Roman coins

Before we leave Paul and the Roman Empire, here is news from The Christian Science Monitor of an interesting find of Roman coins in Japan! It seems probable that the two empires were trading partners. 

http://www.csmonitor.com/Science/2016/0929/What-were-ancient-Roman-coins-doing-underneath-a-Japanese-castle

Caesar's household

I was surprised to read about Caesar's household in Philippians 4: 22. The verse reads: "All the saints salute you, chiefly they that are of Caesar's household." How amazing that Paul was able to pass on news of fellow Christians right in the heart of Rome - in the very court of the Roman emperor, Nero.

Bible Hub has this entry:

Caesar's. The cruel, worthless, and diabolical Nero was at this time emperor of Rome; but it is not improbable that the empress Poppaea was favourably inclined to Christianity, as Josephus relates that ([theosebes gar en]) 'she was a worshipper of the true God.' Jerome states, (in Phm.) that Paul had converted many in Caesar's family; for 'being by the emperor cast into prison, he became more known to his family, and turned the house of Christ's persecutor into a church.'  http://biblehub.com/philippians/4-22.htm

Paul's deep and abiding affection for Christ penetrated to the very heart of the opposition against him. How firmly he trod his pathway "forgetting those things... behind, and reaching forth unto those things... before", "press[ing] toward the mark for the prize of the high calling of God in Christ Jesus" (Phil 3: 13, 14). 

He never seemed to be waiting for anyone else to join him - he just shone the light, and those who were ready, followed.

Juliet Swannell

Brothers and sisters supplying and supplied

Chapter 4. I wonder about Paul's addressing the “brethren” of Philippi. NRSV uses “brothers and sisters,” which seems reasonable when we learned that women, including Lydia, constituted at least some of the community. (See my first blog of Philippians.) We are so inclined to think of Paul writing only to men, when some of the women seem to have been so spiritually minded.

Well. We have some discord between two women for which Paul admonishes his readers/hearers to endeavour to bring about a reconciliation – to each other and to Christ. It seems that one of the women could be Lydia. Their names are Euodias and Syntyche. Paul asks them to “be of the same mind in the Lord..” What a good direction!

Verse 6 reminds me of my first efforts at praying. I had been introduced to God by a marvellous experience (related in my Christian Science Journal testimony of June 1973), and talked to Him each evening as I went to bed. I simply outlined something which needed correction. The next evening, that situation had been resolved and I said, “Thank you,” and put my next petition. It was pretty wonderful.

Very soon, God led me to Christian Science, and, as I look back, I recognise that our family was lifted out of an inadequate house (family of 6 in a 2 bedrooms and verandah) and a printing business “under the house”), to a house that fully met our needs and a factory where the printing business could prosper and grow. A nephew remarked that his family had believed we had “won the Casket,” there was such a change in our circumstances.

Probably the most used Benediction there is, is Phil. 4.7: “And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.” 

It is followed by that majestic verse 8: “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there by any virtue, and if there be any praise, think on these things.” What a recipe for good living, or living good!

Paul is grateful for the Philippians' care of him, even supplying his need in times of lack, which no other church had done. However, he knows that he can be content whether he is in lack or in abundance. And he promises that “My God shall supply all your need according to his riches in glory by Christ Jesus” (verse 19).

Interesting end note: It was written to the Philippians from Rome by Epaphroditus. 

Joyce Voysey

Loss is gain.

In chapter 3, Paul gives his credentials as the Jew who punished Christians: Circumcised on the 8^th day; a member of the people of Israel; of the tribe of Benjamin; Hebrew born of Hebrews; as to the law a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless (verse 6).

By becoming a Christian he had lost all of that Pharisaical prestige in gaining Christ. A good explanation of “loss is gain” follows in verses 7 to 14. 

The athletic imagery is back in verses 13 and 14. All Christians are striving for the prize of “the high calling of God in Christ Jesus.”

Paul claims perfection for himself and his listeners/readers, but knows that God will reveal what needs correcting on the human plane, and will direct that correction.

The NRSV speaks of “rival missionaries.” There are those who opposed the Philippians in their striving to be Christians doing Christ's work; just as they opposed Paul.

Joyce Voysey

Ed. The phrase "loss is gain" appears in hymns 174 and 207, the latter from the poem "Mother's Evening Prayer" by Mary Baker Eddy. Eddy uses the phrase again in her Miscellaneous Writings p. 111: 9-13, p. 116: 15-19, p. 358: 6- 8.

Christ - The power of the Word

CHAPTER 1

I find 19 mentions of “Christ Jesus”, “Christ”, or “Jesus Christ” in Chapter 1 of Philippians. Thus Paul speaks with authority: he knows the Christ, he can identify with it, he has felt "the power of the Word"* which is Christ.

