Apostle at the period we are now considering. 
 Whatever the extent and duration of his missionary 
 labors at this date, they must have answered all Paul's 
 expectations, for after the work was done and he finds 
 time to stop and cast a glance over the broad territory of 
 his Apostleship, — Syria, Asia Minor, and Greece as far 
 as Illyria, — he can say with assurance that everywhere 
 " the Gospel of Christ has been fully proclaimed " ; ^ 
 thereafter " there was no reason for remaining longer in 
 these regions " ; * he was free, at last, to turn his eyes to- 
 ward that part of the world still left him to conquer, — 
 Rome and the great West.^ 
 
 But the hour had not yet struck for putting into oper- 
 ation these vast designs. The contributions for the poor 
 of the Holy City had been collected ; and now Paul felt 
 religiously bound to be their bearer to Jerusalem, as he 
 was in honor bound to make first that visit to Corinth 
 so often announced and so often deferred. He turned 
 his steps, therefore, toward the coasts of the Archipel- 
 ago, where were the delegates charged with the duty of 
 accompanying him to Judea, and with them he started 
 out for Achaia. At no time was his following larger 
 than on this occasion ; there were " Sopater of Berœa, 
 the son of Pyrrhus, the Thessalonians Aristarchus and 
 Secundus, Caius of Derbë, Timothy, Tychicus, and Tro- 
 phimus of Asia."^ At Corinth this little band was 
 increased by the other disciples who had already arrived 
 in that city, — Titus, Luke,^ Justus,^ Stephanas, Fortuna- 
 tus, Achaicus,^ Lucius, Jason, Tertius, Erastus the City 
 
 1 Marquardt, Romische Staatsverwaltung, i. 295. 
 
 2 2 Tim. iv. 10. 
 
 3 Rom. XV. 19. 
 
 4 Rom. XV. 23. ' 2 Cor. viii. 17, 18. 
 s Rom. XV. 24. ^ Acts xviii. 7. 
 
 6 Acts XX. 4. ^ 1 Cor. xvi 15. 
 
SAÎNT PAUL AND THE JUDAIZING ELEMENT. 313 
 
 Treasurer, Quartus, and Caius the Corinthian who enter- 
 tained the Apostle during this second sojourn.^ 
 
 Great was Paul's delight at seeing these faithful 
 friends about him, and to find the Churches of Achaia 
 too once more peaceful and obedient ; but his happiness 
 did not long remain untroubled. Tidings were swiftly 
 transmitted over the great highway from Asia to Kome, 
 of which Corinth was one of the principal stations. Paul 
 had hardly arrived before he learned of the dangers now 
 menacing the Churches of Galatia. The Judaizers, keen 
 and relentless as ever in tracking his footsteps, had found 
 their way into those secluded regions, and there, as else- 
 where, were doing their worst to undermine both his per- 
 sonal authority and his teaching. • 
 
 Their tactics were wily and insidious. Without actu- 
 ally refusing to acknowledge the decisions of the Jerusa- 
 lem Assembly, as received by these congregations at an 
 earlier date, they represented these decrees as a mere 
 concession to the innovating party led by Paul, one how- 
 ever that in no wise affected the real authority of the 
 Law. If they were to be believed, while faith in Jesus 
 is sufficient for Salvation, nevertheless Circumcision and 
 the Mosaic Observances bestowed on the believer who 
 practised them a perfection which no other Christian 
 could ever attain. Paul's Gospel, therefore, had been the 
 means of giving to Galatia a form of Christianity which 
 was incomplete, discrowned of that which constituted 
 its priceless value, and shorn of its glory. And what 
 wonder if it were so, remembering what this, their self- 
 styled Apostle, had once been ? From an enemy of the 
 Christ, he had suddenly turned believer ; naturally, in 
 his new career, he carried with him all the haughty pre- 
 sumption of a former persecutor. Even though he had 
 never beheld Jesus, nor heard His words, he arrogantly 
 claimed the right to fashion a new Gospel after his own 
 fancies. What were such vain imaginings worth, when 
 *■ compared with the teachings of Peter, James, and John, 
 — of all those, in fact, who from the beginning had been 
 
 1 Rom. xvi. 21-23. 
 
314 SAINT PAUL. 
 
 the witnesses of the Master's Life, the custodians of His 
 doctrine ? These great Apostles, " pillars of the Church," ^ 
 remained as the patterns of the Faith ; no man is a per- 
 fect Christian, a true son of Abraham and heir to his 
 promised glory, save he who makes them his models, 
 keeping the Law after their example, and bearing its seal 
 even in his flesh. 
 
 Dearer to the hearts of the Judaizers than any other 
 practice of Mosaism was Circumcision, the sign manual 
 of the Old Covenant ; but, as we have seen, this very 
 precept was more repugnant than any other to the Chris- 
 tians of Galatia. These converts, drawn mostly from the 
 ranks of the Heathen, had welcomed the Gospel of Paul 
 so favorably, principally because they considered it a form 
 of Judaism far superior to that of the Synagogue, and 
 purified of Pharisaical rites, among which this was the 
 most notable. To bring about a revolution in popular 
 sentiment, it was necessary to destroy Paul's authority 
 whereby it was supported. His enemies were ruthlessly 
 setting about his ruin, sparing neither lies nor calum- 
 nies. Not content with insisting that his conduct belied 
 that of the great Apostles, they depicted his actions as 
 those of a knave and timeserver ; now living like other 
 Jews, keeping the Law and bidding men be circumcised ; 
 elsewhere rejecting it ; all this in the scope of his own 
 dark designs, for all that he was seeking for, at any time 
 or in any place, was to ensnare men's minds and bind 
 them by his arbitrary dicta. 
 
 For many a day these perfidious attempts had been 
 going on below the surface, quietly undermining the 
 confidence of his flock ; but at last came the time when 
 the conspirators felt that they might unite openly, and 
 by a determined effort shake the fabric to the very foun- 
 dations. The tidings that reached Paul at Corinth de- 
 scribed the congregations of Galatia as greatly excited, 
 alarmed, even wavering in their faith. The Judaizers 
 had not as yet succeeded in gaining the entire mastery, 
 nor in laying on them the yoke of circumcision ; never- 
 
 1 1 Gal. ii. 9. 
 
SAINT PAUL AND THE JUDAIZING ELEMENT. 315 
 
 tlieless, troubles and dissensions were agitating the pop- 
 ular mind. In the heat of discussion " they waxed 
 wroth one with another," — too often, indeed, the dispu- 
 tants went much further, even down " to slaying and de- 
 vouring one another." The danger was most urgent; 
 forthwith Paul confronted it with the most vigorous of 
 all his Epistles.^ Taking his seat, surrounded by the 
 
 1 Neither the Acts nor Epistles give us any precise indications as to the 
 date of the Letter to the Galatians. From the Apostle's words, " How- 
 comes it that you have turned away so quickly to a new gospel ? " (Gal. 
 i. 6), the mistaken conclusion has been drawn that this was written 
 shortly after Paul's completing one of his missions in Galatia ; this is a 
 mistaken conclusion because in such cases the speediness of a change is 
 in proportion to the seriousness of the modifications it presumes. In this 
 instance the alteration was of such a nature that Paul was perfectly justi- 
 fied in saying, (just as much three years after he bade farewell to his fol- 
 lowers as directly after parting with them,) " What ! have you forsaken 
 the Christ so soon ? " Far surer indications can be drawn from the 
 style and subject matter of the Epistle, and from the thoughts it is filled 
 with. On all these headings its correspondence with his Epistle to the 
 Romans is very striking : in both he uses the same ideas, the same 
 quotations from Scripture, and the same figures of speech. The Letter to 
 the Romans does but fill out, so to say, the sketch already outlined in its 
 broad features in the Epistle to the Galatians. The natural conclusion to 
 be drawn from these points of similarity is that the two works must have 
 been composed about the same time, either at Corinth, where all agree 
 that Paul dictated his Epistle to the Romans, or just before his arrival in 
 that city, about the time he wrote his second letter to the Corinthians. 
 Indeed, the thoughts then occupying the Apostle's mind are reflected in 
 the Epistle to the Galatians. A foremost one, as we know, was the pun- 
 ishment inflicted on the incestuous Corinthian, and his charitable solici- 
 tude that he should be helped to reform. Similar counsels on this subject 
 are given the Galatians (vi. 1, 2). On another point, likewise, — the great 
 collection for Jerusalem, — we can see that the Apostle's mind is as much 
 occupied when writing the Epistle to the Galatians, as when he wrote to 
 the Corinthians. Such news as Paul received doubtless proved to him 
 that these Churches were showing small zeal for a work which he consid- 
 ered as most urgent. He hastens to spur them on (Gal. vi. 7-10) : "Do 
 not deceive yourselves : God is not to be deceived. Every man shall 
 reap as he has sown. He who sows for his own flesh shall reap from 
 the flesh corruption ; but he who sows for the Spirit shall reap from the 
 Spirit life everlasting. Let us not be wearied in well-doing, for we shall 
 reap the fruit in good time, if Ave faint not. Now while we have the opportu 
 nity, let us do good to all, but especially to those of the household of Faith." 
 Whether Paul wrote these lines in Macedonia before leaving for Corinth, or 
 immediately on reaching that city, is a detail of secondary importance, and 
 one that in no wise alters the historical outlines of his career ; I have pre- 
 ferred to date the composition of this Letter from Corinth, simply because in 
 that town he could get news from Galatia more easily, and hence of a more 
 reliable character than elsewhere. On this subject consult Lightfoot's 
 Epistle to the Galatians, Introduction, III. The Date of the Epistle. 
 
316 SAINT PAUL. 
 
 brethren who lent a twofold weight to his authority in 
 Corinth, and associating them in this work, he dictated 
 to one of their number a few pages which still thrill us 
 with the mingled tones of indignation and love. At the 
 outset, he declares that the title his foes would deny him 
 he had received from the hands of Jesus, and from God 
 Himself : — 
 
 " Paul an Apostle, (not by human institution, nor by the 
 hand of man, but by Jesus Christ and God the Father Who 
 raised Him from the dead,) as also all the brethren who are 
 with me, to the Churches of Galatia : Grace and peace be 
 to you from God the Father, and from Our Lord Jesus 
 Christ, Who gave Himself for our sins, that He might 
 draw us from the corruption of this present world, accord- 
 ing to the will of Our God and Father, to Whom be glory 
 even unto the ages of ages ! Amen. 
 
 "I marvel that you are so ready to abandon the one who 
 called you through the grace of Christ, and to take up with 
 another Gospel : not that there is any other, indeed, but 
 there are those who trouble you and who wish to pervert 
 the Gospel of Christ. ... If at any time any one — were it I 
 myself or an Angel from Heaven — preach the Gospel to 
 you otherwise than as we have preached it, let him be 
 anathema ! Is it the favor of men or that of God that I 
 seek ? Is it my aim, think you, to please men ? If I 
 wished to be pleasing to men, I should no longer be the 
 servant of Christ. 
 
 "Now I declare unto you, brethren, that the Gospel 
 which I preached to you has naught in it of man's handi- 
 work. I neither received it, nor did I learn it, from any 
 man, but by the Revelation of Jesus Christ. You have 
 heard what manner of life I led in the days of my Judaism, 
 — how I persecuted beyond measure the Church of God ; I 
 was bent on ravaging it, surpassing those of my own age 
 and nation in my zeal for the traditions of our fathers. 
 But when it pleased Him Who set me apart from my 
 mother's womb, and called me by His grace to reveal His 
 Son unto me, that I might proclaim Him among the Gen- 
 tiles, forthwith, without taking counsel from flesh and blood, 
 without going up to Jerusalem to those who were Apos- 
 tles before me, I went away into Arabia, then I returned to 
 
SAINT PAUL AND THE JUDAIZING ELEMENT. 317 
 
 Damascus. Three years later, I went up to Jerusalem 
 in order to visit Cephas,^ and with him I tarried fifteen 
 days ; but of the other Apostles I saw none, save only 
 James, the brother of the Lord. In all that I am writing 
 you I affirm, as in God's presence, that I lie not. 
 
 " Thereafter I came into the countries of Syria and 
 Cilicia. Yet I was still unknown by face to the Churches 
 of Judea which are in the Christ; they had heard it re- 
 ported merely that ' He who persecuted us formerly is now 
 proclaiming the Faith which but lately he was destroying,' 
 and they glorified God on my account. 
 
 " Fourteen years later, I went up again to Jerusalem 
 with Barnabas, and took Titus with me also. T went up in 
 obedience to a Revelation, and I communicated to them the 
 Gospel which I preach among the Gentiles ; in private I 
 laid it before those who would seem to be the most notable 
 personages, lest perchance all my running should be in vain. 
 Yet they did not even compel Titus, whom I had brought 
 with me and who was a Greek, to be circumcised. We 
 paid no heed to the false brethren who were creeping in 
 stealthily among us, insinuating themselves thus in order 
 to spy upon the freedom which we have in Christ Jesus, and 
 bring us back again under bondage ; we yielded nothing to 
 them, no, not for a moment, that so the truth of the Gospel 
 might abide among you. As for those who seemed the 
 most notable personages, — it matters little to me what 
 they had been hitherto, God is no respecter of persons,^ — 
 those, I say, who seemed the notablest gave me no new 
 instructions. 
 
 " On the contrary, when they recognized the fact that the 
 Gospel of the Uncircumcised had been intrusted to me, as 
 that of the Circumcision ^ to Peter, (for He Who wrought 
 in Peter for the Apostleship of the Circumcision wrought 
 also in me for the Apostleship of the Gentiles,) when they 
 
 1 The Vulojate and some MSS. read Petrum, Tlérpou, but the reading 
 Kri(pâv seems the better authorized ; it is to be found notably in the MSS. 
 of the Vatican, the Alexandrine, and many of the versions. 
 
 2 Thereby the Apostle alludes to that privilege of secondary impor- 
 tance and not essential to Apostleship, of having lived in Christ's com- 
 pany, " having known him according to the flesh." 2 Cor. v. 16. 
 
 3 Here there is no question of two different Gospels. By the " Gospel 
 of the Uncircumcision," S. Paul means the Apostleship to the Gentiles, 
 and by the " Gospel of the Circumcision," the Glad Tidings announced to 
 the Jews. 
 
318 SAINT PAUL. 
 
 had learned the Grace that had been given me, James, 
 Cephas, and John, who were accounted the pillars of the 
 Church, gave to me and to Barnabas their hand in token of 
 our united ness ; they agreed that we should preach to the 
 Gentiles, they to the Circumcision ; ^ they recommended 
 merely that we be mindful of the poor [at Jerusalem], 
 which I have been at great pains to do. 
 
 " Thereafter, when Cephas was come to Antioch, I with- 
 stood him to his face, because he was blameworthy. In 
 fact, before the coming of certain ones from James, he had 
 been in the habit of eating with Gentiles ; but after their 
 arrival he began to hold back, and to separate himself from 
 them, for fear of the circumcised. Like him, the rest of 
 the Jews were practising this dissimulation, so that even 
 Barnabas let himself be drawn away by them. As for 
 me, when I saw that they were not walking straightfor- 
 wardly according to the truth of the Gospel, I said to 
 Cephas before them all, ' If thou, who art a Jew, art wont 
 to live like the Pagans and not like the Jews, how can you 
 compel the Gentiles to keep Jewish Observances ? As for 
 us, we are Jews in the order of nature, and not of the num- 
 ber of the Gentiles who are sinners ; yet notwithstanding, 
 knowing that a man is not justified by the works of the 
 Law, but by the Faith in Jesus Christ, we ourselves have 
 believed in Christ Jesus, that we might be justified by the 
 Faith which we may have in Him, and not by the works of 
 the Law ; because by the works of the Law shall no man be 
 justified.2 . . . Whereas I, through this selfsame Law, 
 am become dead to the Law,^ in order to live only for God. 
 I am crucified with the Christ, I live no more, it is the 
 
 1 In other words, the Jews. 
 
 2 It is probable that the following verses (17 and 18) are also the 
 words he addressed to S. Peter ; taken thus, they develop and complete 
 the reasoning of the Apostle •• " To abandon the Law, and seek justification 
 in Jesus alone, is practically to assume the position of the Heathen, who 
 are sinners. Does it not follow, therefore, that Christ's intervention on 
 our behalf merely resulted in making us sinners like them, and that con- 
 sequently Christ is the minister of sin ? Far from us be any such 
 thought ! To free ourselves from the Law is no sin, but to bow the neck 
 again to its yoke, to assume its burdens again in order to need deliver- 
 ance anew, this is indeed a sin." 
 
 3 By enlightening the conscience, while yet doing naught to deliver 
 man from temptations and sin, the Law does indeed awaken naturally the 
 idea, as well as the need, of seeking salvation without its pale. 
 
SAINT PAUL AND THE JUDAIZING ELEMENT. 319 
 
 Christ Who lives in me, and, in so far as I live now in the 
 flesh, 1 am living in the Faith, — Faith in the Son of God, 
 Who loved me and gave Himself for me. I wish not to 
 make God's grace of no avail ; for if righteousness is to be 
 attained through the Law, then did Christ die in vain ! 
 foolish Galatians, who then has bewitched you, that you are 
 thus become rebels to the truth, ^ — you whom I once made 
 to see Jesus Christ so clearly, before whose eyes I once de- 
 picted Him, even as if crucihed in your sight ? " 
 
 However striking in its simplicity this apology might 
 be, hov^ever stirring this cry which seems to come straight 
 from the Apostle's mighty heart, still these were not the 
 weapons that the Galatians must use to refute the cap- 
 tious arguments drawn by the Judaizers from the ar- 
 senal of Scripture. Accordingly Paul unrolls the sacred 
 pages for the benefit of his flock, and points out to them 
 inscribed therein that very same Justification by Faith 
 which the zealots of Mosaism were denying. Is it not 
 written of Abraham that " He believed, and his Faith 
 was reckoned unto him for righteousness." ^ So is it 
 also with all children of the Faith, the true children of 
 Abraham. Of this the Galatians had had already abun- 
 dant proof ; for without being circumcised, without hav- 
 ing observed the Law, they had nevertheless received 
 the gifts of the Spirit. "Would they be so senseless, 
 after having begun in the Spirit, to end in the flesh ? " ^ 
 
 To Abraham likewise it had been promised that " in 
 Him all the nations should be blessed." This promise 
 the Law had been powerless to fulfil ; it could do no 
 more than curse such as violated its commands, — nothing 
 more ; for, according to the Scripture itself, " The just 
 man lives by Faith." ^ Now the Law does not base its 
 precepts upon Faith, it limits its work to multiplying 
 
 Ï The phrase "non obedire veritati," as it stands in the Vulgate, is 
 wanting in the most important MSS. (Alexandrinus, Vaticanus, Augien- 
 sis, Sinaiticus ) ; it is to be found in the following : Ephrœmi, Moscow 
 Synod, 98, Passionei. The readings are different in MS. D. 
 
 2 Gen. XV. 6. 
 
 3 Gal. iii. 2-7. 
 * Habak. ii. 4. 
 
320 SAINT PAUL. 
 
 observances, without conferring the power to fulfil them; 
 " Christ, on the contrary, has redeemed us from the curse 
 of the Law, having became a curse for our sakes, (for it 
 is written, 'Accursed is he who is hung upon the tree,' ^) 
 to the end that the blessing of Abraham might come 
 unto the Gentiles in the Christ Jesus, and that thus we 
 might receive through Faith the promised Spirit." ^ 
 
 Nor could any one rightly object that, inasmuch as 
 the Law had been promulgated since Abraham's time, all 
 its precepts must needs be observed in order that the 
 promises uttered to the father of all believers might have 
 their fulfilment. " When a man has ratified a compact 
 in due form, nothing can either annul it or be added to 
 it. . . . God having made and ratified a compact and a 
 covenant, this the Law, which was given some four hun- 
 dred and thirty years afterwards, cannot make void, 
 neither can it annul the promise made." ^ 
 
 But then, some one exclaims, " Of what use is the 
 Law ? " It awakens the conscience in man, makes it 
 impossible for him any more to sin blindly without 
 realizing the evil of what he is doing, and, most of all, it 
 shows him his powerlessness to rise above his sins by 
 his own efforts.* 
 
 "■ It has been the school-teacher who has led us like 
 children to the Christ that by Faith we might be justified ; 
 but now tliat the Faith is come, we are no longer under the 
 authority of the school-teacher. You are all, indeed, sons 
 of God through the faith in Christ Jesus. Baptized in 
 the Christ, you have clothed yourselves with the Christ? ^ 
 
 1 Deut. xxi. 23. 
 
 •-2 Gal. iii. 8-14. 
 
 3 Gal. iii. 15-18. 
 
 * It also shows us how the promises made to the Patriarchs outweigh 
 the precepts of Mosaism. The latter, indeed, heing an alliance, supposes 
 two parties to the contract, and can only be made permanent by their 
 mutual agreement ; the promises, on the other hand, are immutable, for 
 they depend on the will of the donor, God alone, in Whom there is no 
 shadow of change. This, it seems to me, is the best commentary on verse 
 20, chap, iii, " A mediator is not mediator of one alone, but God is one " ; 
 the meaning is, however, so obscure that more than 250 different interpre- 
 tations have been proposed for this passage. 
 
 ^ Is this merely a figurative expression, or is it an allusion to the white 
 
SAINT PAUL AND THE JUDAIZING ELEMENT. 321 
 
 Henceforth there is neither Jew nor Greek, neither slave 
 nor freeman, neither man nor woman ; you are all one in 
 Christ Jesus. . . . God, when the fulness of time was 
 come,^ sent forth His Son born of a woman, born under the 
 Law, that He might redeem those who were under the Law 
 and make us His adopted children. And because you are 
 children, God has sent forth the Spirit of His Son into your 
 hearts, crying unto Him, Abba ! that is to say. Father ! 
 Wherefore you are no longer slaves, you are sons ; and if 
 you are sons, you are heirs also, thanks be to God.'^ 
 
 '' Formerly, when you knew not God, you were in bond- 
 age to such as by their very nature are not gods ; * but, 
 now that you know God, or rather that you have been 
 known of Him,'* how is it that you are returning to those 
 Legal Observances, weak and wretched principles that they 
 are, to which you desire to be under bondage again ? You 
 observe days, months, seasons, years. ^ I'l'uly, I sometimes 
 fear lest I have worked among you all in vain. 
 
 " Brethren, I beseech you, be as I am ; for I too am as 
 you are.^ Hitherto you have not injured me in anything. 
 You remember under what infirmities of the flesh I 
 labored when I was preaching the Gospel to you for the 
 first time, yet you neither scorned nor rejected me with 
 
 garments worn by the baptized after having been immersed '^ It is 
 doubtful whether this rite was then in use ; howbeit there is a passage in 
 S. Justin which would seem to imply that in his time it was observed. 
 {Dialogus, 116.) 
 
 1 By this fulness of time we are meant to understand, on the one 
 hand, that the hour God had appointed for working the salvation of man- 
 kind had come, and on the other, that the world was ripe for this Redemp- 
 tion, — the Law having achieved its work. 
 
 ■^ The Vulgate has " heirs of God through Jesus Christ," a reading less 
 warranted by ancient MSS. than the one I have adopted. 
 
 3 To idols, i. e. to devils. 
 
 * By tliis the Apostle means that God first looks with mercy upon us, 
 and by His preventive grace we are drawn to know and love Him. 
 
 5 By " days," he means the Sabbaths of each week; by "months," the 
 monthly celebration of the new moon ; by " seasons," the yearly festivals, 
 the Passover, Pentecost, Feasts of the Tabernacles, Expiation Days, Dedi- 
 cation, and Purim ; by "years," the Sabbatic Year, occurring once in every 
 seven years, and the Year of Jubilee, at the end of every fifty years. 
 The fact that he rebukes the Galatiaus for clinging to these ceremonies, 
 shows that Paul never countenanced their observance in the churches 
 which he founded in Pagan lands. 
 
 6 I have discarded all the observances of my nation ; I have become 
 a Gentile like you ; do you, then, live free and untrammelled by Judaism, 
 even as I. 
 
 21 
 
322 SAINT PAUL. 
 
 loathing on account of these trials which I was suffering in 
 my flesh ; you welcomed me then, as an Angel of God, ay, 
 even as Jesus Christ Himself. What has become of those 
 happy sentiments ? For I bear you this witness, that, if it 
 had been possible, you would have plucked out your eyes 
 and given them to me. Am I then become your enemy, 
 because I have told you the truth ? They ^ profess a 
 strong attachment for you, but it is not out of real affec- 
 tion ; they want to separate you from us, that you may be 
 bound closer to them. But what is for your real good is 
 this, that you be bound closer to well-doing, now and at all 
 times, and not merely when I am with you. my little 
 children, — for whom I am bearing anew the pains of trav- 
 ail, till the Christ be formed in you, — how I long to be in 
 the midst of you at this moment, and to adapt my words to 
 your needs, for I am much troubled on your account ! " 
 
 With such outbreaks of tender affection were mingled 
 the arguments which he thought were the best to use 
 against the Judaizing faction : in this letter we come upon 
 them here and there, just as they occurred to the Apos- 
 tle's mind, with little care as to whether the transition 
 seemed abrupt, or the connection far from clear. One of 
 them is especially notable, inasmuch as it is based on the 
 allegorical interpretation of the Scriptures which was so 
 popular at this period, showing us how widely their 
 methods of reasoning differed from any that would sat- 
 isfy modern minds, or carry conviction to the hearer of 
 to-day : — 
 
 " Tell me, I beseech you, ye that desire to be under the 
 Law, do you not listen to what is read in the Law ? For 
 it is written therein that Abraham had two sons : one by 
 the bondwoman, the other by the free. But he who was 
 born of the bondwoman was born of the flesh, wherea,s the 
 son of the free woman was born of the promise. All this 
 is an allegory. These two women are the two Covenants, 
 one given from Mount Sinaï, whose offspring are born into 
 bondage, — this is Hagar: for Sinaï is a mountain in 
 Arabia, which is for a figure of the Jerusalem here below,* 
 
 ^ Paul's adversaries, the Judaizers. 
 
 2 The reading given above is tliat of the following MSS. : Sinaiticus. 
 
SAINT PAUL AND THE JUDAIZING ELEMENT. 323 
 
 she is a slave, she and her children ; but the Jerusalem that 
 is on high is free ; she then is our Mother." 
 
 What, then, have the Scriptures to say of all this ? 
 Truly, that the children of the promise, prefigured in 
 Isaac, are to be more numerous than those of the Law ; 
 wherefore at first the latter, who are born of the flesh, 
 shall persecute the sons of the Spirit, but by God's 
 command they are to be stripped of their heritage. 
 
 " Brethren," the Apostle concludes, " we are not children 
 of the bondwoman, but of the free, and it is the Christ that 
 bought us our freedom. Therefore stand fast, and do not 
 put yourselves under the yoke of a new bondage. Remem- 
 ber, 't is I, Paul, who tell you this : If you cause your- 
 selves to be circumcised, Christ will profit you nothing. 
 Ay, and moreover I declare unto every man who submits 
 to circumcision that he thereby lays himself under obliga- 
 tion to fulfil the whole Law. Ye who wish to be justified 
 through the Law, you have deprived yourselves of all 
 things that are in Christ, you have fallen away from 
 Grace ; as for us, we hope by virtue of our Faith to receive 
 of the Spirit justice ; for in Jesus Christ neither circum- 
 cision nor uncircumcision are of any worth, but Faith, 
 working through Love. 
 
 "You were running so well ! Who then has stopped 
 you, hindering you from obeying the truth ? Assuredly, no 
 such counsellings proceed from Him Who is calling you.^ A 
 little leaven leavens the whole lump. I have good hopes 
 for you, notwithstanding, that by the mercy of the Lord 
 
 Ephraeini, Au^iensis, Bœrnerianus. S. Jerome gives it in the Vulgate, 
 and all the Latin Fathers adopted it. The Greek Fathers follow the 
 obscurer reading found in the Alexandrinus, Vaticanus, Claromontanus, 
 and Sangermauensis MSS. : rh Sç''Ayap 'ï>ivâ opos ia-riv. If this text be 
 preferred, it is unnecessary to recur for its interpretation to the explica- 
 tions, more curious than well founded, of numberless commentators. It is 
 enough to understand it thus . This Agar (the Agar of our allegory) is 
 Mt. Sinai in Arabia, that is, she represents Sinai because that mountain 
 is in Arabia, the fatherland of A^ar and her descendants; now this moun- 
 tain is for a figure of the terrestrial Jerusalem. If the reader wishes to 
 see this question discussed with acumen and learning alike, let him con- 
 sult Lightfoot's Epistle lo the Galatians, pp. 192 et seq. 
 
 1 By this use of the present tense he means to indicate that " the 
 gifts and the calling of God are unchangeable. He never repents. Rom. 
 xi. 29. 
 
324 SAINT PAUL. 
 
 you will have no other feelings henceforth [save those 
 that animated your conduct at first] ; as for him who is 
 troubling you, whosoever he be, he shall bear the penalty 
 of his deeds. For, if it be true that I still preach Circum- 
 cision, why am I persecuted ? ^ Then is the scandal of the 
 Cross annihilated ! . . . Ah ! would to God that they who 
 are disturbing you so much might be not merely circum- 
 cised, but something more than circumcised ! ^ 
 
 " You have been called to freedom, brethren ; only take 
 care not to let this liberty serve you as an occasion of living 
 according to the flesh ; out of your love serve ye one an- 
 other, for the whole Law is contained in one single saying, 
 ' Thou shalt love thy neighbor as thyself.' . . . Walk in the 
 Spirit, and then you will not fulfil the desires of the flesh ; 
 indeed, the flesh is covetous as regards the Spirit, and the 
 Spirit as regards the flesh ; and both are at variance, one 
 against the other. Now they who are Christ's have cru- 
 cified their flesh with its passions and covetings. If we live 
 in the Spirit, let us likewise walk in the Spirit." 
 
 Usually Paul was content to append a few words in 
 his own handwriting to serve as a signature ; this time, 
 however, filled with the thoughts which were agitating 
 him, fearing, too, lest he had not said enough, he was 
 moved to pen for himself a short abstract of what he had 
 just dictated. 
 
 " See what characters ^ I am writing for you with my own 
 hand ! 
 
 "/ tell you that they only desire to make a formal show of 
 their fleshly rites, — those men who are forcing circumcision 
 upon you ; and this only that they may not be persecuted in 
 the name of the Cross of Christ. These circumcised men, in 
 
 1 Evidently this was one of the calumnies bruited abroad by Paul's 
 adversaries. 
 
 '^ According to S. Jerome and the Greek Fathers, Paul is so filled 
 with indignation for these zealous propagators of Circumcision, that he is 
 borne on to say, " You deserve to push your fanaticism to the extreme 
 exemplified among the priests of Cybelë, who mutilate themselves." 
 
 3 riTjAiKots ypâfxnaaiv, what big letters : in allusion to the large and badly 
 written characters which the Apostle penned himself, not as the result of 
 his imperfect knowledge of Greek, but because of his lack of practice in 
 writing. This is the explanation of certain commentators, but probably 
 the real cause lay in his state of health, and especially the trouble with 
 his eyes which is alluded to above. See Saint Peter, Chapter VII. p. 126. 
 
SAINT PAUL AND THE JUDAIZING ELEMENT. 325 
 
 fact, do not keep the Law ^ themselves, hut they wish you to 
 receive ci7'cumcision in order that they may make their boast 
 in your flesh? But as for me, God forbid that I should 
 boast, save only in the Cross of Our Lord Jesus Christ, where- 
 by the world is crucified unto me, as I am unto the world ; * 
 for in Christ Jesus neither circiim,cision is anything nor un- 
 circumcision, but the new being which God has created in us. 
 Peace and mercy be upon all such as shall walk according to 
 this rule, and upon the Israel of God ! * For the rest, let no 
 man trouble me henceforth, for I bear in my body the stigmata ° 
 of the Lord Jesus. May the grace of Our Lord Jesus Christ 
 be with your spirit, brethren. Amen.'' 
 
 1 All the efforts of these Judaizers who were disturbing the peace of 
 Galatia were directed at making the Christians undergo circumcision ; the 
 other observances they held in less esteem, and neglected them themselves. 
 
 2 They desire to make their boast to the Jews that they have won you 
 over to Circumcision. 
 
 3 I am not merely dead, but crucified, to the world, with Christ Jesus ; 
 henceforth, between the world and me there is a separation deeper and 
 more complete than death, — the Cross of Christ. 
 
 * Christians, being " the true sons of Abraham and heirs of the promises 
 made to him and his race" (Gal. iii. 7, 16), are therefore the true Israel, 
 the Israel of God. Beside them there is only that " Israel of the flesh " 
 (1 Cor. X. 18). 
 
 * The marks of the thongs and the rods, the weariness and exhaustion 
 of a body broken in the service of Jesus. The Apostle contrasts this 
 mortification of the whole body with circumcision, exalting the former as 
 the sole sacrifice worthy of God and a Christian. 
 
CHAPTEE XIV. 
 
 PAUL WRITES TO THE ROMANS. 
 
 The Letter to the Galatians was the decisive stroke of 
 a master mind ; never before had Paul spoken with such 
 clearness, never so completely disowned the tenets of 
 Mosaism. Henceforth no more Sabbaths, no more Jewish 
 fasts and legal Observances, no more Circumcision,^ but 
 freedom for all in Christ Jesus.^ All was over with the 
 Law and its work of tutelage : childhood once past, the 
 tutor receives his dismissal.^ All that man looked for 
 in vain from the old Law, — washing away of sins, re- 
 demption, sanctification, — all this he could find only in 
 Jesus, and to obtain it no formal practices, no legal acts, 
 are required of him ; he must simply believe in Him, be 
 united with Him, and abandon himself to that power 
 divine which works in us to will and to do.^ Such was 
 the master thought which was absorbing the Apostle's 
 mind ever more and more completely, — it was the special 
 Eevelation which he was commissioned to make known 
 to the whole wide world. 
 
 He had begun to grasp its tremendous significance 
 from the hour of his conversion ; for Jesus, when pointing 
 out to him the vast domain of Heathendom as the allotted 
 field of his Apostolate, had added, "Through the Faith 
 which they shall have in Me they shall receive remission 
 of their sins and their share in the life everlasting." ^ 
 
 As the celestial Revelations were granted him in ever 
 increasing numbers, and as Paul's soul expanded to re- 
 ceive God's gifts, in like manner did this the foundation 
 
 1 Gal. iv. 9, 10. 4 Gal. ii. 16-20; Philip, ii. 13. 
 
 2 Gal. iv. 31. 5 Acts xxvi. 18. 
 
 3 Gal. iii. 24, 25. 
 
PAUL WRITES TO THE ROMANS. 327 
 
 of Christian Doctrine continue to appear to him in clearer, 
 brighter light; it stood forth before his mind in noonday 
 radiance at the time he wrote his Epistle to the Galatians. 
 In that Faith which saves and justifies us he saw at last 
 all that we see therein, — not a mere assent of the rea- 
 son, but Faith animated by Charity, the free gift of one's 
 heart and will and soul, wholly and entirely, to the 
 Christ. Therein he was given to discern also God's oper- 
 ations in us, how He does not confine Himself merely to 
 absolving or forgetting or concealing the sin within us 
 without destroying it, but that in this as always He acts 
 as the Almighty Creator, renewing the soul of the believer, 
 blotting out his sins, regenerating him, making him a 
 sharer in His own spirit. His holiness. His righteousness. 
 
