Wednesday, May 12, 2010

The Spirit Of Truth Will Guide You To All Truth.

Wednesday of the Sixth Week of Easter
Reading I
Acts 17:15, 22--18:1
After Paul’s escorts had taken him to Athens,
They came away with instructions
for Silas and Timothy
to join him as soon as possible.

Then Paul stood up at the Areopagus and said:
“You Athenians, I see that in every respect
you are very religious.
For as I walked around
looking carefully at your shrines,
I even discovered an altar inscribed,
‘To an Unknown God.’
What therefore you unknowingly worship,
I proclaim to you.
The God who made the world
and all that is in it,
the Lord of heaven and earth,
does not dwell in sanctuaries
made by human hands,
nor is he served by human hands
because he needs anything.
Rather it is he who gives to everyone
life and breath and everything.
He made from one the whole human race
to dwell on the entire surface of the earth,
and he fixed the ordered seasons
and the boundaries of their regions,
so that people might seek God,
even perhaps grope for him and find him,
though indeed he is not far from any one of us.
For ‘In him we live and move and have our being,’
as even some of your poets have said,
‘For we too are his offspring.’
Since therefore we are the offspring of God,
we ought not to think
that the divinity is like an image
fashioned from gold, silver, or stone
by human art and imagination.
God has overlooked the times of ignorance,
but now he demands
that all people everywhere repent
because he has established a day
on which he will
‘judge the world with justice’
through a man he has appointed,
and he has provided confirmation for all
by raising him from the dead.”

When they heard about resurrection of the dead,
some began to scoff, but others said,
“We should like to hear you on this some other time.”
And so Paul left them.
But some did join him, and became believers.
Among them were Dionysius,
a member of the Court of the Areopagus,
a woman named Damaris, and others with them.

After this he left Athens and went to Corinth.
We continue to accompany Paul on his Second Missionary Journey.

After passing through Thessalonica (to whose Christians are addressed two of Paul’s earliest letters) and Beroea (both in Macedonia), Paul’s next destination was Athens, at that time still the cultural centre of the Mediterranean, although political power was now in Rome.

Our reading begins with Paul arriving in the city, with instructions for Silas and Timothy to follow on as soon as possible.

At this time, Athens was really only a shadow of its former self. Some five centuries before Paul it had been at the height of its glory in art, philosophy and literature with a culture which still influences modern life today. In the generations which followed, the city still had a reputation for philosophical thinking and in Paul’s day there was a leading university in the city.

While waiting for his companions to arrive, Paul was quite horrified at the level of idolatry he found in such a supposedly sophisticated city. He was engaged in discussions not only with Jews and other sympathisers but also got involved with Stoic and Epicurean philosophers who found his teaching rather strange. “What is this scavenger trying to say?” they asked. Because of his mention of someone called ‘Jesus’ and terms like ‘resurrection’, they said he sounded “like a promoter of foreign [i.e. non-Greek] deities”. Eventually they invited him to address the Council of the Areopagus, an indication of how seriously they took him even though they found his ideas outlandish.

It should have been a very important venue for Paul. If he could win the Athenians round to accepting the message of Christ, it could have far-reaching effects. The Greeks were famous for their intellectual interests and their love of discussion and debate. As Luke comments rather laconically, “The one amusement the Athenians and the foreigners living there seem to have, apart from discussing the latest ideas, is listening to lectures about them.” Yet, in a way, it was this passion for discussion of ideas which made the Greeks so outstanding in philosophy and literature.
So Paul went to the Areopagus in the heart of the city and spoke to the people assembled there. And it is Paul’s address which forms the main part of today’s reading.

The Areopagus was a hill to the south of the Agora, the central market place of Athens where people gathered. Areopagus also referred to the Athenian supreme council which held its sessions there.

Paul chose as his topic the knowledge of God, a theme very popular in the propaganda of contemporary hellenistic Judaism. The pagans are accused of not knowing God, the proof being that they worship idols. This ignorance, Paul tells them, is culpable, since all are capable of knowing God as creator and controller of the cosmos.

Nevertheless, Paul’s address is in a totally different style from what he had been giving thus far. He makes no explicit mention of the Scriptures; he does not even mention the name of Jesus. He speaks of the Greeks as “scrupulously religious”, although the word he used could also mean “superstitious”, depending on the context. Paul’s meaning will emerge as he speaks. In the context, it is clear that Paul wanted to be complimentary in order to get a hearing.

