Christianity and Its Place in the Greco Roman World

¶ … Narrative of an Episode From My Travels With Paul

As a traveling companion of Paul, I have seen a number of marvels and the way in which the Christian faith of the Apostle challenges the boundaries between cultures and societies. For example, in Greece, I have seen Paul mix and mingle with Jews, with those baptized by John (and then baptized in the spirit of Christ by Paul),[footnoteRef:1] with Romans, and with every other possible number and variety of inhabitant in the islands. Paul could relate to many because his mission and view were such that he saw himself connected to everyone, even the living and the dead. I mention these latter because even a tombstone of a young girl, depicting her innocence as she holds a dove, could elicit from Paul such reverence and appreciation and praise that you would think he had personally known that girl.[footnoteRef:2] In such simple representations of life, a girl and a bird, he saw great meaning and a universality of richness that extended to everyone. For Paul, there was no distinction between wealthy Roman and Ephesian, no distinction between Jew and Gentile. Of course, at the same time, he was perfectly well aware of how these peoples and their cultures and backgrounds differed on a socio-economic level, or on a political level -- or even a religious level -- but it was this latter level where he sought to unite all, to equate all, by bringing them all into the same religious fold, so that they like him were followers of Christ. His successes were astounding, and his challenges even more so. In some places he was loved, in others hated. Truly the most important aspect of this world that I witnessed was the manifestation of one of two spirits -- a kindly spirit that welcomed in truth and charity; and a demonic spirit that sought only to sow hatred and division.[footnoteRef:3] [1: Acts 18.] [2: This tombstone may be seen at the Getty Villa, currently on loan from the NY Met Museum. "Marble Relief with a Young Girl Holding Doves." Getty. Web. 20 Apr 2016.] [3: Acts 19.]

One of the most interesting experiences when in Paul's company was the riot in Ephesus.[footnoteRef:4] This riot perfectly represents the interface between early Christianity and the Greco-Roman social, cultural, and religious environment. A man named Demetrius, who built shrines made of silver in honor of the goddess Artemis (called Diana by the Romans) caused a frenzy among the Ephesians when he gave the impression that Paul was going to ruin them of their livelihood by converting the populace. Demetrius spoke to his friends and fellow craftsmen and complained of the fact that Paul denounced the "gods" and "goddesses" of their craft as false and as being no gods at all. Thus there was a significant religious divide between the believers in the Greek gods and goddesses in Ephesus and the followers of Christ, whom Paul taught. When Demetrius began to speak against Paul, the non-Christians were angered: they believed that Paul constituted a threat to their livelihood (what would happen, for example, if the whole region converted to Christianity -- there would be no more need for the fine shrines built by these craftsmen). The situation quickly turned violent. The peace and serenity represented by the innocent girl holding the doves in the tombstone that Paul had earlier during his travels seen as an image of purity and goodness was nowhere to be found in Ephesus. The divide between the two religious camps was full of fire. Even our friends were taken by force by the followers of Demetrius. Even the Jews got involved and tried to sway events, but the Ephesians only shouted in the crowd where they had gathered all the more loudly, "Great is Artemis of the Ephesians!"[footnoteRef:5] [4: Acts 19.] [5: Acts 19:34.]

I was reminded of a Roman floor mosaic that we had seen earlier in our travels: the mosaic depicted a bear hunt. Like the social environment in Ephesus, it was a combination of cultures that produced the work -- a Greek influence combined with a Roman sensibility. The picture showed hunters in pursuit of bears: it was depicted across a number of tiles in the wealthy home of a Roman interested in hearing what Paul had to say about Christ and God. Paul being of Roman and Jewish persuasion could easily mingle in so many diverse crowds -- but it was, of course, his Christianity and his passionate ardor for the faith that most distinguished him among crowds. The scene of the bear hunt depicted in the mosaic, however, was a fearful one and showed the fearsome quality of the Romans, who would make sport of captured animals in their games in the coliseums and arenas.[footnoteRef:6] Blood sport was always a great entertainment for many of these people -- and the scene in Ephesus seemed to boiling over to that precise point. I felt as though Paul and we were the bears being hunted by the angry Ephesians who had misunderstood our religious purpose. They thought we were out to destroy them -- but that was far from our purpose. All that had to be explained was that -- even if the whole of Ephesus converted -- these men's talents would not go to waste: they could easily be employed in the manufacturing of images, shrines and religious works giving honor to the saints and the Christ. But at the time there was no way to communicate any sensible thing: emotions were heightened and few were interested in hearing about the faith, imagining that Paul was a subjugator of their way of life. [6: The Bear Hunt is a mosaic on display at Getty Villa. It is said to have been originally produced for a Roman bath house in Italy.]