 Gazing on this marvellous transformation now going 
 on in mankind, we can comprehend Paul's mighty wrath 
 against that Judaizing sect which would cast contempt 
 on such a gift from Heaven. No less keen was the 
 anguish caused him by their success among the Gala- 
 tians, unversed as these Christians were in the discussions 
 carried on in Jewish circles. To confound and silence 
 these foes was an easy task for him in any place where 
 he could meet them openly, as here in Galatia ; but how 
 many Christian congregations were there where such 
 plottings against the truth were going on unknown to 
 him ! Paul could think of but one remedy against this 
 contagious scourge and that was to set forth his teach- 
 ings in a document which should be passed about from 
 Church to Church, wherein he could show once for all 
 how this Kevelation of his is established on the sure foun- 
 dation of Scripture. 
 
 The period of peaceful rest he was just now enjoying 
 at Corinth favored this design : rarely, in a life of con- 
 stantly recurring difficulties, had the Apostle been allowed 
 such repose. He used the opportunity it afforded him of 
 drawing up a digest of his teachings, and this he put in 
 the shape of a letter, which seemed to him the only form 
 of composition wherein his mind could express itself 
 unhampered and completely at its ease. But to which 
 
328 SAINT PAUL. 
 
 particular Church ought he to address his words, in the 
 case of a danger threatening all alike ? Jerusalem was 
 not to be thought of for an instant, since it was the 
 stronghold of his Judaizing opponents ; neither Antioch 
 nor Ephesus was of sufficient importance outside the 
 circle of Oriental Christians : his thoughts, therefore, 
 again turned toward Kome. 
 
 That mistress of the world had never before wielded 
 greater power over men's minds ; in everything, her word 
 was law. The Church founded within her walls had 
 already acquired something of the same prestige which 
 belonged to her, and had gained the ascendency over the 
 Christian bodies scattered over the Empire. More than 
 that, however, it was, as we know, the work and the See 
 of Peter. With this twofold claim to authority, its Faith 
 was being disseminated throughout the entire world.^ 
 Paul could not intrust the propagation of his doctrine 
 to busier or abler hands ; the Church of Eome, " so full 
 of knowledge and charity, so capable of instructing the 
 others," ^ was indeed already initiated in the teachings he 
 wished to confide to its care. It had learned them from 
 Peter, to whom the Apostle of the Gentiles had commu- 
 nicated his Eevelations.^ Once and again it had received 
 the same message from many of Paul's disciples, who 
 from Ephesus, from Corinth, and from Macedonia had 
 come over and settled in Italy, — warm friends, to whom 
 the Apostle sends his greetings at the end of his Letter 
 to the Eomans. All he had to do, therefore, was to 
 impress upon this Church the importance of the doc- 
 trines already known there, and thus " fortify " ^ this 
 faithful flock in its beliefs. Beside this " community of 
 the Faith," ^ which the Koman body was so notable for, 
 it was in possession of another advantage, invaluable to 
 him under the present circumstances, — it was one of the 
 Churches where Gentiles predominated, one where he 
 could freely forewarn and forearm these fraternities of 
 
 1 Rom. i. 8. 2 Rom. xv. 14. 
 
 3 Acts XV. 2-4 ; Gal. i. 8 ; ii. 2, 6, 9, 14-19. 
 
 * Rom. i. 11. 6 Rom. i. 12. 
 
PAUL WRITES TO THE ROMANS. 329 
 
 This choice was, furthermore, a bril- 
 liant stroke of policy on Paul's part, for he thereby put 
 himself under the patronage of Peter, who was not only 
 Chief of the Twelve, but the Chief claimed by this same 
 Judaizing faction as well. 
 
 Despite all this, one scruple held him back from 
 addressing this Church : he had made it his rule " never 
 to preach the Gospel in regions where the Christ had 
 already been announced " ; ^ now Rome was the province 
 of Peter, and there, as elsewhere, Paul shrank from 
 attempting to "build on another's foundation."-^ How- 
 beit, this scruple vanished when he remembered that, as 
 " Christ's minister unto the Gentiles," ^ he was debtor 
 to all alike for his Gospel, " to Greeks and Barbarians, 
 learned and unlearned, . . . and to you also, " he adds, 
 " who are in Rome." ^ Yet he takes good care, through- 
 out the whole Letter, to treat with respectful reserve this 
 Christian body, upon which he had no claims either as 
 their Founder or their Evangelist, excusing himself for 
 his boldness in writing to them,® limiting his projected 
 ministry in their city to " visiting them on the way " 
 when he shall start out on his journey Spainward, in 
 order to enjoy the consolations of their society.*" One 
 humble wish sums up all his ambition so far as they are 
 concerned : " God is my witness how unceasingly I re- 
 member you, evermore beseeching Him in my prayers 
 that, if it be His will. He would now at length afford me 
 
 1 Elsewhere {Saint Peter, Chap. XVÏII.) I have shown how the Gospel 
 was propagated in the capital of the world ; the first sowing of the good 
 seed was done by Israelites residing in Rome, who had heard the Apostles 
 preach at Jerusalem, either on Whitsunday (Acts ii. 10), or during the 
 pilgrimages of the ensuing years ; the divine seed was scattered more 
 widely after S. Peter's coming, at first bearing fruit among the Jews, and 
 thereafter even more abundantly among the Pagans. The latter must 
 have been in the majority at the time the Apostle was writing to the 
 Romans, for in many passages of this Letter he addresses his words to 
 Gentiles alone (Rom. i. 5, 6,' 13 ; vi. 17 et seq. ; xi. 13, 25, 28, 30; xiv. 1 et 
 seq.: xv. 7-16). He sees that they are so influential in the community 
 that he urges them to be tenderer of the prejudices of those brethren who 
 once belonged to the Synagogue (Rom. xiv.). 
 
 - Rom. XV. 20. 5 Rom. i. 14, 15. 
 
 3 Ibid. 6 Rom. XV. 15. 
 
 * Rom. XV, 16. "^ Rom. xv. 24. 
 
330 SAINT PAUL. 
 
 some favorable opportunity to come unto you, for I feel 
 a great need of seeing you, to make you partakers of 
 some spiritual gift." ^ 
 
 Paul's undertaking, prompted and controlled by such 
 modest views, was in no way an intrusion into Peter's 
 province : after devoting himself for three months ^ 
 entirely to the letter he was meditating, the Apostle 
 dictated it to Tertius,^ — not under any sudden impulse 
 of emotion, as in the case of the Epistle to the Galatians, 
 but rather letting the thoughts ripen slowly, in the calm 
 and seclusion which surrounded him in the hospitable 
 home of Caius.* This short document is, accordingly, of 
 very peculiar importance, since therein the Apostle's 
 thoughts develop themselves more completely than any- 
 where else. Indeed, we only need add to it certain Scrip- 
 tural commentaries used in refuting the Jews, and we 
 have before us Saint Paul's theology almost in its en- 
 tirety. His teachings concerning the Supernatural Life 
 are all summed up, — the powerlessness of fallen man 
 to rise by his own efforts, Kedemption, Justification by 
 Faith in Jesus, union with the Christ transforming the 
 soul, creating within it a new being, a holy and divine 
 creature, — while all these marvels, purely the effects 
 of Grace, are foreseen and predestined from all Eter- 
 nity. 
 
 Justification through Faith is the essential condition 
 and the principal of these workings of God in the soul. 
 Paul establishes its absolute necessity for all, for Jews as 
 well as Pagans. What can any man do, indeed, when 
 left to his own strength ? Nothing, except turn from 
 God and sin. 
 
 The Gentiles of Heathendom, it is true, were capable of 
 attaining truth and natural virtues. As the stepping- 
 stones which lead to righteousness, they possessed the 
 wide field of creation wherein are reflected " the invisible 
 perfections of the Godhead, His everlasting power and 
 Divinity " ; they had, too, the moral law graven in their 
 
 1 Rom. i. 9-11. 3 Kom. xvi. 22. 
 
 2 Acts XX. 3. * Rom. xvi. 23. 
 
PAUL WRITES TO THE ROMANS. 331 
 
 conscience. But in base ingratitude for such gifts, nay, 
 despising them, " in their reasonings they went astray ; 
 their hearts were darkened ; calling themselves wise, they 
 were turned into fools ; they have transferred the honor 
 due to the one only and imperishable God to bestow it 
 on images of birds, four-footed beasts, and reptiles. For 
 this reason God has given them up to the lusts of their 
 heart ... to a depraved sense," to shameful and unnat- 
 ural vices.^ The same powerlessness, the same deca- 
 dence, is apparent in the Jew. In vain does he boast of 
 being a " leader of the blind, the light of those who are 
 in darkness, a Doctor to the ignorant, instructor of the 
 uneducated and the young, and of possessing in his Law 
 the rule of all knowledge and truth." This Law is vio- 
 lated even by him. Eather, " he is a true Jew who is so 
 inwardly, the true circumcision is that of the heart which 
 is wrought by the Spirit," not that of the flesh.^ 
 
 " Is there then no special prerogative belonging to the 
 Jews, no profit accruing to them from Circumicision ? On 
 the contrary, great is their advantage in every way, princi- 
 pally insomuch as the Oracles of God have been confided to 
 them." The promises contained therein shall be fulfilled, 
 despite the incredulity of many among their own people. 
 Albeit Israel may not infer from this that the chosen race 
 is of a higher value in God's sight than are the Gentiles ; 
 for Scripture tells us that all men are equally in a state of 
 sin. The Law does but confer on the Jew a clearer insight 
 into the evil, but no grace whereby he is strengthened 
 and enabled to rise again, nor any power to perform the 
 works his Law prescribes.^ If this be so, whence comes 
 Salvation ? From Faith in Jesus, Who redeems man 
 from sin and makes him righteous, — a Faith offered to 
 all, since all have sinned, — freely offered, for the Blood 
 of the Saviour was shed to pay the price.* 
 
 1 Rom. i. 18-32. 
 
 2 Rom. ii. 1-29. 
 
 3 Rom. iii. 1-20. 
 
 * This doctrine of Justification by Faith, far from destroying the Law, 
 does but confirm it. Indeed what do we read in the latter ? " Abraham 
 believed, and his faith was reckoned to him unto justice." (Gen. xv. 6.) 
 
332 SAINT PAUL. 
 
 And how admirable are the effects of this divine op- 
 eration in our souls ! Justified by Faith, we have peace 
 with God, and the hope, never to be gainsaid, of sharing 
 some time in the glory of His children. Of this we could 
 ask no surer pledge than the love of God wherewith our 
 hearts are filled by the Holy Spirit. Because He breathed 
 this love, even while we were sinners and foes of God, 
 Christ loved us even unto the dying for us ; then what will 
 He not do for us now that we are ransomed and justified 
 by His Precious Blood ? Not only does He reconcile us 
 with God, He even makes our salvation His glory and 
 His triumph. Justification, in fact, operates within us 
 through the mediatorship of Christ, even as original sin 
 and damnation through Adam. By the disobedience of 
 one man alone we were all lost, by the obedience of 
 Christ alone we are all saved, but with a grace as much 
 more abundant as it is higher than the Law which inter- 
 vened, — the former as fertile in spiritual gifts as the 
 latter was in multiplying precepts and practices under 
 pain of sin. But where formerly there was a super- 
 abundance of sin, there God has made grace more abun- 
 dant, " that, as sin has reigned by giving death, so Grace 
 might reign through righteousness by giving life eternal 
 through Jesus Christ Our Lord." ^ 
 
 Shall we then persist in sin that we may furnish more 
 room for this superabundance of Grace ? God forbid ! 
 for yet another fruit of Justification is to free us from 
 sin. By Baptism the Christian dies and is buried in the 
 
 Consequently his works were not reckoned in this justice, certainly not 
 Circumcision, since he first received justification by Faith, while circum- 
 cision only came thereafter as the mark and seal of this justification, that 
 thus he might be unquestionably the Father of all believers, circumcised 
 and uncircumcised, both alike being justified by Faith alone. Further- 
 more, Abraham shows us by his example what we are to understand by 
 this justifying Faith, namely, that it consists in believing God without 
 hesitation against all human probabilities, thereby acknowledging His 
 Omnipotence. " Now, not of him alone is it written that his Faith was 
 reckoned to him unto justice, but of us also, to whom it shall be reckoned 
 likewise, if we believe in lîim Who raised from the dead Jesus our 
 Lord, Who was delivered unto death for our sins, and Who rose again for 
 our justification." Rom. iii. 21-31 ; iv. 1-25. 
 1 Rom V. 1-21. 
 
PAUL WRITES TO THE ROMANS. 333 
 
 tomb of Jesus only to rise with Him into a new life ; 
 henceforth " the old man " in us, the sinful man of the 
 flesh, who dies with Christ, is delivered forevermore from 
 the slavery of sin ; risen with Christ, he ought " to re- 
 gard himself as being dead to sin, and living no longer 
 save unto God in Christ Jesus." ^ 
 
 By virtue of this communion in the death of her Sav- 
 iour, the soul comes forth enfranchised, not from sin alone, 
 but from the Law. The latter certainly has no authority 
 over a man beyond the period of his earthly existence. 
 Just as the marriage law obliges the wife to obey her 
 husband only during the life of the latter, and, the hus- 
 band dying, the wife is free, — so is it with us Christians : 
 dead with Christ, w^e are no longer bound to bear the 
 yoke of the Law, rather, because united to our risen 
 Lord, in Him we bring forth fruits meet for God's ac- 
 ceptance. "When we w^ere in the flesh, the criminal 
 passions occasioned by the Law^ wrought in our mem- 
 bers, leading us to bear fruit unto death ; but now we are 
 freed from the Law which bound us, insomuch that we 
 now serve God in the new service of the Spirit and not 
 in the old bondage of the letter." ^ 
 
 Peace, a steadfast and firm hope, love divine poured 
 into our hearts, deliverance from sin, freedom from the 
 old bondage of the Law, — surely these were marvellous 
 fruits of Justification ; nevertheless it remained for Paul 
 to set forth the most remarkable of its effects, the trans- 
 formation it works in the soul, animating it with a life 
 supernatural and divine, the life of Christ. Thereby the 
 
 1 Kom. vi. 1-23. 
 
 2 From this it does not follow that the Law is sinful and of itself leads 
 to sin. For fallen man truly it becomes an occasion of sin. because it 
 at once makes him know, and excites in him, evil longings without giving 
 him the strength to resist them ; but in itself it is holy and good. The 
 best proof of this is the strife which it arouses in us between the inward 
 
 ■man, who by his reason approves of this Law and wishes to obey it, and 
 the carnal man -vVho resists its mandate. "For in my members I feel 
 the presence of another law which strives against the law of my reason 
 and holds me captive to the law of sin which exists in my members. 
 Unhappy man that I am ! who shall deliver me from this body" of death "? " 
 Rom. vii. 7-25. 
 2 Rom. vii. 1-6. 
 
334 SAINT PAUL. 
 
 Spirit of Jesus, the Spirit of God, dwells within us, ren- 
 dering easy what was impossible under the Law ; out of 
 the carnal men that we are, it is evermore forming spirit- 
 ual beings, with no other life and love save through God.^ 
 Let us not, therefore, live according to the dictates of the 
 flesh, but according to the Spirit, for the flesh begets 
 death, while the Spirit begets that Life which makes us 
 in Jesus Christ the adopted sons of God. As sons of 
 God, we are joint heirs with Christ, henceforth assured, 
 since we suffer with Him, of sharing likewise in His glory. 
 Ay, and what pledges are ours that these promises will 
 be fulfilled ! What wondrous tokens of this new birth ! 
 First of all, the whole creation, which groans and writhes 
 in the pangs of labor, and is unable to cast off the slavery 
 of corruption unless the sons of God shall enter into 
 glory; thereafter we ourselves, "who are groaning in 
 expectation of the effects of the divine adoption, the re- 
 demption and the deliverance of our body " ; then there is 
 the Spirit from on High, Who to support us in our weak- 
 ness prays within us with unutterable groanings ; finally 
 we have God Himself, Who from all Eternity has pre- 
 destined us to be the likeness of His Son. Those whom 
 He has predestined, called, and justified, them He will 
 also glorify. ^ 
 
 '' After this what are we to say ? If God is for us, who 
 shall be against us ? He that spared not His own Son, but 
 delivered Him unto death for all of us, — how shall He not 
 give us also all things with Him ? Who shall accuse the 
 chosen ones of God ? God Himself justifies them. Who 
 
 1 " They who are according to the flesh keep their thoughts on the things 
 of the flesh ; they that are according to the Spirit, on the things of the 
 Spirit ; the fleshly mind is death, the mind of the Spirit life and peace, 
 because the fleshly mind is the enemy of God , nor does it subject itself to 
 His law, neither can it do so. . . . But you are not in the flesh, but in 
 the Spirit, . . . the Spirit of Christ. . . . Now if the Christ be in you, the 
 body is dead within you, because of sin, but the Spirit is life because of 
 justice. And if the Spirit of Him Who raised up Jesus from the dead 
 dwells within you, He Who raised up Christ from the dead will give life 
 also to your mortal bodies, because of His Spirit which dwells within 
 you." Rom. viii. 1-11. 
 
 2 Rom. viii. 12-30. 
 
PAUL WRITES TO THE ROMANS. 335 
 
 will dare to condemn them ? Will the Christ ? He Who is 
 dead, nay, rather Who is risen, Who sits on the right hand 
 of God, Who intercedes for us ! Who then shall separate us 
 from the love of Christ ? Shall tribulations, sufferings, 
 persecution, famine, nakedness, perils, or the sword ? . . . 
 In all these ills we shall still be conquerors through Him 
 that loved us. For I stand fast in the assurance that 
 neither death nor life, neither angels nor principalities, 
 neither things present nor things to come, nor any power, 
 neither such as are above nor those from below, nor any 
 other creature, shall be able to separate us from the love of 
 God which is in Christ Jesus Our Lord." ^ 
 
 In this transport of Faith Paul had for the moment 
 lost sight of Israel, its Law, its puerile Observances, and 
 their worthlessness so far as man's Salvation is concerned. 
 This, however, was the principal object of his Letter. He 
 returns to the charge abruptly, calling God to witness 
 that though Jesus and His reign over our souls has be- 
 come the one thing needful in his eyes, yet he neither 
 forgets nor disdains his brethren of the same blood with 
 him according to the flesh. So deep is his sorrow at the 
 spectacle of their incredulity, that he would fain be an 
 anathema himself to procure their salvation ; for to them 
 belongs by right "the adoption of the children of God, 
 His glory. His covenant, His Law, His worship, His 
 promises ; theirs, too, are the Prophets from whom, ac- 
 cording to the flesh, is sprung the Christ, Who is in all 
 things God blessed f orevermore." ^ 
 
 Furthermore, these divine promises are being fulfilled 
 despite their unbelief, for it is not his life-blood alone that 
 makes the true Israelite, there is besides the choice and 
 vocation which come from God. The history of the holy 
 Patriarchs is cited in evidence ; of Abraham's two sons, 
 one alone inherits the promise ; of the sons of Isaac, born 
 at the same time, the first one to come forth from the 
 mother's womb is not the one destined to become leader 
 of the chosen people ; the younger is to be chief, and this 
 through the gratuitous predilection of God. Nor is there 
 
 1 Rom. viii. 31-39. 2 ||om. ix. 1-5. 
 
336 SAINT PAUL. 
 
 any injustice in such a choice, for no one has a right to be 
 chosen by the Lord. Since salvation does not depend on 
 our works, but first of all upon God Who doeth merci- 
 fully, what man dare demand of Him the reasons for His 
 choice ? " Does the earthen vessel say to him that is 
 moulding it, ' Why dost thou make me thus ? ' Has not 
 the potter power over the clay to make out of the same 
 lump of earth one vessel destined for honorable service, 
 another for base uses ? " No more right has man to com- 
 plain if, on the one hand, God patiently suffers the exist- 
 ence of certain dishonored vessels, who are become of their 
 own free will vessels of wrath, while, on the other hand, 
 not only from among Jews, but also from Heathens, He 
 selects the vessels of mercy which He has destined to 
 serve Him in glory. This, indeed, is what no son of Israel 
 should ever forget : ' If he be supplanted in his rightful 
 heritage, if he forfeits his privileges, he has only his own 
 free will to blame, since he chooses to dash against the 
 stumbling-block of the Jews, — legalized works instead of 
 Faith. What folly to seek vainly after righteousness in the 
 laborious fulfilment of the entire Law, when even the Law 
 itself shows us that Salvation is easily obtained through 
 faith alone in Jesus.^ God has taken good heed that this 
 Way of Life should be made open to all, by sending forth 
 
 1 " Jesus Christ is the end of the Law, that He may justify all those who 
 shall believe in Him. Now Moses thus describes the justice which comes 
 from the Law : * The man who shall observe its commandments shall 
 find life therein.' (Lev. xviii. 5.) But hear how he speaks of that justice 
 which springs from Faith : ' Say not in thine heart, Who can ascend into 
 Heaven ? to bring down the Christ thence. Or, Who shall descend into 
 the abyss ? to raise up the Christ from the dead.' But what saith the 
 Scripture? ' The word which is proclaimed unto thee is nVgh thee, in 
 thy mouth and in thy heart.' (Deut. xxx. 12-14.) This is the word of 
 Faith which we preach, to wit, that if with thy mouth thou wilt confess 
 that Jesus is the Lord, and with thine heart wilt believe that God has 
 raised Him from the dead, thou shalt be saved. For man must believe in 
 his heart in order to be justified, and confess his Faith in words that he 
 may obtain Salvation. For this cause the Scripture saith, ' Whosoever 
 believeth in Him shall not be confounded.' (Is. xxviii. 16). In this there 
 is no distinction between Jew and Gentile, because they aU have but one 
 and the same Lord, Who showers His bounties on all such as call upon 
 Him, for 'whosoever shall call upon the Name of the Lord shall be 
 saved' (Joel. ii. 32)." Rom. x. 4-13. 
 
PAUL WRITES TO THE ROMANS. 337 
 
 His ministers over the whole world. The Gentiles have 
 entered thereon gladly ; why does not Israel follow in 
 their steps ? ^ 
 
 What then ! has God utterly rejected those who were 
 once His chosen people because of this their unbelief ? 
 No, most assuredly no. Just as, long since. He had reserved 
 unto Himself seven thousand men that had not bowed 
 the knee to Baal, so to-day does He draw from out His 
 olden people a handful of elect. By far the larger num- 
 ber, it is true, shut their eyes and turn away, but their 
 blindness is not to last always ; owing to this falling 
 away, the Heathen, chosen to fill Israel's place before 
 God, are now arousing something of rivalry among the 
 Jews, and some day the Gentiles will induce these fore- 
 runners of theirs in the Faith to follow their own exam- 
 ple. And then, if a temporary falling away on the Jews' 
 part, if this momentary eclipse of their Faith, has been 
 the means of giving such spiritual wealth as well as Sal- 
 vation, to the world, what results will follow the conver- 
 sion of the entire body ? It will be like a flash of life 
 from the cold heart of death. For, " if the first fruits be 
 hallowed, so also is the whole mass ; if the root be hal- 
 lowed, so also are the branches. If, then, some of the 
 branches have been broken off, and thereafter thou, a wild 
 olive grafted in amongst them, art become a sharer of 
 the root and sap of the olive tree, do not take this as a 
 reason for pride or disdain of the branches broken otf ; 
 ... for if God spared not the natural branches, no more 
 will He spare thee." And again, Israel is not destined to 
 persist in its blindness forever, only until all nations have 
 entered into the Church ; then will God be mindful of 
 the promises made to the Patriarchs, He will turn unto 
 their children's children and call them to Himself. Thus 
 the infidelity of the Jews shall serve to bring the Gentiles 
 unto the Faith ; and in their turn the Gentiles, by their 
 Faith, shall some day lead the Jews to believe, and God, 
 after enveloping them in a common incredulity, shall 
 save them all gratuitously, the one by means of the other. 
 
 1 Rom. ix 6 — X. 21. 
 
 9 9 
 
338 SAINT PAUL. 
 
 "0 depth of the wisdom and the knowledge of God ! how 
 unfathomable are His judgments, how unsearchable His 
 paths ! All things proceed from Him, all are through Him, 
 all in Him : unto Him be glory forevermore ! Amen." * 
 
 The Apostle did not fail to terminate his letter, as he 
 always did, with certain practical counsels ; for, after 
 having repeated so frequently that Faith justifies the 
 Christian without works, it behooved him to let it be 
 clearly understood that this Faith, though it be not the 
 outcome of works, yet becomes their mainspring in the 
 justified soul, wherein it is constantly operating through 
 the guiding principle of Love. And to this end he re- 
 minds the Komans of that holiness of living which this 
 renewal of God's Spirit brings to pass in every Christian 
 congregation worthy of that name. Therein all consider 
 themselves as members of the one same body : whether 
 prophets or deacons, teachers or preachers, distributers of 
 alms or spiritual guides, or ministers of the works of 
 mercy, — all act as one, united in singleness of heart and 
 ardent zeal, and in the joy that is filling their souls.^ Be- 
 low them are the brethren who vie with one another in 
 making of their bodies and passions a living and stain- 
 less holocaust, worthy of God, and thereby offer Him 
 a reasonable and spiritual worship.^ Hence will arise 
 all those splendid virtues which Saint Paul urges the 
 Eomans to practise : — 
 
 " Let your love be without hypocrisy ; abhor that which 
 is evil, be steadfast in well-doing ; cherish a brotherly love 
 one for another ; outdo one another in showing honor and 
 respect. Be active in duty, with a fervent spirit, for you 
 are serving the Lord ; be joyous in your hope, patient in 
 misfortunes, persevering in prayer, charitable in supplying 
 the needs of the saints, prompt to show hospitality. Bless 
 those that persecute you ; ay, bless and curse not. Eejoice 
 with them that rejoice, weep with them that weep, ever- 
 more united in feeling, not aspiring to high things, but 
 making fellowship with the lowly. . . . Live in peace, if 
 that be possible, with all men. Do not revenge yourselves, 
 
 1 Rom. xi. 1-36. 2 j^om. xii. 3-8. ^ Rom. xii. 1. 
 
PAUL WRITES TO THE ROMANS. 339 
 
 my beloved. ... If your enemy is hungry, give him to 
 eat ; if he thirst, give him drink. ... Do not allow your- 
 selves to be vanquished by evil, but overcome evil with 
 good." ^ 
 
 Paul would not limit his advice to these general 
 principles of Christian conduct. The Church of Eome, 
 though composed for the greater part of converted 
 Pagans, contained a goodly number of members who 
 came from the synagogues, or at least had frequented 
 them once. Many of them had carried with them, and 
 still retained, certain fanatical notions which at that time 
 were being propagated throughout Jewry by the Ebion- 
 ites, in whose eyes the existing world was regarded as the 
 realm of Satan,^ like Judas the Gaulonite, who, proclaim- 
 ing that Jehovah alone is Master, preached rebellion 
 against Konie.^ Without going to this extreme, certain 
 disciples were suggesting doubts as to the lawfulness of 
 taxation, or whether any respect or obedience was due to 
 the laws of the Empire. Paul felt it his duty to fore- 
 arm them against such seditious tendencies. He knew 
 by experience what security the new Faith had found 
 hitherto in the equity of Eoman magistrates ; but these 
 were, after all, but transient and fleeting dispositions ; 
 passing to a loftier point of view, the Apostle points out 
 to the Eomans how " all power proceeds from God," ^ 
 and hence in all lawfully constituted authority there is 
 an order established by God, as it were an effusion of 
 the Divine Majesty and Authority, worthy of respect and 
 something of religious awe. 
 
 " It behooves us, then, to be submissive subjects," is his 
 conclusion, '' not merely out of fear of the punishment, but 
 as a duty of conscience. And it is for this reason that 
 you pay taxes. Eulers are, indeed, the ministers of God, 
 always intent on the functions of their office. Eender, 
 therefore, to each what is due to him : tribute to whom 
 
 1 Rom. xii. 9-21. 
 
 2 Ckmentinœ Homilîœ, xv. 6, 7, 8. 
 
 3 Josephus, Antiq. Jiid., xviii. i. 6 ; Bell. Jud., ii. viii. 1. 
 * Rom. xiii. 1. 
 
340 ♦ SAINT PAUL. 
 
 tribute is due ; customs to whom customs ; fear to whom 
 fear ; honor to whom honor." ^ 
 
 Asceticism was another point which the Apostle dwelt 
 upon at some length, — especially the abstinence from 
 meat diet, which was practised by certain members of 
 the Roman Church. A feeling of aversion for animal 
 flesh was common to many of the religious sects which 
 had won great renown owing to the decline of the state 
 religion at this period : such were the Pythagoreans, 
 the Essenes,'-^ Gnostics, and Ebionites.^ Their followers, 
 on becoming Christians, did not renounce their severe 
 manner of living, especially the acts of abstinence which 
 they regarded as an expiation for their sins and a means 
 of subjecting the body. They did not, like the Jews, 
 simply refrain from any save lawful and clean meats ; 
 but, disdaining all flesh as contaminating, they lived on 
 vegetable food alone, never touching wine.^ Paul could 
 not approve of this excessive rigorism, which he looked 
 upon as betraying weakness in the Faith ; ^ yet he pre- 
 ferred to appeal, in the name of fraternal charity, to the 
 " strong," the larger number, to respect the feelings of 
 the less enlightened minority, bidding the mnot to con- 
 temn their weaker brethren, nay, rather to avoid all 
 discussion on such points, not only concerning the choice 
 of one's food, but also concerning any distinction between 
 days, and upon the Sabbath in particular.^ 
 
 At Rome there were so many Jews, proselytes, and 
 even Pagans in sympathy with Mosaic teachings, who 
 were wont to observe the holy day of rest, that the 
 whole aspect of the town on that day showed the 
 change in feeling.*" Some of the Christians followed 
 their example, and were all the more tenacious in up- 
 
 1 Rom. xiii. 5-7. 
 
 2 Lightfoot, Epistle to the Colossians, The Essenes, p. 379. 
 
 3 S. Epiphanius, Adv. Hœreses, xxx. 15. 
 
 4 Rom. xiv. 2, 21. 
 s Rom. xiv. 1. 
 
 6 Rom. xiv. 2-5. 
 
 ■^ Marquardt, Romiscke Staatsvenvaltung, iii. 81 ; Hausrath, Ncnetesta- 
 mentliche Zeitgeschichte, iii. : Die Juden in Rom, pp. 383-392. 
 
PAUL WRITES TO THE ROMANS. 341 
 
 holding this practice because the custom of Sunday 
 gatherings, now established in Churches founded by 
 Paul/ had not as yet been adopted in Eome. " The 
 strong party," who treated this observance as a supersti- 
 tious survival, were loud in proclaiming that all days 
 alike are consecrated to God.^ Paul exhorted them not 
 to condemn their brethren, who were only led to distin- 
 guish days after this fashion by the hope of pleasing the 
 Lord. 
 
 He went still further in treating of the matter of food : 
 he besought the Romans, as he had done with the Co- 
 rinthians, to abstain, when in company with the weak, 
 from meats which the latter regarded as unclean, and 
 thus avoid giving scandal. 
 
 " I know and am persuaded," he assured them, " in the 
 Lord Jesus, that nothing is in itself unclean ... ; but if 
 by eating anything you grieve your brother, you are no 
 longer conducting yourself according to Charity. For a 
 mere question of meats do not destroy him for whom Christ 
 died. . . . For the Kingdom of God is not eating and drink- 
 ing, but righteousness, peace, and joy in the Holy Ghost." ^ 
 
 The precise nature of his counsels shows that there 
 were relations of an intimate and constant character 
 uniting Paul and the Church of Rome ; evidently all that 
 took place there was known to him, and in this there 
 is nothing at all surprising if we remember that the 
 Apostle could count many faithful disciples among the 
 Christians of this city : Priscilla and Aquila, his hosts 
 both at Corinth and Ephesus, were there, brought back 
 to Rome by the chances of their wandering life ; here 
 was " the meeting of brethren which gathered in their 
 house " for prayer ; here were " Epœnetus, his cherished 
 friend, the first fruits of Asia, Mary, who had labored 
 much " for the Church of Rome, "Andronicus and Junius, 
 his fellow countrymen and companions in captivity, both 
 highly esteemed by the Apostle and won over to the 
 
 1 1 Cor. xvi. 2 ; Acts xx. 7. 3 Rom. xiv. 14-17. 
 
 2 Rom. xiv. 5. 
 
342 SAINT PAUL. 
 
 faith of Christ before him,^ Amplias, whom he loved 
 with peculiar affection in the Lord, Urbanus, his fellow 
 workman in the Christ, Stachys the well beloved, Apelles 
 so faithful to Christ, the family of Aristobulus, his fellow 
 countryman Herodion, with all those of the household of 
 Narcissus ^ who were in the Lord, Tryphena and Try- 
 phosa, zealous in the Lord's service, his dear Persis, 
 equally ardent in good works, Eufus, one of the Lord's 
 elect, and his mother whom Paul loved as dearly as his 
 own, Asyncritus, Phlegon, Hermas, Patrobas, Hermes, 
 and all the brethren of their circle; Philologas, Julia, 
 Nersea and her sister, Olympas, and the numerous saints 
 who dwelt with them."^ 
 
 The influence which the presence of so many of Paul's 
 disciples must have exercised over the Eoman commu- 
 nity explains in part the tone of authority which prevails 
 throughout his Letter. This assurance, this freedom of 
 speech, would lead us to believe that at this period Peter 
 was absent from the Church which he had founded. 
 Such traces as we have of his arrival and sojourn in 
 Kome cannot be referred to any determinate epoch in its 
 history ; * like the rest of the Apostles, apparently, he did 
 not identify himself with any single body of Christians, 
 but travelled here and there, preaching, creating new 
 congregations, visiting such as he had previously estab- 
 lished. Being made aware of the fact that the commu- 
 nity at Eome was now left to itself, and deprived of its 
 
 ^ These disciples, who were of the same race as the Apostle (tous 
 avyy^vçls jxov) and converted before he was, probably were amon^ the 
 number of Roman Jews who embraced the Faith at Pentecost (Acts ii. 10) 
 and during the annual pilgrimages thereafter. They became acquainted 
 with S. Paul in some one of the cities where he was preaching, and were 
 so deeply attached to him that they shared one of his many imprisonments 
 {èv (pvXaKOLS Trepiaa-OTepcos, 2 Cor. xi. 23). 
 
 2 When Narcissus, the celebrated freedman of Claudius, was put to 
 death in 54, his numerous slaves, "the household of Narcissus," probably 
 passed into the hands of the Emperor. Lightfoot {Philippians, p. 173) 
 supposes that it is of them S. Paul is speaking. It is quite possible, how- 
 ever, that the Narcissus in the Epistle to the Romans may have been 
 Nero's freedman of that name, whom Galba had executed in 68 (Dio 
 Cassius, Ixiv. 3). 
 
 3 Rom. xvi. 3-15. 
 
 * See Saint Peter and the First Years of Christianitij , Chap. XVIII. 
 