He tries to go in their door by taking as his cue an altar he saw, dedicated to an “unknown” god. Polytheists (like the Greeks) used to dedicate altars to ‘unknown gods’, in case they incurred the vengeance of gods whose names they did not know. It was a kind of all-inclusive title. While it was a way to make sure that none of the many Greek gods was left unworshipped, it also indicated the level of superstition that co-existed with the Athenians’ much-vaunted intellectualism.

Paul uses the practice for his own ends and also turns back the charge of preaching about ‘outlandish’ gods which people had never heard of. And he goes on to spell out for them just who this ‘unknown’ God really is.

He is the God who made this world and all that lives in it. This idea was common in Greek thought and hellenistic Judaism; it is a form of the old biblical theme found in the prophet Amos (5:21ff) and in Psalm 50:9-13. Paul proclaims a personal Creator in contrast with the pantheistic God of the Stoics.

He is a Lord who pervades the heavens and the earth and is not confined to man-made sanctuaries. Nor does he need the help of any human. On the contrary, it is he who gives life and breath and everything with it.
He made from one the whole human race, meaning that all belong to one family (Athenians, Romans, Greeks, ‘barbarians’, Jews, Gentiles). A belief we assert every time we pray ‘Our Father…’. Through his creation he made his presence evident all over the world, “so that people might seek God, even perhaps grope for him and find him, though indeed he is not far from any of us.” He is the Designer God where nothing is left to mere Chance, as the Epicureans thought.

He even gives two quotations from Greek poets to strengthen his argument.
- “In him [i.e. God] we live and move and have our being.” This quotation is attributed to the poet Epimenides (about 600 BC) who came from Knossos in Crete and is found in his work Cretica.

- “We are his [i.e. God's] offspring” is from the Cilician poet Aratus (about 315 to 240 BC) in his Phaenomen and also found in Cleanthes’ Hymn to Zeus.

Paul also questions the practice of worshipping objects of stone or metal as gods. If we human beings have come from God, how can that God be contained in images of gold, silver or stone - materials which are on a lower level than ourselves? (It is a very different thing - as we have in the Catholic church - to have images representing our God or the saints. They play the same role as family photographs. No one believes that a picture of Uncle Joe is really Uncle Joe.)

Up to this, God had tolerated this practice which was done in ignorance but, with the coming of Jesus, all that has changed. It is time now to ‘repent’ (a word which, as we have already seen, implies a total conversion in our way of living) because God will ‘judge the world with justice’ through the “man he has appointed”, namely, Jesus. And all this, says Paul, is confirmed by Jesus having been raised from the dead.

But at the mention of ‘resurrection from the dead’ some of Paul’s listeners began mocking and others, perhaps with their interest whetted, said, “We must hear you on this topic some other time.” However, it seems clear that their interest was purely on the level of intellectual speculation and not at all on the spiritual or religious. Immortality of the soul was accepted by the Greeks (see Plato’s Dialogues) but not the resurrection of a dead body.

In the Greek world, even among Christians, the doctrine of the resurrection was strongly resisted, as we see in the First Letter to the Corinthians (15:12ff). The Jerusalem Sanhedrists also condemned and attacked this Christian dogma, whereas the Athenians of the Areopagus were content to mock.
Basically speaking, then, Paul’s mission to the Athenians was a dismal failure. From now on he refuses to use the arguments from Greek philosophy. So he writes later on to the Christians of Corinth: “When I came to you, brother and sisters, I did not come proclaiming the mystery of God in lofty words or wisdom. For I decided to know nothing among you, except Jesus Christ and him crucified” (1 Corinthians 2:1-2) and a little before that, in the same letter, he had written,

Where is the wise man? Where is the scholar? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. Jews demand miraculous signs and Greeks look for wisdom but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God. (1 Corinthians 1:20-24).

From now on he would rely only on the power of the Gospel message.

In spite of this, there were some converts made in Athens. Among these was Dionysius the Areopagite. The Jerusalem Bible notes: “Luke’s readers must have known him. He became the subject of legend, especially since the 5th century when an author (the ‘pseudo-Dionysius’) published various mystical writings under his name. Later legend identifies him with St Denys, the first bishop of Paris (3rd century)” or even that he was bishop of Athens.

Another convert mentioned was Damaris. The NIV notes: “Some have suggested that she must have been a foreign, educated woman to have been present at a public meeting such as the Areopagus. It is also possible that she was a God-fearing Gentile who had heard Paul at the synagogue.”

