A CORINTHIAN SLAVE - Historical Novel - a novel Commentary

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Some characters hold a vague relationship to real people, by way of giving honour and respect to them: Paul the apostle - himself; Magnus – my Squadron Leader Chester (whose dog was called Jester) SATCO, Senior Air Traffic Control Officer, who was so kind to me; Juventius – Mr Bradford, of Shipley near Bradford, referred to by Billy Graham in relays from Kelvin Hall, Glasgow, in his evangelistic meetings, and who taught Christian Doctrine so well at our College Christian Union; and Phoebe of Kenchreae – an unknown rail passenger depicted in my Old Piccadilly Station painting, who left a train at a station, crossed the level crossing, and caught a train back in the opposite direction! 

The ruins of Ancient Corinth today, with the Fortress Mountain behind

The remains of the Erasmus inscription, today

A CORINTHIAN SLAVE

PART ONE     Our Century: London

The impressive foyer of the Reuben's Hotel, known to thousands, indeed millions, of people, had the stillness of mid-morning in such establishments.   A certain police officer of the Metropolitan force, making his usual uneventful rounds, entered the atmosphere of calm and well being to give his daily greeting to the day's duty staff.   This achieved, he turned to leave - reached the entrance in fact, when a quiet voice called him back.

The assistant manager had two photographs to show him:

"These were found behind a bedroom fitment by a maid...."   The photographs were of slightly damaged pages of ancient writing.   The young officer - recently graduated and rapidly to climb the ranks, recognised three things about them: the prints had the sharpness and clarity of a good camera lens, the material had no criminal aspect, and the language was Greek, which a colleague of Greek roots would translate for him.

Two days later, a piece of scrap paper on his desk carried the following note and translation:

"Greek, of the First, or Second, Century AD.

Translation: ' ... talking to a young athlete, not well educated, and a slave... the workshop of Aquila ... just beyond the building site intended for the Odeion: may we talk again, ... for Paul of Tarsus.'"

PART TWO     First Century: Korinthos

Chapter One       In The Beginning

I do not know my real name, or anything about my family.   All I possess of the early years are three well-memorised pictures.   The first is of being pressed against a warm brown breast of the woman who must have been my mother.   In the second, I see a man in fine armour and richly coloured clothing, laying perfectly still against the golden sand - which envelopes all my early images.   At several places, where his body touched the ground, were the bright red masses of freshly congealing blood.   The final scene, perhaps linked with the previous one, is of a tent wall, from behind which came the screams of a woman: like those of a small animal of the wilds, which is being annihilated by its predator.

My next recollection is of the start of my adventures: a long desert march.   There was little protection from the burning of the sun during the day, or the chill of the air in the darkness.   We were given only small amounts of brackish water to drink - which made us ill.   Some of the people I met at the start were not in the crowd at the end.

This must have been my first visit to Carthage, where I became one of the numerous slaves of a most cruel man.  

Had I not offended him, I hate to think what my future would have been, or whether there would have been any life for me.   He always wore pale blue silk clothing, and slippers of similar cloth.   His common practice was to kick us; not to any great effect, because he was a heavily built man and not in any sense athletic. 

There was a most terrible day, at the beginning of my stay there - when we were branded.   I can still remember the smell, which caught in my nostrils, the screams of the new slaves, most of them boys of my own age, and the searing pain suddenly hitting me behind my left shoulder.   I remember struggling to keep myself from fainting and fighting to stay on my feet.   There have been thousands of days and nights since, when I have re-lived the event - in dreams of the day and of the darkness.  

I earned my freedom, from this prison like house, at the time of one of his kicks: having decided to have the better of him, I timed my sidestep to avoid a kick, and caught him well off-balance.   He fell heavily to the hard surface of the floor, with the sound of a huge animal falling off a cliff.   The next day saw me back in the Carthage slave market.

Among the bright colours of carpets and clothes, the drab shades of buildings, and harsh shadows of the market, were all kinds of humanity: the weak and cheap slaves, the strong, the healthy and the beautiful - who would be expensive.   I crouched in the shade, thinking that I would not be seen, and hoping to put off the evil day of going to a new and even worse master.

I heard a voice directed at me.   One of the slave traders pulled me up by the hair.   A group of men were standing there, out of which, one emerged as having authority.   Shortly afterwards, the thought had developed in my head, that on this day the gods had smiled on me with great kindness - perhaps a reluctant favour was being shown to my mother's name and to her prayers at some shrine.

I was immediately taken to a large house in the city, washed and scrubbed - until I was certain a layer of skin had been removed, given new clothes - which were clean and well-washed, and placed before a huge meal with plenty of fresh water, which had a pleasant taste.

Chapter Two     A Voyage

Memories of my childhood are far from complete.   I remember my new master showed concern for me - that I had sufficient food and was always well dressed.   I recollect him taking me on board a ship; his hand was on my shoulder guiding me, with a kind of protection, to safety on the deck.   Although I did not stay near him on the voyage, I could sense that his eyes were always watching - to be certain I was safe; and he arranged that one of his three older slaves was always near by.

From later experiences, I can imagine what would have taken place.   At the first sign of the sunrise, the ship would be made ready for sailing - the ropes cast off and the huge paddles at the stern worked by several of the crew to scull the ship clear of the docks.   The small foresail would be unfurled from the bowsprit, and the light offshore early morning breeze would take us out into the harbour.   We would take a position so that we could steer between the impressive moles of the docks and harbour.   The two beacons, marking the termination of the moles, would be burning down to the embers, by now.    As soon as a course could be set for open water, the massive brick coloured mainsail would be hoisted, unfurled and set.   Other ships would be leaving at the same time.

There would have been no waiting for tides, as on distant seas; the Great Sea, at the centre of our world, the Mare Internum, is without tides.   For many weeks, we would see nothing but the strong blue "desert" of water. 

We would have caught the late summer winds that blow from the west.   Our course would have taken us in an easterly direction, south of Sicily, as the captain headed for the western coast of Achaia.   We might have called on Sicily: to collect food and water, to engage in a little specialist trading, and to see the relatives and friends, in what was left of the Corinthian colony at Syracuse.

The only event to break the monotony of the voyage, and remain in my mind, was the sight of a splendid Roman trireme.   As it passed in front of us, travelling from left to right, we could hear the sound of its stem cutting the water and the commands and murmurs of the crew.   The rhythmic swing of the oars made its own eerie sound, which travelled clearly over the water.   There was little sign of life on the deck.   Perhaps it transported important people, such as proconsuls and their families, to posts in far countries, or diplomatic letters from the Emperor.   It was the patrolling of the seas by ships like these, which had virtually removed the threat of piracy.   They could easily be beached - to take water and food on board, and, in the hands of a skilled captain, could speedily send an enemy ship and its crew to a water-logged tomb.   They had an attacking battering ram, which pointed ahead on the waterline, and a defensive beam forward.   It would have been surprising, if we had not seen evidence of the Alexandrian grain fleet returning from Puteoli, in Italy, at this time of the year.

The landmass of Achaia and Macedonia is almost cut through by two large gulfs: one from the west and the other from the east.   A narrow neck of land, therefore, is left joining the two parts.   On this narrow neck of land, is the town of Isthmai [Ishmus].

On most nights of the voyage, the North Star would have been on our left.   I used to think, as a little boy, that we would have passed it eventually; but it was explained to me, that if it did move its position, it was because we had changed, or lost our course.   Once near the Achaian coast, we would have used offshore and on-shore winds, to take the ship round into the gulf, which led to Korinthos.   At Patras, where the north and south shores of the gulf started to close in, a stop was made.   Here, I remember, two slaves were put ashore: so that messages could be sent ahead of us.   There was a loud cheer, from those remaining on the ship, as the two set off at a good pace into the town and heading for the coast road.  

We finally sailed from Patras: searching for winds to carry us on the last part of the journey - travelling eastwards along the gulf.   Mount Parnassos towers on the left.   The gulf narrows again: split in two by the sharp line of hills of the Perachora Peninsula: shaped like the back of a lizard, it runs out to the point of Heraion.   We no doubt saw the harbour and the delicate white architecture of the temple, the heavier walls of the fortifications, and the urban area.

The ship would then briefly steer southwards.   I can recollect that the sky was overcast with heavy clouds, but the most spectacular rays of pale sunlight directly ahead of us pierced these.   The sea was like planished metal, with each hammer mark overlapping on the grey surface.   The following wind would have been from the north.   At the time, I was actually worrying about the girl slave who kept straying from her keeper and annoying me, and the thought of what the future would hold for me - otherwise I might have noticed the view in more detail.   Most on board would have seen the coastal plain, with the two plateaus of Korinthos behind it, and, on the second level of land, the fine sight of distant temples, markets, houses and workshops.   Behind all this, and standing out from the more ordinary mountains, was the hill which would dominate my picture of home: the distinctive hump of the Akrokorinthos, crowned with the serrations of military fortifications, and temples.

I do recall seeing the port: with its harbour, lagoon and warehouses.   This was Lechaeum - on the southern shore of the gulf, and facing northwards.

Korinthos stands two Roman miles inland, on the southwestern part of that neck of land joining the two masses of Achaia.   It has the two ports: Lechaeum - within its walls and due north, and Kenchreae - on the Saronic Gulf, which gives access to eastern trade, and to Piraeus and Athens, if anyone wants it!

On our arrival at the house of my new master, the other slaves insisted that I must have a wash.   I stripped and went into the cubical and pushed the rod - so that the water flowed from the small cistern above.   As I let out a wail, the laughter of the slaves rang round the courtyard - they had filled the tank with urine!   The senior slave took me to have a proper wash; and I was presented clean and tidy to the master - who showed some amusement, not altogether at my expense.   The next day, at the main meal, when the bread was brought in, no one would eat it; the cook, under orders from the master, had produced coloured bread, which had been carefully shaped to resemble, what usually went with urine!

[Some damage to the text, and perhaps pages missing]

Chapter Three     The Household

About a dozen slaves were kept at the residence.   They were really a good-natured group of people, who would of course change over the years - as some were sold, and new ones were bought; a watchful eye was kept for anyone who interrupted the smooth running of the house and business.   As things stood at the time of my arrival, all thought they were blessed by whatever gods they paid tribute to.

At first, I was shown how to attend to the lamps: throughout most of the quarters, but with the exception of the ladies' rooms - which were on the west side overlooking the street.   I used a pair of hinged cutters to pull the wick out slightly, and then to trim the burnt end at a sharp angle.   The lamp could then be filled up with oil, and wiped over with a piece of clean cloth.

I was also sent to a house, two hundred paces down the road towards Lechaeum (sometimes spelled Lachaion), where I joined other slaves, along with children of freemen, for primary lessons from a tutor.   A slave became more valuable if his skills were developed, and a wise owner recognised this.   These days were remarkably happy, and the various teachers who came, looked after our interests and fulfilled their duties well.   I remember the occasion the Gymnasiarchos came for the annual inspection; he stood imposingly at the front of our tutorial group and said, "You are fortunate to have such a fine teacher!" 

All our tutors seemed good and kind.   I was older, and knew nothing when I started, but this was of little matter to the teachers and I soon drew level with the rest of the class.   

Chapter Four     The Family

It took me many months to form a clear picture of my master and his family.   From the beginning, I had seen a man of above average height, with a dignified and strong head, square jaw, and sharply defined broad lips.   There was often a smile on his face: either at a private joke, or some trick he was about to play.   A wide forehead, which was not high, carried many lines, almost a frown.   His curly black hair, which would show some white as time passed by, completed his distinguished appearance.   He had an obvious concern for all his slaves.   It was a good while before I heard anyone address him by name, which I then discovered to be Magnus.   For several years he kept a large, almost white pet dog; he would place scraps of food on its nose, which it would then toss into the air and catch.   Its name was "Deva", after the city where he had bought it, on his travels.

Two years before his voyage to Carthage, on which he purchased me, Magnus had returned from a much longer journey.   He had travelled north through the Empire, and crossed a narrow sea to examine trading possibilities in a land called Britannia: a land still within Rome’s rule.   Here he had remained for over a year, during which time he had dealt with a tribe called the Coritani, which lived in the middle of the land, and to the east.   They had accepted the help earlier from the Belgic tribal aristocracy who had moved northwards, ahead of the Empire’s conquest. 

These men, themselves, were good at administration, commerce and establishing wider trading links.   The Belgic leaders had in turn welcomed the Empire.

The chieftain of the Coritani tribe had given one of his daughters to Magnus in marriage.   She had travelled back with him, and was still definitely the "young wife", when I arrived.   He always referred to her as Cori - short for Coritania, which really must have been a nickname because he found her real one unpronounceable.

Cori told us about her country, in one of our classes, and I was chosen to write about her talk, and give a little speech on the subject.   She told us that the countryside was predominantly green, that it rained a great deal, and that in any one day there could be frost, snow, heavy rain, mist, sunshine, snow and frost again!   In winter it became icy cold, and there was mud everywhere.   They were hardly ever short of water, unless they were foolishly careless.

I must tell you, that during her first few years here, the ladies of Athens would have been most envious of her: her face was so pale.   However, Cori's nose sometimes became rather pink, and the skin peeled off, like a snake's, much to the entertainment of the slaves.   Cori was tall, and her hair was light brown: almost golden, at times; it was always skilfully plaited by her maid.   The ladies' lamps were usually left outside the door of their quarters, unless the maid saw to them herself.

A little daughter, their only child, was born to them before I arrived from Carthage.   Her name was Narnia: after the Umbrian hill town in which they were staying when she was conceived - as they travelled south to Rome.

Chapter Five              Korinthos explored

I was taught to count, using an abacus, but quickly graduated to working calculations out in my head.   We were soon placed in age groups, and it was understood that I would only be educated as my place in society warranted.   In addition to counting, we were taught to read and write.   The reading introduced us to a wide range of subjects, and some of our teachers had particular interests of their own.   Towards the end, we had a man who, after his training, had read widely on agricultural theory.   He took us to farms, and went quite deeply into modern theories and notions. 

It amazed me: that by reading a book, a person could find out such complex ideas, which could reorganise the working of a farm to much greater profit.   I was later to put this understanding to good advantage, for the Household.  

We listen to the stories of gods and goddesses, of heroes and heroines, of long journeys and strange adventures.   The language of the writers was quite different from our own way of speaking.   We learned the names of famous philosophers, and their ideas about life and the world about us.   It seemed that there was such a vast amount of knowledge, awareness of which, had made Greece and then Rome, so great and powerful.