PAUL WRITES TO THE ROMANS. 343 
 
 infallible guide for some years perhaps, Paul felt he 
 might address these Christians as freely as any one of 
 his own congregations, speaking to them, not as their ap- 
 pointed pastor, but in his character of leader and Doctor 
 of the Gentile world. It was upon this title alone he 
 based his right to teach in territory belonging to an- 
 other; but with that reserve which we have already 
 noted, — a guardedness which the wording of his Letter 
 makes clearly manifest : " I have written this, brethren, 
 with somewhat too much of freedom, perhaps, only de- 
 sirous of bringing to your minds what you already 
 know, and according to the grace which God has be- 
 stowed on me, that I should be the minister of Christ 
 among the Gentiles, exercising the office of a sacrificer 
 in the Gospel of God, that the oblation of the Gentiles 
 might be well pleasing unto Him, sanctified by the Holy 
 Ghost." 1 
 
 Quite different from any of his other letters, written 
 in the storm and stress of his struggles, this one, as I 
 have said, seems to have been pondered over and elabo- 
 rated at length. The several conclusions at the end of 
 the last few chapters are enough to show that the 
 Apostle returned more than once to the work he had 
 looked upon as finished, each time adding some new 
 details.^ Moved to one of these revisions by a premoni- 
 
 1 Rom. XV. 15, 16. 
 
 2 This intrepretation seems to me to account sufficiently for the greet- 
 ings which follow in chapters xv. and xvi., so that there is really no need 
 to resort to the many and gratuitous suppositions which this fact has 
 suggested in the minds of modern critics. The most ingenious of these 
 hypotheses is set forth by M. Renan in these words : " We conclude that 
 the Epistle to the Romans was meant to be an encyclical. In the ripe 
 maturity of his genius, S. Paul addresses his words to his most impor- 
 tant Clmrches, or at least to three of them, and, departing from his usual 
 custom, addresses it to the Church of Rome as well. The four endings 
 (occurring at verses xv. 33, xvi. 20, xvi. 24, and xvi. 27) are the closing 
 words of the several copies despatched. When a collection of his Epis- 
 tles came to be made, the copy addressed to the Church of Rome was 
 taken as being the best to found the version on ; but in order not to lose 
 a word of his, at the end of the text as they had it the editors appended 
 the various readings, and notably the different endings to be found in the 
 copies which they rejected." Saint Paul, Introduction, p. Ixxii. In Père 
 Cornely's Introductio Specialis in Singnlos Nov) Test. Lihros (pp. 479-482), 
 the reader will find a very clear refutation of these various conjectures. 
 
344 SAINT PAUL. 
 
 tion that the Jews would shortly transfer to Eome the 
 plan of campaign which they were carrying out all over 
 Asia Minor, he writes as follows : — 
 
 " Brethren, keep your eyes upon those men who cause 
 divisions and occasions of falling by means of teachings 
 which are not according to the doctrine you have learned. 
 Keep away from all such ; for men of this stamp do not 
 serve Our Lord Jesus Christ, but their own belly,^ and by 
 fair words and fine language they seduce the hearts of the 
 guileless. ... Be wise for good, but innocent in respect of 
 evil, and the God of peace shall bruise Satan under your 
 feet, full speedily." ^ 
 
 Thrice already had the Apostle taken the pen into his 
 own hand, that he might add certain salutations of peace 
 and heavenly grace to serve as his seal to the letter.^ 
 His last and definitive signature took the form of this 
 beautiful doxology : — 
 
 " Unto Him who is mighty to keep you steadfast in my 
 Gospel and in the teachings of Jesus Christ Whom I 
 preach according to the revelation of the Mystery whichy 
 though it remained concealed unto all the ages of old, is 
 now unveiled, hy means of the Oracles and the Prophets, 
 hy command of the Eternal God, — yea, which has come to 
 the knowledge of all peoples that they might ohey the 
 Faith, — unto God, Who alone is wise, he honor and glory 
 through Jesus Christ all ages without end. Amen.'' * 
 
 A Christian woman named Phoebe — a Deaconess of 
 Kenchraea, one of the Corinthian harbors — happened to 
 be called to Eome on personal business. Paul intrusted 
 his Letter to her, recommending at the same time to his 
 Eoman friends that they assist her in any way possible, 
 in return for the large charity she had always displayed 
 toward the brethren, and most especially toward himself.^ 
 
 1 This passion for luxury and dissipation must have been very common 
 among the Judaizers, for S. Paul rebukes them for it frequently. 2 Cor. 
 xi. 20; Pliilip. iii. 19; Tit. i. 12. 
 
 2 Rom. xvi. 17-20. 4 Rom. xvi. 25-27. 
 
 3 Rom. XV. 33 ; xvi. 20, 24. ^ Rom. xvi. 1, 2. 
 
PAUL WRITES TO THE ROMANS, 345 
 
 This humble sister received the message confided to her 
 with deep respect, yet, we may feel sure, without ever 
 imagining that she held in her hand one of those writ- 
 ings which the world will meditate upon until the end 
 of time. To no sage, to no philosopher, to no school 
 of human wisdom, indeed, will it ever be given to cast 
 such resplendent light on that which it is most needful 
 for us to know here below : the moral conduct of life, 
 the nature of evil and of man, his struggles and his 
 destiny, most of all his supernatural union with the Lord 
 Jesus Christ. 
 
CHAPTER XV. 
 
 THE RETURN TO JERUSALEM. 
 
 The thoughts Paul had been expressing in his letters 
 to the Galatians and Romans were but the echo of his 
 speeches and conversations from day to day. In the 
 course of his three months' stay in Achaia, all Corinth 
 had heard him repeat once and again that they had done 
 with Mosaism,! that henceforth its " Observances " were 
 to be regarded as merely foreshadowings of the reality 
 embodied in the new Faith.*-^ In them Israel unquestion- 
 ably possessed the first elements of the truth, but after 
 a stammering fashion, like children who can but poorly 
 grasp the meaning of what their lips are uttering ; ^ no 
 moral strength, no support for the soul, was to be drawn 
 from these superannuated practices. The Jews, always 
 keen to scent the enemy, were among the first to be in- 
 formed of the bold and decisive front Paul was moved 
 to assume during this second visit to their city. As be- 
 tween him and their faith they realized that it was to be 
 war to the death ; either he or they must relinquish the 
 field ; with one voice they voted that the Apostle must 
 be the one doomed to disappear, and that without delay. 
 Their unfortunate experience with Gallic had made them 
 heartily sick of any attempts at sedition;* wherever 
 Roman power prevailed, they saw that Paul was assured 
 
 1 Gal. iv. 9-11 ; v. 1-6; Rom. iii. 20; ix. 31-33; x. 21 ; xi. 1-10. 
 
 2 1 Cor. X. 6-1 L 
 
 3 Gal. iv. 3, 9 : to aroix^la tqv Kicr/xov . . • àa-devi) koI irrccxà aroixeîa, 
 i. e. the first principles, the elements of an instruction more earthly and 
 worldly than spiritual ; evidently the allusion is to the gross and carnal 
 observances and precepts of Mosaism. Cf. Colos. ii. 8, 20. 
 
 4 Acts xviii. 12-17. 
 
THE RETURN TO JERUSALEM. 347 
 
 of obtaining justice and protection. But they were aware 
 of his plan of embarking shortly, and passing directly 
 from Corinth to Palestine ; in this, at last, they saw an 
 opportunity of using their advantages.^ The merchant 
 marine of those days was largely dependent on the patron- 
 age of courtiers, and among the latter the Jewish com- 
 munity numbered many wealthy representatives ; hence 
 it was only a question of bribing some unscrupulous ship 
 captain and commissioning him to accomplish a crime 
 which the sea would soon swallow up in oblivion. Their 
 plans were speedily laid. 
 
 Fortunately Paul got warning of it, for the apparent 
 calm reigning among the Israelites of Corinth had made 
 him lose sight of his sworn foes ; the danger his atten- 
 tion was fixed on lay farther off as yet. " I do beseech 
 you, brethren," he wrote to the Romans, " help me in my 
 combats with your prayers to God in my behalf, that I 
 may be delivered from the unbelieving who are in Judea, 
 and that the saints of Jerusalem may receive favorably 
 the service which I am rendering them."^ But now, 
 constrained to be on his guard every moment against the 
 present enemy, he felt obliged to give up taking the 
 direct passage, which would have made it possible for 
 him to be in Jerusalem for the Passover, and in its stead 
 to make once more the long circuit about the Archi- 
 pelago. The land routes under the surveillance of Roman 
 troops were the safest under the circumstances. For the 
 rest Paul was not to travel alone : the disciples who came 
 with him to Corinth were under instructions to accom- 
 pany him. These were, it will be remembered, Timothy 
 and the delegates appointed to present the offerings in 
 the name of their respective Churches, — Sopater for 
 Berœa, Aristarchus and Secundus for Thessalonica, Caius 
 for Derbë, Tychicus and Trophimus for Asia.^ 
 
 All set out at the same time as did the Apostle, accom- 
 panying him as far as Macedonia. At some point along 
 the coast an opportunity presented itself of passing over 
 
 1 Acts XX. 3. 2 Rom. xv. 30, 31. 
 
 ^ Acts XX. 4. 
 
348 SAINT PAUL, 
 
 to the opposite shores of Asia. Paul profited by it, but 
 only for his fellow travellers : he bade them precede him, 
 only cautioning them to await his arrival at Troas.^ As 
 for himself, he meant to make for Philippi, in the hope 
 of procuring the aid necessary if he would complete his 
 journey in security. Doubtless in the harbor of Thessa- 
 lonica he might have discovered some vessel soon to sail 
 for Syria ; but here, too, the Jews were powerful, and he 
 must needs expect to meet the same animosity and the 
 same dangers as just now in Corinth. Philippi, on the 
 contrary, remained as ever the most devoted and self- 
 sacrificing of the Churches founded by him. The tempest 
 of hatred which the Jews of the great maritime centres 
 had stirred up against him had not reached Neapolis, 
 the old port of this city. What place would be more 
 likely to afford him an escape from the perils with which 
 his journeyings by sea were now beginning to be beset? 
 
 In these parts Paul again encountered Luke the Evan- 
 gelist, who from Corinth, whither he went merely to 
 accompany Titus, had made all haste to return to Philippi. 
 For the past six years this disciple had been telling the 
 Glad Tidings to the Christian congregations of this region. 
 The praise his preaching had won for him everywhere 
 aroused Paul's attention.^ Luke's peculiar genius, more 
 Greek than Oriental, his refined and transparent style, 
 were what would be most requisite for the Apostolic 
 work in the West ; on the other hand, his knowledge of 
 medicine ^ and navigation made him an invaluable com- 
 panion for those far away missions in the Mediterranean. 
 Paul therefore decided to take him with him, and thus at 
 the same time, though without foreseeing it, he afforded 
 the author of the Acts an opportunity of investing his 
 narrative of their journeyings as far as Rome with a 
 precision, a charm of detail, which is beyond all praise. 
 
 It was now Paschal-tide and it was in Philippi that 
 the Apostle spent the whole week wherein the Jews eat 
 their azym bread,* — not that he himself observed this 
 
 1 Acts XX. 5. ^ Colos. iv. 14. 
 
 2 2 Cor. viii. 18. * Acts xx. 6. 
 
THE RETURN TO JERUSALEM. 349 
 
 practice, we may be assured, for, deeming the Mosaical 
 Observances abrogated, he could not feel bound by them, 
 especially in a Church made up for the most part of con- 
 verted Pagans. The high festival v^hich he celebrated 
 with the brethren at Philippi was the same solemnity 
 which in our worship has replaced the Passover of Israel, 
 — Easter, that memorial of the Passion and Eesurrection 
 of Jesus. " The Christ," he had once said to the Corin- 
 thians on a like occasion, " the Christ, our Paschal Lamb, 
 has been immolated ; let us celebrate this Feast, not with 
 the old leaven, the leaven of malice and corruption, but 
 with unleavened loaves of sincerity and truth." ^ 
 
 Do these eight days which the Apostle passed in 
 Philippi indicate that even then the octave of Paschal- 
 tide, a rite of Jewish origin, was observed by Christian 
 congregations ? It would be rash to assert this positively, 
 since Paul's tarrying here is to be explained very natu- 
 rally by the difficulty of finding at once what he had 
 come thither to seek. Despite the diligence displayed 
 by his friends in Philippi, no ship about to set sail 
 for Judea could be discovered in the harbor. The best 
 opportunity was that offered by a vessel which was bound 
 for the southern coasts of Asia Minor, intending to make 
 numerous stops by the way, at Troas especially, then at 
 Miletus.2 The Apostle, in his haste to depart, accepted 
 even this slow means of carriage, relying on God's aid 
 for means to complete the voyage from the Asiatic coast 
 to that of Palestine. 
 
 At the outset of the voyage everything went against 
 the Apostle's eagerness to push onward toward his goal. 
 The bark, on emerging from the Bay of Thasos, was as- 
 
 1 1 Cor. V. 7, 8. 
 
 2 The slowness of the voyage, the long stoppages at Troas and Miletus, 
 just when Paul was most eager to reach Jerusalem, all go to show that the 
 vessel, though chartered by the Apostle, was not under his orders. Evi- 
 dently the Apostle Avas obliged to wait at certain ports for the seamen to 
 unload and load again their cargo. However, there must have been some 
 clause in the contract which authorized him to land where he saw fit, for 
 S. Luke tells us that the fact of their passing Ephesus without stopping 
 was due to S. Paul's orders, for he " hastened the journey, in order to 
 reach Jerusalem, if possible, by Pentecost day." Acts xx. 16. 
 
350 SAINT PAUL. 
 
 sailed by head winds, and in tacking against them re- 
 quired five days to make Troas, instead of two, which 
 ordinarily sufficed.^ Once anchored in that port, there 
 was another and still longer delay ; in the interest of his 
 traffic the captain kept the boat waiting seven days in 
 all.^ But Paul had the consolation while here, not only 
 of rejoining his fellow voyagers, but of visiting the lit- 
 tle Church which he had quitted so suddenly on the oc- 
 casion of his last crossing over into Macedonia. The 
 " doors " ^ which then were opening so wide to welcome 
 the Good News had not since been closed against it ; and 
 in the course of this week Paul succeeded in bringing the 
 whole truth of the Gospel within their gates. All lis- 
 tened to him gladly, and were fired with zeal by his 
 words ; an incident raised the popular feeling to a very 
 high pitch. 
 
 It occurred on the eve of the Apostle's departure, when 
 the setting sun had just marked the close of the Jewish 
 Sabbath. In the twilight hours of that day, which 
 ushered in the Christian Sunday,* the disciples began to 
 gather, according to their custom, for the Breaking of the 
 Eucharistie Bread, and this evening they were more numer- 
 ous than usual, for it had been announced that on the 
 morrow Paul was to depart. The meeting-place was one 
 of those upper chambers ^ which the ancients were fond of 
 
 1 Acts xvi. 11. 2 ^cts XX. 6. 
 
 ^ 'EA0à)i/ 8è f:ls r-^v TpcooSa . . . kul dvpas jlloi àpecijyfiévrjs èv Kvpî^. 
 2 Cor. ii. 12. 
 
 ^ This liturgical gathering did not take place on either Sunday or 
 Monday evening, for, the Acts tells us, " the disciples met together on the 
 First Day of the week" (xx. 7) ; now, according to the Jewish mode of 
 reckoning as used in our holy books, this First Day began with Saturday 
 evening, and ended twenty-four hours later, that is, Sunday evening at 
 six o'clock. 
 
 ^ 'Ev rta virepcfœ. Acts xx. 8. "ttnpcfov, cœnaculum, according to 
 Varron's etymology ("Ubi cœnabant, cœnaculum vocitabant"), was, origi- 
 nally, any large room used as a dining hall. In Rome, this name was 
 given to the entire upper story of a dwelling, to which access was had by 
 an outer staircase separated from the main building. These apartments 
 were often let for a good price by the owner or principal tenant. In the 
 East, these upper halls were still used as of old, and afforded room for their 
 many gatherings. (Varron, Lmg. Lat., v. 162; Livy, xxxix. 14; Horace, 
 / Epist., i. 91 ; Suetonius, Vitetlins, 7.) These rooms were to be found 
 
THE RETURN TO JERUSALEM. 351 
 
 erecting on the flat roofs of their houses. As the room 
 grew warmer from the heat of the many lamps, the win- 
 dows ^ were opened to the cool night air. On the sill of 
 one of them a young man named Eutychus ^ had seated 
 himself ; though tired out, doubtless, after his day's toil, 
 he trusted to the sea breeze to keep him awake. Always 
 it was one of the hardest trials for Paul to part with those 
 he loved, and this time he prolonged his counsels and in- 
 structions till midnight. He was still speaking, when a 
 loud outcry broke in upon his words ; Eutychus, succumb- 
 ing to his need of sleep, had fallen from the third story to 
 the ground.^ He was picked up dead. 
 
 Paul had hastened down the stairway amid the confu- 
 sion : as he caught sight of the lifeless body, the thought 
 of Elias and Eliseus resuscitating the sons of their bene- 
 factors,^ darted through his mind, — as Christ's Apostle, 
 he was invested with the same power, the same breath 
 of Life. Like those old Prophets, he stretched himself 
 upon the body of Eutychus, and held him in a warm 
 embrace. 
 
 " Be not troubled," was all he said, " his soul is in 
 him." Then, without another glance at the miracle just 
 worked, he ascended again to the upper chamber. 
 
 The hour sacred to the Eucharistie Sacrifice had ar- 
 rived ; he broke the Bread of Life to this faithful flock, 
 then, seating himself once more with them at the ban- 
 queting board of the Agape, he proceeded with his in- 
 structions. It was not till the dawning of the Sunday 
 morn that he rose with his fellow travellers, the latter to 
 take ship at once, he to set out for Assos,^ where he had 
 
 in Rome only at the top of large buildings used for funeral purposes : 
 " cubiculum superiorem ad confrequentandam memoriam quiescentium." 
 Giornale degli Scavi, 1869, i. 242. 
 
 1 These windows were closed with shutters. Oxià., Amorum,i. \. 3; 
 Juvenal, ix. 104. 
 
 2 This name was given to slaves or freedmen. 
 
 ^ Houses three stories in height were to be found in Rome some two 
 centuries before the Christian era. 
 
 4 3 Kings xvii. 17-24 ; 4 Kings iv. 18-37. 
 
 5 Assos, also called ApoUonia (Pliny, Hist. Nat., v. 32), was situated 
 on the shores of the gulf of Adramyttium, opposite Lesbos. The abrupt 
 
352 SAINT PAUL. 
 
 arranged to meet them, for he had resolved to go on foot 
 as far as that port. From the sequel, as it reads in the 
 Acts, it would seem that Paul was no longer present in 
 the upper chamber at Troas when Eutychus entered there 
 again, well and sound. It was no small consolation to 
 this Church not only to see their friend with them once 
 more, but, more than this, to feel that in this their 
 brother restored to life in their presence they possessed 
 the most striking token of the Apostolic power of their 
 founder. 
 
 But what prompted Paul to separate himself from his 
 companions in this instance, when, as we know, loneli- 
 ness was so much dreaded by him ? It may have been 
 some secret mission to be performed in the interval, or 
 perhaps, here at Troas as elsewhere, there were Jewish 
 plotters to be thrown off the scent. Whatever it may 
 have been, there were but about twenty-four miles to be 
 covered before reaching Assos : he made the distance 
 with all speed, and along a fine highroad, passing beneath 
 the oak groves which overshadow the watercourses of 
 Mount Ida. 
 
 That night his vessel probably anchored at Mitylene/ 
 the isle of Sappho and the ^olian songsters. With every 
 island and every shady cove in this coast rising from the 
 blue waters, some sonorous name of old recalls to the 
 memory of the modern traveller whole ages rich in glori- 
 ous deeds and poetic achievements. On the next day, 
 the little ship, leaving Lesbos to the windward, gave a 
 wide berth to Smyrna, and entered the strait which sepa- 
 rates Chios from the promontory of Clazomenes; the 
 
 descent of the shore from the upper town to the beach suggested to the 
 mind of the musician Stratonicus this play on Homer's Hues {Iliad \i. 143) : 
 
 "Aaaoy W, &s kçv Qaacrov oXedpov irçipad' 'iKrjai, 
 " To Assos go, if thou wouldst speedily perish," etc. 
 
 See Strabo, xiii. i. 57, and Athenaeus, viii. 352. The ruins are still on the 
 rocky height, and so well preserved are they that nowhere else is it possible 
 to obtain a more correct or fuller idea of what the Grecian cities once were. 
 1 Mitylenë (now called Mytilini or Castro) is the capital of Lesbos. 
 Situated on the eastern coast of the island, it aÉords shelter to vessels from 
 the northwesterly winds. 
 
THE RETURN TO JERUSALEM. 353 
 
 anchor was cast for the night on the rugged banks of 
 this island, the paradise of the Archipelago.^ On the fol- 
 lowing day, the shores of Ionia, the bay in which the 
 Cayster empties its waters, and finally Ephesus, came in 
 sight. But Paul would not tarry there. All his faithful 
 followers in town, as well as the Christians living in the 
 suburbs, would have hurried out to greet him and en- 
 deavor to force him to stay some time with them ; he 
 was too anxious to celebrate Pentecost in Jerusalem, and 
 there were hardly twenty-five days left him to make the 
 journey. They therefore steered straight for the narrow 
 channel which divides the isle of Samos from the main- 
 land. Their bark did no more than just touch at the 
 city of that name,^ and soon reached the roadstead of 
 Trogyllium at the foot of Mount Mycale, where they 
 were to spend the night. A few hours' run on the next 
 morning brought them into the bay into which the 
 Meander empties, where they landed, opposite the river's 
 outlet, at Miletus.'^ 
 
 This was the point at which the boat was to make its 
 longest stop after Troas. Paul must needs resign him- 
 self to this fresh delay ; but he profited by it to assure 
 his Ephesian friends that, if he passed by their city with- 
 out visiting them, it was neither from forgetfulness nor 
 lack of deep affection. As soon as he got on shore he 
 sent word to the Elders of that Church, bidding them 
 come thither to him. All hastened to obey the summons, 
 
 1 It owes all its fame to the genius of its inhabitants, since its soil has 
 always been rocky {TranTaXôçorcra, Homeric Hijmn, quoted by Thucydides, 
 iii. 104). The industry of these islanders, celebrated all over the Mediter- 
 ranean, has transformed it into a garden abounding in fruits of all 
 varieties. 
 
 2 The modern Tigani {The Pan), so called because of the circular 
 form of its harbor. 
 
 3 A wretched hamlet (Palatia) marks the spot where this town once 
 stood, — a town so powerful in its day that it could boast of four harbors, 
 one of them being reserved for men of war (Strabo, xiv. i. 6). The 
 Meander was as celebrated for alluvial deposits as for the windings of its 
 stream. The deposits left by the river have, in our time raised a com- 
 plete barrier between the sea and the ruins of this glorious city, the home 
 of Thaïes and Anaximander. Even when Paul landed there, it was but a 
 port of secondary importance. 
 
 23 
 
354 SAINT PAUL. 
 
 and gathered around the Apostle in some one of the many 
 inns for seamen along the wharves of Miletus. On the 
 morning set for his departure, Paul called them about 
 him and spoke these touching words of farewell : — 
 
 " From the day that I came into Asia, you know how 
 I have borne myself toward you during the whole time, 
 I have served the Lord in all lowliness, amid the tears 
 and trials which befell me through the plotting of the 
 Jews against me. I have concealed from you nothing 
 whatever that could be profitable to you ; nor did any- 
 thing hinder me from declaring them to you, or from 
 instructing you publicly and in private, preaching to the 
 Jews as well as to the Gentiles Eepentance towards God 
 and Faith in Our Lord Jesus Christ. And behold now, 
 bound in spirit,^ I am going up to Jerusalem, and I know 
 not what shall happen to me there, save that from town 
 to town the Holy Spirit is making me aware that chains 
 and afflictions are awaiting me. But I take no account 
 of my life ; I am ready to sacrifice this provided that I 
 finish my course, and that I may fulfil the mission I 
 have received from the Lord Jesus, to testify to the 
 Gospel of the grace of God. 
 
 " I know that you shall nevermore see my face, — all 
 ye among whom I have gone back and forth preaching 
 the Kingdom of God. Wherefore I do protest this day 
 that I am clear from the blood of all, for I have neglected 
 nothing whereby I might declare unto you the whole 
 will of God. Take heed, therefore, unto yourselves, and 
 to all the flock in whose midst the Holy Ghost has set 
 you as overseers ; be ye true shepherds of the Church of 
 God,^ which He purchased with His Blood. For I know 
 that, after my departure, there shall rise ravenous wolves 
 among you, nor shall they spare the flock ; from your 
 
 1 In other words, the Spirit of God is dominating, overmastering my 
 own spirit, bearing it whither it lists, like a captive in fetters. 
 
 2 Instead of the word God (0eoi!),the MSS. A, C, D, and E read Lord 
 (Kvpiov). I prefer the reading @eov, as given in the MSS. of the Vatican 
 and Sinai", as well as in the Vulgate and Syriac Versions, since it is one of 
 S. Paul's favorite expressions. In the Epistles he uses the expression 
 éKK\7](r(a rod ®€0v thirteen times, but never once èKK\i)(Tia rod Kvpiov. 
 
THE RETURN TO JERUSALEM. 355 
 
 own number will men arise publishing perverse doctrines, 
 that they may draw away the disciples after them. 
 Therefore be watchful, remembering how, for the space 
 of three years, I ceased not night and day to warn every 
 one of you with tears. I have not coveted either silver 
 or gold or raiment from any one of you ; and as you 
 know yourselves, these hands which you see have fur- 
 nished the necessities of life for me and my companions. 
 I have shown forth in all I did, that it behooves us, by 
 toiling after this manner, to aid the needy and to be 
 mindful of that saying of the Lord Jesus, ' There is more 
 happiness in giving than receiving.' " ^ 
 
 Thereupon Paul fell on his knees and prayed with the 
 Elders of Ephesus. All eyes were wet with tears, for 
 those wor'ds, " You shall nevermore see my face," pierced 
 them to the heart. One after another they fell on the 
 Apostle's neck, and clasped him in their embrace. The 
 hour fixed for the departure had come ; they followed 
 Paul to the water's edge, and there it was necessary " to 
 tear ourselves away from them," says Saint Luke.^ 
 
 The little bark was soon out of sight of these tearful 
 watchers on the pier, for a good wind was blowing in the 
 direction of Cos. The anchorage afforded by this island 
 has made it always a much frequented spot,^ and here 
 the sailors furled the sails for the night. The following 
 day was spent in rounding the Point of Cnidus, and 
 finally reaching Ehodes.^ On the morning of the day 
 
 1 This is one of the few sayings of Our Lord which have come down to 
 us from another source than the Gospels. 
 
 2 Acts xxi. i. 
 
 3 In ancient times, it exported wines and merchandise which were 
 famed throughout all Italy. (" Amphorae Co»," Pliny, Hist. Nat., xiv. 10 ; 
 "Coae purpuras." Horace, IV Od. xiii.) Its wines and fruits still con- 
 tinue to attract a goodly number of trading vessels thither ; in fact, no 
 port along the Archipelago is more frequented. 
 
 * Situated at the very angle of Asia Minor, Rhodes offers a natural 
 stopping-place for ships that coast along the peninsula. The beauty of 
 the isle, however, is quite as potent an attraction as its favored site. 
 The ancients vied with one another in praising the charms of its climate ; 
 for them it was " the Land of Roses " (Rhodes, from the Greek ^6Sov), 
 " The Bride of the Sun." " Not a day passes," says Pliny, " without his 
 luminous rays piercing the clouds." {Hist. Nat., ii. 62.) 
 
356 SAINT PAUL. 
 
 after, the snow-topped peaks along the Lycian coast 
 began to rise to the northward ; they were now heading 
 for the seven capes which push out from the green clad 
 slopes of the Cragus into the sea ; then, after skirting by 
 these cliffs and the mouths of the Xanthus, they could 
 distinguisli Patara, in the midst of the palm trees which 
 almost envelop it, with its Temple of Apollo, and its 
 Theatre carved from the rock.^ This was one of the 
 stopping-places for their vessel, and they went on shore. 
 
 In this port God provided them with an opportunity 
 of shortening the voyage, for there was a vessel here 
 bound for the Phoenician coast ; they were hardly well 
 landed, when they went aboard this other ship and were 
 again on the open sea.^ Ordinarily four days would suf- 
 fice to make this run,^ and in this case there seem to 
 have been no mishaps. " We made out Cyprus," Saint 
 Luke says, " passing it to larboard, then, continuing our 
 course toward Syria, we came to Tyre, where the vessel 
 was to discharge its merchandise." ^ 
 
 This was a good week's work for all hands, and Paul 
 employed the time in visiting the brethren in this city, 
 which could boast of a Christian congregation from the 
 earliest days, since this Church had owed its origin to 
 the dispersal of the disciples at the time of Stephen's 
 death.^ The Apostle had once passed through the town, 
 some six years previously, when on his way from Antioch 
 to attend the Assembly of Jerusalem, and, from the joy 
 displayed by the brethren when he related the history of 
 the conversions that had taken place among the Gentiles,^ 
 he had already been made to feel that this community 
 
 1 Although the city of Xanthus was connected with the sea by the 
 river of the same name, Patara was the real harbor. Appianus, De 
 Bell IS Civilibus, iv. 81. 
 
 - On that same day, probably; for S. Luke is so wonderfully exact in 
 his narrative that he never fails to use one of the phrases rrj ciriovar), t^ 
 èrépa, ttj èxofxévrj, when the departure did not take place till the morrow 
 or later. 
 
 3 The distance is about 450 Roman miles, and the journey by ship 
 across the sea, with favorable winds, would be at the rate of 125 miles per 
 day of 24 hours. 
 
 * Acts xxi. 3. s Acts xi. 19. ® Acts xv. 3. 
 
THE RETURN TO JERUSALEM. 357 
 
 was heart and soul in sympathy with him. Such senti- 
 ments, foreign as they were to most Jews that embraced 
 the Faith, would seem to imply that at least the majority 
 of these Christians had been converted from Heathendom. 
 Evidently they were living without any connection with 
 the Synagogue, and but little known in the city, for the 
 travellers were forced to search for them ^ in the thickly 
 populated districts of the town. 
 
 The mournful premonitions which from town to town 
 had been pursuing Paul, manifested themselves more 
 threateningly than ever here, when he took part in 
 divine service at Tyre. In the ecstasies to which the 
 outpouring of supernatural gifts was then wont to raise 
 the impassioned believers, many were given to foresee the 
 dangers the Apostle had to run, and they begged him 
 not to incur them. 
 
 " The Spirit is speaking through us/' they exclaimed ; 
 " do not go up to Jerusalem." ^ 
 
 But the same Spirit that was unveiling the future to 
 them was at the same time impelling Paul to go forth 
 and meet these new perils. As soon as their vessel was 
 ready, he declared his intention of departing. All the 
 disciples, with their wives and children, accompanied him 
 on his way from the quarter down to the shore ; they 
 knelt on the beach in prayer ; then, after the farewell 
 embraces; the Apostle went on board with his fellow 
 voyagers, while the Tyrians returned homeward sad and 
 troubled at heart. 
 
 That same evening the ship came to moorings at 
 Ptolemais,^ where the captain purposed making a short 
 stay ; here Paul, giving up the passage by sea, determined 
 to start out for Cœsarea in Palestine ^ on foot. However, 
 
 1 'Aj/eupt^j/res tovs fiaOrjTois. Acts xxi. 4. Though fallen from its 
 ancient splendor. Tyre was still busy and populous ; its purple dyes had 
 retained their old renown (Pliny, Hist. Nat., v. 17 ; ix. 60) ; hence there 
 was a numerous settlement of Jews here (Josephus, Bell. Jud., ii. xviii. 5). 
 
 2 Acts xxi. 4. 
 
 3 Saint Jean d'Acre. 
 
 * See the details concerning Csesarea given in Saint Peter, Chap. V. 
 p. 98. 
 
358 SAINT PAUL. 
 
 he would not leave without seeing the brethren at Ptole- 
 maïs, with whom he spent a whole day. On the next 
 morning he took the road leading to Csesarea ; two days' 
 journey at least were to be made this way, for it was 
 necessary to make the circuit of the Bay of Ptolemais, 
 whence the road encircles the base of Mount Carmel, and 
 traverses a good part of the wide-spreading plain of 
 Sharon. Although he was now assured of being in Jeru- 
 salem for Pentecost, the Apostle allowed himself no de- 
 lays, for he was anxious to have several days in Csesarea, 
 one of the few churches in Palestine where he felt sure 
 public sentiment was altogether on his side. Philip, its 
 founder, was, as we know, one of the seven deacons who 
 had inherited in the largest degree the spirit of Stephen. 
 We have seen how, even before that day when the spirit 
 of that first Martyr to a free Gospel came to life in Paul, 
 Philip had already entered boldly on the work of evan- 
 gelizing the Gentiles, carrying the Faith into Samaria, 
 and converting the Ethiopian eunuch.^ For the past 
 twenty years he had been living in Csesarea, a city of 
 foreign settlers on Jewish soil. His whole ambition was 
 bounded by his longing to remain in the inferior station 
 where God had placed him, and to be considered by the 
 brethren as simply one of the Seven destined to perform 
 the humbler ministry of the Church ; but his ardor in 
 preaching the Glad Tidings had raised him to a higher 
 rank in men's eyes, and his house was known through- 
 out Csesarea as that of " Philip the Evangelist." ^ He 
 was not unaided in his efforts, for his four daughters, 
 who remained virgins, had devoted their lives to the 
 spreading of the Faith. The title of " Prophetesses," given 
 them in the Acts, proves that among other gifts of God's 
 Holy Spirit, they had received that one which to Paul's 
 thinking was the most valuable of all, — the grace " of 
 edifying, exhorting, and comforting." ^ 
 
 In this family, more capable than almost any other of 
 comprehending him and his plans for the world, the 
 
 1 See Saint Peter, Chap. V. 2 ^cts xxi. 8. 
 
 3 1 Cor. xiv. 3. 
 
THE RETURN TO JERUSALEM. 359 
 
 Apostle passed a few days of quiet and freedom such as he 
 was destined to enjoy seldom or never thereafter. Never- 
 theless, even at Cœsarea this tranquillity was not left un- 
 disturbed. The Prophet Agabus — the same whom Paul 
 had met at Antioch some seventeen years previously ^ — 
 " descended " from the mountains of Judea. The dangers 
 which the Apostle had to fear were revealed to him also : 
 in order to lend weight to his words, he adopted that 
 language of action so frequently used by the Seers of old. 
 Silently entering the place where the brethren were 
 assembled, he approached Paul, took the Apostle's girdle, 
 and with it bound fast his own feet and hands. Anxious 
 glances were fixed on him, looking for an explanation of 
 this dumb show. He answered them with this Oracle : — 
 
 " Thus saith the Holy Ghost : ' So shall the man to 
 whom this girdle belongeth be bound by the Jews of 
 Jerusalem, and so shall he be delivered into the hands 
 of the Gentiles.' " 
 
 Although the Prophets had been using much the same 
 language at every stage in their journey, yet this time 
 the very imminence of the peril, as well as the renown 
 of Agabus, greatly intensified the general alarm. The 
 brethren of Cœsarea, even Paul's own companions, now 
 crowded about the Apostle, imploring him to stop before 
 it was too late. But the call from God was before him, 
 plain and not to be gainsaid. 
 
 "What are you doing?" was his only answer ; "why 
 will you weep thus and break my heart ? I am ready, not 
 only to be bound, but to die in Jerusalem for the Name 
 of the Lord Jesus." 
 
 At these words, they realized at one and the same time 
 somewhat of the tenderness of the Apostle's heart, and 
 the inflexibleness of his great will ; they felt the useless- 
 ness of further resistance to God's commands. " The will 
 of the Lord be done ! " they said, and in deep sorrow 
 they set about preparing for his departure. 
 
 Certain of the brethren at Csesarea deemed it an 
 honor to be allowed to confront the danger with him ; 
 
 1 Acts XÎ. 27-30. 
 
360 SAINT PAUL. 
 
 they joined company with Paul's little band, and brought 
 along with them an aged disciple named Mnason of 
 Cyprus, who owned a house at Jerusalem. It was settled 
 that Paul and his companions were to lodge with him, 
 where they would always have a refuge in case of a sud- 
 den attack. Yet, after all, what was the good of any 
 precautions they could take, or the most devoted affection 
 of his friends ? Farewells were said, but with aching 
 hearts and their minds filled with visions of new terrors 
 in the near future. 
 
CHAPTEK XVI. 
 
 THE RIOT IN JERUSALEM. — PAUL ARRESTED. 
 