There is a question mark about where Paul is imprisoned. Most seem to think that it is not from Rome that he speaks. The NRSV says about Imperial guard in 1.13 that it is not necessarily the praitārion in Rome; it can also refer to any provincial governor's residence.

We can imagine that the Philippians were distressed to know that Paul was in prison. But Paul can see that there must be a blessing in these circumstances. My Bible has a page heading: The gospel is furthered by Paul's bonds. It doesn't matter which way it goes, Christ will be magnified whether he dies or lives. He says, “For to live is Christ, and to die is gain.” Which reminds Christian Scientists of the words of Mary Baker Eddy's poem Mother's Evening Prayer; which we sing in hymns 207-212 in the 1932 Christian Science Hymnal –

O make me glad for every scalding tear,

For hope deferred, ingratitude, disdain!

Wait, and love more for every hate, and fear

No ill, - since God is good, and loss is gain.

(Verse 3)

The Philippians had first-hand knowledge of how Paul was treated in Philippi for standing for Christ. They are experiencing a similar conflict/struggle (Phil 1:30) The NRSV uses the word 'struggle' and explains that it is of athletic imagery which, it says, is frequently used in this letter.

CHAPTER 2

The NRSV prints verses 6-11 in verse form. It comments that they are widely regarded as pre-Paul Christ hymn. In the next verses Paul expounds on the hymn, using it to direct the actions and thoughts of his readers/listeners.

We have noted before that there is much borrowing and repeating of verses in the Bible. Some of those verses seem to give support to the widely held belief that Jesus is God. But Science Health with Key to the Scriptures by Mary Baker Eddy puts the record straight on that matter, e.g. “I and my Father are one,” by declaring that they are one in quality, not in quantity. (See S&H p. 361.) We are all one with God in our reflection of Deity, once again having that mind which was also in Christ Jesus.

Paul seems to see a need to send an emissary to his beloved Philippians. He would like it to be Timothy, but he needs him to be with him at this time. Epaphroditus is the next candidate. He has been ill, sick unto death, but is recovered and is coming to them. He carries this letter.

A word about Christ. This is not something which is new with the coming Jesus, though he was the highest human concept of the Christ, demonstrating its power as our Exemplar. Pages 332, 333, and 334 of Science and Health explain Jesus and the Christ.

Just so, Christian Science is not something new, thought up by Mary Baker Eddy in the 19^th Century. It is the Science of being, which has always been true but had to be discovered in a similar fashion to gravity – it was always true, but needed to be discovered.

Joyce Voysey

ed. * This phrase appears in Eddy's poem which begins "Saw ye my Saviour?"

Reading Paul: feeling well

Don’t you love the way Paul writes? How well he makes us feel in reading his letters. I’m sure this was his intent.

Take, for instance Philippians 1: 6 - “…being confident of this very thing, that he which hath begun a good work in you will perform it…” A pencil marking in my Bible has “fulfil completely”. How could we not be encouraged by this as church members, authors, nurses, engineers, scientists, swimmers, runners, voyagers, musicians, teachers, public servants, architects, shop owners, drivers, carpenters, fishermen, tailors, carers, and so on? 

What confidence Paul exudes in his friends at Philippi. Or rather, what confidence he exudes in God and His Christ!

Further on (Phil 1: 10), we hear his words of encouragement to act with sincerity and not take offence. How easy it is to take offence! I am reminded of Mrs Eddy’s essay “Taking Offence” in her Miscellaneous Writings (pp. 223 – 224): 

“Well may we feel wounded by our own faults; but we can hardly afford to be miserable for the faults of others...We should remember that the world is wide; that there are a thousand million different human wills, opinions, ambitions, tastes, and loves…” 

This essay has helped me on so many occasions.  

Paul’s world-view embraced many different nationalities and customs. He enjoins his friends at Philippi to appreciate and look for excellence - “approve things that are excellent”, knowing that if excellence is possible for one, then it is possible for all.

Oh, the meekness and the expectation of good Paul exemplifies from his Roman prison - his “bonds in Christ” (Phil 1: 13). He is certainly looking for the up-side of his situation here, and, as always his desire is to magnify Christ (v. 20). 

Julie Swannell

Salutations

How miserly seem our salutations these days in comparison with Paul's in early century 1AD.

Our “Dear Friend” in a formal letter, or “Hi” in an email, doesn't come close to the humility of: “Paul and Timotheus, the servants (interpreted as “slaves” in one translation) of Jesus Christ." What a firm starting point it would be to realise that one is acknowledging the influence of Christ in all our communications. And to acknowledge that the recipients of the letter are also “saints” (overseers) in Christ.