As a change from really hard lessons, we were given special coaching in drawing, pottery, sculpture, music and dancing.   We were usually tired when lessons finished, and went home in time for the rest after full market.

As we grew older, the influence of Athens on our teachers became more obvious.   Most of them had either studied there, or been taught by those who had.   So it was, that all became subservient to The Speech.   We were trained to think logically, so that we could deliver The Speech to the whole class.   All our learning, in whatever field, was collected for our talk to the rest of the class.

Those who were able, for a variety of reasons, to study beyond schooling, were enrolled at one of the great centres of learning.   For medicine, there would be the need to travel to live in Ephesus, Pergamum, Alexandria or Cos.   Those who were to develop in Rhetoric, for the civil service or law, might go to Athens, Alexandria (which covered the whole range), Pergamum, or Rhodes.

Our teachers introduced the boys to the Gymnasium.   This was on the north side of the main part of the city, beyond the central theatre, towards the edge of the sharp drop to the coastal plain, but inside the inner city wall.   Beyond the theatre, the ground was flat and suited for the running track; this was to become my second home.   Magnus was keen that I should learn as many skills as possible, including the physical ones.

Men of all ages would gather there in the late afternoons.   Besides the running track, there were the buildings around a central courtyard, which was covered with fine sand, and where the wrestling took place.   The buildings contained undressing-rooms, oil stores, dusting-rooms, bathrooms, and rooms for such pursuits as boxing training, and the ball courts.   There was also important military training, at certain times of the year, in which we all had to take part.

I was particularly good at running, but attempted most forms of sport.   Because sport was concerned with health - and sometimes injury, the buildings between the Gymnasium and the Inner Wall included the Asklepieion (hospital), and several temples.

Honestus had been a famous Corinthian poet a century ago, and we had some of his words read to us from time to time.   Books by Homer were also brought to the classes, and part of our learning was to know short passages, recited first by the teacher.   All teaching was flavoured with Aristotle; in fact one of our teachers talked so much about him, that it became his nickname - much to his delight.   I was not desperate to know if Pythagoras was the great mathematician, or whether it was really Euclid.

It was in fact Aristotle of Athens, the great thinker, who made the greatest impression on me.   I was daydreaming in class one morning during a talk on the great man: I could see myself running down the sloping street next to the theatre.   I had reached the Gymnasium.   My friend Nicius was challenging me to a race ...  suddenly there was the smell of warm leather, and a loud explosion against my right ear - the teacher had caught me a well aimed belt with his sandal.                                                  

     

The stars ... ideas about the weather, the seasons of the year, the shape of the earth, and far-off places interested me; as I hoped one day to travel on business for the Household.

                                                                  

Chapter Six          Who am I?

At the time of changing masters in Carthage, my name must have been Furios; but it eventually changed to be Furius: quite a common name in the Empire.   I was tall for my age, and my skin was not much darker than that of the Greeks - even though I came from the northern part of Africa.   My hair was curly.   I had the brand mark of my first master behind my left shoulder, and, when I was able to hold two mirrors in place, I saw that it vaguely resembled the shape of a letter "H", although the mirrors were far from clear.   I fell into a water trough one day, trying to see the reflection of my back more clearly.

The other boys used to mock me, because I walked with a long stride.   A wise teacher found out, and shrewdly gave a talk about the Berber tribe of northern Africa, known as the Tuareg.   They were a strong fighting people, whose nobles walked with a regal stride.   That was the end of the mocking.   I used to dream, and still do perhaps, that somewhere there is a great palace or fortress, which is really mine.   Perhaps I have relations, who could sit and talk with me for many hours, and days, about my father and my mother.

By looking at the other boys, at this time, I estimated that my age must be about twelve.   This meant that I had been exchanged in Carthage when I was about eight years old.   When I told Magnus, he said that each year at that time could be my birthday.          

It was also at this time that I started to think seriously about religion.   What gods or deity had my mother prayed to and worshipped?   What were the beliefs of my tribe?   How would my father instruct me, if he could talk to me from the grave?   I would lie awake at night, trying to hear him speak.   Magnus and Cori were strangely secretive about religion.   There were spiritual beings represented by small statues in the main entrance of the house - coming in from the street, but these seemed mainly for guests.   Cori obviously had some ceremonies at the hearth: which were directed to the gods of her own tribe, but Magnus did not share them with her.   On visiting other households to dine, they were uneasy, when oblations were made to the deities of the home.   Sacred parts of the meals meant little to them.

Walking through Korinthos, there were gods and goddesses to be seen wherever I looked.   They looked down from the parapets of buildings; they had their temples, large or small, all over the place; we were never quite out of sight of them.   All homes had some dedication to a god; and slaves are among the most superstitious.

Certain people claim they have had experiences of the spiritual, or of the next life.   There are stories, of course, of the gods appearing for a short time as humans, and often bringing help; I suppose we all wish this could be true.

About that time, I went out one evening to buy some lamp oil - to have it ready for the next morning.   I entered the shop - it was in the North Market, and whilst I waited for the old man to pour the oil into my jar, I overheard a conversation at the back of the shop.   It was dark, and the smell was different, or rather the lack of scent was unusual: there was no aroma of incense.   The voice was explaining that they were Jews: they were different, in that they all came originally from one country, to the east.   They did not hold with gods and statues, but believed that this was a sinful and wicked practice.   There was only one God, who had made the universe, the world and all living things.   He cared for it, and knew all that took place - even people's thoughts.

"That's rather a lot for one god, don't you think," said the other man.   "Not when you know how great and terrible He is," came the reply.

"Here is your oil Furius;" and I was cut off from the conversation.

I remembered the ideas contained in that dialogue, and made some enquiries.   They worshipped in their own temple, which they called "a synagogue", and indeed there were no idols.   When I thought about it, people often chose a deity because they liked the statue they had seen.   It was rather obvious which gods, or goddesses, were popular, with which types of people.   In reality, these were created by the sculptors, and were sometimes based on the humans who served them as models.  

Among the days I liked best were those rare occasions when I had to climb, or run, up the mountain called the Akrokorinthos the air was unusually fresh, and the view incredible.   The far northern distance was filled with amazing mountains pale colours, but obviously patterned by vegetation and, sometimes the mottled effects of clouds.   There would be exciting places hidden there.   Nearer to me were the two gulfs: separated by the narrow neck of land – all spread out below, like the teacher’s maps.   There were the white intricacies of villages, and some ports, with the terracotta red roof tiles of their houses, workshops, and warehouses, and the complex features of temples.   On our own coast, to the north still, I could pick out the busy compact of the similar establishments of our first port of Lechaeum.   There were ships at various stages of docking, unloading, or setting sail for the west.   On the isthmus I could sometimes see unloaded ship being dragged over the road – the Diolkos.  To the right, the Saronic Gulf stretched into the eastern haze with indistinct outlines; there was the conical Acropolis of Magara, and the indications of the road leading along the coast to Athens itself that I could only imagine.   The Gulf had its own special pattern of islands of varying shapes and sizes.

Also in those days, I had a dream.   It was simply that I heard a voice telling me:  "This man, will tell you the truth."   When I looked, I saw the back of a man with curly hair, just going grey and thinning.   He was not tall, but his movements were sharp; he might have had thin bandy legs, and he looked to be about fifty years old - an old man in fact.   When I woke in the morning, the recollection of the dream was still clear, and I knew it had some great significance for me.   Quite obviously, the man was a Jew!

It was quite an adventure looking for him.   I could not find him among the Jewish families in the city.   I even tried various temples, and their cults.   Some were rather questionable, and not at all convincing; others were convincing, and terrifying.

  

The women of one temple were particularly friendly, and I felt strangely at home there, finding it a temptation to join them, even when I discovered their strange perversion.   I stayed there rather too long: sensing myself to be horribly unclean and ashamed.

So it was, that, with Magnus' permission, I commenced attending the synagogue for instruction - when the weather was bad, or I had some spare time.

Two of the men at the synagogue were our main instructors: Sosthenese and Crispus, the latter was a lean, white-haired, quiet, family man - a character of impressive peace.   His knowledge of religion seemed profound, and he had great skill in explaining it to us.   I remember the evening, with the rain pouring down outside, when he said, "You should never think of God, as a moody old man sitting on the clouds, or on some impressive mountain top even: surrounded by an odd kind of family ...   God is 'invisible', and not at all human!  We may need to talk of Him in human terms, because it is the only way we can understand anything - indeed He tells us about Himself, in such words." 

"How does he tell us?" I challenged.

"For many hundreds of years He has spoken to our nation, His special people - the Descendants of a man named Abraham.   These important words are contained in what we call ‘The Scriptures’.   They are: firstly The Law, then The Prophets, and thirdly the Writings."   We had already looked at some huge scrolls of parchment containing these words.

Some of these things were explained to us, each time we met - there were several fellows of my own age, and some older men, who had an interest.   Crispus would recite, or read a passage, or tell a story from this religious history.   The Psalms seemed to me to be rather effeminate; until I found out they were the inner life of one of the most heroic and valiant men I had ever heard of - the King they call David.   Some of the passages from The Prophets were quite as impressive as our own great pieces of literature.   They had originally been written in the Hebrew language, but later translated into Greek - in Alexandria, the great centre of learning.   I do not think any of us believed the story about seventy scribes translating the scrolls, on seventy islands, and all coming out with exactly the same wording.

Chapter Seven     More about myself

I was running extremely well that year, and was given a great deal of special coaching, along with my friend Nicius.   He had decided to try boxing and challenged me to a fight.   He came at me with his arms flailing, in the style of the champions.   It was not that I hit him, really; it was more a case of dodging his left hook and jabbing my right fist out - in the direction of his nose.   He gave a yelp, and his blood was all over the place.

Chariots had long gone out of military use, but the racing of them continued to be an exciting sport.   One of the champions agreed to let me go round with him on the track at Isthmia.   The training seat was remarkably small, and I hung on to a small strap.  The chariot set off at such a speed, that I was almost thrown off backwards.   There was constant vibration.   Turning the corners lifted me off the seat.   When the driver saw how sick I was becoming, he pulled up after only seven laps.

We were all made to think, by the telling of the cautionary tale about the champion athlete Milon.   He had lived several hundred years ago: a Croton, he had six times won both the Olympian Games, and the Pythian Games.   At the Pythian, he had carried a heifer down the course, before killing it with a single blow of his fist.

The saying goes, that he ate it all himself, within the day.   Sad to tell, he died tragically: in attempting to rip a lonely forest tree in two, he found that it sprang back, trapping him inescapably.   In this condition, he was found by a pack of wolves, which devoured him!

Chapter Eight   No more school, for me

At the end of my twelfth year, there came the time for our Final Speeches.   Nicius spoke first: on the subject of, "The Geography of My Country".   To say that he knew little about the topic, his talk was fascinating: making us imagine that we were travelling with him, sometimes by ship, sometimes on horseback.

He told how Achaia was on the northern shore of the Mare Internum, with Italy to our west and Asia Minor to the east.   Macedonia stretched across the northern border.   There were many great cities, too many to mention (really he did not know their names): Argos, in the south, Athens to the east and Korinthos, the greatest of them all.   This inspired a loud cheer, which encouraged him.

He took us round the mountainous landmass of the southern half, to Korinthos and Isthmia at the north-east corner, where the land joins, by the narrow stretch of rocky hilly ground, to the mainland of the northern half of Achaia, and Macedonia.   He reminded us of the two gulfs, east and west of this narrow neck of terrain, and how one day it would be cut through by a canal, perhaps built by the Emperor Claudius.   (Perhaps not, I thought, but it raised another hearty cheer from the class.)

I was far too confident when my own turn came - had I not become religious, would not the gods or even the God, give me strength?  No, they would not.   I found it extremely difficult. 

"The Torturous History of my Country", was the gripping title, for which I had been prepared, but there was no chance of my winning a prize for myself, or my tutor.   The introduction told how Greece had a notable and ancient culture, with great learning, philosophy, literature, art, architecture, military development and wise leadership - there was no cheer as I expected; I think the whole class had a sense of impending doom.

I then tried to explain the ever-changing fortunes within our history, but became totally confused over the facts, let alone making them interesting.   The main part of my talk was to show the procession of great heroes and leaders, the internal wars between Greek states, the unification against Persian attack and occupation, the famous naval battles, and, on the other hand, the wonderful thinkers, architects, sculptors, artists and writers.

Ancient place names such as Korinthos and Mykenae were Asian, showing how people came to settle here in earliest times.   The beginnings were hidden in the legends of Perseus and Herakles.   There were the ideas of Crete, and the invasion of Dorians from the North.

Many hundreds of years ago, a group of rulers (an oligarchy) had made Korinthos a rich trading force.   The trireme design of fighting ship had been introduced in time for the naval battle against Korkyra [also called Corcyra, or Corfu].   The Isthmian games were held; and pottery and bronze objects of artistic beauty (my teacher's words) were exported to Egypt, Persia, Asia and Spain.  

There were massive internal conflicts between Athens (which did at least raise a hiss from the class), Sparta, Thebes, Argos, Korinthos, and, across the sea, with Syracuse (on Sicily) and Korkyra [Corfu] - two of our colonies.

Athens had suffered under Lysander's Spartan forces, and the Thirty Tyrants, until democracy was restored.

So many of our heroes seemed to have been killed in the battles they had in fact won!

Alexander the Great had made Greece powerful, and led conquests as far as India.   Pythagoras, Socrates, Plato, and our favourite, Aristotle, had all contributed to the thinking and unique greatness of Greece.  

Two hundred years ago, Korinthos was destroyed, as The Achaean League collapsed to the forces of the Empire.   One hundred years ago, the Emperor Julius Caesar sent the veteran soldiers: "The Colonia Laus Julio Corinthiensis", to start the rebuilding of Korinthos, which continues to the present day.   "In this special way, the bringing together of the Roman and Greek peoples, with their languages and ideas, has made our city the vanguard of civilization, and prosperous."  (Magnus was descended from these ancient Roman military settlers.)   So ended one of the poorer talks from our class - even with a lot of help from his teacher.

I now realised that Nicius was much better than I was, both at understanding the lessons and at talking about them.   I had an unfortunate desire that he would be interested in boxing again - so that I could reshape his nose.

Chapter Nine        After school    

Shortly after the end of schooling, Magnus took me on a short business trip - heading south from Korinthos.

We left by the road round the eastern foot of the Akrokorinthos (the distinctive mountain and main defence of Korinthos, which overshadows our city on the south).   The road passed though valleys covered with either trees or scrub.  