 No delusive hopes cheered Paul's entrance into Jeru- 
 salem ; from the unbelieving Jews nothing was to be 
 expected but new conspiracies, from the Mother Church 
 cold dislike. Since the day of his departure from Cor- 
 inth, he had been praying that his charitable tribute 
 might be received in a kindly spirit ; ^ but with every 
 mile made Jerusalemwards, he had realized more keenly 
 how well founded were his fears,^ for the unconverted 
 Jews and the Judaizing Christians appeared to him to 
 be equally hostile to his cause. One and all, indeed, 
 in both these parties, regarded it as a settled fact that he 
 was accomplishing a work of apostasy, that his preach- 
 ing to the Israelites in Heathen lands was all aimed at 
 alienating them from Mosaism.^ Every new step taken 
 in the path of Christian liberty was re-echoed dolefully 
 within the walls of Jerusalem, and the name of Paul now 
 aroused the darkest suspicions, the bitterest grief. Yet 
 in this atmosphere of popular aversion some sympa- 
 thetic souls still kept alive their love for him. The 
 group of Hellenists, to which Stephen had belonged,* 
 still numbered a few disciples faithful to the principles 
 which the Martyr preached: doubtless they were the 
 ones who " received the Apostle with joy," ^ and con- 
 trived to cheer him with a few hours of rest and true 
 brotherly affection on the evening of his arrival. 
 
 On the morrow he must make his appearance before 
 the veritable Church of Jerusalem. Surrounded by his 
 
 1 Rom. XV. 30, 31. 2 Acts xx. 3, 22, 24, 38 ; xvi. 4, 11-13. 
 
 8 Acts xxi. 21. * See Saint Peter, Chap. IV. 
 
 ^ Acts xxi. 17. 
 
362 SAINT PAUL. 
 
 companions, Paul repaired to the dwelling of James, 
 where the Elders, already warned of his presence and 
 greatly moved thereby, had met together of their own 
 accord. The Apostle proceeded at once "to relate in 
 detail all that God had done through his ministry among 
 the Gentiles." ^ In this private meeting, in the midst of 
 pastors so much more capable of perceiving the truth 
 than were their people, he felt he could open his heart 
 freely, bearing witness to what he had had to suffer from 
 the emissaries of Jerusalem, and to the struggles it had 
 cost him to rescue the Heathen from those conspirators 
 and keep them steadfast in the pure faith of Christ. 
 The joy of the Elders was unbounded as they listened to 
 this narrative, so thrilling and yet so simple and sincere. 
 Asia Minor, Macedonia, Greece, — one half of the world 
 converted ! this was indeed so splendid a conquest that 
 none could help recognizing God's own hand unmistak- 
 ably working with Paul and leading him on. They could 
 only glorify the handiwork of the Creator in ardent 
 prayers, and yet, once these moments of thanksgiving 
 were passed, they could not stop to reflect on the 
 Apostle's words without troubled hearts. What would 
 be thought of his slender regard for Mosaism, and of the 
 complete emancipation from its bondage which he had 
 been claiming for the Gentiles ? On all these points it 
 behooved him to show some deference for the opinion of 
 the converted Jews, now numbering many thousands. At 
 the first glimpse of Paul in the company of the Gentiles 
 whom he had brought with him, and whose ways of liv- 
 ing he shared, would they not break out in noisy protests 
 and arouse the angry throngs ? The surest means of 
 forestalling this danger was to obtain the Apostle's prom- 
 ise that he would perform some public act of Judaic wor- 
 ship. James and his brethren set about doing this at once, 
 by suggesting to him that he should take a step which 
 would testify at once to his zeal for the Law and his 
 charity toward the poor of the Holy City. Several of 
 these needy Christians had taken the Nazarite's vow and 
 
 1 Acts xxi. 19. 
 
THE RIOT IN JERUSALEM. 363 
 
 were unable at present to pay for the sacrifices which 
 would free them from its obligations ; they must needs 
 await the appearance of some wealthy benefactor who 
 would assume these heavy expenses ^ for them. Such 
 acts of liberality were far from being unknown, since men 
 of fortune in Israel considered it an honor to be allowed 
 to provide for such deserving cases : some of these per- 
 sonages, on certain occasions notable in history, had 
 enabled several hundred Nazirs to cut their long locks 
 at one and the same time, and thus cease their life of 
 abstinence.^ The alms Paul had brought with him 
 would give him the appearance of a wealthy man in the 
 estimation of the brethren of Jerusalem, and these gifts 
 made James and his Elders the more desirous that he 
 should edify the Holy City by some bounty of the same 
 sort. 
 
 " Brother," they said to him, " you see how many 
 thousand Jews have believed, and all are zealous for the 
 Law. Now they have heard it reported that you are 
 teaching the Jews dispersed among the nations to re- 
 nounce Moses, dissuading them from circumcising their 
 children and from living according to Jewish customs. 
 What, then, is to be done ? Beyond a doubt, there will 
 soon be a throng about you, for on every hand they will 
 learn of your arrival : do you, therefore, do what we are 
 about to tell you. We have four men among us who 
 
 1 The Israelite who bound himself by a vow to abstain from all fer- 
 mented drink, and to let his hair grow for a certain length of time, ter- 
 minated his Nazariteship by offering sacrifices whereof the following details 
 are given in the Book of Numbers : " And lo the law of the Nazarite ! 
 On the day whereon the season of Nazariteship shall be accomplished, he 
 shall be conducted to the entrance of the Tabernacle of the Covenant, and 
 he shall present his offering to the Eternal, — a male lamb, full one year 
 old and unblemished, for a holocaust ; a ewe lamb one year old, unblem- 
 ished, as a sacrifice for sin ; and an unblemished ram for a peace offering. 
 He shall offer, likewise, a basket of unleavened bread, cakes of fine flour 
 kneaded in oil, and unleavened wafers soaked in oil, accompanied by their 
 offerings of flour, and their libations. . . . Such is the law of the Nazarite, 
 such his offering to the Eternal for his Nazariteship, without reckoning 
 what he may see fit to do of his own will." Num. vi. 13-21 ; Josephus, 
 BeM. Jnd., ii. xv. 1 ; Talmud of Jerusalem, Nazir, i. 3. 
 
 2 Josephus, Antiq. Jnd., xix. vi. 1 ; Bereschith Rahha, c. xxi. ; Koheleth 
 Rabha, vii. 11 ; Jerusalem Talmud, Nazir, v. 5 ; Beracoth, vii. 2. 
 
364 SAINT PAUL. 
 
 have taken a [Nazaritic] vow ; take them, purify your- 
 self with them, and bear the costs of the ceremony, that 
 so they may shave their heads. All will then be aware 
 that there is no truth in what they have heard tell, and 
 that you likewise walk in the observance of the Law. 
 As for the Gentiles who have believed, we have written 
 already, having decided that they are not obliged to 
 observe anything of this kind, unless it be to abstain 
 from what has been sacrificed to idols, from blood, from 
 things strangled, and from fornication." ^ 
 
 There is not the slightest indication in the Acts that 
 Paul manifested any surprise or repugnance on hearing 
 their proposition. With him the habit of forgetting his 
 own interest in all questions involving the welfare of his 
 fellow men made him superior to any feelings of wounded 
 personal pride. Nor did he object that, by such a strik- 
 ing profession of Mosaism, he would humiliate himself 
 in the eyes of Jerusalem, give the lie to his past con- 
 duct, and his teachings to the Heathen ; while to affect 
 a devotion which he knew to be vain and barren might 
 reasonably be construed as an unworthy subterfuge. If 
 any such thoughts as these darted through that soul of 
 his, so proud and sensitive on all points of honor, they 
 were but the flashes of his old proud nature ; they could 
 not move him now, for a more generous passion had 
 overmastered all others in him, the longing to be all to 
 all, that so he might gain all to the cause of Jesus.^ 
 Paul's only aim in coming to Jerusalem was to restore 
 peace in hearts embittered against him, and unite the 
 Mother Church with the converts from Paganism by a 
 spirit of brotherly forbearance ; any legitimate means of 
 bringing about this concord must seem good to him. 
 Furthermore, in accepting this proposition as good and 
 commendable, he in no way contradicted himself, since 
 it had always been his counsel to the Gentiles that they 
 should submit to the Judaic Observances rather than 
 scandalize their brethren. " Though free as regards all 
 men," were his words to the Corinthians, " I make myself 
 
 1 Acts xxi. 20-25. 2 i Cor. ix. 22. 
 
THE RIOT IN JERUSALEM. 365 
 
 the servant of all in order to gain more souls. I have 
 lived as a Jew among the Jews, that I might gain the 
 Jews ; with those who are under the Law, I submitted 
 myself to the Law, although I was no longer subject to 
 it." ^ Still more recently we have heard him reminding 
 the Romans that, since Charity is of first importance, it 
 behooves us to be resigned to certain practices, useless in 
 themselves, rather than grieve the very least of our 
 brethren.^ It was in the name of this spirit of Charity 
 that the Elders besought the Apostle to participate in a 
 Mosaical ceremony : and he agreed. 
 
 On the following day, taking with him the four needy 
 Christians who had been already selected, he entered 
 into the Temple, and, after purifying himself, gave his 
 directions to the priests as to the length of time before 
 the allotted sacrifices should be offered in turn for each 
 one of them, in order that they might be released from 
 their vows : the purification of the last Nazarite would 
 not take place until seven days later.^ Accordingly Paul 
 tarried for a week with his companions in the Temple, 
 taking part in their sacrifices and their prayers,* and 
 into this he put his whole soul and heart, in all sincer- 
 ity, for Nazaritism was just one of those Jewish Obser- 
 vances the mystic meaning of which harmonized most 
 perfectly with his personal views on religion.^ For in 
 
 1 1 Cor. ix. 19-21. 
 
 2 Rom. xiv. and xv. 
 
 3 As the term of theîr vows differed, the sacrifices must be offered on 
 the various days when each ended, and on the seventh day for the last 
 Nazarite alone. Some commentators have erred in concluding from this 
 passage in the Acts that the purifications lasted seven days for all Naz- 
 arites. There is nothing in Scripture or in Jewish traditions which would 
 indicate the existence of such a custom. 
 
 4 It is scarcely probable that Paul himself took the Nazarite's vow for 
 the period of seven days which he spent in the Temple, for no one ever 
 assumed these obligations for less than thirty days (Talmud, Nazir, i. 3 ; 
 Josephus, Bell. Jud., ii. xx. 1 ), and the Acts says nothing that would indi- 
 cate that the Apostle was allowed to contract them for a shorter period. 
 It says simply that he purified himself {ayvicrdeis) in the companii of the 
 Nazarifps, — in other words, he merely took part in their ablutions' and 
 sacrifices. 
 
 ^ As we liave seen, he took a similar vow of his own motion at Ken- 
 chraea. See Chap. IX. p. 212. 
 
366 SAINT PAUL. 
 
 this solemn act of consecration, whereby the Israelite 
 " separated himself that he might belong to the Eternal," ^ 
 everything pointed to that moral struggle so constantly 
 insisted upon by the Apostle,^ the liberation of man from 
 his fleshly burdens, " from the law of sin and of death," ^ 
 — it all tended to " make of his body a living sacrifice, 
 holy, well pleasing unto God." * 
 
 The halls set apart for the Nazarites during this period 
 of purification opened out upon the second terraced plat- 
 form of the Temple, and into the enclosure reserved for 
 the Israelites.^ The large majority of Jews but seldom 
 ascended thus far, except at the hours appointed for sac- 
 rifices ; they generally preferred the lower esplanade, 
 which the Gentiles were free to enter. It would seem 
 that during his retreat Paul never mingled with the 
 throng that went and came in this half profane court ; 
 in the company of his Nazarites he remained in the 
 porches of Israel, all absorbed in the hallowed ceremo- 
 nies, consequently respected by all. 
 
 Toward the end of the seven days, however, certain 
 Asiatic Jews espied him within the sacred precincts. 
 These strangers hailed from those Synagogues so hostile 
 to the cause of Christ, the same whose bitter persecu- 
 tions had so grievously disturbed Paul's stay in Ephesus.^ 
 Their fear of Eome had acted as a check on them in Asia 
 Minor, and it still overawed them here in Jerusalem, for 
 when, just after the Apostle's arrival in that city, they 
 had encountered him in company with a Gentile from 
 Ephesus named Trophimus, they durst do nothing against 
 
 1 Num. vi. 5. 
 
 2 Philo {Opera, vol. ii. p. 249, Mangey's ed.) gives the mystical expla- 
 nation of this ceremony, 
 
 3 Rom. viii. 2. * Rom. xii. 1. 
 
 5 The Mount of the Temple (Mt. Moriah) presented the appearance of 
 a series of three terraces. The lowest was in the form of a wide espla- 
 nade, which the Pagans had free access to ; hence its name of the " Gen- 
 tiles' Porch." To the northwest of this enclosure rose the second terrace, 
 twenty cubits higher and reserved to the Jews, whence it was called tlie 
 " Israelites' Porch." A stairway of fifteen steps led from this second terrace 
 to a higher platform, on which the Temple stood. For further details con- 
 cerning the Temple, see The Christ, the Son of God, Vol. I., Appendix I. 
 
 ^ Acts XX. 19. 
 
THE RIOT IN JERUSALEM. 367 
 
 him.^ But in the precincts sacred to Israel they felt 
 themselves free to act as standing on their own ground, 
 while their glance fell on the inscriptions inscribed on the 
 walls, threatening with death any Heathen who dared 
 cross the threshold of this hallowed enclosure.^ Fanat- 
 icism made them forget their fears ; they jumped to the 
 conclusion that Paul had gained admittance for Trophi- 
 mus of Ephesus among his companions; and accepting 
 as an established fact what was merely the desire of 
 their revengeful minds, they rushed down into the lower 
 court to spread the tale that the Apostle was now vio- 
 lating the Temple. The excited mob followed their leader- 
 ship ; they rushed upon Paul, with a wild outcry : — 
 
 " Help, sons of Israel ! Here is the man who is dog- 
 matizing everywhere against the Jewish people, the Law, 
 and this Holy Place; and now he has brought G-reeks 
 into the Temple and profaned the sanctuary ! " 
 
 The whole town was soon in a ferment ; from all sides 
 crowds were running in the direction of the Temple. 
 Meanwhile the Asiatics had seized Paul and dragged him 
 outside the Porches of Israel ; the spot was too holy to 
 think of killing him then and there. The Lévites, for 
 their part, dreading any pollution of the sanctuary, had 
 been pushing the multitude out as far as the steps lead- 
 ing down to the Gentiles' Porches, and had managed to 
 shut the doors upon the rabble. These fanatics, while 
 dragging the Apostle after them, never ceased loading 
 him with blows ; they would have soon made an end of 
 him, had not a band of Eoman soldiery, dashing through 
 the mob, now appeared on the scene. 
 
 1 Acts XXÎ. 29. 
 
 2 Josephus, BelL Jud., v. v. 2; Antîq. Jud., xv. xi. 1. One of these 
 inscriptions written in the Greek tongue has been discovered by M. Cler- 
 mont-Ganneau in the wall of a school building at Jerusalem in the 
 neighborhood of Herod's ancient temple. I append the translation : 
 " Let no stranger step foot beyond the railing which surrounds the Holy 
 Place, or into the enclosure. He who shall be apprehended so doing need 
 blame none but himself for what shall befall him thereafter, — Death." 
 Clermont-Ganneau, Fraudes Archéologiques, p. 42; Journal Officiel, Yeh. 
 23, 1885, p. 1006. See M. Vigouroux's Le Nouveau Test, et les Découvertes 
 Archéologiques, chap. vii. 
 
368 SAINT PAUL. 
 
 These legionaries descended from the Tower of Antonia, 
 which overlooked the Temple from the northwest.^ The 
 Tribune, to whom the Procurator of Judea confided the 
 preservation of the peace in the Holy City, resided here 
 with all his troops. In a hot-bed of fanaticism like Je- 
 rusalem, especially during seasons of religious festivities, 
 this officer lived constantly on the alert, his hand upon 
 his sword. " All Jerusalem is in an uproar ! " was the 
 news they brought him, and, immediately collecting some 
 centurions and a detachment of soldiers, he hastened 
 down the stairway which connected the tower with the 
 Court of the Gentiles.^ The crowd calmed down at 
 sight of the Eomans, and the maddest among them ceased 
 beating Paul. The officer, making straight for him, 
 wrested the victim from their hands. 
 
 This Tribune was called Lysias ; though a Greek by 
 birth, he had purchased the title of Eoman citizen from 
 Claudius, and consequently had added to his name that 
 of the Emperor ; birth, profession, speech, all tended to 
 make him appear a foreigner in the eyes of the people 
 whom he was appointed to hold in check. What could 
 be the cause of this sudden outbreak ? Only one idea oc- 
 curred to his mind : some days previously, several thou- 
 sand zealots, headed by an Egyptian Jew, had attempted 
 a revolt, and been overwhelmed by his legionaries at the 
 gates of Jerusalem : ^ their leader had disappeared, and 
 had thus far eluded his pursuers. Lysias supposed that 
 it was this impostor whom he had rescued ; bidding his 
 men bind him with two chains,* he appealed to the crowd 
 
 1 Josephus, Bell. Jud., v. v. 8 ; Antiq. Jud., xx. v. 3. 
 
 2 Josephus, Bell. Jud., v. v. 8 ; De Vogiié, Le Temple de Jérusalem, 
 p. 52, plates xv. and xvi. 
 
 ^ Josephus, Antiq. Jud., xx, viii. 6. 
 
 * This means that the two guards stationed themselves one at either 
 side, and did not merely hold the Apostle's chains in their hands, but 
 wound the fetters which were fastened to the prisoner's wrists about their 
 own arms. This was a common custom with the Roman police, and 
 Seneca alludes to it in the well known words, " Eadem catena et eustodiam 
 et militem copulat " {Epht. 5). Cf. Digest, xlviii. viii. 1, 12, 14 ; Josephus, 
 Antiq. Jud., xviii. vi. 7, 10. P^very Roman soldier carried a chain and strap 
 along with his other equipments. Josephus, Bell. Jud., iii. v. 5. 
 
THE RIOT IN JERUSALEM. 369 
 
 for information concerning the man and what he had 
 done. Some shouted one thing, others something else ; 
 seeing that it was hopeless to expect anything reason- 
 able in this uproar, the Tribune gave orders to have Paul 
 taken into the fortress. 
 
 Seeing the prisoner borne away by the guards, the 
 people, in their fury at the prospect of being robbed of 
 their vengeance, made a sudden rush upon him, crying out, 
 " Kill him ! Kill him J " 
 
 By the time they reached the foot of the steps by 
 which they must ascend to Antonia, the press had become 
 so great that Paul, impeded by his chains, could not 
 proceed unaided, Lysias ordered his soldiers to take him 
 up in their arms and carry him. He himself marched 
 close beside his prisoner. The Apostle leaned down and 
 said, " May I speak to you ? " 
 
 " What is this ? " replied Lysias ; " you know Greek ? 
 Are you not, then, the Egyptian who, some days ago, 
 excited four thousand men and led them into the Desert 
 with him ? " 
 
 " I am a Jew from Tarsus," was Paul's answer, " a citi- 
 zen of that Cilician town, which is not without renown. 
 I beg you to let me speak to the people." 
 
 Lysias granted his request. 
 
 Advancing to the top of the stairway, Paul made a 
 gesture with his heavily manacled hands, to signify that 
 he wished to be heard ; the crowd became silent. 
 
 "Brethren and Fathers," he began, for he had recog- 
 nized certain members of the Sanhédrin in the front 
 ranks, " listen, I beseech you, to what I shall have to say 
 in my defence." He was speaking in the Hebrew tongue,^ 
 and this token of respect was sufficient to quiet the ex- 
 citement and redouble their attention. 
 
 "I am a Jew," Paul proceeded, "born at Tarsus, in 
 Cilicia, yet brought up in this city at the feet of Gamaliel, 
 in all the rigor of the law of our fathers, zealous in the 
 cause of God as you are to-day. I have persecuted unto 
 
 1 By this we are meant to understand the Syrochaldaic dialect then in 
 use in Palestine. 
 
 24 
 
370 SAINT PAUL. 
 
 death such as followed this way, binding men and women, 
 and casting them into prison. Of this the High Priest 
 himself is my witness,^ together with the whole body of 
 the Elders, from whom I received letters to the brethren 
 at Damascus, and was going thither, in order to bring 
 back to Jerusalem those who were there that they might 
 be punished. But it came to pass, as I was on the road, and 
 was drawing near to Damascus, that of a sudden, about 
 midday, a great light from Heaven shone like a lightning 
 flash round about me. And I fell to the ground, and 
 heard a voice saying unto me, ' Saul ! Saul ! why perse- 
 cutest thou me ? ' I answered, ' Who art thou. Lord ? ' 
 And He said to me, 'I am Jesus of Nazareth, Whom 
 thou persecutest.' They that were with me saw the 
 light, and they were seized with fear ; but they heard 
 not the voice of Him Who was speaking to me. And I 
 said, ' What shall T do, Lord ? ' And the Lord answered 
 me, ' Arise and go into Damascus, and there thou shalt be 
 told what thou must needs do.' And as the great bril- 
 liancy of that light had blinded me, they that were with 
 me took me by the hand and led me into Damascus. 
 Now a devout man according to the Law, named Ananias, 
 well reported of by all the Jews that dwelt there, came 
 to me, and, drawing near me, said to me, ' Brother Saul, 
 recover thy sight!' And in that instant I raised my 
 eyes, and saw him. And he said to me, ' The God of 
 our fathers hath chosen thee beforehand to know His 
 will, and to behold the Just One, and to hear from His 
 mouth the Word ; for thou shalt be His witness before 
 all men of what thou hast seen and heard. And now 
 why dost thou delay ? Arise, receive baptism, and wash 
 away thy sins, calling on the name of the Lord." 
 
 More than once have we had to admire Paul's perfect 
 self-possession in perilous crises, but never was this char- 
 acteristic so strikingly manifested as in this instance. The 
 Apostle, after the cruel treatment he had just received 
 
 ^ The High Priest whom Paul here calls to witness was Theophilus, 
 son of Annas; he occupied this position from 37 to 43. Josephus, Antiq. 
 JucL, xviii. V. 3 ; xix. vi. 1, 2. 
 
PAUL ARRESTED, 371 
 
 and his narrow escape from death, still is so far master 
 of himself as to be able to use all the resources known to 
 him when confronting this howling mob. He not merely 
 uses the most effective arguments, he manages also to 
 put them in a fashion most likely to propitiate his blood- 
 thirsty audience. What a wonderful exhibition it was in 
 him to address these fanatics as one who was once also a 
 determined supporter of the Law they were defending ! 
 No one there, he tells them, had ever gone to greater 
 lengths than he in his profound reverence for Mosaical 
 belief, for had not his ardor induced him to become a per- 
 secutor of the Faith ? And if now that same Faith has 
 changed his point of view, it required nothing short of 
 an overwhelming revelation to work this change in him ; 
 and even in this event it was to a scrupulous observer 
 of the old worship, — to Ananias, a man revered by all 
 Israelites in Damascus, — that this Jesus who had con- 
 quered him had taken care to send him for help and 
 advice. 
 
 The Apostle had one last point to urge in his defence, 
 — he wanted them to know that, if he had not remained 
 in the Holy City, devoting himself to his brethren in 
 Israel, this was not because he himself wished to part 
 from them. He had striven long against the God of his 
 fathers. Who had commissioned him to travel afar, urging 
 that, as he was known to all here as a quondam persecu- 
 tor, his conversion would lend great weight to his words ; 
 nor did he finally bow to God's will until he had received a 
 formal command from the Lord Himself. This was, to 
 be sure, the most delicate point in his apology ; satisfied 
 that he had made himself heard and understood thus far, 
 the Apostle began the latter part of his speech with more 
 hardihood and freedom. 
 
 " On my return to Jerusalem," he went on, " as I was 
 praying in the Temple, I fell in a trance, and I saw Him 
 saying to me, ' Make haste and go out forthwith from 
 Jerusalem, for they will not receive thy testimony con- 
 cerning Me.' 
 
 " I answered Him, ' Lord, they know I am he who was 
 
372 SAINT PAUL. 
 
 continually casting into prison and whipping such as 
 believed in Thee, and when the blood of Stephen, Thy 
 witness, was shed, I was standing by, consenting to his 
 death, and guarded the garments of them that slew 
 him.' 
 
 " But he said unto me, ' Depart, for I will send thee 
 far hence unto the Gentiles.' " 
 
 Despite the blood of the Martyr, so boldly referred to 
 by the Apostle, as though it were a shield against their 
 wrath, at the first mention of the word " Gentiles," the 
 shouts broke out anew : " Away with him ! " was the 
 cry, " he is not lit to live." 
 
 The uproar, so long held back, burst forth with re- 
 doubled force. All this throng of fanatics, now beside 
 themselves with rage, shrieked and ground their teeth ; 
 shaking their clenched fists in their madness, throwing 
 dust over their heads, tearing their clothing, and wav- 
 ing the tattered fragments in the air. Lysias, perceiv- 
 ing that it was useless to delay longer, bade his men 
 bring Paul within the fortress ; but, as he had not under- 
 stood his speech, and wished to know why they were so 
 fierce against the man, he ordered one of his centurions 
 to use the lash in order to extort an answer to his 
 questions. 
 
 The soldiers seized Paul and had already bound him to 
 the stake with straps,^ when the Apostle found an op- 
 portunity to say to the centurion, " Is it lawful to flog a 
 Koman citizen who has not been condemned ? " 
 
 His words brought his torturers to a sudden stand-still, 
 for the offence they were about to commit was serious, 
 and fraught with grave consequences.^ 
 
 The officer in charge hurried to the Tribune, warning 
 him to take care what steps he took in the matter. Great 
 
 1 The instrument of torture in question, employed to extort a confession 
 of guilt, was not the leathern thongs designated by the words roîs lyiatTiv, 
 but a lash bristling with knobs and leaden l)alls, " horribili flagello." 
 Horace, / Salirœ, iii. 19. Eiirwv /xda-Ti^ii/ àverd^io-ôat avréu, Acts xxii. 24. 
 
 2 The Laws of Valeria and Porcia forbade all magistrates, under pain 
 of severest punishment, to strike Roman citizens with the rods. Valerius 
 Maximus, iv. i. 1 ; Livy, x. 2. 
 
PAUL ARRESTED. 373 
 
 was the surprise of the latter, who had regarded the 
 bruised and beaten Apostle as nothing more than a 
 seditious Jew of the lower classes. He went to him 
 immediately. 
 
 " Is it true," he demanded of his prisoner, " that you 
 are a Eoman citizen ? " 
 
 " Yes," Paul replied. 
 
 " But," objected the Tribune, " I bought this title for a 
 great price." ^ 
 
 " And I have it by birthright," was Paul's answer. 
 
 Hearing this, the Tribune dismissed the soldiers : for 
 any attempt upon the person of a Roman citizen — the 
 mere fact of strapping him to the stake — constituted a 
 crime ; ^ indeed, there was a most humane law, forbidding 
 officials to begin any judicial process with the use of 
 torture.^ And Lysias realized the measure of his respon- 
 sibility ? How was he to justify his conduct, if ques- 
 tioned by the Governor ? What explanation could he 
 give him of the whole city being in confusion, without 
 any complaint against the instigator of it forthcoming ? 
 
 On the morrow, still laboring under this embarrass- 
 ment, he sought means of enlightening himself by con- 
 fronting Paul with the Sanhédrin. Accordingly, orders 
 were given for the princes of the priesthood to assemble 
 with all their councillors, and Lysias himself, after having 
 relieved the prisoner of his chains, presented him before 
 this highest court of Jewry .^ The High Priest Ananias ^ 
 
 1 The rights and title of Roman citizenship were sold at a very dear, 
 or a very mean price, according to the times. Dio Cassius, Ix. 17. 
 
 2 " Faciuus est vincire civem Romanum, scelus verberare." Cicero, In 
 Verr., ii. \. 66. 
 
 ^ " Non esse a torraentis incipiendum divus Augustus constituit." 
 Digest, xlviii. 18, 1. 
 
 ■* Evidently the Sanhédrin did not assemble in its ancient meeting- 
 place, the " Hall of Hewn Stone " ( Gazith), which lay between the Priests' 
 Porches and that of the Israelites [Mischna Sanheclrin, xi. 2; Pea, iii. 6; 
 Mid doth, V. 3, 4). Lysias and his soldiers Avould not have dared to enter 
 within the private enclosure ; the Governor of Judea himself had never 
 ventured to set foot within it. For some thirty-eight years it had been 
 customary to hold their sittings in the gate of the Temple {Sabbath, 15 a; 
 Aboda Sara, 8 b). 
 
 ^ Ananias, son of Nebedeus, was raised to the sovereign pontificate by 
 
374 SAINT PAUL. 
 
 presided as judge ;^ this man was one of the most scan- 
 dalous pontiffs of that epoch ; avaricious, grasping, re- 
 nowned for his sensuality, the man was never known to 
 shrink from doing anything which would satisfy his 
 passions, ready, if need be, to employ the daggers of his 
 murderous hirelings. He belonged to that family of 
 Annas — " The Hissings of Vipers," as they were called ^ 
 — who had sentenced Jesus to death. Acts of high- 
 handed injustice, and even violence, were familiar to this 
 man, and of this he lost no time in giving evidence. 
 Hardly had the Apostle, looking fixedly at the council of 
 his people, pronounced these few words, " Brethren, up 
 to this hour I have always lived a conscientious life 
 before God," when Ananias cried out, " Strike him on 
 the mouth ! " 
 
 Paul shivered under the insult. His dimmed sight 
 could not make out the person who gave this command ; 
 he only saw that it came from some one of the pontiff 
 priests whom he could recognize as such by their white 
 robes.^ 
 
 " Thou whited wall," he replied, " God shall smite thee 
 in thy turn. Thou art seated there to judge me accord- 
 ing to the Law, and in defiance of the Law thou com- 
 mandest me to be struck." 
 
 Herod, King of Chalcis, and "held this position for ten years. Though 
 deposed shortly before the departure of the Procurator Felix, he never- 
 theless retained great influence in the state, which he used to satisfy his 
 own passions. He met his death at the hands of assassins. Josephus, 
 Antiq. Jud., xx. v. 2 ; vi. 2 ; viii. 8 j ix. 2. Bell. Jud., ii. xvii. 9. Talmud 
 of Babylon, Pesachim, 57 a ; Kerithouth, 28 a. 
 
 1 The presidency of the Sanhédrin did not belong by right to the High 
 Priest, but was confided to any one of the seventy-one members designated 
 by the vote of his colleagues (Kitto, Cychpœdia, Sanhedrim). According 
 to the Talmud of Babylon, this function was conferred by acclamation on 
 Hillel, and was made hereditary in his family. But it was not, for all 
 that, more than an honorary title, since we constantly find the High Priests, 
 after the opening of the Christian era, presiding and directing the deliber- 
 ations of this body. Acts v. M et seq. ; vii. 1 ; ix. 1, 2 ; xxii. 5 ; xxiii. 2, 4 ; 
 xxiv. 1. Josephus, Antiq. Jud., xx. x. ; Contr. App., ii. 23, etc. 
 
 2 Pesachim, 57 a. 
 
 3 Even after they were out of office, the High Priests still retained 
 their title and continued to wear the white robes of state. Josephus, Bell. 
 Jud., iv. iii. 10. 
 
PAUL ARRESTED. 375 
 
 " Will you even dare to revile God's High Priest ? " 
 exclaimed the spectators. 
 
 Paul excused himself: "I was not aware, brethren, 
 that it was the High Priest,^ for it is written, ' Thou shalt 
 not speak evil of the ruler of thy people.' " ^ 
 
 This readiness to quote and respect the authority of 
 Scripture did somewhat toward restoring calm in the 
 assembly, whereupon the real debate was opened. Accord- 
 ing to the testimony of Lysias,^ the principal questions 
 at issue had to do with the legal obligations : in vain 
 Paul urged the importance of his Eevelations, and the 
 message of Salvation which he was commissioned to 
 bear to all men alike ; he could make no impression on 
 minds so embittered and bent on vengeance. Happily, 
 the discussion turned on certain points peculiar to the 
 Jewish Faith, — on the Eesurrection of the dead, and 
 the existence of Angels and spirits.* These beliefs, 
 though rejected by the Sadducees, were still cherished 
 by the Pharisees : the Apostle saw his opportunity of 
 adroitly turning his enemies' wrath against the oppos- 
 ing faction, without, however, concealing his own con- 
 victions. 
 
 " Brethren," he cried, " I am a Pharisee, and the son 
 of a Pharisee. What am I now accused of ? For hoping 
 in the Eesurrection of the dead ? " 
 
 This profession of his opinions excited a violent quarrel 
 between the members themselves, and brought over many 
 of them to his side. "We find no fault in this man," 
 several of the Pharisees were saying, " and who knows 
 
 1 We have seen elsewhere {Saint Peter, Chap. X. p. 174 et seq.) into what 
 dishonor the oflBce of High Priest had fallen at this date. As one High 
 Priest followed another in swift succession, — sometimes deposed by the 
 Romans, sometimes by the Herods, — the people began to pay more atten- 
 tion to the illustrious Rabbis than to these degraded Lévites. It has been 
 suggested that, as Paul had been absent from Jerusalem for so many years, 
 he might not have known the High Priest then in office. Some outward 
 insignia of rank, it is true, probably distinguished this exalted personage 
 from the pontiffs surrounding him; but Paul's sight, from illness and 
 natural weakness, failed to discern this mark or badge. 
 
 2 Exod. xxii. 28. 
 
 3 Acts xxiii. 29. ^ Acts xxiii. 6-8. 
 
376 SAINT PAUL. 
 
 whether some spirit or an Angel may not have spoken 
 to him?" 
 
 Lysias had been listening to the discussions which 
 were so unfamiliar to him, and at the same time protect- 
 ing the Apostle by his presence, howbeit without suc- 
 ceeding, as he had expected, in discovering of what his 
 man was accused withal. One thing, at least, struck 
 him forcibly, to wit, that in the tumult going on Paul 
 was in danger of being torn in pieces by the furious foes 
 who surrounded him. Resorting to the same manoeu- 
 vres adopted the night before, he ordered his soldiers to 
 enter the hall, and then consigned Paul to them to be 
 returned to the fortress for safe keeping. 
 
 The Apostle's strength had been wellnigh exhausted 
 by these terrible days. As, for the second time, night 
 came upon him in his dungeon in Antonia, and as he 
 thought of the mad hatred he still had to face, he felt that 
 gloomy sense of his own weakness stealing over him to 
 which he was so often subject when no friendly arm was 
 by to sustain him. On a similar occurrence, the entire 
 Church had watched and prayed for Peter ; ^ but Paul 
 could hope for nothing of the kind ; the Christians of 
 the Holy City felt that they were doing all that was 
 demanded of them when they refrained from breaking 
 off all relations with him ; even their pastors evidenced 
 the greatest caution ; there is no indication of their hav- 
 ing tendered him any assistance in this terrible trial. 
 
 But the Lord, for Whom Paul was suffering, had never 
 ceased to be a Helper " sufficient unto him." ^ He ap- 
 peared to his servant on that night of terror. 
 
 " Be of good courage," He said ; " as thou hast given 
 testimony of Me at Jerusalem, so must thou also testify 
 of Me at Rome." ^ 
 
 On the morning of the following day, the effects of 
 this promise began to show themselves. The hearts of 
 the zealots were still burning with indignation at the 
 thought of how the Roman soldiery had broken into the 
 councils of the Sanhédrin to rescue the victim from their 
 
 ^ Acts xii. 5. ^2 Cor xii. 9. ^ Acts xxiii. 11. 
 