Paul speaks with authority when he extends grace and peace from God our Father, and from the Lord Jesus Christ. He knows that he has that authority because he has the Mind which was also in Christ Jesus. Interestingly, it is Philippians 2.5 from which we can quote that last phrase: “Let this mind be in you which was also in Christ Jesus.” Something to look forward to in chapter 2.

How he loves these faithful people! And prays for them.

Joyce Voysey

"All roads lead to Rome"

I have been doing some delving.

Philippi was the first Christian community to be established. The river there is the Krenides – a squitty bit of a stream compared to our creeks. Strong current though. Perhaps it flows from snowy mountains?

I find it interesting that Paul didn't do his preaching at the seaside town of Neapolis which is close by.

Roman roads have long had my interest. They were so good, and so many of them can still be traced. 

One writer tells us the Romans were “superb road builders”. (https://www2.luthersem.edu/ckoester/Paul/journey2/ThessEgnatian.htm)

One photo I found shows big rocks in place, forming the road surface. [Ed: The photo at left is from Pompeii. I think I need to go there!]

Of course, the Romans also built long-lasting roads in England too.

[Ed: These roads were like today’s internet. Everyone was on them. Two important roads were the Appian Way and the Via Egnatia.]

Wikipedia has this about the Appian Way in Rome [Ed: called the “Queen of Roads” by some writers]:

The Appian Way was used as a main route for military supplies since its construction for that purpose in 312 B.C.

The Appian Way was the first long road built specifically to transport troops outside the smaller region of greater Rome (this was essential to the Romans). By the late Republic, the Romans had expanded over most of Italy and were masters of road construction. Their roads began at Rome, where the master itinerarium, or list of destinations along the roads, was located, and extended to the borders of their domain — hence the expression, "All roads lead to Rome". https://en.wikipedia.org/wiki/Appian_Way

From http://www.bibleplaces.com/philippi/, we learn about the Via Egnatia.

The Via Egnatia (Greek: Ἐγνατία Ὁδός) was a road constructed by the Romans in the 2nd century BC. It crossed the Roman provinces of Illyricum, Macedonia, and Thrace, running through territory that is now part of modern Albania, the Republic of Macedonia, Greece, and European Turkey.

Starting at Dyrrachium (now Durrës) on the Adriatic Sea, the road followed a difficult route along the river Genusus (Shkumbin), over the Candaviae (Jablanica) mountains and thence to the highlands around Lake Ohrid. It then turned south, following several high mountain passes to reach the northern coastline of the Aegean Sea at Thessalonica. From there it ran through Thrace to the city of Byzantium (later Constantinople, now Istanbul). 

It covered a total distance of about 1,120 km (696 miles / 746 Roman miles). Like other major Roman roads, it was about six metres (19.6 ft) wide, paved with large polygonal stone slabs or covered with a hard layer of sand.

How well were the Roman Roads constructed? My research shows me that they contained layers as follows:

·       Sand

·       Stone slabs in cement

·       Crushed stone in cement

·       Stone blocks

And there were drainage ditches at the sides.

Joyce Voysey

Map showing early Christian churches

A great adventure

Book for September, 2016 – Philippians

Dummelow's One Volume Bible Commentary has given me the clue that I must go to Acts for the prelude to the book of Philippians. This is where the founding of the church at Philippi is recorded, in Chapter 16. It is one of the great adventure stories in the Bible.

Paul and Silas had been forbidden to 'preach the word in Asia.' Then 'the Spirit suffered them not' to go to Bithynia. They came to Troas where Paul had a vision whereby a man of Macedonia beseeched him to come to Macedonia and help them. Immediately they set out to go there – Troas to Samothracia to Neapolis to Philippi which was the main city. They sat down by the river and spoke with the women who came there to pray. (Dummelow says, “Where the Jews were too few to build a synagogue, they were wont to assemble in open-air places for prayer by the seaside, or on a river's bank, for convenience of purification.) They met up with Lydia who was receptive to Paul's preaching and was baptized, and her household with her. She 'constrained' them to stay at her house.

Then we have the story of the fortune-telling damsel controlled by her masters. The erroneous spirit was cast out of her and the masters saw to it that they were beaten and cast into prison.

Remember the next part of the story? The release of Paul and Silas, who had prayed and sang praises to God at midnight, was brought about by an earthquake which loosed all the prisoners' bands. The keeper of the prison was converted. Paul had the last word with the magistrates who he convinced that being Romans they should not have been imprisoned. We leave Paul and Silas back at Lydia's house. “And when they had seen the brethren, they comforted them, and departed.”