We visited people in the busy little villages on the way: small industries, vineyards and farms, with which Magnus arranged to do business in the future.   Many converted the grapes into dried fruit under large awnings; the quality of this local produce was widely known and ever linked with our city.

The cart in which we travelled made leisurely progress, eventually reaching the spectacular ruins of Mykenae (also written Mycenea, or Mukene). Here we stayed the night in a house belonging to a friend.   It was exciting to be in the remains of this great city - perhaps founded by Perseus, the great warrior of our childhood's histories and legends.   The stories of the floating chest, the Gorgon Medusa's head, the Cap of Darkness, which made him invisible, and his meeting with the goddess Athena and the god Hermes, all came alive for me.   Perhaps, one day, I would meet such deities!   Where once had been the fortresses and tombs of kings, only spectacular ruins now stood; only the lower part of the city was in use, and that was in decline.    

There were several days of transactions in Argos.   I became quite familiar with the crowded narrow streets and busy markets: selling all kinds of goods at reasonable prices.   There was time to admire the temples of Apollo - in the Agora (Main Market Place), and Athena - on the lower ground between the two hills.   I saw the massive walls, where, in one of their frequent wars with Sparta, the citizens were barely saved by brave women; that was in the days of Cleomenes - many hundreds of years ago.   Argos had often taken sides with Athens against Sparta.  

Wandering round the Agora, the smell of incense from its altars set me thinking again of my quest for the old man of my dream; but he was not there.

                              

Even when we travelled on to Nauplion [Nafplion], the Acropolis of Tiruns [Tiryns] was still a landmark across the huge stretch of bay and fertile plain spread between the two cities.   Here again, a long stay provided me with time to explore the harbour and the city streets, and to go with Magnus on business to the citadel, which crowned the Acropolis of Nauplion - famous for its sheer, heady cliff face, falling straight into the sea.

After our return, I felt much more familiar with the geography and history of Achaia, but too much was about to happen to give time for leisurely thinking.

Chapter Ten   The great events

Now that I was more educated through schooling, Magnus was introducing me to the responsibilities of helping him in the business.   I spent much of my time at the desk, preparing records of goods and finance.   Frequently, I would visit our two ports: Lechaeum and Kenchreae, supervising stock in the warehouses or seeing that our materials were handled carefully, on and off the ships, or into storage.

Lechaeum was just a short walk down the slope from Korinthos; the road stays inside the outer city walls, which run parallel, at some distance, on either side of the road, down to the coast.   As I walked out of the city centre in the morning, the heights of Geraneia Mountain stood impressively barren – the colour of piles of crumbling bread, across the Gulf of Korinthos: a pattern of folding rock outcrop, barren red soil, sparse grass and scrub.   To my right, looking beyond the head of the gulf and across the isthmus, in the direction of Athens, I could, as I said earlier, usually see the hill of the Megara Acropolis.

Lechaeum was developing in its own right: with houses, temples and a well organised complex of warehouses.   The coast was rather unspectacular, but was suited for the building of protective moles, and well inside these lay the busy but sheltered lagoon.  The warehouses were of generous proportions, and we owned space in five of them.

Several ships could always be seen out in the gulf, some sailing eastwards to its head: to be unloaded and dragged over the unusual and ancient Diolkos.   Teams of oxen or mules, along this carefully laid road, pulled the huge carts.

 

The unloaded ship made slow progress on its cart, as it travelled over the neck of land, separating the two gulfs.   Many owners preferred this process to the long voyage round the huge landmass of Achaia, which could prove far too dangerous in winter.   The military ships were frequently seen making this overland transit.

To reach the second port - Kenchreae, was the longer of the two journeys for me.   The road ran to the east from Korinthos.    It was half a day's walk, unless I travelled in a cart, and passed though the valleys at the foot of the Oneia Mountains.   Kenchreae was a most beautiful place: surrounded by wooded hills, the pleasant little town was proud of its decorative and compact port, sheltered in a fresh natural bay, and facing eastwards.   I have often wondered at the sheer beauty of the sunsets, as the last rays formed a golden haze around the woods and mountains: embracing the whole area in its warm light.

Magnus' business arrangements might have proved too ambitious for that summer.   It was about ten years into the reign of the Emperor Claudius.   The whole area had received little rain, and many crops were failing.   The water around Korinthos was always poor for drinking and required boiling first, but even this was in short supply.   Water transported from the springs at Therma - usually each day, on the backs of donkeys - became scarce and expensive.   The faces of those connected with the agricultural businesses, told the truth of the conditions.   People wondered which god was angry, but no-one knew who was to be placated.   A widespread feeling of depression set in.

So it happened that I was in a warehouse at Lechaeum - the one nearest to the sea.   Some leather had been unloaded from a ship, and needed stamping with Magnus's seal: so that it could be stored, and await collection.   From the next room came the sound of hammering, like an echo of mine.   I wandered through the connecting door, and there was the man I had seen in my dream!   He was broad shouldered, but not tall; his curly hair was turning white and thinning.

The man was bending over a sheet of leather, as though he found it hard to see.   His hammer came down on the bronze seal stamp with a clean sharp ring.   He was marking the leather in several places near to the edge, as we all did.   Some time passed before he showed any sign of being aware of me.   When he turned, I noticed his eyes: they were sore and inflamed, but sharper than any I had ever seen in my life.

Chapter Eleven     The little old Jew

Anyone over twenty years of age was an old person to me.

After talking about the quality of the leather, he came through to our store, and had a look at the material I had just finished working on.   He commented on the hides, which had been shipped in from Crete, like his own.

He offered to walk back with me, and although we could have found a place on a cart, I was in no hurry to lose the man I had searched for so hard.   It was still full market, but neither of us seemed to worry about walking into the heat of the sun, which stood high above Korinthos and the Acropolis.   Before long we were talking about the draught, and which god was offended.   "Perhaps it is the One True God, who is not so much offended, as kind, in bringing people to think about Himself," he said.

"Ah, you are a Jew then?"  (About the most stupid thing I will ever say in my life; what else could a man of his appearance and outlook be.)

I saw he appreciated the joke at my expense, and we laughed together.

He was quick to realise, that I knew a little about Adonahy Elohim: the Lord God whom the Jews worship.   He briefly explained how it was He – the uncreated, the eternal, who had created all things - also gave us the Seasons of the Year, and was so obviously "kindness itself".

 

"Yes I am a Jew, but the Good News from God is not only for my people: it is now for all the races of the world.   I belong to The Way - we are often called 'Christians'.   Are you a slave?" I told him I was.

"I also am a slave.   A slave of a man called Kurios Iesous Christos [the Lord Jesus Christ]."

"Do you have brand marks?" I asked.

"Yes many."   He pointed to several scars on his face, and showed me a great weal, starting from his left shoulder.   He explained that these were the marks of his suffering for his Lord.  

"Did your present master brand you?" he questioned.

"Oh no, this is from my first owner."  I showed him the mark behind my left shoulder.   "Then I was purchased by a man called Magnus, who brought me to Korinthos.   My first owner was incredibly cruel, my present master is kindness itself," I echoed his words.

"Then you will understand how you are serving the cruel Master of Sin and Evil, who will cause you to be condemned at the End.   But the great Person who is to judge you, has paid to own you Himself."

I told him by the look on my face that I was baffled.

"Sinfulness is your master now, and that will mean that The One True God will have to judge you: for breaking His Law, and for spoiling His world."

I interrupted him: "How can you call Him kind, if He condemns.   I know that I deserve punishment, but I need help, not a warning!"

 

We had reached the part of the road that travels up the steep hill onto the higher level of the city centre.   Against the skyline was the gaunt bleached shape of an old tree, that had died - perhaps struck by lightning?   It stood in the grounds of a house.

"That tree will help me to explain," he said.   "In your literature, you Greeks have always wanted the gods to come alongside you, to help in times of disaster and personal need.   The Great God, The Only True God, has done just that.   The Lord Jesus Christ is His Son: He has come into our world.   He came to teach, to work miracles, but above all, as I have said, He came to pay the price, to redeem us from slavery to Evil, to make us slaves to Goodness."

"What was the price?"  

But before he answered, I had a premonition of how awful the answer would be.

"That tree is like part of a Roman gallows of crucifixion.   The price was, He became Human: an unbelievably great disgrace for God, worked in a trade, He became a slave to the will of God and He was tortured in prison, but even more ...   He suffered death on a cross, just like a common criminal."

"That's not only wonderful, it's extremely sad."

"We haven't finished the story!  The prophets, who told of His coming and His death as a sacrifice, had also promised that He would rise from the dead, on the third day after His death.   His followers were imprisoned, some of them by me, when they told the World they had seen Him alive again."

"If you were their enemy - His enemy, what made you change?"

"You ask the right question!   I saw how they suffered and died for Him: with righteousness, conviction, and even forgiveness on their lips.   Finally He called me, like one of the old prophets of our Holy Scrolls, in a splendid vision!    At the same time, He showed me that He was truly my God.   When He appeared to me I was travelling into a city, just as we are doing now.   So now I am His slave, you see!"

Here was a rather unathletic old man, a foreigner at that, who was well educated - even though his Greek was quaint, and a freeman, talking to a young athlete, not highly educated, and a slave.   (I might have added: a man who was changing the course of the civilized world, a Roman citizen, and a man who was much more courageous than anyone else I would ever know.)   We had walked along the road into the centre of the city talking like two long-lost cousins.

"I'm at the workshop of Aquila most days, just beyond the building site intended for the Odeion [small intimate theatre].   May we talk again?   Ask for Paul of Tarsus.   Think about what I have told you, and pray to the One True God, through His Son, the Lord Jesus Christ."

Chapter Twelve     First thoughts and prayers

I certainly did think about his strange story, when time permitted.   At times it seemed too remarkable to be true.   I had a feeling, however, that it was true, and it certainly fitted into the scheme of teaching at the synagogue: the idea of a God who cared and a Messiah, or Christ, who would come to save in some way.  

Secondly, there was an echo of the deeper desires inherent in our literature and philosophy: that the gods could help us and come alongside in a manner we could appreciate and understand.   Live amongst us, in other words.

Thirdly, I had a sensation of the cleanness that it all implied. 

Fourthly, at that moment, I had the strong conviction of having been wrong about God in the past, and of having lived in a way, which was displeasing to Him; but here was hope for my future, by having it all put right by this Lord Jesus Christ - who was both a Jew, and yet cared for non-Jews!

I tried praying for help and guidance; it seemed to bring a light and peace into my life, that I valued beyond anything else.

It was quite easy to suggest to Magnus that the firm of Aquila should be visited and looked at.   He had actually heard of him, and gave me the information that he was a Jew who had been in a group expelled from Rome by the Emperor Claudius.   His firm had developed well, and we could indeed think of transactions with their household.   To be more accurate, people spoke of the man's wife first; she was a gifted designer, and of a high-born Roman family, he thought.

I walked into the city centre, passed the North Market, the Fountain of Glauke - which was always a busy place, and on beyond the Odeion site, where the smaller cultural performances would one day take place.   Then, under a decorative awning, which was a form of advertising, I found the entrance to the shop and workrooms of

Priscilla and Aquila.   On my first visit, Paul was out working elsewhere, but I found him two days later.

Chapter Thirteen    Our second talk

In the Kerameikos, [Potter's Quarter] there was one of the finest of our city's pottery firms.   They had their own shop in the North Market - on the side just behind the curious semicircular building.   On the day after my looking unsuccessfully for Paul, the potter's household had sent a most trusted slave with a cart pulled by a mule and loaded with a stock of decorated pots - they were not the work of their senior designers, fortunately - to be taken down to Lechaeum.   As the slave left the city centre sitting on the cart, the mule bolted!   The hill gave it a good turn of speed.   Somehow, all remained upright as they took a few sharp bends dropping down to the lower plain and the road leading in a straight line to the port.   The steady slope of the plain produced an even greater show of speed: resembling a chariot race, they said.   At the gates into the port proper the mule struck its head against the masonry of the archway, and was killed.

 

Now, said the thoughtful ones, if the slave had killed the mule in the city, he would have saved the load of pottery, but lost the mule.   As it was, he lost all the pots and the mule, and was fortunate to save himself.   It formed a topic of debate and theorising, for days to come, in all walks of life in the city.   Magnus and Cori dined at a friend's house, that evening, and the men talked about nothing else.

So I eventually found Paul the Jew at work.   As he sat there, I watched him draw the thread through the canvas, sometimes guiding the loop so that it did not tangle, then throwing the thread clear, and drawing it back with a rapid movement formed by habit. 

Besides the manufacture of awnings - for a thousand different uses, there was the leather side of the business, with its endless possibilities.   The army was always requiring work on leather armour; the architects needed leather hangings for doorways, people needed cloaks of leather, and the equipment at the Gymnasium asked for regular attention and replacement.   Priscilla brought her special kind of artistic design to the trade, which set their household ahead of all the others in leatherwork and tenting.

Paul worked hard.   When he stopped for a rest, the sweatband round his head was soaking, and he looked for a clean one before giving me his attention.

"So you have been at prayer, I see."  How he knew, I had no idea, at the time.

"Yes, and I would like to learn more, if I may sir?"

He went over the same details, as on the first meeting: the kindness and the power of God in nature, the coming of the Lord Jesus Christ to lead a holy life, His teaching, signs and wonders; but above all His ordained death: the giving of His life's blood, as a sacrifice for the sins of mankind; and the powerful resurrection, which took Him in triumph to the throne of God.

With my small sense of logic, I knew there was a question: "What if I say, no?"

"Then you must face, in similar measure to His great mercy, His great anger; and in place of eternal life, His eternal punishment."

"How do I accept?"

"You must repent: turn away totally, from your present way of thinking and living, and allow God to lead you into a righteous life.   Secondly, we must all trust ourselves to the ability of the Lord Jesus Christ to acquit us from the guilt of our past sins; and, by His power and grace, to save us now, continuously and at all times."

Chapter Fourteen     The next step

I walked towards the centre of the city.   My feet took me down the street by the Theatre and automatically out to the Gymnasium.   After crossing the running track, I went past the buildings of the Gymnasium, to stand looking out over the inner city wall to the Gulf beyond.   A few trees stirred in the breeze.   Here was a serious place to be.   Perhaps Sport was a kind of god to me, and the Lord Jesus would want to demolish its temple.   I was not usually conscious of the heat, but today there was a heat more than the sun.   Here I was facing the greatest decision of my life so far; perhaps for all the time ever to come.   There was no true choice; the alternatives did not really match each other in importance, unless I wanted them to.   Indeed, that would have been to deceive myself: it was like choosing between the two masters I had known - the cruel one of Carthage, and Magnus of Korinthos.