PAUL ARRESTED. 377 
 
 rage. More than forty of these men met together at the 
 hour of dawn, and bound themselves by an oath, ratified 
 by horrible anathemas, to neither eat nor drink until they 
 had slain the Apostle. Nor did they shrink from making 
 the princes of the priesthood and the Elders of the peo- 
 ple parties to their compact by calling on their aid. 
 
 " Do you," such was their proposal, " go now and beg 
 the Tribune in the name of the Sanhédrin to order this 
 man to be brought down here among you, as if you were 
 desirous of examining more closely into his case ; before 
 he arrives, we shall be prepared to kill him." 
 
 A conspiracy formed after this fashion was not likely 
 to remain long a secret ; rumors of the plot reached the 
 ears of Paul's nephew, the son of the Apostle's sister, who 
 resided in Jerusalem. This young man, who was doubt- 
 less a Christian, hastened to Antonia and gained admit- 
 tance to the prisoner on the plea of kinship. At once 
 Paul was informed of his peril. Calling one of the cen- 
 turions, he said to him, " Conduct this young man to the 
 Tribune, he has something to say to him." And the 
 officer led the lad away, and brought him into the pres- 
 ence of Lysias. 
 
 " The prisoner Paul summoned me," he said, " and re- 
 quested me to bring this young man before you, since he 
 has some communication to make to you." 
 
 Taking the lad kindly by the hand, the Tribune drew 
 him aside, asking, " What have you to tell me ? " 
 
 "The Jews," the latter replied, "have agreed among 
 themselves that they will beg you to have Paul brought 
 down before the Sanhédrin on the plea that they want 
 to examine more closely into his case. Do not yield to 
 them, for more than forty of their number are lying in 
 wait for him : they have taken an oath, binding them- 
 selves by mighty curses neither to eat nor to drink till 
 they have slain him, and now they are all ready, only 
 awaiting your consent." 
 
 Lysias dismissed the young man, with a caution not 
 to disclose to any one that he had given the authorities 
 this information. His own plans were formed: to get 
 
378 SAINT PAUL. 
 
 Paul out of the way by conveying him to Caesarea, and 
 thus throw the responsibility of unravelling this snarl 
 upon the Governor of Judea. At once he summoned a 
 couple of centurions, and gave them their orders with as 
 much precision as prudence. 
 
 "Get in readiness two hundred legionaries, seventy 
 horsemen and two hundred men of the light infantry ; ^ 
 with these take relays of horses for the prisoner to ride 
 on and bring him in safety before the Governor Felix." 
 All must be prepared to start by the third hour of the 
 night (nine o'clock in the evening), for Lysias feared lest 
 the Jews might get wind of his movements, capture Paul 
 along the road, murder him, and afterwards accuse the 
 Tribune himself of having received a bribe to deliver him 
 into their hands.^ Having taken all these measures, the 
 Tribune sat down and wrote the following letter to the 
 Procurator : — 
 
 " Claudius Lysias, to the Very Excellent Felix, Gov- 
 ernor, greeting ! 
 
 " The Jews had seized this man and were on the point 
 of killing him, when I came up with some soldiers and 
 rescued him from their hands, having learnt that he was 
 a Roman citizen. In order to ascertain what he was 
 charged with, I had him brought down before their Coun- 
 cil; but there I found that he was accused only of 
 certain things pertaining to their law, nor was he charged 
 
 ^ Ae|toAc{)8oi. The meaning of this word is uncertain. The Vulgate 
 translates it lancearios ; the Syriac Versions by jaculatores, jaculantes 
 dextra {Se^iofioXovs, Alexandrinus MS.) ; Suidas and Phavorinus by 
 irapa<(>v\aK€S, police officers. According to Meursius ( Glossarium Grœco- 
 barbarum) this terra refers to the military lictors charged with the cusfodia 
 militaris ; in other words, with guarding the prisoners by attaching to their 
 left hand the chain which was riveted to the right wrist of the captive 
 {vapà rh \a$e7u rijv rod Sca-fiiov de^idv). The most reasonable conclusion 
 to be drawn from these various explanations is, that it means the lightly 
 equipped soldiery who were consequently better fitted for speedy manoeu- 
 vres than were the police. 
 
 2 The reading given in a MS. in cursive letters (137), and adopted by 
 the Vulgate. The bare suspicion that he could be bribed would expose a 
 Roman magistrate to serious danger. When once convicted of having 
 sold his influence to the Samaritans, Celer paid the penalty of his dis- 
 honesty with his life. Josephus, Antiq. Jud., xx. vi. 3 ; Bel/. Jud., ii. xii. 7. 
 
PAUL ARRESTED. 379 
 
 with any crime meriting death or imprisonment. Upon 
 information which has been given me that the Jews were 
 lying in ambush to kill him, I send him to you forth- 
 with, at the same time bidding his accusers to bring 
 before you any charges they may have against him. 
 Farewell." ^ 
 
 At the hour appointed, the military escort marched 
 forth from the fortress. All night they marched, and so 
 rapidly that by sunrise they had reached the plains of 
 Sharon and Antipatris.^ The highroad over the hills, 
 the dangerous stage in the journey, was now passed ; 
 from Antipatris to Caesarea, through an open country, 
 there was no longer any fear of ambuscades.^ The de- 
 tachment of four hundred infantrymen, now no longer 
 needed, retraced their steps Jerusalemwards, that same 
 day, leaving to the cavalry alone the duty of conducting 
 the captive in safety to Csesarea. 
 
 A few days had sufficed to realize all the sad presenti- 
 ments with which Paul had been assailed when leaving 
 this city : he was returning thither loaded with the 
 chains which he must wear for four long years. A cap- 
 tivity fraught with the happiest consequences neverthe- 
 less, one too which the Apostle often thanked God for, 
 since it was to constrain him to do a work he would 
 never have ventured upon of himself, — the preaching of 
 his Gospel for two whole years in the Church of Peter 
 and the capital of the civilized world. 
 
 1 This missive is really the judiciary report, or, as the Roman lawyers 
 termed it, the Elogium. Digest, xlviii. 3, 6; xlix. 16, 3; Daremburg, 
 Dictionnaire des Antiquités, Elogium. 
 
 2 The village of Kefr Saba still marks the site and preserves the 
 ancient name of Antipatris, Capharsaba (Ka^ap^d^a, Josephus, Antiq. Jud., 
 xiii. XV. 1 ; xvi. v. 2). Two Roman roads connected Jerusalem with Anti- 
 patris : one passed through Gibeon and Bethoron (Josephus, Bell. Jud., 
 ii. 19; viii. 9); the other through Gophna (Bihliotheca Sacra, 1843, pp. 
 481 et seq.). It is impossible to decide which of these routes was taken by 
 the escort in charge of the Apostle. See Robinson's Biblical Researches, 
 iii. 138, 139. 
 
 3 Once at Antipatris, they had covered half the way between Jerusalem 
 and Csesarea. The Itinerary of Jerusalem gives the following distances : 
 Civitas Nicopoli, M. (illia) XXII. ; Civitas Lidda, M. X. ; Mutatio Antipa- 
 trida, M. X. ; Mutatio Betthar, M. X. ,• Civitas Cœsarea, M. XVI. 
 
CHAPTER XYII. 
 
 THE PRISONER OF CESAREA IN PALESTINE. 
 
 Fifteen years had elapsed since the day when, with 
 the death of Agrippa, Judea became once more a Eoman 
 Province. Yet even while he laid this heaviest burden 
 on the children of Israel, Claudius did not forget that he 
 owed his throne to one of their race.^ This he proved by 
 continuing the privilege which was dearest to the Jewish 
 heart, — absolute freedom to maintain their religious 
 rites and customs. Orders were given to the Roman 
 officials, that they must respect the national worship, and 
 even render it public homage : every year victims were 
 to be sacrificed in the Temple in the Emperor's name.^ 
 
 This kindly feeling on the part of the sovereign was 
 sufficient to assure to their land — though frequently 
 shaken by revolutionary outbursts — a government that 
 was vigorous as it was equitable ; in any case of injus- 
 tice, speedy reparation was always to be had. A strik- 
 ing instance of this was the affair of Cumanus, who, 
 for allowing himself to be bribed, suffered degradation 
 from office and was sentenced to banishment.^ Care was 
 taken, besides, to select such governors as would be likely 
 to please the Jews. Felix, before whom Paul was to 
 appear, received his appointment at the express request 
 of the High Priest Jonathan.* He was brother to Pallas, 
 the all-potent favorite of Claudius, and like him owed 
 his freedom to that prince. The Pontiff believed that it 
 was the best policy to secure such high patronage for his 
 
 ^ See Saint Peter, Chap. X. and Appendix II. 
 2 Duruy, Histoire des Romains, \\. 152. 
 ^ Josephus, Antiq. Jud., xx. vi. ; Bell. Jud., ii. xii. 
 ^ Josephus, Antiq. Jud., xx. viii. 5. 
 
THE PRISONER OF CjESAREA IN PALESTINE. 381 
 
 native land; but as it turned out, he had simply suc- 
 ceeded in saddling the Province with an odious despot. 
 Felix, they found, though quite as unprincipled as his 
 brother, had neither the latter's ability as an administra- 
 tor, nor his wit in the conduct of life ; the kingly powers 
 granted him aroused only his ambition. In his govern- 
 ment he betrayed the soul of the slave ^ that he once 
 was : cruel, dissolute, greedy for spoils, in one instance 
 he would restrain the robber hordes, in another enrich 
 himself with their booty, and sometimes even make them 
 the instruments of his revenge : the High Priest, having 
 been so imprudent as to reproach him for his exactions, 
 fell pierced by the daggers of these his hired assassins.^ 
 The impunity enjoyed by Felix, thanks to his brother's 
 influence at court, made it possible for him to go to 
 almost any lengths : ^ three queens in succession became 
 his wife.* The woman who was sharing his fortunes 
 at this date was Drusilla, a sister of Herod Agrippa II. 
 She was renowned for her beauty among all the daugh- 
 ters of Israel, and had been given in marriage to Aziz, 
 King of Emesa ; the infamous wiles of a magician, who 
 was Felix's creature, alienated her from this first hus- 
 band, and won her over to the adulterous Procurator.^ 
 
 Faithless and shameless as he was in his private life, 
 this man was so imbued with the juridical instincts of 
 the Eomans, that when once he entered the Prœtorium 
 he recovered all the respect of his race for legal forms. 
 He read Lysias's letter now delivered to him by the cen- 
 turion who had been intrusted with the custody of Paul.*^ 
 This document was as favorable as possible to the ac- 
 cused ; not only did it contain no charge against him, it 
 rather represented him as a victim of Jewish fanaticism, 
 a Eoman citizen well deserving of protection from their 
 
 1 " Antonius Felix, per omnem saevitiam et libidinem, jus regium ser- 
 vili ingenio exercuit." Tacitus, Hist., v. 9, 
 
 2 Josephus, Antiq. Jud., xx. viii. 5; Bell. Jiid., ii. xiii. 3. 
 
 ^ " Cuncta malefacta sibi impune ratus." Tacitus, Annal, xii. 54. 
 * " Trium reginarum maritus." Suetonius, Claudius, 28. 
 ^ Josephus, Antiq. Jud., xix. ix. 1 ; xx. vii. 2. 
 ® See ante, p. 379, note 1. 
 
382 SAINT PAUL. 
 
 wrath. Paul was therefore received with due considera- 
 tion. The Procurator inquired as to the Province he 
 belonged to ; and on learning that he was from Cilicia 
 he remarked, " I will hear you when your accusers shall 
 have arrived." Thereupon he gave orders to have him 
 lodged together with his guard, not in the prison, but 
 in his own residence, which had once been the palace of 
 Herod. 
 
 At Jerusalem, in the mean while, Lysias had intimated 
 to the accusing party, that, as the case had been trans- 
 ferred to the court of Felix, they might carry their com- 
 plaints thither. Ananias decided to appear there in 
 person. Three days later,^ this Pontiff made his entrance 
 into Ceesarea, accompanied by certain members of the 
 Sanhédrin. Not having had himself any experience in 
 judicial debates, and unable to speak Greek with fluency, 
 he saw fit to take with him a foreign lawyer by the name 
 of Tertullus.2 This man was one of those young Eomans 
 who, in the hope of rising more speedily in their profes- 
 sion, were in the habit of accompanying the governors 
 into their Provinces and there acting as special plead- 
 ers for the inhabitants of the district.^ Ananias's first 
 thought was to urge an immediate trial before the Gov- 
 ernor's tribunal. The hearing was granted without delay. 
 
 Tertullus began by pronouncing an harangue according 
 to the most approved forms of rhetoric. In his exor- 
 dium, whereby he sought to enlist the sympathy and 
 favor of the judge, he was profuse in his praise of " the 
 
 1 " Five days thereafter, Ananias came down " (Acts xxiv. 1 ) ; that is, 
 five days after the Apostle left Jerusalem. We must interpret these words 
 from the Acts thus, in order to harmonize them with S. Paul's own state- 
 ment above (xxiv. 1 1 ) that but twelve days had elapsed since he went up 
 to the Holy City. 
 
 2 The name Tertullus (a diminutive form for Tertius) would indicate 
 that this advocate was either from Rome or Italy. The arguments were 
 carried on in Greek ; for the attempts hitherto made to force judicial 
 pleaders to use the Latin tongue in the Provinces had failed (Valerius 
 Maximus, ii. 2). Under the Empire, Greek was often used, not only in 
 the Provinces, but in Rome itself. Dio Cassius, Ivii. 15; Ix. 8, 16, 17. 
 Suetonius, Tiberius, 71 ; Nero, 7. 
 
 3 In like manner Cœlius made his maiden effort in Africa. Cicero, 
 Pro Coelio, 30. 
 
THE PRISONER OF C^SAREA IN PA LESTINE. 383 
 
 Most Excellent Felix," of his unfailing equity, his wise 
 foresight, and the salutary measures he had taken to 
 secure an unbroken peace to the land. (His suppression 
 of a few brigand bands gave this bit of flattery more or 
 less the appearance of truth.^) He went on to utter the 
 humblest sentiments of gratitude in the name of his cli- 
 ents, till, coming to the accusations he was commissioned 
 to urge against Paul, he made use of these words : — 
 
 " This fellow, a veritable pest, is stirring up seditions 
 among the Jews scattered over the world ; he is the ring- 
 leader of the sect of Nazarenes ; he has even attempted 
 to desecrate the Temple." 
 
 We must suppose that, as a young lawyer, Tertullus 
 either had not much experience before the bar, or that 
 his eagerness to espouse the quarrel of the Jews had 
 blinded his judgment ; for, forgetting the respect due to 
 the Eoman authority before which he was now pleading, 
 he went on to lay all the blame at Lysias's door. Accord- 
 ing to his version, it was the Tribune's hasty intervention 
 which had caused all this trouble. Why had he not left 
 it to the Sanhédrin to decide in a matter which they had 
 once taken up, — one that belonged to them by every 
 right. This version of the plaintiffs' side was most ac- 
 ceptable to the Jews present, who confirmed everything 
 adduced by their spokesman ; it was not likely to impress 
 Felix, however, whose opinion had been already influenced 
 by the report forwarded by Lysias. The Governor made 
 a sign to Paul that he might speak in his own defence. 
 
 The Apostle, as we have seen, would yield to no one in 
 the art of winning men's minds ; accordingly, he began 
 by congratulating himself on having as his judge a chief 
 magistrate initiated for these many years past in the ad- 
 ministration of the country's interests ; ^ thereupon he 
 took up the accusations wherewith he had been charged. 
 Only about twelve days had passed since he quitted 
 Csesarea on his way up to Jerusalem, whither he went as a 
 
 ^ Josephus, Antiq. Jud., xx. viii. 5, 6. 
 
 2 Felix was Procurator from 53 to 61. The usual term for this office 
 did not exceed two or three years. 
 
384 SAINT PAUL. 
 
 pilgrim worshiper.^ In this short interval no man had 
 ever seen him "disputing with any one, or causing a 
 concourse of people, either in the Temple, or in the syna- 
 gogues, or in the town." This bold protestation met with 
 no denial from his prosecutors. To this Paul called the 
 attention of Felix: "They cannot maintain this point 
 which they are accusing me of." 
 
 " This much is true," he added, " and I confess it before 
 thee, that I follow that Way which they call a heresy ; 
 therein I serve the God of our fathers, believing all that 
 is written in the Law and the Prophets, hoping in God 
 as they do themselves, and trusting that all men, just 
 and unjust, shall some day rise again. Wherefore I am 
 careful to keep my conscience ever pure of all reproach 
 towards God and towards men." As for the Temple 
 which they accuse me of desecrating, "I came thither 
 after several years to give alms to my nation, and fulfil 
 unto God my vows and my offerings. I was engaged in 
 these religious duties when they came upon me in the 
 Sanctuary, having but recently undergone purification, 
 and not gathering together a multitude about me nor 
 causing a tumult. The men who discovered me there 
 were certain Jews from Asia ; these men ought to have 
 been here before thee to accuse me, if they have anything 
 to object against me. In their absence, at least let those 
 who are here tell what crime they found me guilty 
 of when I appeared before the Sanhédrin, except it be 
 perchance those words which I cried out as I stood in 
 the midst of them, * Concerning the Kesurrection of the 
 dead I am this day brought in judgment before you.' " 
 
 Once more Paul adroitly rested his case on this well 
 known difference in doctrinal teaching between him and 
 his accusers. Felix, from his long sojourn in Palestine, 
 
 1 These twelve days have been variously computed. The most natural 
 reckoning (that adopted by Meyer, De Wette, etc.) would seem to be as 
 follows •• 1st day, arrival in Jerusalem; 2d day, his visit to James; from 
 3d to 7th, fulfilment of the Nazarite's vow; 8th day, the sitting of the 
 Sanhédrin ; 9th day, departure from Jerusalem ; 13th (i. e. five days after 
 this departure, Acts xxiv. 1), or perliaps the 12th, the hearing before 
 Felix. 
 
THE PRISONER OF C^ S ARE A IN PALESTINE. 385 
 
 and from his union with a daughter of the house of 
 Israel, was better versed in Jewish doctrines than the 
 majority of Eoman officers ; he was not unaware of the 
 part this belief in a Eesurrection played in the quarrels 
 between Pharisees and Sadducees. Seeing that no one 
 gainsaid the Apostle's statements, he thought best to 
 adjourn the hearing. 
 
 " When the Tribune Lysias comes down," he said, " I 
 will give judgment in this matter." 
 
 In the interim, he commanded the centurion in charge 
 of the Apostle to treat him with kindness ; he ordered 
 his chains removed for the time, and gave permission to 
 his disciples to visit and perform any service for their 
 master.^ 
 
 The affair had caused considerable comment in Csesarea ; 
 Felix's consort, Drusilla,^ was desirous of knowing this 
 man of her own nation who had so far disturbed the 
 High Priest and Sanhédrin ; she was still more curious 
 to hear what he might have to say concerning the New 
 Faith in a Crucified Messiah. The Governor yielded to 
 her wishes ; a few days later he had Paul summoned 
 before him again. The very sight of this high-born 
 Jewess, then in the zenith of her beauty, seated beside a 
 man of slavish origin who was at this moment master of 
 
 1 Under the Republic, the accused who enjoyed the rights of a Roman 
 citizen was not subjected to any preventive imprisonment ; the only excep- 
 tion was in cases of confessed criminals and those caught in the act (Digest, 
 De Custod., xlviii. 3 ; Mommsen, Rom. Gesch., ii. 106, 2d éd.). These 
 guaranties disappeared with the advent of the Empire. In the Provinces it 
 belonged to the Governor to decide whether the case justified a provisory 
 detention of the prisoner, or whether he should release him on his own 
 recognizance or on bail (Daremberg, Diet, des Antiq., Custodia). As 
 the Acts states that Paul was returned to the custody of a centurion, it is 
 evident that Felix put him under military guard, custodia militaris. 
 Howbeit, he bids them make his confinement as little burdensome as pos- 
 sible (exetj/ 6.vi(nv) and doubtless ordered him to be relieved of the chains 
 Avhich, upon leaving the Provinces, he commanded him to wear again 
 (/caTeAiTrej/ rhv TlavXov Sçdçfiévoj/, Acts xxiv, 27). 
 
 2 Felix had two wives of this name : one the daughter of Juba, King 
 of Mauritania, and granddaughter of Antony and Cleopatra (Tacitus, 
 Hist., V. 9) ; and the one we are now speaking of, a daughter of Herod 
 Agrippa I. and sister of Agrippa II. The son which she had by her union 
 with Felix perished with her in the eruption of Vesuvius, during the reign 
 of Titus (Joseph us, Ant. Jud., xx. vii. 2) 
 
 25 
 
386 SAINT PAUL. 
 
 Israel, — this spectacle harrowed the very soul of the 
 Apostle. In the presence of the adulterous pair he spoke 
 with such thrilling power " of righteousness, chastity, and 
 the coming Day of Judgment" that Felix was shaken 
 with fear. 
 
 " Hold ! that will do for the present," he said to Paul ; 
 " I will have thee recalled, when time permits," — and 
 with these words he conducted Drusilla from the audience 
 hall. 
 
 The Apostle had gained the ascendency over the mind 
 of this man, for, corrupt as he was, the Koman was still 
 capable of seeing the truth, perhaps of even feeling some 
 remorse. Often after this Felix would call the captive 
 into his presence and talk with him ; for there was always 
 something to charm the listener in these conversations, 
 — allusions to the various events which had illustrated 
 the twenty years of his Apostolate amid peoples of such 
 diverse customs and characters, his burning eloquence, 
 and the accent of truth with which Paul set forth his 
 beliefs. Another and far less creditable motive soon crept 
 into the mind of the Procurator, and excited his selfish 
 passions. Inferring from the prisoner's own narrative, as 
 well as from the alms presented by him to Jerusalem, 
 that his influence must be very great in the Churches of 
 the Gentiles, he flattered himself that here was a chance 
 for extorting a handsome ransom.^ But Paul refused to 
 listen to any hints of such a character. This was equiv- 
 alent to dooming himself to a protracted imprisonment. 
 And thus it came about that Felix, who durst not either 
 offend the Jews or pass an unjust sentence which would 
 recoil on himself in case of appeal, allowed the matter to 
 drag on. 
 
 In this weary waiting, two whole years were spent by 
 
 1 The Julian Law (Digest, xl. 11, 3) forbade judges to abuse their func- 
 tions by any attempts at extorting money from the accused ; but when so 
 far away from Rome, the Governors of Provinces paid small heed to such 
 enactments. The second successor of Felix, Albinus, practised this sort of 
 exaction so freely; that under his rule, none remained in prison save such 
 criminals as were too poor to purchase their freedom (Josephus, Bell. 
 Jud., xiv. ii, 1). 
 
THE PRISONER OF C^SAREA IN PALESTINE. 387 
 
 the captive in the palace of Ctesarea. He enjoyed, as we 
 have seen, very great freedom, since prisoners simply held 
 for trial, especially those whose rank or peculiar circum- 
 stances recommended them to the consideration of the 
 chief magistrate, were only subject to detention in the 
 quarters of the custodians who were responsible for 
 their safe-keeping. Paul rejoiced in the thought that he 
 was deemed worthy to suffer this much for the love of 
 the Lord Jesus Christ, and still happier at being able to 
 preach, for he was allowed to continue his Apostolic 
 labors among the brethren, who had free access to him. 
 Many of his disciples were come thither to be near him, 
 and these were also the most zealous of his sons in 
 Christ, — Timothy, Luke, Aristarchus of Thessalonica, 
 Tychicus, and Trophimus. Through them, and thanks 
 to the constant communication kept up between Csesarea 
 in Palestine and the Mediterranean ports, the Apostle 
 could get news from his Churches and provide for their 
 spiritual wants. The correspondence carried on during 
 his captivity here has not, like that from Ptome, left us 
 with any important productions of his genius ; but in 
 compensation for this loss, we can feel well assured that 
 one of the noblest of our Sacred Books, the third Gospel, 
 had its origin in this epoch of his life. It was then that 
 Luke, feeling that much was lacking to complete the 
 story of Jesus's Life as Paul was wont to describe it, con- 
 ceived the plan of supplying these gaps in the spoken 
 Gospel by writing out the Divine Narrative more in 
 detail. The exactness he shows when treating of matters 
 touching the Law, Mosaical usages, and the topography 
 of Palestine, would all seem to prove that the writer was 
 in this region when he compiled his work. But the influ- 
 ence exercised over him by his master, the Apostle of the 
 Nations, is in Luke's version even more noticeable than 
 any facts gained by contact with his brethren of Judea : 
 in Paul and in Luke we constantly encounter the same 
 views, the same doctrines, often the selfsame forms of 
 speech.^ In the long leisure afforded him by his captiv- 
 
 ^ Comely, Introd. Specialis in Sing. N. T. Libros, p. 131. 
 
388 SAINT PAUL. 
 
 ity, Paul inspired and perfected the work of his disciple, 
 thus making it really what from the earliest days it was 
 believed to be, — his own Gospel. ^ 
 
 This state of things had lasted for two years, without 
 any sign on Felix's part that the end was any nearer, 
 when one of the seditious outbreaks which so fre- 
 quently disturbed the peace of Judea happened to change 
 the course of events. A riot occurred in the market- 
 place of Cœsarea, caused by dissensions between the 
 Jews and Greeks, who made up most of the population 
 of the city. The Greeks were having the worst of it, 
 when Felix hastened up with his troops to restore order. 
 He commanded the Jews to disperse, and, on their refus- 
 ing to obey, bade his legionaries charge the mob. The 
 slaughter of many citizens, and the sacking of houses 
 belonging to the wealthiest Israelites, were the conse- 
 quences of this insignificant riot. The disproportion be- 
 between the punishment and the offence aroused the in- 
 dignation of the whole country, and tidings of it found 
 their way to Eome. Claudius was no more, and Pallas 
 had lost his position of influence ; ^ Israel, on the other 
 hand, now possessed friends at court of no mean abilities, 
 one especially, a Jewish proselyte named Poppsea, who 
 swayed the thoughts and feelings of Nero.^ Felix, de- 
 nounced by his victims, in due course received notice to 
 appear before the Emperor ; all that his brother Pallas 
 could do was to save him from death ; disgraced, stripped 
 of almost all the fruits of his iniquitous gains, he finally 
 died in obscurity.* One of his last acts before quitting 
 Judea was to insure Paul's being kept a prisoner, and 
 
 1 "Nomine suo ex opinione ejus [Pauli] conscripsit." Fragment from 
 Muratori (171). — " Lucae digestum Paulo adscribere soient." Tertullian, 
 Contr. Marc. iv. 5. — " Lucas, sectator Pauli, quod ab illo prœdicabatur 
 Evangelium in libro condidit." S. Irenaeus, Adv. Hœres., iii. 1. Clement 
 of Alexandria, Stromata, i. 21 ; Origen, In Matt., t. i., etc. These summary 
 views concerning the Third Gospel will be further developed in another 
 volume, where we shall examine S. Luke's work more particularly. 
 
 2 Tacitus, Annales, xiii. 14. 
 
 ^ Tfj -yvvaiKi liloTnrr}la (dçocrcfirjs yap -^u) virhp tSov 'louSa/cwi/ Se7j0et<r?j 
 XaptCô/J-^vos. Josephus, Antiq. J ad., xx. viii. 11 ; Vita, 3. 
 ^ Josephus, Antiq. Jud., xx. viii. 7, 9; Bell. Jud., ii. xiii. 7. 
 
THE PRISONER OF C^SAREA IN PALESTINE. 389 
 
 even to add to his hardships. " He left Paul in chains," 
 says the Acts, — hoping thereby to mollify the Jews,^ and 
 make them a little less relentless in their attacks. 
 
 Porcins Festus, who was appointed as his successor, 
 proved to be a chief magistrate notable for his firmness, 
 uprightness, and devotion to duty^^ Three days after his 
 landing at Csesarea he went up to Jerusalem, eager to 
 form for himself his opinions of the Jews and that at the 
 centre of national life. The leading men of the people 
 and the priesthood hastened to pay court to him, and at 
 their head appeared the new High Priest whom Agrippa 
 had set up in the place of Ananias, — Ismaël, son of Phabi.^ 
 The quiet of the past two years had by no means lulled 
 their vengeance. They demanded of Festus, as a largess 
 from the incoming Governor, that he should send back 
 the captive Apostle to Jerusalem, for they had again 
 planned to waylay him on the road. In fact, they had 
 hired for this purpose one of those bands of assassins, 
 who, when once their murderous object was attained, 
 scattered over the mountains, leaving no traces of their 
 whereabouts on the appearance of the Eoman police. 
 The straightforward honesty of Festus's character foiled 
 all their machinations. He answered that it was no part 
 of his duty to play fast and loose with the reputation 
 and lives of his prisoners, or to regard his responsibilities 
 as a gift to be shared with any favorites whatever. Paul 
 was in custody at Caesarea, and there he must remain for 
 trial; he himself, within a few days, was to return to 
 that city. " Let the leading men among you come thither 
 with me," he added, " and if this man has committed any 
 crime, let them prefer their accusations." 
 
 Festus did in fact remain but eight or ten days in 
 Jerusalem, and re-entered Csesarea with some of those 
 Jews most bitterly opposed to Paul in his train. On the 
 very next day the Governor took his seat on the judi- 
 cial bench, and ordered Paul to be brought before him. 
 No sooner had he appeared in court than the Jews from 
 
 * Acts xxiv. 7. 
 
 2 Josephus, Antiq. Jud., xx viii. 9, 10, 11. ^ /^/c?.^ xx. viii. 8. 
 
390 SAINT PAUL. 
 
 Jerusalem flocked about Festus, and began accusing the 
 Apostle of various offences ; howbeit, when it came to a 
 question of proof, they found that their bare assertions 
 carried no weight. Thereupon, remembering what effect 
 the same cry had had upon the mind of the weak Pilate 
 at the trial of Jesus, they attempted by the same calumny 
 to destroy Paul. " He is a traitor against Cœsar," they 
 shouted. 
 
 But they had to do with a man of a very different 
 metal. Festus granted the accused full liberty to defend 
 himself, and clearly establish that he had transgressed 
 " neither the law of the Jews, nor against the Temple, 
 nor against Csesar." 
 
 This short debate sufficed to prove beyond a doubt that 
 Felix was justified in regarding this as a mere dispute 
 about doctrines between Jews ; perhaps the Judge in this 
 instance perceived that he would be forced to give sen- 
 tence against the plaintiffs ; any way, he thought it pru- 
 dent to consult their feelings, and therefore reverted to 
 their former demand. 
 
 " Are you willing to go to Jerusalem," he asked Paul, 
 " and there be tried before me for these matters whereof 
 you stand accused ? " 
 
 This expedient, which would greatly lessen his difficul- 
 ties, would also ingratiate him with the Jews ; he pro- 
 posed it, however, in perfect sincerity and good will ; for, 
 although he was in ignorance of the plots going on in the 
 Sanhédrin, Festus meant to conduct the prisoner to Jeru- 
 salem in person, preside at the trial, and protect him from 
 any violence. 
 
 Paul had no mind to accept this offer. Perhaps he 
 suspected that they would be lying in wait for him again 
 on the return march ; in any event, he foresaw that another 
 hearing at Jerusalem would only culminate in a scene of 
 abuse and outrage which would not further his cause. 
 Eome, on the contrary, offered him the surest guaranties 
 of fair treatment ; accordingly, he insisted on his right to 
 be tried there. 
 
 "I stand here before Cesar's Tribunal," he said, ''and 
 
THE PRISONER OF CyESAREA IN PALESTINE. 391 
 
 there I ought to be judged. I have done no wrong to 
 the Jews, as thou thyself knowest full well. If I have 
 injured them, or if I have committed any crime worthy of 
 death, I refuse not to die ; but if nothing is true of all 
 that they accuse me, no man can deliver me over to them. 
 I appeal unto Cassar." 
 
 These words cut short any further discussion, for the 
 Eoman citizen, whosoever he might be, had only to utter 
 this wish, and thereby his case was transferred to the 
 Emperor's jurisdiction.^ Thereby the provincial magis- 
 trates were rendered powerless, and forced to comply by 
 forwarding the accused to Eome. The dearest longing of 
 Paul's heart was to preach the Gospel in that city, and 
 hence he had a personal reason for seizing the first oppor- 
 tunity to hasten its accomplishment. 
 
 Festus had not anticipated this step on the prisoner's 
 part; he turned to the councillors who surrounded him, 
 to get their advice.^ The answer was plain and unmis- 
 takable : save in cases of confessed criminals, or those 
 caught in the act, any formal appeal must be granted. 
 So then there was nothing left for Festus to do but to 
 declare, " Thou hast appealed unto Caesar, to Csesar thou 
 shalt go." 
 
 After this he was only waiting for some opportunity 
 of transferring the Apostle, when one of the most notable 
 events in this long captivity took place. Only a few days 
 after the audience we have just been describing, Herod 
 Agrippa IL, with his sister Berenice, arrived in Caesarea. 
 This grandson of the great Herod could only boast of a 
 
 1 The right, possessed by every Roman citizen, of appealing to the 
 Emperor, arose from the fact that Augustus had arrogated to himself all 
 the powers which once belonged to the Tribunes' Court, and consequently 
 the right of intercession from the rulings of other magistrates. Little by 
 little, this right of appeal had not merely the effect of paralyzing or annul- 
 ling a sentence, as was the case with the Intercesslo : it became really the 
 right to resort to a higher tribunal, which had the power of quashing or 
 revising the sentence of the lower courts. Daremberg, Diet, des Antiq,, 
 Appellatio. 
 
 2 Governors of Provinces had a staff of councillors, whom they chose 
 themselves. Dio Cassius, liii. 14, Cicero, In Verr., Act ii. 1, ii. 32. 
 Suetonius, Tiberius, 33, etc. 
 
392 SAINT PAUL. 
 
 tithe of the power wielded by his ancestor, — such as the 
 government of Chalcis ^ and a few other cities, the pro- 
 tectorship of the Temple, the election of the High Priest, 
 and the title of King, but with no power in the affairs 
 of Judea, and holding his authority at the discretion of 
 Kome.2 xhis condition of dependence made it obligatory 
 for Agrippa to pay his respects to the new Procurator : 
 this he did without delay, and brought with him his 
 sister, who shared his crown as she did his existence, 
 and for this last cause was bitterly decried.^ As they 
 made a long stay in Caesarea, the conversation very natu- 
 rally turned on the story of the heroic prisoner. 
 
 " There is here," Festus told them, " a man whom Felix 
 left a prisoner; the Princes of the priesthood and the 
 Elders of the Jews appeared to accuse him when I was 
 in Jerusalem, demanding that I should give sentence 
 against him. I answered them that it is not the custom 
 among Komans to condemn any one before the accused 
 
 1 Chalcis was the capital of the little kingdom which had been founded 
 by Herod, brother of Agrippa I. Its ruins, mingling with those of the 
 more recent town of Anjar, lie a little to the north of the road from 
 Bey rout to Damascus, between Liban us and Anti-Li banus. Robinson, 
 Biblical Researches, vol. iii. p. 496 et seq. 
 
 2 As he was too young upon the death of Agrippa I. (44) to succeed 
 him, this Prince was detained at Rome for several years, and only succeeded 
 in obtaining from Claudius a small part of his father's domains, to wit, the 
 Principality of Chalcis (Josephus, Ant. Jud., xx. v. 2) ; later on he was 
 given Philip's Tetrarchy, Batanœa, Trachonitis, and Abilene (Ibid., xx. 
 vii. 1); finally, under Nero, he got possession of Tiberias, Tarichœa, 
 Julias, and a few outlying villages (Ibid., xx. viii. 4). Although he had 
 the title of King (Ibid., Bell, Jud., ii. xii. 8) and the superintendence of the 
 Temple at Jerusalem (Ibid., Ant. Jud., xv. i. 3), he never reigned over Judea. 
 He took sides with the Romans in the war which completed the ruin of 
 his country, and died in Trajan's reign, at the age of seventy. 
 