So we go back to Paul's letter to the Philippians, convinced that Lydia and the women had done sterling work in the ten intervening years.

Joyce Voysey

The early Christian church

Our book for September is Philippians, and so to help me get a little background into the early church, I was pleased to find on my bookshelf “The End of the Search” by Marchette Chute. Some readers may be familiar with her excellent book “The Search for God”, and therefore will be interested to know that this book is its sequel.

Ms Chute explains that the early Christian church (Chute suggests there may have been about 100 men and women in the group) had no need of much organisation. They were all eye-witnesses of the word and works of Christ Jesus; they were united in their inspiration of what they had seen and experienced, namely Christ Jesus’ resurrection. For them, this made him the promised Messiah. Acts 2: 24 tells us that “Death could not control him” (Smith and Goodspeed’s “the Bible: An American Translation”). That was enough for these men and women, who were on fire with the Spirit. The small group was tight-knit, even down to sharing all their material property.

The Jewish hierarchy probably thought this little group would eventually die out or give up. Their leader had been crucified; now all could continue as normal. However, when Peter and John publicly healed a cripple, who was known to everyone as the inveterate beggar who hung about outside the temple, the authorities took notice and had them imprisoned. What’s more, now there were almost 200 followers: in fact Peter had a hard time stopping the wondrous onlookers from worshipping his shadow, so great was the need for healing.

Chute explains that these early Jesus-followers never planned to make a break-away church, but they knew they had found the prophesied Messiah, and expected others to recognize this fact too. However, newcomers to the faith had not had the first-hand experience of the original group and the growing numbers created a need for some organisation. The next step, then, was to call an election. One of those elected was Stephen, known for his remarkable healing ability (Acts 6:8). The Sanhedrin was perturbed; Stephen was arrested, tried, and stoned to death, with the result that the small group of followers of Jesus Christ ran for their lives in all directions.

The ferocious Pharisee, Saul, had felt impelled to stop the spread of this renegade group. He felt a strong need to defend the status quo and what he felt was the Law, and would do what it took to eradicate the followers of this suspicious new sect. But the meekness and humility of Stephen, even in the face of death, affected him tremendously, and enroute to Damascus, his life changed forever. Subsequently, he headed off to the wilderness of Arabia, where he no doubt went through much soul searching, with his new name of Paul.

Meanwhile, old lessons die hard, and Peter, who had struggled with impetuosity whilst his Master was on earth, now had to reinvent himself yet again. This time it was regarding his orthodox Jewish view that the non-Jew (Gentile) must first become a Jew in order to become part of the new group. But soon he found himself not only acknowledging Philip’s work among the Samaritans, but also dining with an Italian soldier (Acts 10: 28). Maybe there was more than one road that led to Rome, i.e., that allowed a person to become a follower of the Christ.

At this point Paul was still an outsider. Without the support of Barnabas, he might have stayed an outsider. Chute reminds us that “it was at Antioch that [the followers] were first given the name of Christians, from the Greek word for Messiah.” Even so, Peter and Paul were at odds over interpretation of the Law, in particular, of circumcision. This disagreement did not, however hinder their working together, and at a crucial meeting of the early church members, everyone was given a voice and agreement was reached. Noteworthy was James’ (the ultimate conservative Jew) support of Peter: “We ought not to put obstacles in the way of those of the heathen who are turning to God” (Acts 15:19), James announced.

Ms Chute surmises that Paul’s story as told in Acts imparts the sense of his struggle against “Roman authority, Jewish orthodoxy and mob prejudice”, whereas his letters reveal the “struggle with his own churches.” She recounts “misunderstanding with the Mother Church in Jerusalem; …lack of funds, disloyalty and constant physical danger…” Could no-one capture his vision? While he had learned to communicate empathetically with those of all languages, backgrounds, and persuasions, and was successful beyond measure in founding flourishing churches, his ultimate mission was that each individual glimpse the reality of God in his own life.

Paul wrote letters in order to keep in touch with the various groups established. They were letters of instruction, encouragement and friendship, and were meant for a specific group at a specific time. Thus the modern reader must take care in interpreting them, bearing in mind that Paul had been raised and schooled as a Pharisee. Chute reminds us that Paul describes himself thus: “I surpassed many of my own age among my people in my devotion to Judaism, I was so fanatically devoted to what my forefathers had handed down” (Galatians 1: 14).  

So what did Paul believe? Perhaps, that “the Law could not help a man to be good. It could only punish him if he failed…”, and that the Christly way “did not punish the sinner but instead destroyed the sin.”

Julie Swannell