I leapt high into the air, as I shouted, "Kurie Iesou Christe!" so loud, that a flock of birds took to the air.

Chapter Fifteen         More about all things

The Gulf looked remarkably beautiful, and so did the people I passed, walking back.   I wanted to cry for them and tell them about the Son of God, but I knew so little about Him, as yet.

Magnus seemed different.   I would have to tell him, and he might be angry.   No one had ever been imprisoned in the Household, but there was a dark little cell, off the cellars, and we all knew what it could be used for.   Magnus - sometimes a sharp clip, but beat few slaves.   Cori was the one who could show most anger.   When she first came, the cook was so bad, that in any other house he would have been "tried for murder".   I once saw her throw him out of the kitchen and into the courtyard, followed by most of the utensils.   One thing about Cori, she never missed when she threw anything - it was something linked with her tribal origins, they said.   Cori took him in charge, and even arranged for him to "help" in the kitchens, when they dined with friends, so that he could learn.   After a year or so, he was as good a cook as you would find anywhere in the city.   Even if it meant prison, I would not give up what I had just recently found.

The manager of the slaves was a man named Decimus.   He stopped me in the courtyard to give me some task, "What makes you so happy?"

"Not what, but who: the Lord Jesus Christ!"  I thought it was a good answer: Decimus did not.   He lifted his hand to hit me, but knew well, that in this life he would never again be quick enough.

If I had told the slaves individually, it could not have been more effective.   They had all heard by the evening meal.   I was amazed at how much they already knew about the Faith.   Over the next few weeks, there was a shoulder-high wooden cross leaned several times against the wall by my sleeping mat - it was not quite large enough for real use.   There were tricks played on me: like pulling a stool away as I was about to sit down, or filling my bed with prickly scrub branches.   Some of the slaves kept beer in secret, and could become quite drunk.   One night, three of them came to my bed thinking I was asleep - in spite of the noise they made, and threatened to tip me, mattress and all, into one of the underground cisterns.

Magnus would also know by this time, but he said nothing and watched me closely.   Ever day, it seemed, new people were joining the Church.

Narnia, the daughter, had gone to school with me for most of my last year.   I was six years older, and had looked after her, as a big brother would.   Sometimes it had embarrassed me: having a girl hanging about at my side.

One day I met her in the corridor near her mother's room: "What's your funny religion then?" she asked, laughing in my face.

"How do you mean funny?"

"Believing in a god who swings from a tree like an ape!"  She stepped though the doorway before I could think of an answer.

The next day: she came to say she was sorry for laughing at me - her jibe had originated with the other girls at school, I suspected, and the apology with either Magnus or Cori.   I could feel her watching me closely: to observe my reaction.

The mild persecution was a good sign: firstly, it was not really serious; secondly, it indicated a growing awareness about the Faith among more people than I had imagined; and thirdly, it would be easier for me to explain the truth, at some future time.

Chapter Sixteen      More about the Message

One cause of such widespread knowledge became obvious three days later.   I was on my way to an office in the Basilica of the City Elders, carrying a legal document from Magnus, in a sealed bag.   As I came into the Agora, there was an unusually large crowd listening to a speaker.   This was no travelling Sophist teacher, or group of young law students proving their skill: it was none other than my own little old Jew.

I stood for a while.   He had seen me - but was far too occupied answering questions to do more than give an acknowledging glance. 

What did surprise me, however, was the crowd; several were obviously there to support Paul: I noticed Crispus from the synagogue, and an important public figure named Gaius.   There were a few slaves, who were obviously on errands for their masters, like myself.   I could see a centurion with seven soldiers, a knot of both men and women of the business class, who genuinely wanted to understand more.   In front of me was a group of older boys and girls, with their tutor - who would be giving an analytical lesson the following day on: "The styles of public speakers", or "Seven flaws in yesterday's debate".   The total crowd numbered about a hundred and twenty.

Two days later I had a good reason to visit the workshop of Paul again.   A second surprise faced me here: the workshop was crowded with about twenty people, all of them listening to Paul, who was still sewing, but under some strain to keep his concentration.   I thought he should quit working at his craft, and give himself fully to preaching and teaching.

Soon after full market, the room cleared.   I was left alone with him, and told my news.   He cried with great warmth and joy, praying for me long and earnestly.   I wish now that I could remember the details of his prayer, because it must have contained prophecies for my future.   (I do not really know what he said.)   No one in my life, so far, had, to my knowledge, prayed for me, or shown such obvious concern and joy for me.

When he was more composed, he added: "Now there are several things to be sorted out.   Do you understand the idea of being washed symbolically in baptism?"   (In some of the cultic practices of the temples, there were many and varied ceremonies.)   He explained that part of the acceptance process, of repenting and believing, was being pushed under some water - in this special washing he spoke of.   It was a kind of burial of the old self, and a resurrection to a new life in the Lord Jesus.   Christ Jesus Himself had been baptized as an example, for us to follow.   He told me the story of a man in the Scriptures called Naaman, who had been too proud to wash in the River Jordan - so as to be miraculously cured of leprosy - until his servants pointed out the good sense of humility and obedience.

Again, I felt unusually hot.   I nodded my head in agreement to the idea of baptism.  

After a meal, we walked, along with two of the brothers, to the spring, west of the Hospital.   Paul explained things to me again, we all prayed, and then the two brothers took me into the water and plunged me under!

As I sat drying in the warm air, Paul told me about the Holy Spirit.

"Yes," I agreed, "I would like everything God wants me to have" - especially as the Lord Jesus had set us all an example at His baptism, of receiving the Holy Spirit.

They all laid their hands on my head, and prayed, in turn, for the Holy Spirit to fill me.   I thought a bubbling spring was starting to push its way through my body, and into my mouth.   A new language, like the voices of angels, came out instead!

They taught me how the experience was similar to the stamping of leather down in the port warehouses.   It was a seal of ownership, until the time arrived for the collection.   God had given me His seal of acceptance, and shown me that I was truly His personal possession.  I had been bought with a great price: the life's blood of His Son.

Speaking in tongues was a sign of the Holy Spirit's arrival; His coming into my life.   The gift of tongues has remained with me - for use in private prayer, and speaking God's word to others.   I knew that Paul spent much of his private hours speaking in tongues too.

Paul impressed on me, walking back over the running track, that all believers must be willing to face hardship and persecution, just as he, Paul, had received it from his own people, and as the Lord Jesus had in His lifetime.

Later, I hurried down from the city centre to the house, conscious that the next step was the hardest: to tell Magnus.   A plan began to form.

Chapter Seventeen       Faced with Magnus

Magnus was always well aware of what was going on among his slaves; for example, he would know of the private drinking, and almost every trick and prank.   Decimus would have informed him, no doubt, that I had become a believer in the Christ.

I chose the best time to see him: as he relaxed with his little family, after the evening meal.   My knock on the doorpost of his quarters produced a quiet command to enter.

He was sitting by the hearth with Cori.   I could hear the women's servant telling a bedtime story to Narnia, in a distant room.   He indicated a bench near the fire.   He faced the fire, his tunic pulled back above his knees, warming himself.   A gesture and a grin from Cori caused him to lower his tunic.   He waited.   I prayed in my thoughts.

"I have a confession to make, and I wish to apologise, if I may be allowed to, sir."

"Ah, so you admit you steal from me then."  There was no real anger in his voice, yet.   This was almost a jest.   But I had stolen from him once.

"Yes sir, I have two coins which belong to you."

"Go and fetch them.   What are you waiting for?"  I left quietly for our quarters across the courtyard.   I expected to be heralded on my way with peals of laughter, but the room I left was silent. 

Under my mat was a stone, which could be prised up; underneath it was an old leather bag.   Among my few possessions, there were the two bronze coins with trireme designs.   I had liked the ships, and had so few objects to call my own that the temptation had been too much.  

I handed them to him.   "I'm sorry sir, but there is more to confess: much more."  Then I told him of my talks with Paul, and the reasonings about the Lord Jesus.   He listened respectfully, and even let me tell about being baptized.   It was when I suggested that he too might like a talk with Paul, which I could arrange for him, that the earthquake struck!   I forget his words, but his face was red with anger, and his voice must have filled all the rooms around the yard, and been audible from the inner wall of the city, to the Main Street.   Narnia started to scream, several rooms away.   I was soon outside in the courtyard, feeling bitterly cold and alone, and in tears.   I cried and prayed myself to sleep.

It was only much later that I understood how he must have felt.   A year after Narnia was born; Cori had a baby stillborn, a boy.   The doctors were convinced that there could be no more children for them.   Although only Magnus's slave, I had known his fatherly kindness to me continually.   Decimus pointed it out: "You are different to all the rest of us; he thinks of you as his son."  

There was no bitterness in his words, simply amazement that I was ignorant of the fact - and therefore remarkably stupid.  Here was great danger for me.   I might place myself at risk by unconsciously taking advantage of this kindness.   On the other hand I might distance myself from him, by some careless act, and face a bitter dismissal: to his great hurt.   The other slaves might become jealous of me.   At least my innocence had been plain for all to see.

Further, Magnus must have been angry that he was not the person who had brought this important new revelation to me.   Then there were the insults of a younger person trying to teach an elder, a slave his master, and without tact.   In addition, he would feel the challenge to whatever stance he himself took on religion.  

All humans take some religious position, even if it is one of believing all religions to be wrong, my learned friends tell me.

Wisdom demanded, "Let the matter rest for the moment."

Chapter Eighteen     Evenings out

When Magnus and Cori went to dine with friends, they took several slaves with them, partly for safety in the streets and also to help out at the meal.

We had a leisurely stroll to the west side of the city.   The house was newly built, and the owner keen to show off his splendid mosaic floor.   "The actual idea of an artist's skill is to represent nature as it really is - at least that is the opinion in Korinthos today.   Roman art is often heavy and crude, but here in Korinthos, there has been remarkable fruit from the grafting of all that is best in Greek insight, to Roman design" - I quote from a lecture by one of my teachers.

The dining room was special - designed as a unity.   The floor was truly remarkable: each piece of furniture had a place defined in the design.   The mosaic was so lifelike that the ornamentation appeared to stand out, and the animals in the centre about to make noises.   Parts of it were of glass, and sparkled under the lights.   There were hens, a cockerel, a heron, fish, blossoms, a horn filled with fruit [Cornucopia], a sheaf of corn, bunches of herbs, an owl and small birds [sparrows and wheatear].

After helping with the meal, I remained by Magnus to bring him drinks and attend to him, but I was also expected to observe his friends and learn from the conversation.   Sometimes this was about business, at other times philosophy, but mostly it was entertainment.   There was concern among them about Athenian businessmen circulating rumours apropos the immorality of Korinthos: with its shrines to Aphrodite, and the constant influx of sailors.   I knew for a fact, that some of the priestesses were formidable matrons, and far from what was described.   When I spoke up about my visits to arrange for the sale of goods to them, the company were delighted with my contribution.  

Crassus owned one of the largest bronze foundries in the city; we exported his products.   However, to his disappointment, he was not commissioned to make the fine coinage, which so encouraged foreign merchants to trade with us, and gave us an advantage over the Athenians.   He pointed out to his friends, the frequency of illnesses among the Athenian women, which, he felt, could only mean one thing.   Magnus remarked that the complaints were usually confined to facial disfigurement.   I was about to suggest that their face creams - of the kind he marketed to his contacts, along with other cosmetic and medical goods - might be the cause, but I bit my tongue.    On the way home, I suggested that the desire of Athenian ladies to have pallid faces might be their real problem, and that the lead compound he produced, would be better replaced with the new white powder which the doctors were using at the Asklepieion.   This was found alongside lead ore, but was quite different in its properties and was certainly not lead; they thought it sometimes appeared as a deposit after the lengthy use of a bronze furnace, but it was not copper - Cyprus Ore.    Even in the moonlight, I could see his merchant's eyes light up.

Towards the end of the evening, Crassus had recounted an amazing story about a certain nobleman of Nafplion.   The man and his wife were old and suffering from many horrendous sicknesses; so they decided to end it all by leaping, hand in hand, over the sheer cliff of the Acropolis.   One night, they went as agreed; but the wife had cunningly prepared a false hand in a silk glove: using padding and with twigs for the bones.    The husband took hold of this - her false hand - and leapt into the darkness ... realising too late the trickery, he screamed to his death!

The woman went to her rooms contented, and had wine poured, to celebrate her success.   The next morning, her servants found her stone cold; the nobleman, suspecting her duplicity, had poisoned the whole wine store!

Chapter Nineteen     A Learning Process

A week later, Aquila came to see Magnus about exporting some leather products and the possibility of trading awnings through him.   I was certain that all the farmers we had met on our recent marketing trek would be likely customers.   Before he left, Aquila obtained permission to see me; I could tell that this skilled craftsman - from Rome, of all places - impressed Magnus - and not least because of his wife's noble family.   Aquila wanted me to know about the fellowship meetings of the Congregation of Believers; and I was excited about attending.

The large villa stood at the foot of the Akrokorinthos.   I arrived just as the sun was disappearing, almost vertically, at the western end of the Gulf.   Awnings had been erected in the courtyard, which opened off several large rooms.   A slave saw me to a place on the ground near the front.   I counted two hundred people, before giving up.   They were burning more lights than I believed possible.

We sang several Psalms of the Jewish Scriptures, and then waited. 

Suddenly a great wave of sound, like the voices of angels, swept through the Congregation, and I found myself singing in the new language I had received after being baptised.   When this had finished – as though conducted by someone unseen, a man stood to his feet and also spoke in a dialect that was strange to me.   After a pause, Crispus rose and told us what it meant.

Someone started the singing of another Psalm.

     "How fortunate is the one, whose transgressions are forgiven,

             whose sins are atoned for.

      So fortunate is the one, whose vileness the Lord does not

          account to him, and in whose spirit is no

          deceitfulness."

Much of the Psalm was true to my own experience.

Crispus brought the meeting to order, and introduced the reading of a rather long part of the Law - from the Greek translation of the Jewish Scriptures.   A young man named Timothy, partly of Jewish background, who had recently arrived to join Paul, read from the papyrus roll, which was owned by one of the wealthier Jews.   It told the stories of: God appearing to Abraham; Lot and the destruction of Sodom and Gomorrah; Isaac and Jacob; and finished with the Marriage of Jacob to Leah and Rachel.

