17- Paphos
From Salamis, Barnabas, Paul and Mark traveled to Paphos, on the other side of the island. In this seaport, magic reigns supreme. It is just if we do not grant him the rank of religion. Its supporters are inspired by doctrines that have their roots in Egypt or Mesopotamia. Sergius Paulus, the Roman proconsul, gladly welcomes magicians and philosophers of all tendencies to his palace. He is always happy to engage with them in a debate that the intellectuals of antiquity loved.
Before the proconsul Sergius Paulus. Paul blinds the magician Elymas.
Having learned of the presence in Paphos of three new preachers, the proconsul wanted to meet them. “He invited Barnabas, Paul and Mark and expressed the desire to hear the word of God”. One would rather believe that, being bored on his island, the representative of the emperor probably sought to distract himself by meeting these unusual visitors.
It was the first time that the Gospel penetrated the aristocracy of Roman society. It is easy to understand that for this occasion it was Paul, the Roman citizen, who played the main role. The privilege of Roman citizenship gave him a certain prestige in the eyes of the governor of this senatorial province.
Sergius Paulus became the first prominent Roman to convert (Cornelius, baptized by Peter, was only a centurion). The proconsul may have been one of those "God-fearing" people who in every city went to the synagogue, drawn by the moral richness of the Jewish faith.
Sergius Paulus, from a noble family, is presented to us by Pliny as a cultured man, an important personage, an authority in the natural sciences, a member of the imperial commission for the regulation of the Tiber, the river which crosses Rome, a connoisseur of philosophical questions and nuns. Seeking the truth, he had none of the jaded skepticism of Pontius Pilate. Luke calls him "a wise man", because he obviously sought access to the world of the supernatural.
His administrative occupations in the small island left him a lot of leisure time which he devoted to intellectual work. As proconsul, he was surrounded by a court composed of young Roman patricians, preparing for their future career as administrators.
“Saul” will disappear, giving way to “PAUL”. Paulos, in Greek, means small.
From these meetings with Sergius Paulus will result an important event in the life of Paul. The apostle who until now was called Saul, will add to his name that of Paul. He will be known by this new name “for all eternity.” For a time the Tarsiote used both names: Saul dit Paul. But quickly, “Saul” will disappear, giving way to “Paul”. Paulos, in Greek, means small. Besides the reality of his small size, Paul no doubt wanted to underline in his own eyes his condition as a servant compared to the infinite power of God.
From this moment, the Evangelist Luke only names the Apostle with his name Paul. In this Greek and Roman name (Paulos - Paulus) we find a new opening for “the apostle of the Nations”.
It is interesting to note that Saul's name never appears in Paul's letters. He does not mention it even when he evokes his life preceding his conversion and this encounter in Paphos. He refers to himself as "Paul". It is only in the Acts of the Apostles that we encounter the two names of Saul and Paul. Before his conversion, Luke names him “Saul”. The only passage where the two names are used side by side is in Acts 13:9 which simply says, "Saul, also called Paul." This is the last time that Luke uses this name "Saul".
In Cyprus, we see Paul pass imperceptibly from the supporting role to that of head of mission.
Another significant change: in Cyprus, we see Paul pass imperceptibly from the supporting role to that of head of mission. So far the texts have spoken of “Barnabas and Paul”. It will no longer be a question, from now on, of “Paul and Barnabas”.
After spending a few months in Cyprus, Paul decided to go to the continent and Barnabas let himself be carried away by his friend's ardor.
Marc, however, expressed his disagreement and protested strongly. What were they doing up there in those wild mountains? There will be no Jewish communities, no synagogues, only impassable paths, bordering abysses, bridges and walkways torn down and merciless brigands. This is not how he had imagined the journey. The courage of the young man from Jerusalem, who knew nothing of wild nature, was flagging. He didn't want to continue. Paul's audacious ardor was beyond him. He did not feel able to face the difficulties and dangers of these inhospitable places. He spoke about it to his cousin, Barnabas, and communicated to him his decision to take the first boat bound for Caesarea Maritime, to then enter Jerusalem. This desertion of young Marc deeply hurt Paul and it will later become one of the causes of conflict between Paul and Barnabas.
Makc, author of a gospel, cousin of Barnabas, disciple and collaborator of Peter, once again a companion of Paul.
Mark had grown up in Jerusalem among the first apostles, he had been brought up in the Judaic tradition which still strongly linked the young Church to the Synagogue. Paul, that fiery apostle, was determined to tear the Church from the Synagogue. Back in Jerusalem, Mark will become Peter's pupil and collaborator and his interpreter for the Greek language. He will take the road with him. The chief apostle speaks of “my son Mark” in one of his letters (1 Peter 5:13). Marc will accompany Peter on his missionary journeys and learn all about Jesus of Nazareth. This will fully qualify him to write the first of the four gospels, which is also sometimes called the "Gospel of Peter".
Mark will later be able to overcome this youthful defection from Paphos, and he will again become a valued collaborator of the apostle Paul. Prisoner in Rome, Paul writes: "Aristarchus, my companion in captivity, greets you, as well as Mark, the cousin of Barnabas, about whom you have received instructions: if he comes to you, make him welcome." (Colossians 4, 10)
After this departure from the port of Paphos, Paul never set foot on the island of Cyprus again. He considered this island as the stronghold and the foundation of Barnabas, and he did not want to build "on the ground of others".