From Athens, Paul continued south to Corinth. He would have gone there either by land along the isthmus, a distance of about 80 km (50 miles) or else by sea from Piraeus, the port of Athens, to Cenchrea, the port of Corinth, on the eastern shore of the isthmus of Corinth.

Corinth had been rebuilt by no less a person than Julius Caesar and became capital of the Roman province of Achaia (southern Greece). Its population was largely Roman and Latin-speaking but it was a lively commercial centre which attracted people of all nations. There was also a considerable Jewish colony. The immorality of the city was proverbial even by the standards of the day.

Paul does not seem ever to have ever returned to Athens. But, once again, we see that God’s ways are not our ways. Once again we see how Paul is turned in a different direction from what seemed the obvious way to go. His next stop will be Corinth, a city, on the face of it, which - compared to sophisticated Athens - was not at all promising, given its reputation for lewdness and immorality.
On the positive side, we should look carefully at how Paul presented his message in a language that would make sense to his hearers. He did not dilute or compromise his message but he did try to express it in language that would give an opening to an audience totally unfamiliar with the Jewish scriptures. This is something we need to remember whether we are bringing our message to a culture which has never heard the message before or to one which has lost it.
Much of our preaching, it has to be said, is to the converted and not to those who have not heard the message or have only heard it in distorted forms.
+++ +++ +++ +++
Psalm 148
Heaven and earth are full of your glory.

Praise the LORD from the heavens;
praise him in the heights.
Praise him, all you his angels;
praise him, all you his hosts.
Heaven and earth are full of your glory.
Let the kings of the earth and all peoples,
the princes and all the judges of the earth,
Young men too, and maidens,
old men and boys.
Heaven and earth are full of your glory.
Praise the name of the LORD,
for his name alone is exalted;
His majesty is above earth and heaven.
Heaven and earth are full of your glory.
He has lifted up the horn of his people;
Be this his praise from all his faithful ones,
from the children of Israel,
the people close to him. Alleluia.
Heaven and earth are full of your glory.
+++ +++ +++ +++
John 16:12-15
Jesus said to his disciples:
“I have much more to tell you,
but you cannot bear it now.
But when he comes, the Spirit of truth,
he will guide you to all truth.
He will not speak on his own,
but he will speak what he hears,
and will declare to you
the things that are coming.
He will glorify me,
because he will take from what is mine
and declare it to you.
Everything that the Father has is mine;
for this reason I told you
that he will take from what is mine
and declare it to you.”
Jesus continues to speak about the giving of the Spirit to his followers. “I have much more to tell you but you cannot bear it now.” They are still too raw in their understanding. It will take time for them fully to absorb the meaning of Jesus’ life and teaching. By then he will be long gone, so they will need the guidance of theSpirit to lead them to that fuller understanding. “He will guide you to all truth.”

The Spirit will guide them in their response to “the things that are to come”. Following on what Jesus has taught them, from their understanding of the meaning of Jesus’ death and resurrection, and from their Pentecost experience, a whole new order, a new way of looking at the world, will result of which they will be the inaugurators.

And that guidance still is much needed for we have not reached and we never will reach on this earth the fullness of the truth about God and Jesus. The establishment of the Kingdom has still a long way to go.

Once again Jesus reminds his disciples that everything they are learning comes originally from the Father through the Son and from the Son through the Spirit. These are not three separate revelations but one message that emanates from each one successively.

We too, as Church, as churches, as communities, as individuals need the constant guidance of the Spirit that we may remain faithful to the truth that is given us and be always open to understanding it more deeply so that we can pass it on to others with full integrity.


Sarah in the tent said...

'He made from one'

Moses said that God is one. Pythagoras said that one is God. Perhaps Paul was linking his fundamental Jewish belief to Greek pythagorean ideas.

The statements by Moses and Pythagoras are essentially the same, but one is considered mathematical and the other theological. I find this interesting.

Fr. John L. Sullivan said...

Pythagoras considered that there must be only one god. That is a philosophical statement,based on human reasoning.

At the summit of Mount Sinai, God said to Moses, and the people of Israel: "I AM the Lord thy God; thou shalt not have other gods before me." That is revelation.

This is "interesting", I agree. We have here an illustration of the way in which God reveals Himself to his people. He enlightens the mind of every human person to perceive His presence in nature. And he reveals Himself even more directly to some who have been chosen to be witnesses to the light of Revelation.