Then Paul stood and spoke for even longer.   He was deeply concerned that we should understand about the Lord Jesus's coming back to the earth, and, on the practical side, that we should all aim to work hard, and be ready to meet our Lord.   He wanted us to be kind towards each other, to be joyful, and experience a high quality of the spiritual life.   It was difficult to understand everything he said, and it amazes me that he expected us to know so much, so quickly.   Many years later, when copies of his letters were circulating widely around the churches, I read the same teaching in the two Thessalonian letters, which of course he wrote about this time, as I will explain in due course.

Finally, Paul prepared us for the most serious of ceremonies.   The Lord had left a command that we remember his death for us, by taking bread broken from loaves, which were passed round.

Secondly, after prayers, cups of wine were handed round the various sections of the Congregation.   This was to remind us of “His precious blood shed for us on the Cross”.   There was a worshipful silence as this was done.

We parted long after the beginning of the third watch [the middle of the night].   Slaves from the household led us by torchlight to the districts where we lived.

I lay in bed thinking how Paul had a great problem on his hands: there were so many new converts, and the number was increasing daily.   Hardly any person in Korinthos was untouched by the message - either through the public preaching, or by talking to a Believer in the course of their daily life.   Even the Jews, who had a head start, needed to learn in more detail exactly what Jesus had done and taught.

Help was already at hand of course; a few days before, there had been much excitement: the arrival of the two messengers Silas and the young man Timothy, to join Paul.

Chapter Twenty              Recent history

The next time I called at the workshop, Aquila asked me to sit with him and drink goats' milk.   I understand that there are some primitive people in the Empire who actually drink cows' milk!

I asked him about Silas and Timothy.

Earlier, the three had been travelling together.   Paul had set out from Jerusalem, travelling via Antioch in Syria - where Silas joined him.   They continued on into Asia Minor - where they met with Timothy, and crossed over the Aegean Sea to Philippi - a Roman colony in Macedonia.   Here Paul and Silas experienced the most incredible adventures; one day perhaps, somebody will write about them.

They then continued westwards to Thessalonica, where Paul spoke in the synagogue.  A large number of God-fearers, and some eminent women, linked with some of the Jews in becoming Believers.

The unbelieving Jews, however, brought a mob of market louts to create a riot against the brothers, dragging them - but not with Paul and Silas - before the city fathers, who took bail of them to keep the peace.   Paul and Silas moved out, under cover of darkness.   After a stay of only three weeks in this hostile city, the apostles had formed a Congregation of Believers, of whom they expected the utmost in Christian living and understanding - as we were to read later in copies of the letters he sent to them, so hurriedly, from Korinthos.   The Jews and worshipping Greeks would have some background in spiritual knowledge, it is true, but little awareness about the Lord Jesus.

The citizens of Berea proved more receptive than the Thessalonians.   As was usual, Paul started with a talk in the synagogue; and instantly there were many Believers among the Jews, Greek men and a select few of the eminent Greek women.   Trouble followed in the form of Thessalonian Jews, who had made themselves enemies of God and his servants, and arrived hot foot in Berea.   It was here that the party split up: Silas and Timothy remained together, for a while, to instruct the young Congregation, and Paul was taken safely to Athens.   From what I learnt later, I think that Timothy came to Athens, but was sent back as far as Thessalonica, to build up the faith of the new believers there.

Whilst waiting in Athens, Paul talked to the Jews and worshipping Greeks in the synagogue.   Each day he spoke in the Agora, the commercial Forum, near to where the voices and ideas of so many notable Greek philosophers had been heard.   From here, Paul was taken to lecture before the Areopagus, the elite senior house of government in Athens, which took its name from the Hill of Ares, the god of war.   In this court, which has the right to inspect the judiciary, Paul spoke of the Great Day of Final Judgement and its Appointed Judge, the Lord Jesus, who is risen from the dead as proof.

From Athens, Paul had travelled to Korinthos, where Silas and Timothy had just recently joined him.   They brought financial help, sent originally from the Philippi Assembly.   He had no need to work so hard now, and could concentrate on preaching to the Jews.    As Jewish opposition grew, however, Paul declared he would leave them alone and give his attention fully to the Gentiles.    In fact, he moved next door to the synagogue, to the house of Titius Justus - I think his full name might have been, Gaius Titius Justus, a Gentile worshipper of God.    My friend and teacher Crispus, and his family, believed in the Lord Jesus at this time.   A vision, in which God spoke to him, greatly encouraged Paul to press on with his preaching in the city.   

The Jewish opposition now became more cunning.   They attempted to have Paul's work curtailed by Gallio Governor of Achaia, who was the favoured brother of Seneca, the famous Stoic philosopher and tutor to the Emperor Nero.    Had the case gone unfavourably, Paul would have been banned from the whole of Achaia.   He stood before Gallio at the Judgement Seat [Bema, Tribunal], which stands at the centre of the southern side of the Agora.   The Proconsul ruled that Christianity was a branch of Judaism, and therefore a legal religion.   The case was dismissed.   This ruling, and the appearance of Paul before the Areopagus in Athens, gave him considerable standing for the future.

Some of the Jews were so disgruntled that took hold of the newly elected synagogue ruler, Sosthenes, and beat him up.

I appreciated Aquila's kindness in recounting these events with such detail.

Chapter Twenty-one         Time to reflect

The drought had not only made people think, it had brought some to poverty and ruin.   I suggested to Magnus my idea of buying up several farms, re-employing the owners and their families as workers under our care, and organising the farms along the lines suggested years ago in class, by a teacher.

Magnus wanted an accurate description of the new farming methods. 

The teacher had since moved to Megara.   We had a cart travelling the fifty Roman miles to Athens, with medicinal and cosmetic stock for our outlets, so I sat in comfort for half of its journey.

This gave me time to think over the events of the last few weeks: the fulfilment of my dream, my introduction to the Good News of the Lord Jesus Christ, my baptism in water, by the brothers, the baptism in the Holy Spirit, by the Lord Jesus, and the Congregation God had baptised me into.

Several people were concerned for Paul, even with the arrival of his two companions to assist.   It is true, there were several notably wealthy and influential people - of forceful character; but the large majority of the Congregation were of lower census classes: labouring freemen, freedmen, and a huge number of slaves like myself.   The original Jews were indeed well informed regarding their Scriptures, and, to varying degrees, so were the God-fearing Greeks who had attended the synagogue for some time, to worship and learn.   Paul worked tremendously hard, but there was still a gap to be filled, and prayer was needed for more help.

I travelled back on foot - running most of the way.   When the road passed over the Isthmus I turned right at the Diolkos: heading towards the Gulf of Korinthos.   One of the huge carts was being pulled up the incline, just in front of me.   The massive wooden frame, and its wheels, which supported the ship's hull, groaned and creaked.    The air rang with the sounds of the animals - bullocks in this case, and the shouts of the team of slaves and their master, as they controlled them.   The men were constantly running about with ropes and wedges to prevent the vehicle, and its massive cargo, from slipping back, or running away down the hill in front.   What a strange sight as the ship, without its masts, moved slowly through the woodland.   This unique six-hundred-year-old roadway covered four Roman miles, over the low rocky hillocks between the gulfs.   At each end, there were slipways for taking the ships in or out of the water, and docks for the necessary loading and unloading of cargo.   Military ships made an exciting display. 

I saw the ship safely launched, and tied up at the docks ready to take its cargo back on board.   I then set off on my run along the coast: scrambling over rocks, splashing through shallows, and, finally, clambering onto the Lechaeum harbour wall with a sense of satisfaction and pleasure.   A steady run up the road towards central Korinthos - to the inner walled city - brought me level with one of our carts and I had a short ride home.

Chapter Twenty-two       An Accident

With the Isthmian Games in mind, my running instructors wanted serious practice.   Magnus was approached about diet and training.

However, one evening as I was running round the track and turned again into the sun on the seaward side of the track; I was suddenly felled - to the ground!   I had no idea what had happened; at first there was no pain.   As I lay on my face unable to move, a picture of the powerful tendon to Achilles heel came to mind.   I heard the voices of people coming to help.

An arrogant young freeman had been showing-off to some girls - who were watching from a distance, and he had thrown a javelin into the sun - where no one should have been throwing, and his spear had gone straight through my leg, from behind: pinning me to the ground.

The spear was taken out carefully, and I was carried home on a stretcher.   My trainers arranged for a doctor to come from the Asklepieion, and Magnus had me placed in a bed near to his own quarters.   Paul came with some of the brothers to pray for me, and I settled down to a long rest and coming to terms with the end of my sporting ambitions.

When I was able to walk again, I hobbled down to the Gymnasium: partly out of habit, but also to look for the fellow who had caused the injury by his foolishness.   To my surprise, Old Paul was sitting on a bench sorting out throwing slings for the javelins, and some recently repaired leather armour - for use in the symbolic dances.   He had already fitted new punch-bags in the boxing room, and delivered fresh sets of fist straps.   The old apostle - he was about fifty-four - enjoyed talking about sport, and watching the athletes in training – I think he found some good illustrative points for his teaching.

In the boxing room, we stood together whilst a young enthusiastic boxer took such a wild swing at a punch-bag that he missed and gave himself a black eye.   Paul was impressed as I explained the dieting, the commitment, and the desire to win at all cost; but also of the dangers of disqualification, when the rules were broken.

I took Paul to the nearby Asklepieion - the medical centre.   Here was a portico in the Sanctuary where sufferers placed models of their sickly parts, hoping the god Asklepios would hear their intentions.   Decimus, and the other slaves, had begged Magnus to have a model of my leg made and placed here, but I gratefully discouraged them.   The parts, although well sculptured, looked strange, useless and isolated; in contrast with the healthy complete bodies, we had seen at the Gymnasium.

Paul was wise to be familiar with sport; it was one common interest of all the citizens.   Success was prestigious for a household business, but even more so for the city and its economy.

The Games were times when the whole population found some entertainment.   It was curious how even the elderly ladies in the Church had an unlikely interest in the wrestling.   The wrestling area in the Gymnasium is covered with fine sand.   As we arrived, the coach had twenty pairs of wrestlers lined up, but before allowing them to start, he made them recite the chant they regularly used in training:

 "Wide awake!  Feet firm!  Be men!  Be strong!"

 "Wide awake!  Feet firm!  Be men!  Be strong!"

 "Wide awake!  Feet firm!  Be men!  Be strong!"

Even when we reached the rising path and steps by the theatre, they could still be heard shouting the four parts of their mental preparation.

Paul assured me:

"As long as you remain in a loving attitude to God and filled with His Word, no circumstance of life will ever stop God's plan being fulfilled, or cut you off from His love."   He said that, even in prison, God's work for him had not halted, or His great care diminished.

Chapter Twenty-three       An Answer

When the Lord Jesus gave me the Holy Spirit, the gift of a new language came firstly, as a sign of the invisible Spirit's arrival; but then continued as a gift for speaking God's word, for worship and for prayer.   As the weeks passed, I saw that there were many other favours given by the Holy Spirit.   Besides the apostles - such as Paul, Silas and Timothy, some were blessed as prophets, as teachers of doctrine, with the gift of great faith, with special gifts of healing, and with power to perform mighty miracles.

In the meeting when Crispus told us what the words in the new dialect meant, he was using the gift of interpretation.   Sometimes there were brothers or sisters in the Congregation, who knew the language and could confirm the accuracy of the "miraculous interpretation".   There were rare instances of God speaking through "tongues" to pagans actually in their own language, which perhaps no-one else present could speak, and with obvious dramatic effects and joyful conversions.   We had one sad occasion when a sister, who naturally spoke the "miraculous dialect" - as her native tongue - had to tell us that the "interpretation" was not quite the whole truth; God had said something far more critical!

Another group of favours were of a practical kind: helping, organising, serving, encouraging, contributing to the needs of others, leading people through difficult times, and showing the mercy of God in action.  

There are special gifts of wisdom and information; and even the insight into the exact nature of the spirit controlling a person's actions: whether the Holy Spirit, the human spirit of worldliness, or an unclean spirit - from the Devil.    Some have a particularly caring sisterly or brotherly love, and show the shepherd [pastor] quality of our Lord Jesus.   Aquila has shown this to me.  

The main answer to our current prayers for the Church, were people given to us as evangelists.   At the beginning, they were Believers who had walked with the Lord Jesus and heard Him themselves.   Later, they were those trained by these first followers, to tell the Evangel, or Good News [the beautiful Greek word is pronounced Euangelion].   Paul always carried various kinds of documents with him - often cared for by Silas and Timothy.   They included a valued scroll or two of the Jewish Scriptures, and his own notes, written on small sheets of parchment, or papyrus [Egyptian paper] - we must think about importing this.   The evangelists, also, are careful to keep written notes about the life and teaching of our Lord.   For a variety of reasons, the time may come when these are quite "finished" and authoritative, so that slaves who are scribes will be employed to copy them out, for wider use.   Evangelists must be accurately briefed: to avoid legend or fiction creeping into their message.   It is important that the evangelists are not "inventive", in telling the history of the Lord Jesus.   Also, the first disciples will grow old and "scarce".   People who can read want the opportunity to borrow, or own, a written "Gospel".  

Aquila suspects that public demand within the Church, guided by the powerful Holy Spirit, will select the best of the Gospels, perhaps to become Scripture - like the Books of Kings and Chronicles did in the Jewish Sacred Scrolls.  

Already, we hear of certain evangelists who are more respected than others.   The answer to my prayer is "therefore" - to use the word of Pythagoras - what we now see in our meetings: the regular reciting and reading of the Evangel - the life and lengthy detailed teaching of the Lord Jesus Christ.   It is the task of the evangelists to inform both Believers and unbelievers.

The Gospel came into an after-dinner conversation.   The businessman Callius had been on a business trip to the north of Athens.   He told how, far and wide, there were Thessalonian Believers preaching the evangel of Christ, and forming Congregations.   I think, looking back, that Paul's second letter would have reached Thessalonica by that time, but I wonder if there were any Christians left in the city to hear it read, as all appeared to be away evangelising.   Others at that dinner spoke of coming across these preachers all over Achaia - both north and south of the Isthmus.

When I next talked with Aquila, he pointed out that the brothers had only the good examples of the Lord Jesus and Paul: what else would they think of doing, but going out preaching?   I once visited an artist's studio with some pigments - which we had imported specially for him from Carthage.   He was explaining to his apprentices that he avoided looking at badly painted pictures, in case they had an adverse influence on him; he only looked at good examples.   So it should be in life.