From Salamis, Barnabas, Paul and Mark traveled to Paphos, on the other side of the island. In this seaport, magic reigns supreme. It is just if we do not grant him the rank of religion. Its supporters are inspired by doctrines that have their roots in Egypt or Mesopotamia. Sergius Paulus, the Roman proconsul, gladly welcomes magicians and philosophers of all tendencies to his palace. He is always happy to engage with them in a debate that the intellectuals of antiquity loved.
Before the proconsul Sergius Paulus. Paul blinds the magician Elymas.
Having learned of the presence in Paphos of three new preachers, the proconsul wanted to meet them. “He invited Barnabas, Paul and Mark and expressed the desire to hear the word of God”. One would rather believe that, being bored on his island, the representative of the emperor probably sought to distract himself by meeting these unusual visitors.
It was the first time that the Gospel penetrated the aristocracy of Roman society. It is easy to understand that for this occasion it was Paul, the Roman citizen, who played the main role. The privilege of Roman citizenship gave him a certain prestige in the eyes of the governor of this senatorial province.
Sergius Paulus became the first prominent Roman to convert (Cornelius, baptized by Peter, was only a centurion). The proconsul may have been one of those "God-fearing" people who in every city went to the synagogue, drawn by the moral richness of the Jewish faith.
Sergius Paulus, from a noble family, is presented to us by Pliny as a cultured man, an important personage, an authority in the natural sciences, a member of the imperial commission for the regulation of the Tiber, the river which crosses Rome, a connoisseur of philosophical questions and nuns. Seeking the truth, he had none of the jaded skepticism of Pontius Pilate. Luke calls him "a wise man", because he obviously sought access to the world of the supernatural.
His administrative occupations in the small island left him a lot of leisure time which he devoted to intellectual work. As proconsul, he was surrounded by a court composed of young Roman patricians, preparing for their future career as administrators.
“Saul” will disappear, giving way to “PAUL”. Paulos, in Greek, means small.
From these meetings with Sergius Paulus will result an important event in the life of Paul. The apostle who until now was called Saul, will add to his name that of Paul. He will be known by this new name “for all eternity.” For a time the Tarsiote used both names: Saul dit Paul. But quickly, “Saul” will disappear, giving way to “Paul”. Paulos, in Greek, means small. Besides the reality of his small size, Paul no doubt wanted to underline in his own eyes his condition as a servant compared to the infinite power of God.
From this moment, the Evangelist Luke only names the Apostle with his name Paul. In this Greek and Roman name (Paulos - Paulus) we find a new opening for “the apostle of the Nations”.
It is interesting to note that Saul's name never appears in Paul's letters. He does not mention it even when he evokes his life preceding his conversion and this encounter in Paphos. He refers to himself as "Paul". It is only in the Acts of the Apostles that we encounter the two names of Saul and Paul. Before his conversion, Luke names him “Saul”. The only passage where the two names are used side by side is in Acts 13:9 which simply says, "Saul, also called Paul." This is the last time that Luke uses this name "Saul".
In Cyprus, we see Paul pass imperceptibly from the supporting role to that of head of mission.
Another significant change: in Cyprus, we see Paul pass imperceptibly from the supporting role to that of head of mission. So far the texts have spoken of “Barnabas and Paul”. It will no longer be a question, from now on, of “Paul and Barnabas”.
After spending a few months in Cyprus, Paul decided to go to the continent and Barnabas let himself be carried away by his friend's ardor.
Marc, however, expressed his disagreement and protested strongly. What were they doing up there in those wild mountains? There will be no Jewish communities, no synagogues, only impassable paths, bordering abysses, bridges and walkways torn down and merciless brigands. This is not how he had imagined the journey. The courage of the young man from Jerusalem, who knew nothing of wild nature, was flagging. He didn't want to continue. Paul's audacious ardor was beyond him. He did not feel able to face the difficulties and dangers of these inhospitable places. He spoke about it to his cousin, Barnabas, and communicated to him his decision to take the first boat bound for Caesarea Maritime, to then enter Jerusalem. This desertion of young Marc deeply hurt Paul and it will later become one of the causes of conflict between Paul and Barnabas.
Makc, author of a gospel, cousin of Barnabas, disciple and collaborator of Peter, once again a companion of Paul.
Mark had grown up in Jerusalem among the first apostles, he had been brought up in the Judaic tradition which still strongly linked the young Church to the Synagogue. Paul, that fiery apostle, was determined to tear the Church from the Synagogue. Back in Jerusalem, Mark will become Peter's pupil and collaborator and his interpreter for the Greek language. He will take the road with him. The chief apostle speaks of “my son Mark” in one of his letters (1 Peter 5:13). Marc will accompany Peter on his missionary journeys and learn all about Jesus of Nazareth. This will fully qualify him to write the first of the four gospels, which is also sometimes called the "Gospel of Peter".
Mark will later be able to overcome this youthful defection from Paphos, and he will again become a valued collaborator of the apostle Paul. Prisoner in Rome, Paul writes: "Aristarchus, my companion in captivity, greets you, as well as Mark, the cousin of Barnabas, about whom you have received instructions: if he comes to you, make him welcome." (Colossians 4, 10)
After this departure from the port of Paphos, Paul never set foot on the island of Cyprus again. He considered this island as the stronghold and the foundation of Barnabas, and he did not want to build "on the ground of others".