 3 Josephus, Ant. Jud., xx. vii. 3 ; Juvenal, Sat., vi. v. 156 et seq. This 
 Princess, eldest daughter of Herod Agrippa I., had married her uncle, 
 Herod, Prince of Chalcis. After his death, she lived in Rome v/ith her 
 brother, Herod Agrippa II. The disgraceful rumors current concerning 
 their relations induced her to marry Polemo, King of Cilicia ; but this 
 marriage was speedily broken off. Later on, Berenice exercised an influ- 
 ence over Titus which made her name renowned in Roman history : 
 " Suspecta in eo libido . . . propter insignem reginœ Berenices amorem, 
 cui etiam nuptias pollicitus ferebatur . . . Berenicen . . • ab Urbe dimisit, 
 invitus invitam." Suetonius, Titus, 7. Tacitus, Hist., ii. 2. Dio Cassius, 
 Ixvi. 15. 18. 
 
THE PRISONER OF C^SAREA IN PALESTINE. 393 
 
 be brought face to face with his accusers, with full liberty 
 to defend hiraself. Accordingly, when they were come 
 hither, making no delay, I seated myself in the tribunal 
 on the following day, and ordered the man to be produced. 
 His accusers when brought face to face with him did not 
 charge him with any of the crimes I had expected they 
 would reproach him with ; but they entered on a dispute 
 concerning their superstitions, and a certain Jesus, now 
 dead, whom Paul asserted to be still alive. Not seeing my 
 way clear to settle such a business, I asked this man if 
 he was willing to go up to Jerusalem to be tried there on 
 all these headings ; but he appealed from this, and de- 
 sired his case to be reserved for the decision of Augustus. 
 Accordingly I ordered him to be held in custody until I 
 can send him to Csesar." 
 
 " I, too," said Agrippa, " should very much like to hear 
 this man." 
 
 "So be it ! " was Festus's reply, " to-morrow you shall 
 hear him speak." 
 
 Thus it happened that on the next day Agrippa and 
 Berenice betook themselves to the audience chamber in 
 all the pomp and splendor befitting their royal rank, for 
 Festus, to show his appreciation of their prompt adhesion, 
 had tendered them the first position in public gatherings. 
 The Eoman officers, with the most prominent personages 
 in the city, who composed the sovereign's suite, gave this 
 assembly all the appearance of a solemn function. In 
 such a brilliant circle Paul presented a strange contrast 
 to his hearers, when the soldier holding his chains, led 
 him forth, — pale and worn, his countenance, always so 
 unprepossessing, now furrowed by long illness and two 
 years of strict confinement. After his appeal to Caesar, 
 there was no longer any question of trial or judicial pro- 
 cedure so long as the prisoner remained in Palestine. 
 This Festus, with that scrupulous regard for legal forms 
 which was a second nature to the Eoman magistrate, took 
 care to explain to all present. 
 
 "King Agrippa," he said, "and all you who are here 
 present witli us, you see before you the man against 
 
394 SAINT PAUL. 
 
 whom the whole Jewish people, here as well as at Jeru- 
 salem, have been besieging me, declaring that he ought 
 not to be let live. For my own part, finding that he had 
 done nothing worthy of death, and the man himself hav- 
 ing appealed to Augustus, I determined to send him 
 thither. Yet I have nothing certain to say of him to 
 the Emperor,^ and for that reason I have brought him 
 before you all, and especially before thee, King 
 Agrippa, in order that, after having examined into his 
 case, I may know what I ought to write concerning it, 
 for to me it seems unreasonable to transfer a prisoner 
 without indicating at the same time the charges under 
 which he lies." 
 
 Agrippa having signified his willingness to hear the 
 prisoner speak for himself, Paul lifted his hand, fettered 
 with heavy chains, and commanded attention by the ges- 
 ture customary to Greek orators.^ 
 
 " I deem myself happy, " he began, " King Agrippa, 
 to be allowed to defend myself to-day before thee against 
 all things whereof the Jews accuse me, because thou art 
 well acquainted with all the customs and questions which 
 are known among us. Wherefore I beg of thee to hear 
 me patiently. So far as concerns the life I have led in 
 Jerusalem among my own nation since the days of my 
 youth, — so much is well known to all the Jews. If 
 they will bear true witness, they will tell you that, 
 according to the strictest sect of our religion, I lived a 
 Pharisee : and now I stand here to be judged because I 
 hope in the promise which God made unto our fathers, 
 the promise whereunto our twelve tribes hope to come, 
 by serving God day and night; 'tis for this hope, 
 King, that I am accused by the Jews. What then ! is 
 it judged among you so incredible a thing that God should 
 raise the dead ? " 
 
 1 T^j Kvpiq), " to the Lord." Augustus and Tiberius always refused this 
 title (Suetonius, Augustus, 53 ; Tiberius, 27). But from the time of Calig- 
 ula the Emperors permitted its use. 
 
 2 " Porrigit dextram et ad instar oratorum comforniat articulum, duo- 
 busque infimis conclusis digitis ceteros eminentes porrigit." Apuleius, 
 Metamorph., ii. 54, 
 
THE PRISONER OF C JE S ARE A IN PALESTINE. 395 
 
 Here Paul was simply repeating, in different terms, 
 what he had said to the Jews and to Felix, that his sole 
 crime was his belief in the Kesurrection of the dead. As 
 to the charge of having preached Jesus of Nazareth, he 
 once more alleged the Saviour's appearance to him on the 
 road Damascusward, and the Divine command he had 
 received to embrace this new Faith. 
 
 "King Agrippa," he said, in concluding the story of his 
 conversion, " I did not withstand the Heavenly Vision ; 
 but I proclaimed far and wide, first to those at Damascus, 
 thereafter at Jerusalem, and finally unto all Judea and to 
 the Gentiles, that they should repent and turn unto God 
 by doing works worthy of repentance. Because of this 
 the Jews, when they caught me in the Temple, en- 
 deavored to kill me ; but, thanks to the aid which came 
 to me from God, you see me standing before you this 
 day, bearing witness unto small and great, declaring 
 nothing save what the Prophets and Moses foretold ; 
 namely that it was necessary that the Christ should 
 suffer, and that, as the first to rise in the Eesurrection 
 of the dead. He should be the Messenger of light to the 
 chosen people and the Gentiles." 
 
 This exposition of the Prophet's testimony, this tale of 
 heavenly visions, was not calculated to interest Festus, 
 who doubtless had already had occasion to hear the 
 same matter discussed. He feared lest his high-born 
 guests should be wearied, and at this point interrupted 
 the prisoner without much ceremony. 
 
 " Your mind is wandering, Paul," he said to him ; " your 
 great knowledge has turned your brain." 
 
 But the Apostle was not to be confused by such words ; 
 moreover he felt certain that, to Agrippa at least, these 
 questions were peculiarly interesting. 
 
 "I am not out of my mind. Most Excellent Felix," he 
 replied ; " the words T am uttering are the words of truth 
 and reason. The King is well informed concerning all 
 these things, and I speak in his presence with all the 
 more freedom because I know that he is not ignorant of 
 all that I say now ; indeed these things have not taken 
 
396 SAINT PAUL. 
 
 place in secret." Whereupon, turning toward the Prince 
 he put the question directly: "King Agrippa, belie vest 
 thou the Prophets ? Ah ! I know that thou dost ! " 
 
 Agrippa refused to enter on the discussion which the 
 Apostle would have gladly drawn him into, and now the 
 King met this home thrust with courtly irony. "You 
 will soon persuade me to become a Christian ! " he said. 
 
 " I would to God," exclaimed Paul, *' that not only 
 thou, but also all that are listening to me to-day, would 
 become in every respect such as I, — excepting these 
 chains," he added with well-bred humor, holding out his 
 manacled wrists. 
 
 With this courteous sally the audience came to an end. 
 The King rose ; Berenice, Festus, and their court passed 
 into another hall. Here the matter was talked over, and 
 the opinion was unanimous that Paul had done nothing 
 deserving death or imprisonment. 
 
 " If he had not appealed to Caesar," was the King's 
 verdict, " this man might have been set at liberty." 
 
 But the Apostle maintained his right of appeal. Eome 
 was now, more than ever, first and foremost in his 
 thoughts. The prospect of being conducted thither by 
 the Romans themselves and of appearing before the high- 
 est court of the Empire, harmonized too perfectly with 
 his great designs to think of foregoing the opportunity. 
 There was no way of avoiding it, — the Procurator must 
 ship his prisoner to Italy. 
 
CHAPTEE XVIII. 
 
 FROM C^SAREA TO ROME BY SEA. 
 
 The summer season was drawing to a close ; it was by 
 all means expedient to send Paul and the prisoners who 
 like him had entered an appeal at once, if they were not 
 to be exposed to the risk of wintering at some port by 
 the way. The personage most available to take charge of 
 the convoy was a certain Eoman Centurion named Julius, 
 who chanced to be in Csesarea. This officer belonged to 
 the Augustan Cohort, — by which is meant, probably, 
 that body of picked men who were known as Evocati 
 Augusti} and held positions of trust about the Emperor's 
 person, their functions being administrative rather than 
 judicial. Some official duty, perhaps that of accompanying 
 Eestus, had brought him into these parts ; his functions 
 fulfilled, he was about to go back to Eome.^ The Gov- 
 ernor profited by his return to put the prisoners, with the 
 soldiers who served as their escort,^ under his charge. 
 
 1 The Evocati Augusti formed a distinct body (Dio Cassius, Iv. 24) of 
 relatively large numbers, receiving their orders from the Prefect of the Prae- 
 torium ; " they were granted certain material advantages, almost equal to 
 those of the Centurions. Furthermore, and as the highest reward, they 
 might be raised to the rank of Centurions after some years passed in the 
 ranks of the Evocati." Daremberg, Diet, des Antiq., Evocati. 
 
 2 To me this hypothesis would seem to be the most natural explana- 
 tion of the obscure term (nreipr]s a-çfiaaTrjs. Wieseler, when proposing it, 
 makes these remarks : 1st, that it is not said in the Acts that the cohort of 
 Avhich Julius was Centurion resided at Caesarea; 2d, that, though this 
 title of honor, Augusta, liad been borne by various bodies of troops in 
 other Provinces (Marquardt, liomische Staatsverivaitung , ii. 446-454, 473), 
 yet we cannot find that it was given to any legion or cohort in Syria 
 or Judea. See Wieseler's Chronologie des Apostoîischen Zeitalters, p. 389, 
 note. 
 
 3 They must have been a goodly number, for when S. Ignatius was 
 conducted from Antioch to Rome he had for himself alone an escort of 
 ten soldiers. Ignatius, Ep. ad Rom., v. 
 
398 SAINT PAUL. 
 
 Julius was a man of high breeding and noble sentiments, 
 and in the course of the seven months during which he 
 had charge of the Apostle never deviated from the kindly 
 line of conduct he adopted from the day of their first 
 meeting. Two of Paul's disciples, Luke and Aristarchus 
 of Thessalonia, obtained permission of this Eoman gentle- 
 man to accompany and assist their master.^ 
 
 The little band embarked in a vessel hailing from 
 Adramyttium in Mysia, which was to make the return 
 voyage, touching at various ports along the coasts of Syria 
 and Asia Minor. There was always the chance of meet- 
 ing, at some one of these stopping-places, with another 
 ship bound for Italy ; at the worst, since Adramyttium 
 was but a short distance from Troas, it would be easy to 
 pass over to Neapolis in Macedonia, and thence proceed 
 along the Egnatian Eoad, which on account of the com- 
 munication between Dyrrachium and Brundusium, was 
 the favorite route to Eome.^ The first stage in their 
 journey was made under favorable auspices, and with a 
 good breeze. On the following day, the anchor was 
 cast at Sidon, where the vessel was to stop for traffic.^ 
 For the past twenty years there had been a Christian 
 community * in this city, one known and well loved by 
 Paul. He was anxious to visit these brethren and refresh 
 his soul with a sight of such kind friends. Julius made 
 no objection to this, for from his conversations with 
 Festus he had carried away a feeling of esteem and 
 respect for his prisoner. 
 
 1 This sea voyage described by S. Luke has been examined, in all its 
 minutest details, by men well versed in the science of navigation. All 
 agree in recognizing its admirable exactitude. See in particular, James 
 Smith, The Vot/age and Shipivreck of Saint Paid ; Breusing, Z)/e Nautik 
 der Alien, 142-205 ; Trêve, Une Traversée de César ée de Palestine a Putéoles 
 au Temps de Saint Paid. 
 
 2 The Centurion in charge of Paul could count upon the time necessary 
 for this voyage ; since, according to the likeliest calculations, they must 
 have sailed from Cœsarea about the middle of August. See Lewin's, The 
 Life and Epistles of Saint Paid, vol. ii. p, 183, note 7. 
 
 ^ Sidon is twenty-eight marine leagues from Ccesarea. This distance, 
 at the slowest rate of three or four knots an hour, could be accomplished 
 in twenty-four hours. 
 
 * Acts xi. 19; xv. 3 ; xxi. 2-4. 
 
FROM C^ S ARE A TO ROME BY SEA. 399 
 
 The ship tarried but a short time at the harbor of 
 Sidon. Thence it stood out to sea, and was bearing 
 straight for the Lycian coast, when it began to encounter 
 head winds ; it became necessary to tack, run under the 
 shelter of Cyprus, and, passing to the east of this island,^ 
 make for Cilicia to the northwards. The current along 
 this coast sets in a westerly direction,^ and with sunset 
 the north wind blows down fresh from the snowy crests 
 of the Taurus range : with this twofold aid, they were 
 soon able to reach Myra in Lycia.^ This was a haven 
 much frequented by Egyptian mariners whenever the 
 westerly gales prevented them from doubling the Italian 
 cape. Skirting thence along the southern shores of Asia 
 Minor, they would be able to push on from island to 
 island as far as Brundusium or Puteoli.* Julius discov- 
 ered, at one of the docks of Myra,^ one of these Alex- 
 andrian vessels of large tonnage, having on board two 
 hundred and seventy-six passengers.^ It was now almost 
 the first of September, and only one month was to elapse 
 before the end of the season for navigation; making due 
 reckoning for calms and contrary winds, there was still 
 every hope of reaching Italian shores before the setting 
 in of bad weather, for from Myra this was but a ten 
 days' sail."^ Julius seized this opportunity of shortening 
 
 1 " The vessel bearing S. Paul, when making to the north after leaving 
 Sidon, must have passed to the east of Cyprus. As sailors call the 
 coast facing the wind above the wind, and the opposite shores the coast 
 below the wind, the expression viroTr\e7v tV KvTrpou is simply a nautical 
 term, to leeward. With a west wind they doubled the cape lying to the 
 east of Cyprus, hence sailing îinder the wind of Cyprus." Breusing, Die 
 Nautik der Alien, p. 155. 
 
 2 Beaufort, Karamania, p. 41 ; Eindlay, Mediterranean Directory, p. 7. 
 
 3 The Vulgate, the Codex Alexandrinus, and the Sinaiticus have 
 Lystra ; but Myra is unquestionably the original readii^g. 
 
 4 Smith, Voyage and Shipivreck, p. 32 ; Trêve, Une Traversée, p. 11. 
 
 5 This town lay on the left bank of a small river, the Andraki, about 
 one league from the sea. There are only a few ruins to mark its site. 
 
 ^ Large ships were often of 600 tons burden, and sometimes even more, 
 for the Isis, of which Lucian speaks {Navigiian, i.), had a capacity of from 
 1,000 to 1,100 tons. Smith, Vo//age and Shipwreck, pp. 147-150. 
 
 ■^ " From Myra to Puteoli Avas reckoned at about three hundred marine 
 leagues; at the slowest rate of thirty leagues in twenty-four hours, it 
 would take ten days to make the distance, or thirty days, if we make all 
 
400 SAINT PAUL. 
 
 the voyage, and, after concluding the bargain with the 
 sea captain from Alexandria, transshipped his little band 
 and once more put out into the open. 
 
 The wind was still blowing heavily from the north- 
 west ;i the heavily laden vessel, with its clumsy lines, 
 could but creep along under the lee of the shore, for it 
 got little help from the current or the land breezes. 
 After several days of fatiguing labors they had not man- 
 aged to get as far as Cnidus. An attempt was made to 
 take shelter in this port, but in vain : the coast line at 
 this point of Asia Minor turns sharply to the north, 
 and leaves vessels without any shield from the winds 
 which sweep the Archipelago. All that the steersman 
 could manage to do was to keep the ship headed south- 
 west. Soon Cape Salmone and the eastern shores of Crete 
 rose on the right hand. This island, lying like a long dike 
 along this part of their course, serves as a barrier against 
 the north wind, and affords a sheet of still water over- 
 shadowed by tall mountains ; but to the east the surge 
 was as fierce as ever, so much so that the pilot found it 
 no easy matter to manoeuvre his ship. However, he suc- 
 ceeded at last, and, after rounding the headlands, cast 
 anchor in a bay in which were two islands.^ A tongue 
 of land stretching into the waters of this inlet divides it 
 into a double harbor, whence its name of Kali Limenes? 
 
 allowance for calms, head winds, and stoppages when taking in water ; 
 the probabilities, therefore, were all in favor of their reaching their desti- 
 nation before bad weather set in." Trêve, Une Traversée. 
 
 1 In the Archipelago the Etesian winds (from the northwest) blow 
 from the 20th of July till the end of August (Pliny, Hist. Nat., ii. 47). 
 They were justified in hoping that, as usual, these would give way to the 
 south winds (Pliny, Ibid.), thereby enabling them to reach Italy in good 
 time. 
 
 2 Megalo-Nisi and Saint Paul. 
 
 3 KaKoi Xifiéves. This bay has been discovered by voyagers who have 
 studied the southern coast of the island ; it still bears the name of Kah 
 Limniones. About tAvo hours' journey thence, on a point to the east 
 which stands out into the sea, are some ruins, called by the country folk 
 Lasea, and these mark the site of the town spoken of in the Acts as 
 Lasaea (Cod. Vaticanus), Lasaia, Alassa (Cod. Alexandrinus), and Tha- 
 lassa (Vulgate). See Alford, The Greek Testament, vol. ii. Prolegomena, 
 Excursus, i. ; Spratt, Travels and Researches in Crete, vol. ii. pp. 1-7 ; 
 Findlay, Mediterranean Directory, p. 66. 
 
FROM C^SAREA TO ROME BY SEA. 401 
 
 or Fair Havens. On the point which encloses this port 
 to the east rose the small city of Lassea. 
 
 Their stay at this anchorage was prolonged beyond all 
 expectations, for they must needs await a favorable turn 
 in the wind, which was long in coming. Already the 
 fast known as " The Great Forgiveness," ^ celebrated on 
 the occurrence of the autumnal equinox, was past. After 
 that date, especially from the beginning of October, 
 the ancients regarded navigation as dangerous.^ They 
 seemed doomed to pass the winter in the island ; but was 
 it prudent to adopt this plan and remain at Fair Havens, 
 which was without any protection from the eastern and 
 southern gales ? Many were inclined to advise another 
 venture into the open ; the Apostle took the other side. 
 " My friends," were his words, " I foresee that the voyage 
 is going to be a disastrous one, and beset by perils, not 
 alone to the vessel and its cargo, but for your lives as 
 well." 
 
 He was not listened to ; both the captain and the owner ^ 
 held to their opinion, that they ought to leave at once. 
 Julius, who naturally considered them as more experi- 
 enced than the Apostle in seafaring matters, coincided 
 with them. Accordingly it was decided that they take 
 a more westerly course and make for Phœnix,* a port well 
 known to the mariners from Alexandria, for it is the only 
 one on the southern coast of Crete which can offer a 
 secure refuge in winter.^ As it is enclosed by an island 
 to the south, there is no danger from northeasterly or 
 southeasterly gales ; ^ in the heaviest seas, the ships lie 
 
 1 The Yom Kippour, celebrated on the 10th of Tisri (end of September). 
 Lev. xvi. 29 ; xxiii. 27 ; Philo, Vita Mos., ii. 657. 
 
 2 Vegetius, De Re Milit., v. 9 ; Pliny, Hist. Nat., ii. 47 ; Cœsar, De 
 Bell. Gal., iv. 36 ; v. 23. 
 
 ^ NavKhripos (6 dea-TTOTrjs rod irXolov, Hesychius) means either the 
 shipper or the owner, wlio often accompanied his vessel, or perhaps only 
 the supercargo, who represented him in order to take charge and finally 
 dispose of the merchandise. 
 
 * Now called Loutro. See Spratt's Travels, vol. ii. pp. 247 et seq. ; 
 Smith's Voyage atid Shipwreck, p. 51. 
 
 ^ Spratt, insfriicfio7is, p. 44. 
 
 ^ " Phoenix, a haven of Crete, looking toward the wind from the south- 
 west and the wind from the northwest." Acts xxvii. 12. S. Luke is 
 
 26 
 
402 SAINT PAUL. 
 
 here undisturbed. About twenty-four hours would suffice 
 to bring them to their new moorings ; they therefore 
 resolved to wait only for a little more propitious weather. 
 At last the breeze began to blow from the south ; the 
 sailors were bidden to make haste and weigh anchor, 
 shake out all sail, and, so great was their confidence, to 
 carry the long-boat in tow. They had but fairly doubled 
 Cape Matala when a hurricane, commonly known in these 
 regions as the Euraquilo} suddenly descended upon them 
 from Mount Tda, whipping the waves into a whirlpool. 
 The vessel, surprised by this tempest while under full 
 sail, could make no headway ; ^ it was driven before the 
 wind, and, after a fearsome run of twenty-two miles, 
 reached the neighborhood of a small island called Clauda.^ 
 They managed to run close enough under this shelter to 
 be for the time being less at the mercy of the waves, and 
 they seized this opportunity to haul the long-boat on 
 board. Towed so long through the billows and half 
 swamped with water, the launch was no light thing to 
 handle. The ship itself had suffered severely, for the full 
 force of the gale had been concentrated on a single mast 
 bearing an enormous sail which exceeded the vessel in 
 length. The strain upon the keel of a vessel rigged after 
 this fashion would be incessant, owing to the choppy seas 
 of the Mediterranean. It soon became evident that there 
 was a leak in the fractured hulL^ On such occasions 
 
 describing the situation of this port according to the accounts of the sailors 
 who were with him, and hence is using sea language. " The land is draw- 
 ing nearer " is a common expression among tYiem, although in fact it is 
 the vessel they are on which is approaching the coast. So here, as the 
 prow of their ship turned to the northwest and then to the southwest, in 
 order to enter this haven, they note that Phœnix looks in the direction of 
 these winds, and consequently that the anchorage is open only to northeast 
 and southeast winds. Smith, Voyage, p. 49 et seq. ; Spratt, Travels, vol. 
 ii. pp. 247-254. 
 
 1 This gale blew from the east-northeast. See Smith, pp. 59 et seq. ; 
 Spratt, Travels, vol. ii. pp. II et seq. 
 
 J 'AvTocpOaXfxiîv T^ avefxt^ is an allusion to the eyes frequently cut or 
 painted at either side of the prow. 
 
 2 The Greeks call it Gaudonesi, the Italians Gozzo. This tiny isle lies 
 to the west of Cape Matala and about twenty miles from Sphakia. 
 
 *^ The Avhirlwind {&vi/xos rvcpœi/iKÔs) in which the ship was caught had 
 terribly strained its keel : " Prœcipua navigantium pestis, non antennas 
 modo, verum ipsa uavigia contorta frangens." Pliny, Hist. Nat., ii. 49. 
 
FROM CjESAREA TO ROME BY SEA. 403 
 
 the seamen were wont to try frapping, a very delicate oper- 
 ation in such a storm. Hawsers are slipped beneath the 
 keel, brought up along the sides, then hauled taught with 
 a windlass, thus contriving to hold the framework together, 
 and preventing planks and timbers from working. ^ 
 
 But still more to be feared than the frothing seas were 
 the African Syrtes, whither they were flying under this 
 northeast gale. The shifting sands of those bays were 
 the terror of the ancients,^ and with good reason, for fierce 
 currents and the influx of the tide made the destruction 
 of whatever craft came within their reach, almost certain. 
 Nothing was to be spared whereby this new peril might 
 be avoided. The sail was furled or perhaps taken down, 
 even the rigging of the mast, which offered some surface 
 for the winds, was ungeared, and the ship left to drift 
 before the sea. 
 
 All this night and the day following the tempest con- 
 tinued : the cargo was now thrown overboard, the grain 
 alone being preserved as a last resource. On the third 
 day it became necessary to still further lighten the hull, 
 and sacrifice the heavier gearing ; all hands were called 
 on deck with orders to throw the long yard-arms into 
 the sea. With this relief the ship ran less chance of 
 going to the bottom, but its condition was aggravated in 
 other respects. With the exception of her steering 
 apparatus^ and bowsprit, she was little more than an 
 unwieldy spar floating at the mercy of the waves and 
 
 ^ 'TTTo^w/iOTo Vitruvius, X. 15, 6; Thucydides, i. 29; Plato, i?e;j., x. 
 616. This proceeiling, though seldom adopted in our day, is not alto- 
 
 ? ether unknown to modern mariners. See Conybeare and Howson, The 
 <ife and Epistles of Saint Paul, vol. ii pp. 404, 405 ; Smith, Voi/age, p. 60. 
 - Sallust, Jugurtha, Ixxviii. ; Procopius, De yEdi/., vi. iii. 3 ; Silius 
 Italiens, Punica, iii. 320 ; Josephus, Bell. Jud., ii. xvi. 4 ; and see Tissot's 
 Exploration Scientifique de la Tunisie, i. 225, 226. 
 
 ^ For steering purposes there were also two paddles set in the stern of 
 the vessel. One has only to open any works containing plates of ancient 
 ships (paintings from Herculaneum, the Catacombs, the Vatican Vergil, 
 etc.) to see these broad-bladed oars protruding from either side of the 
 poop. See Jal, Glossaire Antique, under the words Barca duorum thi- 
 MONORUM, Gouvernail ; Martin et Cahier, Mélanges d'Archéologie, iii. 
 pi. 1 ; Graser, De Veterum Re Navali, tab. iv. et v. ; De Rossi, Roma Sot- 
 terranea, t. ii. tav. xiv., xv., xvi., xlix. 26. 
 
404 SAINT PAUL. 
 
 winds over that immense space stretching between Crete, 
 Africa, Greece, and Italy which constitutes what was 
 known as the Adriatic in ancient times.^ Here they 
 were tossed about during several days, the worst of the 
 voyage, without any idea of where they were or whither 
 they were going ; for the sun and stars, the sole guides 
 for the mariner of those days,^ were never for an instant 
 visible. "As the storm in no wise relaxed its fury," 
 says Saint Luke, "we gave up all hope." 
 
 The Apostle alone remained unmoved amid this crisis 
 of nature, for he trusted in that God Who can calm the 
 waves, and he relied on His promise that none should 
 perish. Howbeit he could not be insensible to the pitiful 
 spectacle offered him by the passengers, who were in such 
 an agony of mind that they refused to take any nourish- 
 ment. At last he spoke to them all. 
 
 "Friends," he said, " you would have done better to 
 have hearkened to me and not have quitted Crete ; you 
 would have been spared much trouble and a great loss. 
 Nevertheless, I exhort you to be of good courage, for none 
 shall perish, and only the vessel «hall be lost. This very 
 night there appeared to me an Angel of God, Whose I am 
 and Whom I serve, saying to me, * Paul, fear not ; thou 
 must appear before Caesar, and lo ! God hath given thee 
 all who sail with thee.' Wherefore be of good courage, 
 my friends ; I believe God, and that what has been told 
 me shall come to pass ; we shall assuredly be cast upon 
 some island." 
 
 Nor were these vain promises. Fourteen days after 
 their departure from Crete, the sailors declared that they 
 heard breakers during the night. After having sounded 
 they discovered that they were in some twenty fathoms 
 
 Ï Ovid, Fast., iv. 501 ; Trist., i. xi. 4 ; Josephus, Vita, 3 ; Pausanias, 
 V. 25, 1 ; viii. 54, 2 ; Procopius, De Bell. Vand., i. 14. Ptolemy calls the 
 modern Adriatic Sea the Adriatic Gulf {Geogr., vii. 5,3, 10; viii. 7, 2; 
 viii. 8, 2; i. 15, 3), and gives Sicily, the Peloponnesus, and Crete as the 
 limits of the sea then known by that name (viii. 9, 2; iii. 15, 3 ; iii. 17, 1 ; 
 viii. 12, 2). 
 
 ^ Having no compass, the ancients had to rely wholly on the sun and 
 stars to guide them over the open sea ; the Greeks steered by the Great 
 Bear, the Sidonians by the Little Bear. 
 
FROM C^SAREA TO ROME BY SEA. 405 
 
 of water ; a little farther on and it was fifteen, — they 
 had reached land ! Fearing to fall foul of the rocks, they 
 lowered four anchors from the poop,^ and these, by good 
 luck, caught and held them fast: the ship was stopped; 
 the huge paddles which were used in steering, now being 
 useless, were hoisted up from either side, and fastened 
 with tackle. All were waiting impatiently for the dawn, 
 when it was noticed that the crew were preparing to 
 launch the long-boat. The sailors feared, or so they 
 told the passengers, lest the stern anchors should work 
 loose, and were now going to fasten others to the bow ; 
 but their real intention was to save themselves, leaving 
 the ship to certain destruction. During the tempest 
 Paul had had an opportunity to appreciate the bold per- 
 formances of these seamen, and to know that, after God, 
 it was to them the ship owed its safety. Fully alive to 
 the fact that there was no hope for the passengers if the 
 crew w^ere to abandon them, he approached the Centurion. 
 " If these men do not stay in the ship," he said, " you 
 cannot save yourselves." Instantly the soldiers drew 
 their swords, and severed the ropes that held the ship's 
 boat, letting it fall off into the surge. 
 
 Nor was Paul's ascendency over the passengers any less 
 remarkable. Going from one to another, he fortified and 
 inspired them, not only with words of faith, but with 
 advice of the most practical nature. His first anxiety 
 was to have them take some food. 
 
 " See, it is fourteen days," he said, " since you began 
 fasting and keeping watch, eating nothing during this 
 time. I exhort you to take some food ; it is necessary if 
 you would be able to save yourselves. Not a hair shall 
 fall from the head of one of you." ^ 
 
 Then, to give them an example, he himself took bread, 
 
 ^ Ships, as is well known, always anchor from the prow; in certain 
 cases, however, either to facilitate manœuvres or meet an attack, the 
 anchor is cast from the stern. Nelson adopted this measure when before 
 Copenhagen, and after the fight took pleasure in recalling that that very 
 morning he had been reading the twenty-seventh chapter of the Acts. 
 See Conybeare and Howson, The Life and Epistles of Saint Paul, vol. ii. 
 pp. 4-6. 
 
 2 Luke xxi. 18. 
 
406 SAINT PAUL. 
 
 and, after giving thanks to God in their presence, broke it 
 and proceeded to eat it. The others began to do likewise, 
 for a new courage awoke within them all, seeing how 
 steadfast was his faith. When all were refreshed, what 
 remained of the grain and provisions was thrown to the 
 angry waters ; at all costs, the ship must be lightened if 
 they would make the strand in safety. 
 
 At last the day broke, and with it the land loomed up 
 through the storm mists and pelting rain.^ No one re- 
 called having seen the place before ; ^ but between the 
 rocks that rose here and there the sailors caught sight of 
 a bay, with a little stretch of sandy beach at the farther 
 end ; ^ on this spot they resolved to run their vessel ashore. 
 Working together as one man, they cut the cables of the 
 anchors, loosened the fastenings which held the steering 
 gear, hoisted the foresail,* all at the same time, and pointed 
 her prow toward the strand. But the ship was not des- 
 tined to reach that point : when about in the middle of the 
 bay, she ran upon a reef surrounded on two sides by deep 
 water.^ Her prow had been driven with such force that 
 
 1 Acts xxvii. 2. 
 
 2 " Some have shown an unreasonable surprise at the fact that the sailors 
 did not recognize the coast of Malta. As the sea-way from Alexandria to 
 Puteoli passed through the Straits of Messina, they might have made the 
 passage a dozen times and more, and never have come in sight of this 
 island." Breusing, Nautik, pp. 190, 191. 
 
 3 The Ban of St. Paul, Cala di San Paolo, on the northeastern part 
 of the island. Lavalette, the real haven of Malta and one of the love- 
 liest in the Mediterranean, lies some distance away to the southeast. 
 Then, as now, vessels could count on finding a safe refuge there in bad 
 weather. 
 
 * Mr. Smith has put it beyond a doubt that the word aprifxaiv means the 
 bowsprit, the foresail. See his learned dissertation on ancient ships, in the 
 appendix to his Voijage and Shipwreck of Saint Paul, pp. 153-162. 
 
 5 This reef lies half a mile south of the isle of Gzeier which shuts in 
 the bay to the north. " The situation answers precisely to the description 
 in S. Luke. At its further end, to the southwest, is the stretch of sandy 
 shore on which they meant to beach her. Midway between rises this bar, 
 named after S. Paul, whereon the vessel came to grief. This shoal is 
 formed of clayey ground. It is easy to understand how the winds, which 
 are so violent in these quarters, should have produced an erosion which must 
 needs continue to increase. In our days it is some seven French fathoms 
 deep. In S. Paul's times it must have measured two or three fathoms. 
 We must go a little to the east of this shoal if we wish to find the spot 
 where they anchored in fifteen fathoms of water. A point lying directly 
 
FROM C^ S ARE A TO ROME BY SEA. 407 
 
 it stuck fast, while the after part was so beaten by the 
 surf that it was fast breaking up. There was nothing for 
 it but to trust to swimming or a chance spar. In this 
 extremity the prisoners were near losing their lives from 
 another cause ; for the soldiers, fearing that they would 
 escape, were preparing to despatch them by the sword. 
 But the Centurion interposed, refusing to sanction this 
 course, because he desired to save Paul's life. He there- 
 fore ordered such as knew how to swim to be the first to 
 venture into the sea, bidding them get to land as quickly 
 as possible and aid in the work of rescue ; the rest were 
 to cling to the planks and timbers of the ship. Thus it 
 came about that no one perished. 
 
 It was soon discovered that the island was called 
 Malta, for the inhabitants hastened up and showed them- 
 selves full of kindly feeling for the shipwrecked sufferers. 
 They were a people of Punic origin,^ uncultured according 
 to the standards of Greece and Eome,^ albeit honest and 
 of hospitable manners. At sight of the shipwrecked 
 party, soaked and still shivering in the winter rain, they 
 made haste to build a big fire. Forgetting his own 
 wretched condition, Paul set to work with them ; he had 
 been gathering a bundle of furze,^ and was throwing it on 
 the fire, when a viper,* aroused by the heat, darted from 
 
 to the west of this bar is, the inhabitants hold, the spot where the ship- 
 wrecked party swam ashore. This supposition is in absolute conformity 
 with the facts. An east wind, whether it be east-northeast or due northeast, 
 raises the water in the bay. There is no outlet for this flood except by 
 the narrow passage between the isle of Gzeier and the land. Hence any 
 current flowing northward must follow the coast line, and would carry the 
 swimmers clinging to their spars and planks, not to the extremity of the 
 bay, but to the west of the bar." J. Vars, DArt Nautique dans l'Antiquité, 
 pp. 258, 259. 
 
 1 Diodorus of Sicily, v. 12. From the earliest times, Punic settlers have 
 been found in this island. 
 
 ■^ This is the primitive sense of the Avord )3ap/3apot (Acts xxviii, 1), 
 and there is nothing to show that S, Luke uses it in the depreciative sense 
 of uncivilized and savage men. 
 