Chapter Twenty-four       Robbery and worse

In the mornings, the first smells of the city come from fires of charcoal burners - as the smoke drifts from the countryside.   After this, comes the smell of fresh bread from the bakeries.   Later there is smoke from potteries, foundries, and especially the tar smoke from the shipyards fills the air.   Evening brings appetizing aromas from thousands of kitchens - of varying tastes and standards.   There are more unpleasant smells, if one is not careful!

The first noises of the morning are of animals, birds and poultry.

Carts begin to move through the streets, and the sound of conversations and shouting grows, especially in the city centre, until the time of full market.   Then, during the rest hour, the crickets have their say, as they will again in the evening.  Musical instruments being practised, or played for dancing, often grace the atmosphere.

The sounds of the night are few.   A sleeper talking gibberish, mice running along their secret catacombs, a night bird, whose call sounds like a gong being struck, drunken revellers in the street, and the patrolling guards.

It was hardly surprising that we did not hear the sound of the burglary.   Cori was philosophical about the loss of tribal heirlooms, and the money taken was of small value.   Magnus expressed thankfulness that there had been no foul play resulting in physical harm to the family.   Cori and Narnia were particularly distressed to think that some unwelcome, dangerous and dirty person had been in their quarters.   The slaves talked heroically about what they might have done: had they been wakened.

The street on the west side of the house had a pleasant warm spot, where I regularly enjoyed resting in the brief light of the setting sun.   Here I could listen to the subdued sounds of plates, knives, and people talking over their evening meals.  

Here too was a mystery.   One evening, as I sat thinking and praying - using my gift of tongues to enrich my prayers - I had recently received the gift of interpretation, so that now my praying in tongues was even more valuable to me.   I was distracted by a particular piece of stone, in the wall, which was wet.   In the warmth of the sun, water would soon have soaked away or evaporated.   This moisture remained.   Two days later, it was still there.   This must be some kind of oil: not the vegetable or nut oils, which solidified, but more likely olive oil, which remains liquid.   How did it come to be soaking out through the wall? 

I asked Magnus to let me investigate its source.   Above the stone in the wall was the corridor to the ladies' quarters.    Here I discovered a loose windowsill.   When it was lifted, it revealed several objects hidden in the cavity of the wall: an oil lamp, almost empty of oil, and the obvious cause of the tell-tale stain, a bunch of keys, which were strange to me, a lock-picking tool, and a dagger.   The dagger had been used in a fight, judging by the brown stain of blood covering most of its blade - almost to the hilt.

Perhaps I could solve the mystery and even regain the missing valuables.   Within the Congregation we prayed in small groups, when we could find time to gather.   Tertius was with us one day, and prayed, with a great sense of his gift of faith, that the goods would be recovered.   That evening, as I sat by the wall, a clear picture came to my mind of a drinking tavern across the street from a theatre.   It was the gathering place of all kinds of doubtful characters especially when there was no entertainment scheduled, and I pictured a slave whom Magnus had sold some years ago for not pulling his weight.   This could be a "word of knowledge"!  "Wisdom" - knowing what to do - might have been more useful!

After dark, I walked past the Central Theatre, from which came the closing sounds of the performance.   Lamp smoke blew from the auditorium.   Down at the far end of the street, I stood for a long time and waited; here on the right, almost level with the rear of the theatre, was an ally, and in the darkest recess, the wine house.   Inside the smell was foul: cheap drink, smoke from badly trimmed wicks, sweat, and the urine of heavy drinkers.   Through the smoke, I saw several familiar faces: mostly slaves from other households.   Then my heart missed beats; there on the floor sat Grillius with his back to me, but turning.   As he saw and recognised me, I caught a glimpse of his hands: they were scooping together jewellery he was in the act of selling - which had to be Cori's.    He sprang towards me, but far too late to stop my exit.   I was soon out of the ally - the street was well clear of theatregoers by now.

Fortunately, it was the street I had used thousands of times going to and from the Gymnasium.   I knew how it rose up the side of the theatre hill: by small steps and rising slopes.   Sometimes there was only one step, in other places three, and the inclines varied in length.   Over the years the combinations had become implanted on my mind, and they presented no problem for me.   The ridges in the surface gave a good grip to my feet.   I could hear Grillius having difficulties behind me, and in spite of my slight limp, I had gained a good start.

Out in the city centre, with its temples and shops, I found one of the many building sites.   Here, in the darkness, was a heap of sand, with a stonemason's awning dumped on the side of it - a good place to hide.   I threw a stone, which would bounce ahead at some distance, and plunged under the cover.   The sound of my heart beating was like a thunderstorm.   Grillius pounded by, heading for the Main Street [the Cardo], and the way round to Magnus' house.

As he blundered on, he suddenly ran against a military guard who, alerted by my stone, had stepped out to block his way.   The solid mass of the carefully balanced soldier sent the slave sprawling across the paving stones.   A second soldier fell on him, and, grasping him by the throat, hauled him to his feet.   At this point, I leapt out of hiding, and shouted:

"Stop him!  He's a thief!   Search him!   Take him to Magnus the Merchant!"

We marched together in silence.

Magnus identified all but one unimportant piece of Cori's jewellery.

Grillius was force-marched away - to the city prison.

In the days following, the investigation continued in jumps and crawls.   It came to light that another slave had recently been a close companion of Grillius, but he had not been seen since the night of the robbery; and there was the question of the blood-encrusted knife.   Grillius confessed, amid tears, to the eerie silent quarrel, and its resultant stabbing - which had taken place in the corridor by the ladies' quarters.   These details were fortunately kept from the women.   Grillius had hidden some of the objects under the loose window ledge, cleaned up the mess, and thrown the body into the street below.   He led the soldiers to the place, nearby, where it was buried in a shallow grave.

A lower official carried out the primary trial, and, apparently, only the slightest movement of Gallio's head sentenced Grillius to death.

The crowds, which gather at an execution, are complex, they say.   There were even sellers of food and cheap trinkets.   The morbidly curious were there.   All of us have to die, and to see someone take his turn before us is, at the least, instructive.   I must confess to being drawn myself.   Grillius was totally confused.   He saw me and gave a look, not of hatred but of awe, as though he recognised the power of God, which had helped me bring him to justice.   He was not going to die without a show of fight, however.   Two soldiers had carried the horizontal beam of the cross.   He had dragged the larger, upright section.

At the killing place of the city, he was offered cheap wine to lessen the pain.   At first, he was quiet, but suddenly he erupted in a fit of rage and fear.   Two of the guards held him for a while, but a third soldier had to strike him a harsh blow on the forehead.   As the nails were going though his hands, he fought viciously, causing the young guard to miss his hand and strike the iron wedge-shaped nail through Grillius's wrist.   Pandemonium broke loose: the blood from the main blood vessel spurted, and drenched the soldier.   Some women and an old man fainted, and many turned away.   The young soldier looked horrified: not simply because of the hot, quickly drying and congealing blood, but because it belonged to an evil, thieving, murdering convict.

The totally naked body was waxen, as it hung from the raised cross.   In this state of weakness, his excrement and urine ran down his legs and the stump of the cross.   They said he would be ready for taking down by sun setting.

Paul made perfectly clear in his preaching, the colossal importance and significance of the crucifixion of the Lord Jesus, in such a way that we felt we had been there ourselves many times.   Many other crucifixions had been seen in Korinthos, but somehow this one brought home to us the great price, which God had paid for our redemption.   God had become man - incarnate, He had suffered the hardships of human life, become a slave of the Father, but to think that He died the death of a criminal - like this, to save us!   Even more: the great plan of God - after the preparation of the Jews to be God's people, and all that the Lord Jesus did to save us - awaits our personal response.   How terrible if we should make it all useless: by refusing to turn from our sinfulness, to become Believers in the Lord Jesus Christ.

Chapter Twenty-five      Life in the Ekklesia

Magnus was always willing for me to overstay my business visits to Priscilla and Aquila.   When we were alone, I could ply Aquila with questions - he was indeed, a kind of shepherd to me.

On one particular visit, two giggling girls joined us.    They had more questions than I would ever ask.  

"How old is Paul?   I think he is about thirty-three."

"No, he must be about fifty," added the second.

"Has he suffered with bad eyes all his life?   Why does he not ask the elders of the church to pray for him?"

"Has he ever been married?   He seems to understand marriage and family life clearly, my mother says."

"Does he have much pain still, from his old wounds?   My mother says that she has seen him wincing during the singing in our meetings."

 

Eventually, they left us in peace.   Aquila explained that Paul had engaged in different kinds of work: besides helping at sewing tents and leatherwork, he had served in a Jewish bakery at Passover time, and at farming and building - in Thessalonica.   Paul did worship and pray in tongues devotedly - when alone.   He had disturbed people asleep in the house, at first; but settled for speaking silently, if the family had turned in for the night.

Aquila mentioned the respect we might receive when people saw our changed lives: the abilities, which God would bestow on us, and the holiness that would reveal Whose we were.   Reactions would not always be to our credit.   A Believer's faith might threaten people: bringing to light their evil traits, and reporting them to the authorities.   The outcome might not always be as complete, as in my recent adventure.   We could not always rely on the protection of civil and military law.   There were many people in positions of power who were corrupt.   We had only to think of our Lord's suffering under Jewish and Roman Law.

He had noticed how I often chose to sit near the lawyers and law students.   Magnus was not quite rich enough to contribute to the setting up, and running, of the city's new law school.   I told Aquila how I was attracted by their comments and conversations.   They respected Paul's competence in his own culture, and could not reasonably expect him to be fluent in theirs.   This was not the tolerant opinion of all the church members, Aquila felt.   The students were agreed that they would gladly forsake ambitions, in order to travel with Paul preaching the Good News.

"How do you find the readings in the Congregation?" he asked.

I told him that the stories of Jacob marrying the wrong woman, and of Elisha's capturing the Aramean Army by himself, had made me laugh until it hurt.

Some of the readings were long, but he explained that Gaius and Crispus had arranged that in the Congregation, we would read through all the Jewish Scriptures in a year.    Scrolls and papyri had to be borrowed, at first, in order to do this.   Paul himself liked to have as many parts of the Scriptures as he could afford.  

Readings and talks about the life and sayings of the Lord Jesus gripped me most; I hoped that more would come to us soon.   Aquila apologised that one of the stories had not seemed genuine, and after being checked it had been thrown away.  

The evangelists would read, or tell, several incidents from the Lord's life on earth, but always they told of His death and resurrection.   They always ended with a call to repentance and faith, in the light of the coming Day of Judgement.   This became their standard message.  

When Paul has to leave, we hope to have copies of his letters to Thessalonica to read from time to time.   A brother in that city has promised to arrange this for us, Aquila said.

Priscilla sent a slave in, with some goat's milk, and some of the out-of-the-ordinary Jewish bread.

Chapter Twenty-six        More evening meals

My brand mark has moved higher up my shoulder.

One of our farms had a strange sight: an area of fresh growth - even in the worst part of the drought.   Magnus's manager had the soil and rocks dug out; a fine spring was discovered.

With winter snow settling on the Akrokorinthos and later melting, along with several showers in the night, the water was at last collecting in wells, springs, fountains and cisterns.   The familiar sight of people watering their land was again seen - to relief and happiness of all.

At one of the evening meals, about this time, I became aware that the question of my being a Believer was going to be thrown at me, and I prayed quickly for help.  

I joined in serving the drinks, and then remained - standing just behind Magnus.   He started the conversation:

"I've brought you all a sample of the new scented wax I'm marketing.   It's rather after the Egyptian-style, you know ... for rubbing on the skin - like this ...   The aroma is then slowly released in a most excellent way."

The fact that they all took some was promising of the typical kind of business, which was developed at these friendly meals.   They were not the most noble, or the richest and most powerful men in Korinthos; but their household businesses did well and reached all over the trading world of the Empire.   

Crassus of the bronze foundries spoke, "I don't know if you've been to the citadel recently.   Well, I was there on business the other day.   It's bad enough getting up the Akrokorinthos, without finding trouble when you get there.   I dealt with a centurion in charge of stores for the day; he had fallen out of the wrong side of his bunk.   We had a rare old argument about how soon I could deliver.   When he turned his back, a young soldier whispered in my ear, "A quiet word turns away wrath."  I took his advice, and it worked.

"But I had not finished with him at that.   I found him outside, and asked where he had discovered this "wonderful wisdom", and if he was always giving advice to his elders, and looking for trouble.   In almost a whisper, he told me that it came from the Jewish Scriptures, which he believed, because he was a Christian.   Before I could verbally reduce him to chopped meat, he went on to tell me all about this 'Lord Jesus' - making me late for my rest hour.

"Apparently, there are about twenty Christians at the citadel, and they have meetings together: officers, centurions and ordinary soldiers!  

"Anyway, what's this I hear about young Furius being one of them?"

I had already witnessed to a good number: mainly slaves, of the Household, and those whom I encountered in my work.   Magnus indicated I should answer for myself.  

The story of my dream, and meeting with the "little old Jew", kept their attention.   In the manner of the evangelists, I continued my talk with a brief outline of the Lord's life on earth, His death, resurrection and coming in judgement.   A quick glance told me that they were anxious to know what this led to.   So I then explained the meaning of repentance and faith, and the need to confess the Christ publicly, and, if necessary, suffer for Him.

When I had drawn to a close, they all clapped.

On the walk home, Magnus told me that he thought it was a good speech and he was pleased to know that his money had not been wasted having me educated.   A retort that begged the real question might be out of order, and how would he react to the challenge.   My recent education had been in the hands of the Holy Spirit, and through the Congregation: education by itself had left me as rather a failure.

The issue was taken up the next time the friends met, but I was not allowed to speak.   There were the inevitable comments about the effect of the new honesty: how it was a good thing for masters to be able to trust their slaves, but too much honesty could put some people in prison, or worse!

They spoke about the small number of rich and noble members of the Christian Congregation.   In the past, some had been at each other's throats in the civil courts.   There had been threats of rented thugs; would this kind of trouble erupt again?

Crassus became quite angry: "I want to know: how can you call all this a good thing, when you have a man like Manias in your Fellowship?"  

The question was hurled at me, but Melia, a rough man who had since made good, spoke quietly and firmly:

"We all know about his little slave boys ... and how they were driven to fear and even madness by him.   Ah, but do you all know what has happened since ...   He has sold off all of them cheaply - into well-balanced family households, and taken on two married couples as his new slaves.   It is a grand thing that has happened: he is a changed man.   You cannot grumble about that then, can you!"