The fact was that the Christian life was not about revolution: it was not about tearing down social infrastructures or overthrowing leaders. It was about converting the mind and heart away from idols towards the true God, Who rose from the dead. This was Paul's message. In Ephesus, even the Jews appreciated this, as they attempted to exorcise demons from people in the name of Christ -- unfortunately their own faith was not up to the task and when the devils they attempted to drive out confronted them about this, the Jews were frightened and fled. This was a specific incident that happened in Ephesus that particularly struck me: it showed that Christ could indeed drive out demons who possessed people, but that the exorcist must also be strong in the faith and of strong virtue and character. These Jews had seen the power of the Word as demonstrated by Paul, who made himself a vessel of the Lord -- but these Jews did not make themselves the same sort of vessels -- that is to say, they did not empty themselves of themselves in order to let Christ in to reign; and as a result the devils easily broke them.[footnoteRef:7] [7: Acts 19.]

However, in the case of the riot with Demetrius at the center of it, reason prevailed when the city clerk's voice rose above the din of the crowd: he told the rabble that our friends had not robbed the temple of Artemis and that if there was any offense that we had committed, it should be dealt with by the law, and heard by the proconsuls. Thus, the clerk appealed to law and order -- a sentiment that is strong with the Greco-Roman world. The crowd saw the reason of these words and that if they persisted in their wild and emotional manner, they would be charged with rioting, which was a social offense in all the Roman realm. For, in spite of their worship of false gods, the Greeks and Romans were a cultured people and they were refined in many ways with a great respect for the law, for social custom and for philosophy. After all, the ancient Greek philosophers, Socrates, Plato and Aristotle, were among some of the most enlightened men in the West and their insight into logic and transcendental truths has made them beloved of scholars even unto our own day.

But, in Ephesus, it was evident that some in the populace were not happy with Paul and so it was decided that we should leave. It was the same with Christ when visited the Gerasenes and exorcised the demoniac, allowing the demons to possess the swine that then rushed into the sea. The whole town came out and was so alarmed that they asked Christ to leave.[footnoteRef:8] I was reminded of this when we left -- Christ, too, left when he was asked, leaving behind only a believer, one who wanted to follow but whom Christ asked to follow from afar, so as to remain with the fearful Gerasenes and perhaps impart in them some of his faith. This was what I felt to be the case in Ephesus. Paul did not leave a defeated man -- instead, he left like one who was ever respectful of those around him. Demetrius was afraid of Paul and his words; therefore, Paul, respecting Demetrius and the Ephesians and wishing to cause them no harm, departed humbly -- and we headed towards Greece.[footnoteRef:9] We stayed only briefly, as there was more fear here. The Jews were conspiring once more and fearful men everyone seemed to be alarmed by the Apostle and his conveyance of the Word. I was reminded of how Jews "demand signs" and "Greeks look for wisdom" and "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. For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength."[footnoteRef:10] Again, these things made me recall the tombstone of the humble girl holding the dove and how she represented this truth which we Christians believed -- that in the face of the world, we were foolish and weak. But what Paul sensed, when looking at that tombstone of the peaceful girl and her dove, was that there was strength there -- a beautiful calm and peace that emanated from a soul in the presence of truth. Is it any wonder therefore that the Holy Ghost, the Third Person of the Holy Trinity, equal to Christ Our Lord and to the Father, should make Himself known in the image of a dove? It is a fitting symbol that the Holy Ghost should descend as a dove -- it is a universal sign that men can understand no matter the culture, I believe. [8: Matt 8:28] [9: Acts 20:3] [10: 1 Cor 1:22-25]

It is like the symbol of the peacock -- its feathers so long and its tail so full and bright and full of "eyes" that appear to be looking out at the world. I once saw another mosaic of a pair of peacocks. Peacocks are sacred birds for the Romans: they often are kept in the sanctuaries of temples dedicated to the Roman goddess Juno. They symbolize immortality and the transcendence of the person to the divine. It is a fitting symbol, I believe. We Christians have been attracted to the peacock as well. Sometimes our artists will use this image in a symmetrical manner to showcase the beauty and order that is inherent in nature and how nature exudes sublimity which can inspire one to meditate on the things of God and the goodness and richness of his creation.[footnoteRef:11] That is one of the things about we Christians: we see some truth and beauty in all the cultures of the world -- in the culture of the Jews and in the culture of the Greco-Roman world. We do not aim to destroy any of this truth but merely to view it in the light of the ultimate truth, which is the light of Christ, the Second Person of the Trinity. [11: Roman Mosaics Across the Empire. Getty. Web. 20 Apr 2016.]