 3 The definition given for (ppvyauov by Theophrastus (Hist. Plant., i, 4) 
 applies perfectly to the furze or thorny broom which is still to be found 
 growing about the bay. Lewin, Life and Epistles of Saint Paul, vol. ii. 
 p. 208. 
 
 ^ Vipers have disappeared from Malta owing to the complete clearing 
 away of waste land. This has been the case in other regions. Tournefort, 
 
408 SAINT PAUL. 
 
 the faggots and fastened its venomous fangs in his flesh. 
 When the country folk saw this reptile hanging from 
 the stranger's hand, they exclaimed among themselves: 
 " Surely this man must be a murderer, since, though 
 escaping from the sea, divine justice will not suffer him 
 to live." 
 
 But Paul, without showing any signs of terror, shook 
 off the creature into the flames. The Maltese expected 
 to see his body swell and his life suddenly become ex- 
 tinct ; but after waiting a considerable time, and seeing 
 that he had suffered no hurt, they arrived at a very dif- 
 ferent conclusion. " He is a God ! " was their cry. 
 
 Not far from the beach where the shipwrecked passen- 
 gers were huddled about the fire was certain property 
 belonging to the Governor of Malta, named Publius.^ 
 This man, who is mentioned by the title of " First of the 
 Island," 1 administered its affairs under the authority of 
 the Proconsul of Sicily. On learning that a Eoman Cen- 
 turion with his soldiers had been cast on these coasts, he 
 sought them out, gave them welcome, and for three days 
 showed them every hospitality. " Now it happened that 
 the father of Publius was confined to his bed, suffering 
 greatly from fever and dysentery. Paul, when admitted 
 to his bedside, prayed, laid his hands over him, and healed 
 him." This miracle attracted all the sick folk in the 
 island about Paul : he restored them to health, and doubt- 
 less here, as always, proceeded to proclaim the Glad Ti- 
 dings, doing his best to enlighten and purify their souls. 
 Did he, during this first visit, succeed in implanting here 
 also a strong faith in the Christ ? This would seem most 
 
 Relation d'un Voyage dans le Levant, vol. i. pp. 142, 357, 358 ; Breusing, 
 Nautik, p. 191. 
 
 1 Two inscriptions, one in Greek, the other in Latin, found in the 
 island, at Citta Vecchia, have given rise to the belief that this was an offi- 
 cial title : A. KA.. vios. Kvp. TIpovBrjvs' iinrçvs' Vwixaiwu trpwros ' MeXiraicov 
 (Boeckh, Corp. Inscript., t. iii., no. 5754). Mel. Primus. See Smith's 
 Voyage and Shipivreck, pp. 113, 114. Publius was in all likelihood the 
 chief, or Princeps, of the municipality. We come across a great number 
 of analogous titles in the inscriptions, all of a purely municipal character : 
 " primus principalis splendidissimas coloniae " ; " princeps loci " ; " princeps 
 patriie suas"; "princeps municipii Kiditarum," etc. Orelli, 3866,512; 
 Ilenier, Inscriptions Romaines de VAlge'rie, 3695, 3844 ; Henzen, 5273. 
 
FROM CJESAREA TO ROME BY SEA. 409 
 
 unlikely. It is more probable that the islanders clung to 
 that life of sensuality and degraded superstitions which 
 they had brought with them from their native haunts in 
 Africa. They certainly evidenced their gratitude to Paul ; 
 both to him and his friends, during the period of their 
 stay, they displayed the greatest respect, and on the de- 
 parture of the visitors even furnished them with what 
 was necessary for their voyage ; ^ but, so far as we can 
 ascertain from the Acts, not one of them believed or was 
 baptized. 
 
 Three months were spent in the island, from the 
 middle of November to the middle of February. After 
 the latter date, those vessels which made only short runs 
 along the coasts were wont to venture out from their 
 quarters. Julius discovered one of these transports in 
 the harbor of Malta, which was bound for Puteoli. It 
 was a vessel from Alexandria bearing the insignia of 
 Castor and Pollux on its prow,^ and known by the name 
 of those twin patrons of mariners. Though compelled 
 to winter in the isle, her captain was eager to bring his 
 cargo to its destination. In this ship the Centurion em- 
 barked his prisoners with their guard, and set sail for 
 Syracuse, where they were to stop for three days, ap- 
 parently for purposes of trade. The wind proved un- 
 favorable on their quitting this station; they therefore 
 followed the coast line of Sicily in order to profit by the 
 current which runs along the shores of the Straits of 
 Messina,^ and came to anchor at Ehegium. On the next 
 
 1 Acts xxviii. 10. 
 
 2 The figure of the tutelary gods of the sTiip was usually painted or 
 carved on the prow. Vergil, yEneid, x. 209 ; Perseus, Satii-., vi. 30. 
 Castor and Pollux, the twin brothers, were particularly honored by sailors, 
 Horace, / Od , iii. 2; xii. 28. 
 
 3 " It is to be felt on both sides of the Straits of Messina, but makes 
 itself apparent only within rather narrow limits, never exceeding a 
 mile in width, owing to the counter currents which bear to the north, 
 while the principal current which flows through the centre of the water- 
 way bears south, and vice versa ; for the principal current shifts like 
 quicksands. Vessels profit by these counter currents when the main cur- 
 rent is contrary, and to this end hug the shore. This was precisely what 
 the * Castor and Pollux * did in order to make Rhegium." Treves, Une 
 Traversée. 
 
410 SAINT PAUL. 
 
 day, with a good south breeze blowing, they passed the 
 straits ; and two days later the " Castor and Pollux " 
 entered the Bay of Naples, and landed its passengers at 
 the docks of Puteoli. 
 
 This was the port — one of the most frequented in 
 Italy — whither Alexandrian merchantmen ^ were wont 
 to consign their cargoes of Egyptian wheat : they alone 
 had the right to enter, with all sails spread to the wind,^ 
 — an honorable privilege which they well deserved, for 
 they brought with them the bread for Eome. In this 
 great trade centre^ were multitudes of Jewish buyers 
 and sellers hailing from Alexandria or having business 
 relations with the large Jewish population in that town. 
 Apparently they constituted the nucleus of the Christian 
 community which the Apostle encountered at Puteoli.* 
 The joy at this meeting was all the greater because it was 
 so unexpected. Paul was urged by these brethren to 
 tarry some days with them, and he easily obtained the 
 necessary permission from Julius, who esteemed the 
 Apostle too highly to deny him this favor. Thus a 
 whole month was passed on the beautiful shores of the 
 bay. 
 
 This period elapsed, they set out for Rome. News had 
 come from Puteoli that a Centurion was bringing with 
 him the Apostle as a prisoner, and great excitement did 
 it cause among the Christians of the Capital, to whom 
 Paul was better known and loved since the receipt of 
 his famous letter. Julius and his little band were toil- 
 ing along the Appian Way when, at a point about forty- 
 three miles from Rome, near a hamlet of seafaring folk 
 and innkeepers, called Appius's Forum,^ they were met by 
 
 1 Pliny, Hist. Nat., xxxvi. 14 ; Suetonius, Augustus, 98. 
 
 2 Seneca, Epist., 77. 
 
 ^ Josephus, Antiq. Jud., xvii. xii. 1. 
 
 * The existence of this Christian community, the influence of the 
 Jews at Puteoli and at Alexandria, and the constant intercourse between 
 these two cities, all go to support the tradition recorded by Eusebius 
 {Hist. Eccles., ii. 24, iii. 14, 21), that at this time the Glad Tidings had 
 already been carried into Egypt. See Saint Peter, Chap. XX. 
 
 ^ " Forum Appî differtum nantis, cauponibus atque malignis." Horace, 
 / Sat., V. 4. The modern San Donalo. 
 
FROM C^ S ARE A TO ROME BY SEA. 411 
 
 a group of Christian friends who had come thus far to 
 greet the prisoner and bear him company ; ten miles 
 farther on, at a place called " the Three Taverns," there 
 was another deputation.^ At these renewed proofs of 
 respect and affection, the Apostle's face lighted up with 
 joy, and he broke forth in words of thanksgiving to God, 
 for nothing touched him so deeply as such tokens of love 
 from the faithful. Surrounded by his brethren, and sup- 
 ported by them, he made his entrance into Eome with a 
 firm tread, like a conqueror in the hour of his triumph. 
 This was in the month of March in the year 62. For 
 eight years Nero had been ruling the world. 
 
 1 Cicero, Ad Attic, ii. 10, 13. According to the apocryphal Acts of 
 Peter and Paul, the Apostle had spent the night in Aricia, sixteen miles 
 from Kome {Acta Petri et Pauli, p. 20.) 
 
EPILOGUE. 
 
 Sixteen years have passed since the day when Paul 
 set out from Antioch to begin his missionary work in 
 Heathen lands. Within this short space of time he has 
 effected the liberation of Christianity. The New Faith, 
 hitherto confined within such narrow bounds, has gone 
 out into the world's highways, thanks to this leader of 
 men, while the levellintj of ancient barriers has been as 
 swift in its consequences as it was unexpected. For to 
 him God had revealed more clearly than to any other 
 man the universality of the Gospel, and with this perfect 
 understanding of his duty the Apostle walked straight 
 forward along the way His Lord was beckoning him, 
 without a shadow of hesitation or doubt. 
 
 Peter, it is true, had already beheld the Vision at 
 Joppa, even before Paul entered on his Apostolate .to the 
 Nations. In the presence of the brethren of Judea, who 
 were so shocked at the news that their Chief had bap- 
 tized Pagans, Peter had once uttered that reply so admi- 
 rable as a token of his faith in God and his humble 
 frankness toward his fellow men : " Scarcely had I begun 
 to speak to them, when the Holy Ghost descended upon 
 them, as it descended upon us at the first. ... If then 
 God has given the same gift to them as to us who 
 have believed in the Lord Jesus Christ, who was I that 
 I should be able to withstand God." ^ 
 
 This utterance, coming from the Head of the Church, 
 did indeed shed a decisive light on the future, yet it in 
 no way altered the existing state of things. The Twelve, 
 even when outside the confines of Judea, continued to 
 
 1 Acts xi. 15, 17. 
 
EPILOGUE. 413 
 
 proclaim the Good News almost exclusively to the chil- 
 dren of Israel, and thus the great mass of their converts 
 were still Jews, not only in religious rites, customs, and 
 manner of living, but at heart and in mind. The new 
 Faith (so they held) was only another gift of God to 
 their race, destined for the finishing and perfecting of 
 the true Israelite faithful to the Law. Certainly the 
 Pagans might participate in these privileges, as hereto- 
 fore in those of Mosaism ; but as a favor, and under 
 the condition that they live the life of Jews, and never 
 pretend to the same lofty rank as the born children of 
 the Covenant. For full fifteen years the leading men 
 of the Judaic Churches, while doing their best to chasten 
 the haughtiness of these racial views, did nothing to prop- 
 agate the very opposite opinion. Paul's title to originality ^ 
 lies in this, that he paid no heed to the popular view. 
 
 From the very outset,^ he had openly announced the 
 scope of his Apostleship : first , out of regard for his - 
 Jewish brethren, he would offer the Gospel to them, but 
 if they refused it, he would go to the Gentiles, for the 
 Glad Tidings are meant for them as much as for Israel, 
 and God looks down upon us all alike, for all are equally-' 
 subject to sin, all equally unable to shake off this bondage. 
 Truly the believers in Mosaism hoped to win salvation 
 therefrom, but they deceived themselves : external prac- 
 tices do not give men the strength to resist evil, or free 
 themselves from its chains. Why then should they seek 
 to burden the _Gentiles with observances so repugnant to 
 their tastes ? Worse than useless ! for Christ is come to 
 call the world unto liberty : let but the Nations believe 
 in Him, with a Faith inspired by heavenly Love, then, 
 and then only, would they be justified in God's sight. 
 
 We have seen, once and again, how great was the 
 alarm and the scandal in the Church of Jerusalem at 
 
 1 At Antioch in Pisiclia, the first city where, after separating from 
 Mark, and having only Barnabas with him, he began to act freely, as real 
 leader of their missionary enterprise. " You are the first," he told the 
 Jews of that place, " to whom it beliooved us to proclaim the word of God, 
 but, since you spurn it and deem yourselves unworthy of everlasting life, 
 we are going to the Gentiles.'' Acts xiii. 46. 
 
414 SAINT PAUL. 
 
 what they chose to consider the novelty of this broad 
 view. The Apostle was not the man to let himself be 
 shaken by their clamors. All that the Judaizers could 
 obtain from him was comprised in a few acts of honest 
 respect for the ancient Law ; but when they broached 
 the question of circumcision, that peculiar sign and seal 
 of Mosaism, Paul was inflexible ; under no considerations 
 would he subject his followers to this repellent rite. He 
 went even further, and in the course of his third mission 
 journey spoke of it in terms of strongest condemnation : 
 " I, Paul, tell you that, if you allow yourselves to be cir- 
 cumcised, the Christ will avail you nothing." ^ 
 
 This energetic constancy in resisting all attempts at 
 enslavement were crowned with complete success. When 
 Paul watched the fast-fading shores of Csesarea from the 
 deck of the ship which was bearing him Romewards, he 
 might well go over in his mind these sixteen years of 
 work just past, and feel a sense of holy joy. The Chris- 
 i tian congregations founded by him were spreading over 
 j all Asia and Greece, ever on the alert, fruitful in good 
 / works, untrammelled by the Synagogue, and only retain- 
 / ing such rites and practices as appealed to the emanci- 
 pated spirit of Christianity. Only Jerusalem and a few 
 communities in Judea clung stubbornly to the Old 
 Covenant, but they were shut up in their close quar- 
 ters, with no influence on the outer world. The work 
 of enfranchisement intrusted to the Apostle was accom- 
 plished. 
 
 Nor was this external change any more striking than 
 the new aspect which Christian doctrine was beginning 
 to wear in the Churches founded by Paul. The first two 
 Gospels, and the speeches of the Apostles in the opening 
 chapters of the Acts, show us what that teaching was 
 like before Paul's time : the Discourses and Parables were 
 repeated as they fell from our Lord's lips, but of their own 
 accord the Apostles added nothing save certain texts of 
 Scripture in confirmation of the Gospel, or here and there 
 some exclamations of faith and love. Paul had learned 
 
 1 Gal. V. 2. 
 
EPILOGUE. 415 
 
 in the schools of Jerusalem to look for the connecting 
 links between spiritual truths, as well as for their mighty 
 purport, and these acquirements he applied to the study 
 and exposition of his new Faith. In his trained mind 
 Christian Kevelation took on a more precise form, becom- 
 ing a body of doctrine so powerfully constructed that it 
 lasts to-day as the basework of all our Theology. ^ It \ 
 can be summed up in a sentence : Fallen man cannot 
 become righteous in God's sight save through faith in I 
 Christ. 
 
 Whence did he derive this dogmatic conception ? From 
 the teachings of the Saviour, so far as its fundamental 
 principles are concerned ; of this there can be no doubt.^ 
 The mould in which he cast his thoughts he found in the 
 sacred books of Israel ; for, since the underlying ideas em- 
 bodied in the Apostolic doctrine are all there in embryo, 
 Paul had only to adopt the hallowed phraseology. Man's 
 fall, as described in the first pages of Genesis,^ is illus- 
 trated in the sequel by the Old Testament * and commented 
 upon by the Kabbinical writings.^ 
 
 Still more familiar to the Jews was the idea of Jus- \ 
 tice, — Eighteousness, as expressing and comprehending 
 in itself all the virtues, all sanctity of life ; we come upon 
 it in every page of sacred literature. "My just man 
 shall live by Faith," Habakuk had said.^ This had been 
 regarded as one of the obscure expressions found in the 
 Prophet, — the Apostle made it luminous as day. 
 
 As for his conception of the Christ, as a Messiah Who 
 is to liberate and redeem mankind, healing all the ills 
 our flesh is heir to, no belief was more faithfully cher- 
 
 1 Of course I do not mean by this that it was comparable, in point of 
 close reasoning and rigorous demonstration, to our modern theological 
 compendiums. S. Paul's Epistles show us how he set forth the Faith; he 
 was a preacher ratlier than a teacher ; as was customary among Orientals, 
 he never confined himself to a methodical order. 
 
 '^ The whole doctrine of justification through Faith, as taught by S. 
 Paul, is contained implicitly in that saying of his Master, " He who 
 believeth in me hath Eternal Life." John vi. 47. 
 
 3 Gen. ii. 17. 
 
 * Wisdom, i. 13, 14; ii. 23-25, etc. 
 
 ^ Michel Nicolas, Des Doctrines Religieuses des Juifs, pp. 392-397. 
 
 ^ Habakuk ii. 4. 
 
416 SAINT PAUL. 
 
 ished by Israel. " He shall appear and shall save us," ^ — 
 this had been the Song which the seers of old were ever 
 chanting in the people's ears. 
 
 From these sayings scattered over the pages of Jewish 
 
 Kevelation, Paul was led by God's inspiration to form 
 
 ^ that teaching of morality and holy living which is our 
 
 standard to this day, His glance fathomed the depths of 
 
 ""^Original Sin; therein he saw how man was made flesh, 
 how sin imprinted its law in our members, and made 
 them produce the fruits of death, our will but too often 
 incapable of escaping from this bondage, and notably 
 powerless to attain to that true Eighteousness which the 
 Apostle exalted to heights never dreamed of by the Jews. 
 In Paul's mouth, indeed, righteousness did not mean 
 simply a natural virtue, however perfect it might be ; it 
 was the Divine Holiness itself, communicated to our souls, 
 and thus preserving our will in absolute conformity with 
 that of God. Whence was man to draw this intercourse 
 with the Eternal Justice ? — From Faith, the Apostle 
 answers, and in his Epistle to the Eomans we are made to 
 understand somewhat of its supernatural power. Work- 
 ing in us through Charity, it finally unites us with Christ, 
 in Whom is embodied all holiness and the Life divine. 
 
 /\ Nay, it does more : it creates in us a new creature, whose 
 
 "^very breath is born of the Spirit of Jesus. Once thus 
 
 ; united and belonging to Him through this inner life, we 
 
 ' can and do but act as He would have us ; in Him we die 
 
 to the flesh and to sin, only to be born again in the spiritual 
 
 life. In more exact terms, as he himself puts it, Christ 
 
 alone lives, acts, suffers, dies, and rises again in us. As 
 
 Chief and the first of our regenerated Humanity, He 
 
 forms of those who believe as it were a mystical Body 
 
 whose members are closely knit by charity, breathing the 
 
 same Life, feeling the warm beating of the one same 
 
 heart, — the Heart of Jesus. 
 
 Such, in brief, is the principal lesson Saint Paul was 
 given to teach the world. We see now how much it 
 added to the earlier deposit of Faith, and how it set in 
 
 ^ Is. XXXV. 4. 
 
EPILOGUE. 417 
 
 Order the treasures of the ancient Heritage. Other illu- 
 minations from on High were to come in his later years, 
 enabling him to describe Jesus, His Divine Nature, His 
 empire over the world, His union with the Church, His 
 Sacrifice, all in clearer and more luminous light ; but the 
 essential principle of the Apostolic Doctrine is to be 
 found enshrined in the Epistles we have been studying. 
 Consequently, when taking leave of his Churches in 
 Eastern lands, the Apostle felt well assured that he was 
 leaving with his converts the perfect faith in Christ, set 
 free and unhampered by any compromise with the Truth ; 
 he had furthermore the glad conviction that it would go 
 on triumphant and ever fruitful in that half of the world 
 which he had been evangelizing. What, forsooth, was 
 the opposition of a few Judaizers, when contrasted with 
 the multitudes of faithful believers ? They could do 
 nothing. The humble thanksgivings Paul had uttered 
 at the sight of converted Corinth were now fraught with 
 a twofold truth. 
 
 " I am the least of the Apostles, and I am not worthy 
 of that name, because I have persecuted the Church of 
 God ; but, by God's grace I am what I am, and His 
 grace in me has not been fruitless. I have labored more 
 abundantly than all the rest ; not I, assuredly, but the 
 grace of God which is in me." ^ 
 
 1 1 Cor. XV. 9, 10. 
 
 27 
 
APPENDIX. 
 
 THE CHRONOLOGY OF THE ACTS OF THE APOSTLES FROM 
 
 SAINT Paul's first mission journey up to 
 
 HIS ARRIVAL IN ROME. 
 
 The dates of the events recounted in this volume cannot 
 be determined with certainty. Their place in History can 
 easily be set down within a few years ; but any attempt 
 to decide at just what hour each happened is an undertaking 
 which is constantly foiled by the divergences found in the 
 calculations of various chronologists. Two facts, however, 
 whose precise dates are known, mark the beginning of this 
 period, and the furthest limit that can be assigned to it. 
 One of these incidents is the death of Agrippa, which oc- 
 curred toward the end of January, 44 ; ^ the other is the ap- 
 pearance of Albinus in Judea, in the autumn of 62, when he 
 replaced Festus in the government of that Province.^ This 
 period of eighteen years witnessed the three successive mis- 
 sion journeys of Saint Paul, and the voyage of the Apostle 
 as a prisoner from Csesarea to Eome, — in a word, that part 
 of the Acts whereof the present work is intended to serve 
 as a commentary (from chapters xxiii. to xxviii.). 
 
 Critics generally agree in setting down the first mission 
 journey to the period which succeeded Agrippa's death; 
 the opinion is most reasonable, since, when once Judea was 
 reduced to a Roman Province, the Church enjoyed a season 
 of peace and liberty described by the Acts in these words : 
 " Agrippa . . . died ; now the word of the Lord made great 
 progress, and spread more and more." ^ The beginnings of 
 
 1 Josephus, Antiq. Jud., xix. viii. 2. 
 
 2 Wieseler, Chronologie des apostoUschen Zeitalters, p. 89 et seq. 
 
 3 Acts xii. 23, 24. 
 
420 APPENDIX. 
 
 Saint Paul's Apostolate, described immediately thereafter, 
 are evidently to be referred to this era of prosperity, and 
 are its most striking proof to the mind of the sacred His- 
 torian. The common opinion is that this missionary under- 
 taking lasted several years, — two at least, four or five 
 according to some ; ^ I have adopted the latter opinion. On 
 his return the Apostle made a rather long stay in Antioch,^ 
 until the holding of the Assembly at Jerusalem. 
 
 Elsewhere ^ I have explained why I think this gathering 
 was convened in 52. The Apostle did not start on his sec- 
 ond journey, till after taking part in it, consequently not till 
 the close of the same year. He visited the Churches of 
 Syria, Cilicia, and Lycaonia, traversed Phrygia and the Ga- 
 latian territory, then crossed over into Macedonia, where he 
 preached the Gospel everywhere. These manifold duties 
 certainly did not permit of his reaching Corinth before the 
 fall of 53. He remained a year and a half in that city,'' 
 and left it in the spring of bb, as soon as the sea routes were 
 open. The ship he was on made but a short stop at Ephe- 
 sus, and speedily brought him to Csesarea. After a short 
 visit to Jerusalem, he returned to Antioch, whence he lost 
 no time in preparing for his third journey. 
 
 This time he followed the same route as on his preceding 
 journey, crossed Galatia and Phrygia, and arrived at Ephe- 
 sus some time in the autumn of 55. His stay in that city 
 was of three years' duration,^ and lasted till the Pentecost 
 of 58. The close of this year was occupied in Apostolical 
 travels through Macedonia and Illyria. In the course of 
 the winter Saint Paul arrived in Corinth and passed three 
 months there.^ In the spring of 59, he took ship for Je- 
 rusalem, and, rounding the Archipelago, reached the Holy 
 City in time for the Pentecost of 59, thereafter suffering a 
 two years' imprisonment in Csesarea. He left this city 
 before the fall of 61 had set in, and reached Eome in the 
 spring of the year 0)2. 
 
 1 A comparative table of dates assigned by the principal chronologists 
 to the events recounted in the Acts can be found in Wieseler's Chronologie 
 des apostolischen Zeitalters. 
 
 '^ Aiirpifiou èKf:7 xpôvov ovk o\iyov. Acts xiv. 27. 
 
 2 Saint Peter, Appendix I. 
 * Acts xviii. 11. 
 
 ^ Acts xix. 8, 10; xx. 31. 
 6 Acts xx. 3. 
 
APPENDIX. 421 
 
 Such is the order of time I have followed in these pages. 
 Wieseler^ and the chronologists of his school, who hold 
 that Festus certainly succeeded Felix in 60, would advance 
 all these events by one year. But the reasons so far 
 alleged in support of their opinion are not convincing, and 
 leave us at perfect liberty to date this change of adminis- 
 tration, as I have thought best to do, in the year 61. 
 
 1 Wieseler, Chronologie des apostoUschen Zeitalters, pp. 66-99. 
 
THE CONCOEDANCE OF THE ACTS OF THE APOSTLES 
 
 WITH CONTEMPORARY HISTORY. 
 
 Years. 
 
 41 
 
 44. 
 
 45. 
 
 46. 
 
 47. 
 
 53. 
 
 54. 
 
 55. 
 
 58. 
 
 59. 
 
 61. 
 62. 
 
 Emperors. 
 
 Claudius (Jan. 
 24th). 
 
 Governors of Judea. 
 
 Death of Herod Agrippa. 
 
 Cuspius Fadus made 
 
 Procurator of Judea. 
 
 Events recorded in the Acts. 
 
 Tiberius Alexander, 
 
 Procurator. 
 Ventidius Cuniauu.s, 
 
 Procurator. 
 
 Claudius de- 
 crees the ex- 
 pulsion of 
 Jews from 
 Rome. 
 
 Felix, 1-rocurator. 
 
 Nero, Em])er- 
 or (Octol)er 
 13th). 
 
 Festus made Procura 
 tor of Judea. 
 
 First Mission Journey of S. Paul. 
 Cyprus, Antioch in Pisidia, Lycao- 
 nia. Returns to Antioch four or 
 five vears later. 
 
 S. Paul's residence in Antioch. 
 
 Apostolic Assembly at Jerusalem. 
 
 Second Mission Journey. S. Paul 
 visits the Churches of Cilicia and 
 Galatia, and evangelizes Philippi, 
 Thessalonica, Berœa and Athens. 
 
 S. Paul arrives at Corinth in tlie Au- 
 tumn of 53. 
 
 He resides in this city for a year and 
 a lialf. 1st and 2d Epistles to 
 
 THE THESSAI.ONIANS. 
 
 S. Paul leaves Corinth in the Spring 
 of 55. Fourth visit to Jerusalem, 
 Third Mission Journey. He starts 
 from Antioch, travels through Cili- 
 cia, Plirygia, and Galatia. 
 
 The Apostle arrives at Ephesus in 
 the Autumn of 55. 
 
 Resides three years in this city. 1st 
 Epistle to the Corinthians. 
 
 Pentecost of 58 : S. Paul leaves Ephe- 
 sus, visits Macedonia, preaches in 
 lllyria, 2d Epistle to the Co- 
 rinthians. 
 
 In the latter months of 58 S. Paul 
 arrives in Corinth. 
 
 Remains for three months in that city. 
 
 Epistles to the Galatians and 
 Romans. 
 
 Spring of 59 : the Apostle leaves Cor- 
 inth, and takes ship around the 
 Archipelago. 
 
 Pentecost of 59 : S. Paul arrives in 
 Jerusalem 
 
 Two years' imprisonment at Csesarea. 
 
 The Apostle's departure from Caesa- 
 rea before the Autumn of 61, 
 
 Voyage and shipwreck. 
 
 Spring of 62 : S. Paul arrives in 
 Rome. 
 
INDEX. 
 
 Abraham, Father of the faithful, 319. 
 
 AcHAiA, evangelized by Thessaloni- 
 ans, 127; by Paul, 168; extent, 182. 
 
 AcROCORiNTHUs, 159 et seq. 
 
 Acropolis, 143. 
 
 ^GINA, 139. 
 
 Agabus (Prophet), in Cassarea, 359. 
 
 Agape, in Jerusalem, 66; elsewhere, 
 68; in prison at Philippi, 121; in 
 Jerusalem, 185; in early Church, 
 205; at Corinth, 258; at Troas, 351. 
 
 Agora of Athens, 147. 
 
 Agrippa, see Herod. 
 
 Agrippina, 130, 179. 
 
 AiA-SoLOUK, 218, 220; meaning of 
 name, 226. 
 
 Alexander of Ephesus, 289. 
 
 Alexandria, its religious tendencies, 
 56. 
 
 Alleluia, 202. 
 
 Amen, 202, 206. 
 
 Amphipolis, 124. 
 
 Amyntas, 19. 
 
 Ananias of Damascus, 371. 
 
 Ananias, the High Priest, 373 ; appears 
 against Paul, 382. 
 
 Ancyra, metropolis of Galatia, 99. 
 
 Angels, 375. 
 
 Antichrist, 178. 
 
 Antioch, contrasted with Jerusalem, 
 2; liberal tendencies, 59; appeal to 
 Jerusalem, 63; answer received, 74; 
 again disturbed by Judaizers, 76; 
 prosperity of this' Church, 80; re- 
 visited by Paul, 213; progress made, 
 214; contrasted with Ephesus, 235. 
 
 Antioch in Pisidia, a dependency of 
 Galatia, 20; described, 26; cultus, 
 27; Church foundeil, 33; synagogue's 
 emissaries in Lystra, 42; revisited 
 by Paul, 48, 94 ; Pagan tendencies, 96. 
 
 Antipatris, 379. 
 
 Antonia, Tribune's fortress, 368. 
 
 Aphrodite, 221. 
 
 Apollonia, 125. 
 
 Apollos, earlier life, 223; in Ephesus, 
 224; goes to Corinth, 225; influence 
 there, 252; returns to Ephesus, 255; 
 " I of Apollos," 264 et seq. ; declines 
 mission to Corinth, 280. 
 
 Apostasy, 177. 
 
 Apostles in early Church, 189, 198 ; 
 their Epistles, 203; Churches organ- 
 ized by them, 229; trials, 265. 
 
 Appeal to Rome, 391. 
 
 Appian Way and Forum, 410. 
 
 Aquila meets Paul in Corinth, 161; 
 after life, 162; Paul's fellow pas- 
 senger to Ephesus, 213; meeting 
 with Apollos, 224; life in Ephesus, 
 225; with Paul again, 240, 284; in 
 Rome, 341. 
 
 Archelaus, 19. 
 
 Areopagus, 146; powers, 149; "Mars' 
 Hill, 150; rejects Paul's preaching, 
 151 et seq. 
 
 Arethusa, 125. 
 
 Argos, evangelized by Paul, 168. 
 
 Aristarchus, 135; Paul's companion, 
 215; arrested in Paul's stead, 288; 
 accompanies Paul to Jerusalem, 347; 
 with him in Cœsarea, 387 ; his fellow 
 traveller to Rome, 398. 
 
 Artemis, Diana of Ephesus, 220, 286 
 et seq. ; statue, 291. 
 
 Artemision, 286. 
 
 Asceticism, 340. 
 
 Asia Minor, described, 17 et seq. ; 
 Paul's hopes for it, 80; field of his 
 labors, chap. v. ; Ephesus its metrop- 
 olis, 215. 
 
 Asia (Province of), 101; Ephesus its 
 
 capital, 222; evangelized bv Paul's 
 
 disciples, 230, 236; described, 236; 
 
 commerce, 238: scholars, 239; limits, 
 
 I 241. 
 
 j Asiarchs of Ephesus, 289. 
 
 Assembly of Jerusalem, chap, iii.j 
 I decrees, 214. 
 I Assos, 352. 
 
424 
 
 INDEX. 
 
 AsTARTË, Phœnician Venus, 9; cult 
 at Sidon, 95; identity with Diana of 
 Ephesus, 221. 
 
 Athens, see chap. vi. 
 
 Attales, 19. 
 
 Attalia, 49. 
 
 Augustus, last will, 19, 99 ; wor- 
 shipped in Galatia, 100. 
 
 Authenticity of Acts and Epistles, 
 vi. et seq. 
 
 Bapt'ism of Jailer at Philippi, 121 ; of 
 Corinthians, 165; in early Church, 
 192; "of John," 223, 228; after 
 death, 276. 
 
 Bak-Jesus, "The Sage," 14; blinded 
 by Paul, 15. 
 
 Baknabas, in Antioch, 1; ordained, 
 5 ; Avith Paul in Cyprus, 7 ; in Pam- 
 phylia, 21 ; driven from Antioch in 
 Pisidia, 33; from Iconium, 38; wor- 
 shipped as Jupiter, 41 ; in Derbc, 43 ; 
 return, 49; withstands Judaizers, 02; 
 accompanies Paul to Jerusalem, 03 ; 
 speech before Assembly, 71; quarrel 
 with Paul, 89; character and life 
 work, 83; his so-called Epistle, 84. 
 
 Berenice, statue in Athens, 147; his- 
 torical notice, 392; hears Paul, 393. 
 
 Berœa, 134-138. 
 
 Bishops of Philippi, 123; in Didache, 
 186. 
 
 Bithynia, 102, 241. 
 
 Breaking of Bread, see Eucharist. 
 
 Bribery, under Roman law, 378; its 
 practice, 386. 
 
 Cabiri of Samothrace, 108. 
 
 C^SAREA in Palestine, visited by Paul, 
 213; on the way to Jerusalem, 358, 
 imprisonment, chap. xvii. 
 
 Caius, or Gains, of Corinth, 165; Paul's 
 companion, 215; when baptized, 262; 
 arrested in Paul's stead, 287 ; rejoins 
 Paul, 313; accompanies him to Jeru- 
 salem, 347. 
 
 Caligula, 130. 
 
 Caria, 101. 
 
 Castor and Pollux, 409. 
 
 Catechists, 198. 
 
 Cayster, 218. 
 
 Celibacy, 269. 
 
 Cephas, same as Peter, 78; " I of 
 Cephas,'' 262; served by sisterhood, 
 273. 
 
 Cethim, origin of name, 5. 
 
 Chancellor of Ephesus, 290. 
 
 Charity, the greatest Gift, 275; in 
 Paul's teaching, chap. xiv. jyassim. 
 
 Chastity, 257, 269. 
 
 Chios, 353. 
 
 Chloë, conversion. 166; in Corinth, 
 259 ; relations with Paul, 260, 262. 
 
 Chronology, see Appendix and Table, 
 422. 
 
 Church of Jerusalem, Judaic tenden- 
 cies, 1 et seq. ; conservatism, 53 ; 
 doctrines, 60; emissaries in Antioch, 
 62; opposition to Paul, 64 et seq. ; 
 poverty, 69 ; reactionists, 185 ; cele- 
 bration of Eucharist, 205 ; Judaizing 
 element, 211; visited by Paul, 213; 
 its condition, 214 ; the collection, 
 282; regarded by Paul as centre of 
 unity, 311; reception of him, 362; 
 disfavor shown him, 376; tendencies 
 examined, 413 et seq. 
 
 CiLiciA, visited b}' Paul, 87. 
 
 CiLiciAN Gates, '88. 
 
 Circumcision, how regarded in the 
 Diaspora, 58; in Jerusalem, 59; in 
 general, 62; opposed by Paul, 62; 
 upheld b}' Jerusalem Christians, 65; 
 in the Apostles' conference, 67; 
 question of Titus's circumcision, 68 
 et seq. ; contemned by Peter, 71 ; 
 Timothy circumcised, 92; doctrine 
 of Judaizers, 314; "Gospel of the 
 Circumcision," 317; sole end of 
 Judaizers, 325. 
 
 Citizenship (Roman), claimed b}^ Paul 
 in Philippi, 122; in Jerusalem, 372; 
 right of appeal, 391. 
 
 Claudius (Emperor), 130; last days, 
 178. 
 
 Cleanthes, quoted by Paul, 152. 
 