There was no need for any more to be said.   It is true that a number of notoriously evil people had repented and been converted.   Their lives had been wonderfully changed, and those who knew them could see this plainly.

 

They mentioned instances of stolen goods being returned - I do not think Magnus even thought of my act of repentance.

A well-educated old man, of the Platonic way of thinking, who frequently joined the group, said, "It's a case of having nothing, and yet possessing all things."

They talked about the slaves who came back late from the meetings of the Fellowship, and were too tired to work hard the next day.  A strong word could put this right, anyway.   Even this was better than having widespread drunkenness and theft.  

The influence of: "whatever it was", on behaviour, general education and even speaking in public, had to be seen as a profitable thing for thoughtful slave owners.

Chapter Twenty-seven         Voyages

Magnus wanted to sail with the westerly winds of early summer to make transactions in Crete and Cyprus.   This we did, coming back to Carthage later in the season, using the winds from the east.   We wintered in Carthage, waiting for the better weather.   Magnus was never idle, and he established a branch of our business there.

I had been given some notes on the life of our Lord - to take with me; these I committed to memory during the voyage.   In the Carthage market, I had the good fortune to find a few damaged pages for sale.   These were part of a Jewish commentary on parts of the Scriptures, and contained many useful quotations; Magnus kindly bought them for me.   I memorised them on the voyage home.

Two of our slaves were believers, through my testimony, and we enjoyed glorious times of prayer together: in a quiet part of the ship, and in the large house that Magnus rented in Carthage.   We explained the Gospel to many people, among the sailors and passengers, and the business slaves in the city.   Witnessing made us much stronger in the Faith: questions and debates sometimes left us baffled for a time.   Varius, one of our believing slaves, became talented at helping us to grow in the Faith, and show boldness in our testifying to Christ.

Chapter Twenty-eight       Two sadnesses

Even though we left early in the season, it was too late to avoid two of the great disappointments of my life.

I attended the Congregation, on the first day of the Jewish week: only to discover, to my sadness that Paul had already left; along with my spiritual shepherd, Aquila, and of course his noble wife, Priscilla.   Juventius, fortunately, was looking out for me, with an invitation to visit him during the week.   So it was that the place of Aquila was to be occupied by this gracious man.   He is about fifty-five, lean, of average height, with a dark sallow face, straight black hair and a hawkish appearance.   There is always the suggestion that he shaved two days ago; and at first sight you might assume that he carried a sharp blade for the local Mafia.   This all goes to prove that the Jewish prophet Samuel understood correctly: God sees beyond appearances.

I was able to give Juventius a full account of my time away, and he seemed impressed.   When I mentioned keeping a diary, he suggested several educated men in the Church who might help me - an excellent idea.

He told me about Paul's departure from our eastern port - Kenchreae.   Because of a Jewish promise - a Nazarite Vow, to leave his hair uncut until this date.   He arranged for it to be formally cut, before sailing.   This vow may have been to add weight to his prayers during his early days in Korinthos, or as a special act of thanksgiving for God's blessing on his service with us.   Priscilla and Aquila had sailed with him, hoping to go as far as Ephesus, most likely to develop business interests there.   Paul hoped to reach Syrian Antioch before the Jewish Feast of Pentecost, Juventius thought.

One evening, as I left the home of Juventius, the whole western sky was lit by an orange glow.   Crowds of people were flocking towards it.   We found that some well-known enemies of the cult had set a new temple, dedicated to the goddess Athena, on fire.   I was interested to notice which parts of the sudden conflagration survived.   The wooden and thatch sheds of the builders were completely destroyed, within the hour.   The stone temple remained more or less intact; and the devotees were waiting to see what bronze statues and valuable votive offerings, such as jewellery set in precious metals, could be retrieved when the embers had cooled in the morning.   Nothing would please Paul more, than the knowledge that some temple had been burnt down, or fallen into ruins.   This was something else which the Jews and Believers in Jesus, had in common - besides our joint love of God and His Scriptures.

Chapter Twenty-nine        The years of the Voyages

Magnus pursued his conquests of the trading ports for another three years, again, taking me with him.   They were necessary for the advancement of his business, and I saw how God's plans for me were perfectly arranged through them.

My visits to the Congregation, on all possible occasions, gave me a series of insights into the changing situation.

It was the period, which saw the death of Emperor Claudius, and the coming to power of Emperor Nero.   The idea circulated that the Palace Guard had proclaimed the former Emperor, almost as an accident.   Now, on his death, rumours scattered that his wife, Agrippina, had murdered him - with poisoned mushrooms - assisted by the family doctor.    Nero, his adopted son, was thought to be young, weak, licentious, even idiotic and malicious.

We would no doubt see for ourselves, from a distance, if he ever visits Korinthos.

On the first of the three voyages, Crassus sent one of his slaves with us - Neratius.   Wonderful things had happened in that household.   I had told Neratius the Gospel, and soon after his conversion, he became a gifted evangelist.   The deeds and sayings of the Messiah came to life when he spoke.   He was schooled in the Congregation, by those with a similar gift, and trained to recite the passages, which are available to us.   Firstly, he was a "herald" to his owner.   Secondly, when he came with us on the trading venture, ostensibly to oversee the marketing of the bronze products, mainly polished mirrors, from his master's foundries.   He witnessed profoundly to all on board the ship, including Magnus.   Now that Crassus was a believer in the Messiah, it was almost inevitable, that Neratius would be granted his freedom, enabling him to travel far and wide as an evangelist.   How I envied, the dimension of the gift, and his hope of liberty.

I was increasingly coming to value the Jewish Scriptures.   Our drought had made people think seriously about life, death and beyond.   In the worst part, we had read the Prophet Habakkuk in the Congregation.  

The words at the end, spoke powerfully to us:

  "Though the fig tree do not blossom,

     nor fruit be on the vine,

  the produce of the olive fail

     and the fields yield no food,

  the flock be cut off from the fold

     and there be no herd in the stalls,

  yet will I joy in the LORD,

     I will rejoice in the God of my salvation."

We had read through the Histories of the Prophet Samuel and of the Kings of Israel, at least twice during the apostle's stay. 

We noticed Paul's self-consciousness at the mention of his own tribe, Benjamin, and of his ancestor and namesake: the noble but foolish Saul, first King of Israel.

Juventius was able to lend me a worn Greek scroll of the Prophet Daniel, to keep with me on the voyages.   The adventures, recorded in the first half, were better than anything I had ever read before.   Among the foretellings of the second half, I was amazed to find so many references to my own country of Greece, and to Alexander the Great.   To see the Persian conquests of Greece, and the costly retaliation, came as a breath-taking surprise.   The division of land between the Four Generals was clearly described - Thessalonica is named after the wife of one of them.   On about my tenth reading, I recognised Daniel as being one of the three ribs in the mouth of the bear!   He was one of the three Administrators and Advisors to King Darius of Persia.   It was easy to see how Paul was first informed about the Antichrist - as I was later to read in his letters to the Thessalonian Church.

Juventius had also obtained for my help, a collection of pages, which gave our Lord's teaching about the end of the world, elements also pictured in Daniel's prophetic writing.

The days spent at sea, or in the various ports, were never wasted.

The times when we met together to remember the Lord's death: in the breaking of bread, and the drinking of the cup of wine, were most special to us.

On the third voyage, Magnus asked me about marriage.

"If you see a slave in any household we visit, just let me know, and I will buy her for you.   You could do worse than look round the slave market in Carthage, or anywhere else ... no perhaps not ...   That's not the real way to find a companion for life.

"I'm worried about you Furius: you're not following any sport these days.   Even if you'll never be a Champion, you should enjoy yourself more - not spend all your spare time busy with religions affairs."

I explained to him, that keeping the spirit and soul healthy was much more important than looking after the body.   I often climbed the rigging, to dive, and swim at the side of the ship, when it was becalmed.   Running still gave me a happy challenge, as did any form of sport, especially if I met people to witness to.   I thanked him for his kindness: on both counts….

He was not pleased at my first answer.   The second was a thousand times worse: I pointed out, that both my Lord and my friend Paul were celibate.   It was my intention, God willing, to follow their example.   Christ had taught this as the highest calling.   Not all Christians had the gift to remain single, of course.

Magnus was quite defeated, and, in some curious way, disappointed at my responses.   Coritania was the only lady I really knew well; if I did marry anyone, it would be someone as much like her as I could find.   When I told him this - in not as many words - a tear came to his eyes, and he looked quite happy - for the moment.

Chapter Thirty         Changes in the Congregation

In our history, there have been two main systems of rule: single, totalitarian monarchs called Despots or The Tyrants [not all are despotic, or tyrannical]; and Oligarchies - groups of rulers.   If one man, like a Despot, had ruled the Fellowship, there might have been more order, but only at a price.   It is said that Christ alone rules as King and head of the Church, any other single individual taking authority, would be an antichrist.    Paul had done his best to appoint a fine team of Leaders (Elders) - an oligarchy - who were to guide the Assembly [Ekklesia], but the spiritual qualities he required, left some dangerously formidable men, not to say women, outside the leadership group.   Juventius stabbed a bony finger at me, when he described how lone leaders in society resort to evil ways of keeping their authority.   They use cunning, temper, tantrum, moods, a covert blackmail, and all kinds of underhand means to manipulate those under them.   You could see it in rulers throughout social structures, he told me.

The Deacons and Deaconesses were an order of helpers who alleviated the pressure.   They saw to scribal, secretarial, accountancy, and practical work.   Even here, God required an unbelievably high standard of life.  

Timothy had spoken at great length about his mother and grandmother - Eunice and Lois, through whom had come his early awareness of God and His Word.

"From childhood, I was taught the Holy Scriptures by them," he said.

 

This kind of insight soon produced healthy teaching among the believing women of the Congregation: both instructing their children, and developing frequent times for teaching among the ladies themselves; they were forever busy.

At Korinthos, there were problems developing in all directions - perhaps other Congregations had similar ones; but, as I saw on my visits between journeys, things had to be dealt with.

PART THREE.    [There is much writing, at this point, which is difficult to decipher.]

MAINLY ABOUT THE LETTERS FROM PAUL

Chapter   Thirty-one       A Visit to Juventius

One advantage of being away was that I had missed the Isthmian Games.   Not attending as an athlete would have been difficult to come to terms with.   I heard how the Believers had met for meals, in the shade of the trees.   After eating, they sang Psalms and some new hymns.   The sound drew large crowds.   Even the unbelieving Jews found the singing of their Psalms moving, especially as so many Gentiles were listening to God's Word.   The sight of people from such varied census classes, enjoying a warm bond of fellowship, made a strong impression on all who saw them.

Christians had made their mark on the Games in other ways: two athletes from the Congregation had been well placed.   The offer of the Crown of Celery was impressive, but was not to be compared with the Crown of Righteousness given in Heaven!

At last, I paid a much-valued visit to Juventius.   He made me warmly welcome, but his goat's milk was ready to be made into cheese!   I have already mentioned, that Paul had not stayed long in Ephesus, before moving on to Syria.   But he had since returned there, and made several contacts with the Believers of Korinthos. 

At some point, they had received a short letter from him - short for Paul, that is.   Someone has lost it!

Between Paul's two visits to Ephesus, an impressive Jew had arrived in the city.   His name was Apollos.   He was firstly, well educated - probably in the great school of rhetoric, in his native city of Alexandria, in Egypt.   Secondly, he had an extremely good grasp of the Jewish Scriptures.   He knew a little about the Gospel, and used his skills in rhetoric to impress the Good News on his fellow Jews in the Ephesian Synagogue.   He had been baptised by John the Baptist, or some of his disciples, but was not fully informed about the Lord Jesus.   Priscilla and Aquila had taken him in hand, and brought him up to date, as it were.

When they had told him about God's work in Korinthos, his desire to visit Achaia had been encouraged, and introductory letters sent about him.   When he arrived, Apollos was a tremendous help to the Congregation.   He gave no peace to the unbelieving Jews: challenging them to demolishing public debates.   No one could stand against his proofs that Jesus was the promised Messiah of the Scriptures.   I was sorry to have missed hearing him.

Chapter Thirty-two       I Hear Paul's Explosive Letter

When I think of Paul's main letter to the congregation, I praise the Lord with all my heart, because he had not come himself.   It probably arrived in advance of Timothy - who was expected to make it live for us.   The fearfulness of a personal confrontation with Paul would have been too much for us.

The letter started off on a serious note, but, even whilst he was writing, more news of our disasters was reaching him in Ephesus.   Its content was a mixture of careful thinking, moving analysis, tears, and fire.

The document had arrived between First Days of the Week, and had been considered by the Elders during those few days.   The paleness of their faces told us about its discourses.   It was not simply to them of course, but to the whole fellowship.   Indeed, it was even heavier than that: the address suggested that Paul was thinking of all the Congregations.   He was leaving nothing to chance; the letter must have immediate ramifications, and in the context of the Church throughout the world.   Any dissenters will feel the joint authority of the apostle and the whole Church of Christ in the World!

When it was read to the Assembly, several issues had already been attended to privately.   The courtyard was quiet; the awnings flapped occasionally in the still air, even the weather seemed to be in sympathy.   Our lives would never be the same again.   All would think three times before acting carelessly, or out of self-interest.   There was no space left to sit down.   Several were absent.   Crispus read in a quiet, firm, even voice.   His face was drawn and serious.   He paused occasionally - for effect, to let the words sink in, or to take a drink of fresh Therma water.

In the weeks following, the letter, or copies, was available at smaller meetings and for individuals to read.   Each First Day it was read to the whole Congregation, as it would be in the other Congregations in Achaia probably.   Even the Proconsul's authority seemed small, compared with the apostle's.   In addition, we knew that the Holy Spirit Himself was present and speaking to us: in His power, love and judgement.

Chapter Thirty-three       The Opening Salvo of the Letter

It was easier to grasp Paul's meaning in the smaller meetings, where we could request explanations of the difficult parts; but it was the clearest passages, which troubled us most.   A number of slaves, who were scribes, had been employed to make the copies.  No one had any intention of losing this letter from Paul!   Its gist was common knowledge in the whole city; more people than the Congregation weighed its contents.   A Synagogue member had borrowed a copy, and attempted to market reproductions - made by his personal scribe, but the Ruler of the Synagogue stopped him.   The entrepreneur soon joined us in the Gospel of the Messiah.