 Clement of Philippi, *115. 
 
 Collection for Jerusalem, 69 ; in 
 Galatia, 217; in Achaia,282; Pauline 
 regulations, 284; anxiety concerning 
 it, 301; exhortations, 303; completed, 
 312. 
 
 Colonize of Rome, Iconium, 35; Troas, 
 103; Philippi, 110, 118. 
 
 CoLOss.E, 243. 
 
 Communion, see Eucharist. 
 
 CoRESSUS (Mt.), 218 et seq. 
 
 Corinth (Church of), foundation, chap. 
 vii. § 1; members, 166; regarded as 
 type, 186; celebration of Eucharist, 
 205; firmly established, 211; con- 
 trasted with that of Ephesus, 215, 
 222, 235; visited by Apollos, 225; 
 dissensions and Paul's Is^ Epistle, 
 chap, xi.; Titus's mission, 294; 2d 
 Epistle, 296; Paul's second (?) voy- 
 age thither, 307; later prosperity, 
 309 ; Paul's second visit, 313. 
 
INDEX. 
 
 425 
 
 Counsels of Perfection, 269. 
 Crispus of Corinth, 165; baptized bv 
 Paul, 262. 
 
 CUMANUS, 380. 
 
 CVbele, the "Great Mother" of the 
 Phrygians, 95 et sea. ; etHgy at Pes- 
 sinus, 100, 221, 248. 
 
 Cybira, 246. 
 
 Cyprus, name, 1; Barnabas's birth- 
 place, 5; described, 8; religion, 9; 
 constitution, 12 ; Pliny's account of 
 its magicians, 13; Barnabas its Apos- 
 tle, 83; passed by Paul, 399. 
 
 Dalmatia, 312. 
 
 Damaris, 155. 
 
 Day (Last), see Parousia. 
 
 Deacons of Philippi, 123; in the 
 
 Didache, 186 ; duties, 206. 
 Demetrius, 287. 
 Derbe, 38; visited by Paul, 43 ; again, 
 
 89, 216. 
 Derceto, Chanaanitish Venus, 9. 
 Diana of Perga, 49 ; of Ephesus, 221, 
 
 232. 
 DiONYSiAC Mysteries, 112. 
 DioNYsius, the Areopagite, 155. 
 Discipline of Secrecy, 187. 
 Dispersion (Jews of' the), 52 et seq. ; 
 
 longings for Messiah, 127. 
 DiuM, 137. 
 
 Doctors in early Church, 186 et seq. 
 Dominical Da^' in early Church, 208. 
 Drusilla, wife of Felix, 381, 385. 
 Duumvirs of Philippi, 118 et seq. 
 
 Earthquake, 120. 
 
 Ebionites, 339 et seq. 
 
 Education in Athens, 142. 
 
 Egnatian Road, described, 108 et 
 seq.; followed by Paul, 110, 124, 
 125, 126, 135, 311; connections, 398. 
 
 Elders of Philippi, 123; in early 
 Church, 188, 198 ; of Ephesus, 354." 
 
 Eleusis, 158. 
 
 Elogium, 379. 
 
 Ep.enetus, 227, 341. 
 
 Epaphras, Bishop of Laodicea, 246. 
 
 Epaphroditus, 115. 
 
 Ephesus, Paul's plans, 101 ; short stay 
 there, 213 ; described, chap. ix. ; ad- 
 vantages, 236 ; heathen cultus, 286 ; 
 Paul's departure, 292; passed by, 
 353; farewell to Elders, 354. 
 
 Epicureans at Athens, 142, 148, 153, 
 154. 
 
 Epistle " of , Barnabas," 83 ; later 
 than Didache, 186. 
 
 Epistles of Paul: to the Thessalo- 
 
 nians, 169 et seq. ; pseudo-Epistles, 
 175; 2ri Thess., lib et seq. ; recogni- 
 tion, 203, classification, 203 et seq. ; 
 1st Cur., chap. xi. : 2f/ Cor., 296 et 
 seq. ; Galatians, 217, 315 et seq. ; 
 Romans, chap. xiv. 
 
 Erastus, Treasurer of Corinth, 166 ; 
 Paul's companion, 215 ; sent with 
 Timothy to Corinth, 260 ; rejoins 
 Paul, 293; with him in Corinth, 
 312. 
 
 EssENES, 228, 340. 
 
 Eucharist, at Philippi, 121; abuses at 
 Corinth, 167; at Jerusalem, 185; 
 ritual in early Church, 188; origin 
 of word, 201; development, 204; 
 form, 206; season for celebration, 
 207 et seq.; Pieal Presence, 210; at 
 Corinth, 258; "Lord's Table," 272; 
 preparation needful, 274; in Troas, 
 350. 
 
 Eunice, Timothy's mother, 43; re- 
 visited by Paul, 89; origin, 90. 
 
 Eunuchs of Galatia, 100 ; Megabvses, 
 221. 
 
 EUKAQUILO, 402. 
 
 Evangelists in early Church, 189, 
 
 198 ; see Luke, PhTlip. 
 Eutychus, restored to life, 351. 
 Excommunication, first mentioned, 
 
 176; of incestuous Corinthian, 267 
 
 et seq., 294, 297. 
 Exorcisms, at Ephesus, 232. 
 
 Faith in Paul's theology, chaps, xiii. 
 
 and xiv., passim. 
 Fasts in Synagogue and early Church, 
 
 209; of '"Great Forgiveness," 401, 
 
 405. 
 Felix, historical notice, 380; treatment 
 
 of Paul, 385 et seq.; deposed, 388; 
 
 leaves Paul " in chains," 389. 
 Festus, appointed Procurator, 389 ; 
 
 treatment of Paul, 389 et seq. ; brings 
 
 him before Agrippa, 393; transfers 
 
 him to Rome, 397. 
 Fornication, 269. 
 Fortunatus, 312. 
 Frapping, 403. 
 
 Gaius, see Caius. 
 
 Galatia, chap, ii.; derivation, 44; 
 Church founded, 44; historical no- 
 tice, 97; peoples, climate, etc., 98 et 
 seq.; cultus, 100; visited byPaul, 
 101 ; his affection for this Church, 
 124; revisited, 216; disturbed by 
 Judaizers, 313; Paul's Epistle, 315 
 et seq. 
 
426 
 
 INDEX. 
 
 Galli, eunuchs of Galatia, 100; in 
 
 Asia Minor, 248. 
 Gallic, Proconsul of Corinth, 182; 
 
 releases Paul, 183. 
 Gangitks, or Gangas, 113. 
 Galls, founders of Galatian tribes, 97; 
 
 loudness for Phrygian cult, 100. 
 Gift of Tongues, possessed by Paul, 
 
 •40 ; treated of, 187, 189 ; origin and 
 
 history, 192 et seq. ; at Ephesus, 
 
 228; in early Church, 257, 274. 
 Gnosticism, 117; in Asia, 248; in 
 
 Rome, 340. 
 Gospel in early Church, 203; of Paul, 
 
 249 ;• only one Gospel, 316 ; see Luke. 
 Greece, 103. 
 
 Hellespont, 107. 
 
 Heresy, 177; in Asia Minor, 247. 
 
 Hekmus (R.), 218. 
 
 Herod Agrippa (H.), in Caesarea, 
 391; historical notice, 392; hears 
 Paul, 393 et seq. 
 
 Hierapolis, 242 et seq. 
 
 Hierarchy, indetermined, 4; priests 
 ordained, 48 ; at Philippi, 123 ; in 
 the Didache, 186; in early church, 
 chap, viii., passim ; at Corinth, 257. 
 
 High Priests, in Paul's times, 373 et 
 seq. ; Ismael ben Phabi, 389. 
 
 Hillel, President of Sanhédrin, 374. 
 
 Hymns in early Church, 199. 
 
 Hyrcanus, 147. 
 
 IcoNiUM, government, 20; described, 
 34 ; Roman Colony, 35 ; Church 
 founded, 36 ; opposition of Jews, 37 ; 
 Paul expelled, 38; sends emissaries 
 to Lystra, 42; revisited by Paul, 48; 
 Church consulted, 91; Timothy or- 
 dained, 94; again visited by Paul, 
 216. 
 
 Idols, 271. 
 
 Illyria, evangelized by Paul, 311. 
 
 Incest, in Corinth, 260; rebuked, 266, 
 294, 297. 
 
 Interpreters in early Church, 199. 
 
 IzATES, King of Adiabenë, 58 et seq. 
 
 Jailer of Philippi, 119 et seq. 
 
 James (S.), Judaic sympathies, 1, 61; 
 appealed to from Antioch, 63 ; devo- 
 tion to Law, 64; conference of Apos- 
 tles, 66 ; speech before Assembly, 71 ; 
 authority alleged by Judaizers, 76 ; 
 welcomes Paul, 362; pacitic pro- 
 posals, 363. 
 
 Jason, Paul's host, 127; arrested, 132 ; 
 released on bail, 134. 
 
 Jerusalem, destruction foretold, 173, 
 signs to precede it, 177 et seq. ; 
 visited by Paul, 64, 213, 362. See 
 Church of Jerusalem. 
 
 Jews of Cyprus, 13; of Antioch in 
 Pisidia, 28; opposition to Paul, 32; 
 of Iconium, 35 ; emissaries in Lystra, 
 42 ; of the Diaspora, 52 et seq. ; of 
 Galatia, 99; unpopularity, ll8; of 
 Thessalonica, 127 ; plots against 
 Paul, 132; of Berœa, 135; of 
 Corinth, 161 ; opposition to Paul, 
 165; Paul and Seneca on Jewish 
 character, 181 ; plots, 182 ; discom- 
 fiture, 183; of Ephesus, 222; per- 
 secute Paul, 229; of Asia, 247; 
 opposition to ApoUos, 253; in the 
 riot at Ephesus, 289; accused of 
 thievery, 291; of Macedonia, 293; 
 the true Jew, 331; their future, 337; 
 machinations in Corinth, 346; in 
 Thessalonica, 348 ; of Jerusalem, 
 361; attack Paul, 367 et seq. 
 
 John (S), in Jerusalem, 63; attitude 
 toward Paul, 64; at Apostle's con- 
 ference, 66; Revelations, 194; in 
 Ephesus, 219, 226; teaching com- 
 pared with Paul's, 249. 
 
 John Baptist, influence in Antioch of 
 Pisidia, 30; in Ephesus, 223, 228. 
 
 John Mark, same as Mark Evangel- 
 ist, Ô. 
 
 JuDA (Bar-Saba), sent to Antioch, 74. 
 
 Judaizers, in Mother Church, 1 ; op- 
 posed by Paul, 51; in Antioch, 60; 
 defeated in Assembly, 70 et seq. ; 
 in Antioch again, 76; thwarted by 
 Paul, 78; activity in Corinth, 255; 
 and Macedonia, 293; scourged by 
 Paul, 304; tendencies, chap, xiii., 
 327, 412 et seq. ; in Epistle to Romans, 
 344; at Jerusalem, 361. 
 
 Judgment Day. See Parousta. 
 
 Julius (Centurion), historical notice, 
 397; esteem for Paul, 398; neglects 
 Paul's counsels, 401; shipwreck and 
 respect shown Apostle, 405; on the 
 journey to Rome, 409 et seq. 
 
 Jus Italicum, 27; enjoved by Troas, 
 103; Philippi, 110, 118; 122. 
 
 Justification by Faith, in Epistle to 
 Galatians, 319;' to Romans, chap, 
 xiv.; source, 415. 
 
 Justus, his home the first sanctuary of 
 Corinth, 165. 
 
 Kali Limenes (Fair Havens), 400. 
 Kara-Dagh, 38, 89. 
 Keduscha, Thanksgiving, 201. 
 
INDEX. 
 
 427 
 
 Kenchk^ea, 158, 159; evangelized bv 
 
 Paul, 168; revisited, 212. 
 Kiss OF Peace, in early Church, 205. 
 
 Laodicea, 95, 242 ei seq. 
 
 Law of Israel, variously viewed, 53 et 
 seq. ; regarded by Jerusalem Chris- 
 tians, 60, 65, 185; read in Synagogue 
 and Church, 202; contemned by Paul, 
 chap, xiii., /»«àsiwt, 326; contrasted 
 with Faith, chap. xiv. 
 
 Liturgy of Temple, Synagogue, and 
 Church, 198 et seq. 
 
 Lois, Timothy's grandmother, 43; re- 
 visited by Paul, 89. 
 
 Lucius, pastor at Antioch, 2. 
 
 Luke, credibility, vi; portrait of Paul 
 imperfect, ix; joins Paul, 105; char- 
 acter, 106; remains at Philippi, 123; 
 rejoins Paul in Macedonia, 293; sent 
 to Corinth, 301 ; fame as Evangelist, 
 302, 348; with Paul in Corinth, 312; 
 his fellow traveller, 348; with him 
 in Cœsarea, 387; his Gospel inspired 
 by Paul, 388; voyage with Paul to 
 Rome, 398 et seq. 
 
 Lycaonia, 34; described, 38; church, 
 45 ; revisited by Paul, 89 ; during 
 third journey, 216. 
 
 Lycus Valley, 242 et seq. 
 
 Lydia, converted, 114; her home the 
 first sanctuary at Philippi, 115 ; 
 Paul's hostess, 116. 
 
 Lysias, Tribune of Jerusalem, 368; 
 conduct toward Paul, 372 et seq. ; 
 letter to Felix, 378 ; blamed by Jews, 
 383. 
 
 Lystra, 38 et seq.; siiperstitions, 40; 
 offering sacrifice to Apostles, 41; 
 fickleness of populace, 43; Paul 
 stoned, 43; his second visit, 48; 
 third, 89; fourth, 216. 
 
 Macedonia, Paul summoned thither, 
 104; labors there, chap, v.; oppo- 
 sition, 146; support, 164; part of 
 Achaia, 235; Paul's messengers, 260; 
 second visit, chap, xi., § II., 311. 
 
 Magi, meaning of word, 14. 
 
 Magic, Books of, destroyed at Ephe- 
 sus, 233. 
 
 Magicians of Cyprus, 13; of Ephesus, 
 232. 
 
 Malta, scene of Paul's shipwreck, 
 406 et seq. 
 
 Manahen, pastor at Antioch, 2. 
 
 Maranatha, meaning, 279. 
 
 Mark (S.), character, 5; same as John 
 Mark, 6; work in Cj'prus, 11; op- 
 
 position to Paul, 16, 23; breaks with 
 him, 24; causes rupture between 
 Paul and Barnabas, 81 et seq. ; after 
 life, 85. 
 
 Markiage, 256; duties, 269 et seq. 
 
 Mass, when celebrated in first century, 
 208. 
 
 Mars' Hill, 150. 
 
 Meander (R.), 218,243. 
 
 Meats, prohibited, 57; by Assembly, 
 68; regulated by Paul, 271. 
 
 Megabyses, eunuchs of Ephesus, 221. 
 
 Megara, 158. 
 
 Messalina, 130. 
 
 Miletus, visited by Paul, 353. 
 
 Miracles, incredible? vi; worked by 
 Paul, 15, 35, 40, 163, 187, 189, 231, 
 257, 351, 407, 408; in Paul's teach- 
 ing, 263. 
 
 MlTYLENii, 352. 
 
 Mnason of Cyprus, 360. 
 
 MONTANUS, 2*48. 
 
 Mosaism, discarded by Paul, 346; and 
 
 see Judaizers. 
 Myra, 399. 
 Mysia, 101, 102, 241 . 
 Mysteries of Samothrace, 108; the 
 
 Dyonisiac, 112. 
 
 Nabi, "Prophet," 190. 
 
 Narcissus, 342. 
 
 Nazarite, life led by S. James, 71; 
 Paul takes vows, 212; pavs expenses 
 of four, 362; the vow, 363. 
 
 Neapolis, 108. 
 
 Neocoros, or Custodian, 290. 
 
 Nephew of Paul, 377. 
 
 Nero, 130 ; the "Man of Sin," 179; 
 influenced by Poppœa, 388; Em- 
 peror, 411. 
 
 Observances (Legal), in Jerusalem, 
 64; in Mother Church, 65; not im- 
 posed on Gentiles, 69, 74 ; finally 
 discarded bv Paul, 346; not observed 
 at Passover', 349. See Law. 
 
 Octave of Easter, 349. 
 
 Olympus (Mt.), 102, 112. 
 
 Orders (Holy), see Hierarchy and 
 Priesthood. 
 
 Orontes (R.), 6. 
 
 Orpheus, 112. 
 
 OssA, 129. 
 
 Pallas Athene, 143. 
 
 Pamphylia. 17: an Imperial Prov- 
 ince, 20 ; described, 21 ; Paul's first 
 visit, 21; return, 48. 
 
428 
 
 INDEX. 
 
 Pandemos, Venus of Corinth, 160. 
 
 Paphos, shrine of Venus, 10; de- 
 scribed, 11; new and old town, 12, 
 
 Papias, Bishop of Hierapolis, 250. 
 
 Pakousia, 129 etseq., 171 et stq., 270. 
 
 Parthenon, 143, 151. 
 
 Passover, as observed by Jews and 
 tirst Christians, 209; the Octave, 
 349. 
 
 Patara, 356. 
 
 Paul, in Acts and Epistles, viii ; a 
 subordinate in Antioch, 2; ordained 
 Priest, 5 ; journey to Cyprus, 7 ; 
 summoned to Paphos, 11; confronts 
 Bar-Jesus, 14 ; converts Sergius 
 Paulus, 15; humility, 15; Saul and 
 Paul, 16; assumes leadership, 16; 
 voyage to Pamphylia, 21; arrival in 
 Perga, 23; distress at Mark's defec- 
 tion, 24 ; journey to Antioch in Pisid- 
 ia, 26; sojourn there, 28; discourse 
 in Synagogue, 30; laborious life, 31; 
 turns to Gentiles, 32; banished, 33; 
 goes to Iconium, 35 ; driven thence, 
 38; in Lycaonia, 40; worshipped as 
 Mercury in Lystra, 41 ; stoned, 43 ; 
 in Derbë, 43; affection for Galatians, 
 45; sickness in Lycaonia, 46; revis- 
 its Lystra, Iconium, and Antioch in 
 Pisidia, 48; recrosses Taurus to 
 Perga, 48; return to Antioch, 49; 
 Titus his companion, 60 ; opposed by 
 Jerusalem Christians, 62 ; visits 
 Holy City, 64 ; confers with Apostles, 
 66 ; prevents circumcision of Titus, 
 68; triumphs in Assembly, 69; re- 
 bukes Peter in Antioch, 77; Judaiz- 
 ers crushed, 78 ; rupture with Barna- 
 bas, 80 ; visits Syrian Churches, 86 ; 
 in Cilicia, 87 ; crosses Cicilian Tau- 
 rus, 88; revisits Lycaonian Churches, 
 89; in Lystra, 9Ô; circumcises and 
 ordains Timothy, 92 ; love for the 
 latter, 93; successes in Phrygia, 96; 
 road taken into Galatia, 9G; forbid- 
 den to visit Ephesus, 101; reaches 
 Troas, 102 ; bidden to Macedonia, 
 104; meets Luke, 105; latter's in- 
 fluence on Apostle, 106; voyage to 
 Macedonia, 107 ; slight interest in 
 Mythology, 108; arrival in Neapo- 
 lis, 109; in Philippi, 112; preaches 
 in Proseuk, 113 ; entertained bv 
 Lydia, 114; exorcises Pythoness, 
 117; dragged before magistrates, 
 118; whipped and imprisoned, 119 ; 
 conversion of Jailer, 120; victory 
 over Duumvirs, 122; quits Philippi, 
 123; in Amphipolis, 124; in Apol- 
 
 lonia, 125; Thessalonica, 126; com- 
 pelled to leave, 134; in Berœa, 136; 
 again a fugitive, 137; voyage to 
 Athens. 139 ; appreciation o'f Greek 
 art, 144; illness, 145; preaching in 
 the Synagogue and streets, 146 ; em- 
 phasises doctrine of Resurrection, 
 
 149 ; preaching before Areopagus, 
 
 150 ; mocked by Athenians, 153 ; 
 teaching contrasted with Philoso- 
 phers', 154; leaves for Corinth, 157 ; 
 route taken, 158; meets Aquila and 
 Priscilla in Corinth, 161; preaches 
 in Synagogue, 163 ; leaves it to work 
 among Gentiles, 165; a leader con- 
 verted, 165 ; persecutions and anxie- 
 ties, 168 ; writes to Thessalonians, 
 169; 2d Thessalonians, 175; opinion 
 of Jews, 181; before Gallio, 182; 
 released, 183; preaching in Achaia, 
 184 ; the Gift of Tongues, 184; value 
 set by him on Apostolic Letters, 204; 
 views concerning Sunday, 209 ; 
 leaves Corinth, 211 ; takes Nazaritic 
 vow, 212; journey to Jerusalem, and 
 Antioch, 213 ; sets out on third mis- 
 sion, 215; arrival in Ephesus, 225; 
 laborious life, 226; persecutions, 
 229 ; miracles, 231 ; work in Asia, 
 246 ; teaching contrasted with John's, 
 249 ; maligned by Judaizers, 255 : 
 first letter to Corinthians not pre- 
 served to us, 259; sends Timothy 
 and Erastus to Corinth, 261; 1st 
 Ejyistle to Corinthians, 262 et seq. ; 
 excommunicates incestuous man, 
 266; disciplinary laws, 268; vindi- 
 cates his Apostieship, 272; anxiety 
 for Timothv, 280 ; various plans, 
 281; sends' Titus to Achaia, 282; 
 physical sufferings, 285 ; silver- 
 smiths' riot, 288 ; quits Ephesus for 
 Troas, 292; in Macedonia, 293; 2d 
 Epistle to Corinthians, 296 tt seq. ; 
 versatility of style, 298; depicts his 
 sufferings, 299 ; visits various Prov- 
 inces, 311; sets out for Achaia, 312; 
 arrival in Corinth, 313 ; opposed by 
 Judaizers, 313; Epistle to Galatians, 
 315; writes Epistle to Romans, chap, 
 xiv, ; in peril from Corinthian Jews, 
 346; sets out for Jerusalem, 347; in 
 Philippi, 348 ; sails for Asia, 349; in 
 Troas, 350; restores Eutychus to life, 
 351 ; foot journey to Assos, 352 ; fare- 
 well to Ephesians in Miletus, 354; 
 reaches Rhodes, 355 ; changes ships 
 in Patara, 356 ; in Tyre, 357 ; Caesa- 
 rea, 358; Agabus's prophecy, 359; 
 
INDEX. 
 
 429 
 
 sorrowful leavetaking, 359; opposed 
 by both Jews and Judaizers, 361; in 
 Jerusalem, 362; assents to James's 
 proposals, 364; in Temple with Naz- 
 arites, 365 ; attacked by Jews, 367 ; 
 rescue and arrest, 368; addresses 
 Jews, 369 ; threatened with whip- 
 ping, 372; asserts his Roman citizen- 
 ship before Lysias, 373 ; before San- 
 hédrin, 374; comforted by Our Lord, 
 376 ; removed to C^sarea, 379 ; 
 speech before Felix, 383; rebukes 
 Felix and Drusilla, 386; while in 
 prison, inspires Luke to write his 
 Gospel, 388 ; appeals from Festus to 
 Rome, 390; before Herod Agrippa, 
 394; sails for Rome, 398; visits 
 Sidon, 398; prophetical warning to 
 Julius, 401; storm and shipwreck, 
 402 et seq. ; Malta, and miracles 
 worked there, 407; did he then found 
 Maltese Church, 408 ; voyage to 
 Puteoli, 409 ; welcomed there, 410 ; 
 arrival in Rome, 411 ; results of his 
 labors reviewed, 412 et seq. 
 
 Pelion (Mt.), 139. 
 
 Peloponnesus, 139. 
 
 Pentp:cost, as observed by Jews and 
 first Christians, 209. 
 
 Perga, site, 21; Paul's arrival, 23; 
 return, 48 ; described, 49. 
 
 Pergamos, 237. 
 
 Pessinus, 18, 99. 
 
 Peter, absent from Palestine, 4 ; in 
 Jerusalem, 63 ; attitude toward Paul, 
 65; conference of Apostles, 66; 
 speech in Paul's favor, 70; in Anti- 
 och, 75; characteristic action, 76; 
 rebuked by Paul, 78; moral great- 
 ness, 79 ; Rome his see. 104, 328 ; 
 effects of his Vision, 185 ; influence 
 in Asia Minor, 250; in Corinth, 265; 
 mission contrasted with Paul's, 412 
 et seq. 
 
 Pharisees, admitted into Mother 
 Church, 64; influence, 202 ; side with 
 Paul, 375. 
 
 Philemon, 246. 
 
 Philip (S.), in Caesarea, 358. 
 
 Philip, founder of Philippi, 110. 
 
 Philippi, chap. v. § L ; described, 
 109 et seq. ; pre-eminence in the 
 Province, 124 ; revisited by Paul, 
 348. 
 
 Philippians, send alms to Thessalo- 
 nica, 131; welcome Paul's Epistle, 
 204. 
 
 Philo, 223. 
 
 Philosophy at Athens, 143, 153. 
 
 Phœbe, converted, 166 ; visited by 
 Paul, 213; bearer of Epistle to 
 Romans, 344. 
 Phœnicia, visited by Paul, 64. 
 Phœnix, 401. 
 
 Phrygia, its gods, 18; elevation, 25; 
 religion, 95 ; visited by Paul, 216, 
 242. 
 PiR^:us, 139. 
 
 Plato, worship of Venus, 10 ; disci- 
 ples, 153. 
 
 Pliny, quoted, 12, 13; spread of 
 Christianity, 24. 
 
 PoLiTARCHs'of Thessalonica, 133. 
 
 PoLYCARP (S.) and S. Paul, 250. 
 
 PoppyEA, 388. 
 
 Prayer, in early Church, 195; with 
 veiled head, 197 , in Synagogue and 
 Church, 200. 
 
 Priesthood, established, 4; Paul or- 
 dained, 5; in Asia Minor, 48; Tim- 
 othy ordained, 92. 
 
 Priscilla, in Corinth, 161 ; harbors 
 Paul, 162; same as Prisca, 162; 
 Paul's fellow traveller, 213; meets 
 Apollos, 224; life in Ephesus, 225; 
 with Paul again, 240, 284 ; in Rome, 
 341. 
 
 Prison at Philippi, 119. 
 
 Proconsul, rank, 12; Gallio, 182; of 
 Ephesus, 291. 
 
 Prophetesses, in early Church, 197 ; 
 in Cajsarea, 358. 
 
 Prophets, in early Church, 186, 189 ; 
 derivation, 190 ; in Old and New 
 Testaments, 191; gifts, 195; submis- 
 siveness, 196; duties, 198, 207; of 
 Ephesus, 228; of Corinth, 257 ; of 
 Tyre, 357 ; of Cfesarea, 359. 
 
 Proselytes, of Antioch in Pisidia, 
 29; sympathy with Paul, 32; Cir- 
 cumcision, 58; of Thessalonica, 128; 
 desert Synagogue, 132; Poppœa, 388. 
 
 Proseuks, 113. 
 
 Psalms, sung in Synagogue and 
 Church, 199. 
 
 Ptolemaïs, 357. 
 
 PuBLius, Governor of Malta, 408. 
 
 Purple, its costliness, 114. 
 
 Puteoli, 410. 
 
 Pythagoras, 153. 
 
 Pythoness, 116 et seq. 
 
 Resurrection, preached by Paul in 
 Athens, 149 ; before Areopagus, 152; 
 to Corinthians, 275 et seq. ,■ in Paul's 
 theology, 375 ; before Sanhédrin, 374; 
 before Felix, 384; and Agrippa, 395- 
 
 Rhodes, described, 356. 
 
430 
 
 INDEX. 
 
 Romans (Epistle to), chap. xiv. 
 
 Rome, rule in Asia Minor, 19, 237, 
 291; how regarded by Paul, 103, 
 Colonies, 111; government of Pelo- 
 pounessus, 140 ; triumphs of learn- 
 ing, 142; treatment of Athens, 149; 
 of Corinth, 158 et seq. ; in the Apoc- 
 alypse, 219; Paul's longing to visit 
 it,' 285; appeal to Rome, 391; Paul's 
 arrival in, 62, 411. 
 
 Sabbath, in early Church, 207 et seq., 
 321, 326; in Rome, 340. 
 
 Sabazius, Phrygian Zeus, 18, 95 et 
 seq. ; in Macedonia, 112. 
 
 Salonica, modern name of Thessalo- 
 nica, 126. 
 
 Samaria, visited by Paul, 64. 
 
 Samos, 353. 
 
 Samothrace, 107. 
 
 Sanhédrin, 373 tt seq. 
 
 Sardis, 218. 
 
 ScEVA (Seven Sons of), 232. 
 
 Scandal, in Paul's teaching, 272. 
 
 Secundus of Thessalonica, 185 ; accom- 
 panies Paul to Jerusalem, 347. 
 
 Selucia, described, 7. 
 
 Seleucides, founders of Seleucia, 7; 
 of Antioch in Pisidia, 27. 
 
 Sergius Paulus, Proconsol of Cyprus, 
 12; religious and scientific pursuits, 
 13. 
 
 Shema of Synagogue, 200 et seq. 
 
 Shipwreck, 402 et seq. 
 
 Sidon, cultus, 95; revisited by Paul, 
 398. 
 
 Silas or Silvanus, sent to Anti- 
 och, 74; action there, 80; Paul's 
 companion, 86 et seq. ; journey to 
 Macedonia, 107 et seq. ; whipped and 
 imprisoned in Philippi, 122; journey 
 to Thessalonica, 124 e< sec. ,- in latter 
 city, 127, persecuted by Jews, 132; 
 compelled to flee, 134^- remains in 
 Berœa, 137, 146 ; joins Paul in Cor- 
 inth, 164; remainsin Jerusalem, 215. 
 
 Simeon, surnamed Niger, 2. 
 
 Slaves, at Corinth, 166. 
 
 Socrates, 148, 153. 
 
 Sorcery, at Ephesus, 332. 
 
 SOSTHENES, 262. 
 
 Spain, Paul's projected visit, 329. 
 Spirit (Holy) in early Church, 187 et 
 
 seq., 263; our bodies His temples, 
 
 269. 
 Stephanas of Corinth, 165, 259, 261 ; 
 
 visits Paul at Ephesus, 261 ; carries 
 
 Epistle to Corinth, 280; rejoins Paul 
 
 in Corinth, 166. 
 
 Stephen, disciples in Jerusalem, 361 ; 
 Paul a|>peals to his martyrdom, 372. 
 
 Stoa Pcecile, 148. 
 
 Stocks, 119. 
 
 Stoics of Athens, 142, 148, 153. 
 
 Sunday, in early Church, 207 et seq. ; 
 in Philippi, 350. 
 
 Sylla, 141, 143. 
 
 Synagogue, of Antioch in Pisidia, 
 28; of the Diaspora, 54; of Thessa- 
 lonica, 127; plots against Paul, 132; 
 its emissaries in Berœa, 136; of 
 Athens, 146; Corinth, 163; liturgy, 
 199 et seq. ; stated services, 208 ; of 
 Ephesus, 213, 230 ; excommunica- 
 tion, 268. 
 
 Synnada, 95, 218. 
 
 Syria, visited by Paul, 86; worship, 
 95; " hem of imperial robe," 235. 
 
 Syrian Gates, 86. 
 
 Syrtes, of Africa, 403. 
 
 Tarsus, revisited by Paul, 87. 
 
 Taurus, watershed, 21; flora, 22; 
 pass crossed by Paul, 23; recrossed, 
 48; in second 'journey, 88; in third 
 jouniev, 216. 
 
 Tavium,' 99. 
 
 Teaching of the Twelve Apostles, 
 chap, viii., passim. 
 
 Tectosages, 97. 
 
 Tenedos, 107. 
 
 Tentmaking, Paul's trade, 213. 
 
 Temple, liturgy, 198; divisions, 366. 
 
 Temple of Diana at Ephesus, 220. 
 
 Tertius, transcribes Paul's Epistle to 
 the Romans, 330. 
 
 Tertullus, High Priest's advocate, 
 382 et seq. 
 
 Theatre of Ephesus, 219, 288. 
 
 Thekla, 36. 
 
 Theology of Paul, 415. 
 
 Thermopyl^, 139. 
 
 Thessalonians, of Pagan birth, 128; 
 sentiments concerning Parousia, 
 129; persecutions, 134; Paul's anxie 
 ties for them, 146; 1st Epistle, 169 et 
 seq.; common failings, 171; 2d 
 Epistle, 175; welcome given Paul's 
 Epistles, 204. 
 
 Thessalonica, chap. v. § H.; con- 
 trasted with Ephesus, 215, 235; 
 power of Jewish residents, 348. 
 
 Thyatira, 101; home of Lydia, 114. 
 
 Timothy, famil}-, 43 ; growth, 89 ; 
 chosen by Paul, 90; circumcised, 92; 
 character, and relations with Paul, 
 93 et seq. ; remains in Philippi, 123; 
 visits Paul in Athens, 146; rejoins 
 
INDEX, 
 
 431 
 
 him in Corinth, 164; in Thessa- 
 lonica, 169 ; accompanies Paul to 
 Ephesus, 215; sent to Corinth, 260; 
 praised in Epistle to Corinth, 266; 
 Paul's apprehensions for him, 280; 
 rejoins Paul in Macedonia, 293 ; with 
 him in Corinth, 312; accompanies 
 Paul to Jerusalem, 317 ; with him in 
 CaBsarea, 387. 
 Titus, chosen by Paul, 60; accom- 
 panies him to Jerusalem, 63 ; ques- 
 tion of his circumcision, QQ et seq. ; 
 in Antioch, 80; accompanies Paul to 
 Ephesus, 216; sent to Achaia, 282; 
 returns to Paul, 294; bearer ot 2d 
 Epistle to Corinth, 300, 311 ; rejoins 
 Paul, 312. 
 
 TOLISTOBII, 97. 
 
 Troas, 102 et seq. ; Paul's visit, 292 ; 
 
 later on, 350. 
 Trocmes, 97. 
 Tyana, 88. 
 
 Tyrannus (School of), 230, 240. 
 Tyke, visited by Paul, 356. 
 
 Unity of Church, 296. 
 Unknown Gods, 151. 
 Upper Chamber ( Cœnaculum), 350. 
 
 Venus of Cyprus, 9 ; shrine at Paphos, 
 
 12 ; of Corinth, 160. 
 Vipers of Malta, 408. 
 Virginity, 269. 
 
 Whipping (in the Synagogue), 37; 
 suffered by Paul in Ephesus, 230. 
 
 Whipping *(bv Roman authorities), 
 119; regulated by law, 122, 372. 
 
 Women, of Antioch in Pisidia, 28; 
 ofRciousness in religious affairs, 33 ; 
 privileges in Macedonia, 112, 1Î5; 
 converts of Thessalonica, 128; of 
 Berœa, 136 ; of Corinth, 166 ; their 
 forwardness, 167; "Prophetesses," 
 197 ; heads must be veiled, 198 , of 
 Corinth, 258, 273. 
 
 Zend, 154. 
 
WORKS BY 
 
 The Abbé Constant Fonard, 
 
 Honorary Cathedral Canon, Professor of the Faculty of Theology .at Rouen, 
 
 etc., etc. 
 
 THE CHRIST, THE SON OF GOD. 
 
 A Life of our Lord and Saviour Jesus Christ. Translated from the 
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 SAINT PETER AND THE FIRST YEARS 
 OF CHRISTIANITY. 
 
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 — New York Catholic World. 
 
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 " Altogether this is a very admirable book ; and certainly on the subjects of 
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 SAINT PAUL AND HIS MISSIONS. 
 
 Translated with the Author's Sanction and Co-operation. By the 
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