Along with a few others, I had been invited to attend the home of a young lawyer.   Here, we were often to be found of an evening: sitting in the pleasant, cool, comfort of a clean, lamp-lit room, discussing the themes of the Letter.

The formal opening noted that Paul was "one of Christ’s apostles” and of “God’s calling".   That carried sufficient authority. 

Sosthenes joined him in writing.   Perhaps the same Sosthenes who was the Synagogue ruler beaten up by its members on the square facing Gallio's judgement court: on that famous occasion.   If this were the case, it would mean that he had become a Believer, and travelled to Ephesus as a member of Paul's team.   I must find out if they are one and the same, and mention it later!

The address was to the "Ekklesia [Congregation, or Assembly] of God”.   A common word for any gathering of people really, but used in the Greek translation of the Scriptures [The Septuagint] for the gathering of the people of Israel.

I forgot to mention that the young lawyer, in whose house we met, had studied Rhetoric in Alexandria.   Two doctors from the Asklepieion were usually present; all three had been students together.   They were often interested in the precise words used by Paul.   The doctors said that a third of the population of Alexandria was Jewish, and that the finest library in the world had been there.

"I always thank God for you because of His grace given you in Christ Jesus."

He said that the transformation of our lives, for the better, had been a witness to the truth of the apostles' message about Christ, in Korinthos.   He acknowledged that our Congregation was well equipped in the spiritual gifts, and that he knew we were eagerly waiting for the revealing of our Saviour from heaven - at His return.   Jesus Himself was keeping us strong: so that we would face Him on His Great Day - blameless.   Paul had called us "set apart", “sanctified people”: “saints”, like all God's people throughout the Church.   These were words of assurance that he would use in all fellowships, and they formed an encouraging starting point, from which his later criticisms could be seen in better perspective.

"The day of our Lord Jesus Christ", and "those who call on the name of our Lord Jesus Christ": expressions that showed clearly that Jesus was the God of the Scriptures who had come to the earth in human disguise.   These were two familiar phrases about God, found in the Jewish prophets such as Joel and Isaiah.  

The complexity of the Godhead is seen in the final statement of this section:

"God, who is faithful, has called you into fellowship with His Son, Jesus Christ our Lord."   There is no greater honour than this calling, and we should enjoy it to the full - Psalm 149.

These are from my notes on thoughts expressed by the three graduates and other members.

Chapter Thirty-four         But the Cakes were not Sweet Enough

The young lawyer's wife served wonderful cakes.   They were larger than my hand and had a flaky base, which was turned over at the edges to hold a cream and fruit centre.   I forget how many she offered, but I was too honest to say No, and, in any case, what greater compliment is there to good cooking, or baking, than to eat it!   They were still warm.   One of the doctors beat me to the last one.

The main lamps were burning dim, so I found the trimmer, and adjusted the wicks to a good length and shape; there was sufficient oil for another hour.

We took bread and wine, in remembrance of the Lord.

Members of Chloe’s household had brought the issue of “divisions” to Paul’s notice, whilst he was in Ephesus.   I supposed they had been travelling between the two cities on business - sailing with the first westerlies of early spring.   I think Chloe was the wealthy freedwoman who had several slaves herself now, and originated from Ephesus.

The lawyer believed there were those in our assembly who would show their worldliness by some form of partisan spirit.   It might come in a stress of doctrine, method of worship, life style, or in cultural divergence.   They would find some cause with which to divide the Church, which Jesus wanted to be manifestly seen by all as a unity.   They had, on this occasion, chosen to support one, or other, of three influential men: Paul, Apollos, and Peter.   This was not to say that any of these three men had any sympathy with such fake elevation.   Another group created a fourth division by claiming to be super-spiritual: “belonging to Christ” - as though the rest of us did not!   The Jews are rather prone to this kind of attitude - but so are many Gentile Believers, for that matter.   Paul begged the whole congregation to have no divisions, and be "perfectly joined as one, restored in mind and thinking".

Paul was clearly furious.   He had not died for our salvation.   He had not even generally baptised converts, apart from a few at the beginning, because Christ's commission to him did not include baptising people, even though he firmly believed in it - he left it to others to fulfil this part of a Believer's obedience.   Paul was the founder of the congregation, Apollos was a fine orator, and Peter was one of the original apostles whose knowledge of the Christ was being preached by the best evangelists.   Some members of the assembly may have met Peter on their various travels, or met evangelists who had been with him; he may have crossed the Isthmus on his journey to Rome.

This was NOT the end of the matter of divisiveness: it was left only for the moment, as Paul expressed concern about his inability to preach with the skill of a great orator.   The Greek culture, and its concentration on public speaking, not least in its higher education, led Paul to rejoice that people were not converted as a result of moving orations.   His announcement of the Crucified Lord had been in foolishly simple words.   A foolish message also to those who are perishing, but the wisdom and power of God, the Almighty, to those of us who are called, and are experiencing salvation.

The day had been hard for me - spent in the fresh air on the farms, the cakes had filled me, and the atmosphere became suffocating with lamp smoke; I fell asleep.   The lawyer said I made music for them, with my snores - but his face told me that he joked.

The part I missed, dealt with the "wisdom of the evil world”, contrasted with the “true wisdom of God”.   In the first part of the letter, the term "wisdom" [Greek: Sophia] is used sixteen times, and "wise" [sophos] ten times.   I heard another lawyer say, that each time Paul used the word "wisdom", it had a different meaning.   The travelling professional educators are called Sophists.

Philosophical, or worldly wisdom is foolish by God’s standard.   We thought that the wisdom of the world had either: been seen to fail, or was still in an untried new form.   Younger thinkers, despairing of all that had gone before, are led to experiment in the present, with no reliable information to guide them.   We have God's wisdom: something well tried and totally reliable, given to us in love, from the foundation of the World, by its Great Creator.

Paul points out that there are hardly any naturally wise, influential, and noble people, within our Congregation.   Most were of the lower census classes, and slaves.   All these weak and lowly people bring honour to God, because Jesus becomes so obviously our wisdom, righteousness, holiness and redemption.

The opening of the letter contains quotations from: Isaiah, The Psalms, Job, and from Jeremiah:

   "Let him who boasts, boast about the Lord."

Paul had preached about the crucifixion in the Spirit's power: not in human cleverness, lest the Cross be emptied of its dynamic.   I had not realised how fearful, weak and nervous, Paul had been on his arrival in Korinthos from Athens.  

To the Church, he can speak of the special and secret wisdom of God.   Even before the creation of the world, this wisdom was destined to be for our glory!   Each Believer is falling in with God's special plan, and can know what the glorious future holds.   The Holy Spirit continually teaches those to whom He has given the power of understanding.   This is a totally new realm of activity: the person without the Spirit rejects this insight completely.

The Lord Jesus is given the Divine title: "the LORD ...  of Glory", from Psalm 24.

"But we have the mind of Christ."

Chapter Thirty-five       Of farms and fires

I should have pointed out more clearly, that the ideas are not all my own, but I am recording in my diary what was said by various people - mainly those of fine education, both Jewish and Gentile Believers (the word "Greek" is often used by the Jews to imply, "Gentile - the Nations", that is non-Jewish people).   I call at the lawyer's home, occasionally, to copy parts of the letters into my diary.

When we met again, the lawyer had prepared himself to lead us carefully through the next section of the letter: as far as we could go in one evening.   I must say that he was well disciplined: in that he allowed others to lead our thinking, and only interjected when necessary.

Paul used a collection of illustrations to show us how we were infantile and worldly.   We were "not weaned from milk to solid food", as babies have to be, if they are to develop.   Ordinary worldly people may be jealous and quarrelsome, and, sadly, we had been no different!  

Paul and Apollos: what are they?   They are mere servants of "their Lord".   The Lord had appointed them specific tasks, to be completed for Him: Paul to plant the seed - the Word of the Gospel, and Apollos to bring irrigation to it.   The growth had only come because of what the Lord then does in blessing it.   (The pictures were taken from agriculture.)   Each servant will be assessed and rewarded for his labour: not for his success.   We are God's field, but we are also His building: a temple.   By God's grace alone, Paul had laid the foundation as an architekton [master builder]; others have a hand in building to the point of completion.   The only foundation that could be laid is Jesus the Messiah.   All the subsequent workers on the building will have their work assessed too.   Paul pictured the temple catching fire, and the remains being the result of this assessment!   If a person's work perishes in the test: the worker will be “saved by the skin of his teeth”, as it were, but the Day of Judgement will bring no reward for him.   This idea of a temple on fire brought back memories.

Paul then followed on with the idea of the temple.   The “Believers” are “God's Temple” in Korinthos!   Not occupied by some fake, or occult spirit, of evil intention, but by the wonderful Holy Spirit!   This Temple is specially sacred, and any person who desecrates, or damages it will suffer the full effect of God's anger.

The concepts about the world's wisdom and God's, and the issue of making false idols out of men, are all drawn to a conclusion with quotations from Job and The Psalms:

   "He catches the wise in their craftiness,"

   "The Lord knows that the thoughts of the wise are futile."

This is not the Septuagint translation - it may be a private one, or Paul's own.   God's servants, the world, life and death, the present and the future: all these are ours, because we belong to Christ, and Christ belongs to God.  

The lawyer's wife brought in her usual cakes!

Chapter Thirty-six      Dark Waters

We remembered the Lord's death in breaking bread and sharing wine.

Then came an extra seriousness, because we all knew where the rest of our study, that evening, would take us - having heard the letter through several times already.

I forgot to mention the amazement I still feel about Paul expecting such maturity from us.   When he talked about feeding us with "meat" and not baby milk, remember that the oldest of us in Korinthos is only "four years old" as a Believer - that being the time since Paul's arrival here from Athens!

There was now a reference to Judgement.   Paul thought of individuals, courts and conscience; setting them against the final time of Judgement and Reward: that of Christ at the appointed time, when He comes to Judge the Earth.   The stress is on the Praise for good works.   Secondly, Paul uses himself and Apollos as illustrations, to help us learn correctly.   We must live by the rules - just as athletes must compete by the Rules of the Isthmian Games, I suppose.

God's grace had made all of us what we are.

Fourthly, he compares our regal comfort, with the suffering of the apostle's life, which he describes at great length.   The people of Ephesus are currently giving him a violently hard time indeed.   He pictures the comparison in terms of a Roman Triumphal Procession: after all the great, honoured and victorious men have led the cavalcade (the Congregation at Korinthos), right at the end come the prisoners of war - the apostles, who are to be put to death in the arena.   After extensive suffering to bring us into blessing, the apostles remain kind, entreating and patient, to those who ill-treat them.  

Fifthly, he warns, as an exemplary father, and Timothy is to deliver the message even more clearly, as it is taught in all Churches.   Fair warning indeed: unless we sort things out, Paul will come in his full authority and the power of the Kingdom of God, to face our "arrogant brethren".  

I do not actually know the brother, but I think he lived in the impressive new houses, to the west of the Theatre and Gymnasium.   He had done something that even the worldly people of Korinthos would condemn: he and his stepmother were living together as man and wife.

Magnus had been at one of the dinners with his friends - he was not in the best of health, and had missed the previous few.   Melia started an argument about the population of Korinthos; he estimated that it was about half a million; the others disagreed - in both directions.   He also thought that two thirds of the city was comprised of slaves, and only one third were freemen.   Crassus said that the diversity of his bronze products meant that he did not suffer any loss by stopping the image-casting side of the business: now that he was a Believer in Jesus.

"What about this character in the new quarter, who's got his mother as his wife then?" Melia suddenly asked.

Various men joined in, but it was mainly Crassus and Magnus who put the record straight.   The woman was his stepmother.   No one knew whether the man's father was previously divorced from her, or had been forced into separation, was dead, or still alive.   Most thought he was alive, and not divorced.   General morality demanded that the man be castigated for it - not that each citizen personally adhered to the consensus opinion on ethics.   Crassus, who was learning quickly the ways of Christ, explained Paul's judgement well: expulsion from the Meeting, and left to Satan for punishment.

So here we were, a few days after the dinner, discussing the same issue, in the lawyer's home.   The sudden change of subject in the letter, made the lawyer think that, yet again, information had reached Paul, as he was writing.

Three ex-Synagogue members came to our aid by explaining the Jewish Law on incest.   In the Scriptures, there were several instances of incestuous liaisons - those between people of close family relationship:

Abraham married Sarah (his step-sister, later condemned in the Law)

Nahor married Milcah (his niece)

Lot and his daughters (indicated as evil),

Jacob married Leah and Rachel (who were sisters)

Reuben and Bilhah (his stepmother, and clearly wrong)

Judah and Tamar (his widowed daughter-in-law disguised as a harlot, and shown as wickedness)

Amram married Jochebed (his aunt)

Absalom with his stepmothers (portrayed as gross evil)

But the Law given to Moses, and contained in the Scrolls of the Law, brought about a change: it defined clearly what was sin, and showed unequivocally what God expected of his Holy Nation.   A man sleeping with his father's wife brought the death penalty to both (Leviticus Scroll).

"But you have missed the point!" said the lawyer.   "Paul may be thinking about the man, yes; but he is even more concerned about the Congregation ... why didn't they react instantly?   The man should have been expelled!

Paul promised to be present with us - in spirit, along with the 'power of the Lord Jesus', when this was attended to.   The man is now outside the Congregation, his body is handed over to Satan's power, but his spirit will be saved on the day of the Lord.   So expulsion from the Church is the most serious disciplining, the ultimate punishment, in the hands of the Elders, and not the Death Penalty!   The delivering to Satan for "punishment" reminded us of Job in the Scriptures, although the reason in his case was to demonstrate his integrity, and teach the good man the greatness of God.   One of the lawyers thought the ancient Book of Job was written in the form of a play, and was well on a par with the writings of Homer, his “Iliad”, for instance.

That the man would still be saved surprised some.   The Congregation had seen to things some time before our careful study of the letter.  

"And don't think this is the end of the issues it raises!   Each one of us must be careful about how we live.   The apostle's analogy about the Passover, covers the clearing out of all evil from our lives: as in the clearing out from the Jewish homes of all yeast-baked bread - ready for the celebrating of Pasach, which requires bread without yeast (unleavened) for the Festival.   The lamb, of the Passover story found in the Scrolls of the Law, is now our Lord Jesus Christ Himself!"   The young lawyer was sounding like a second Apollos.

"Let's pick up the threads, next week!"

Chapter Thirty-seven        We are in more trouble

Someone had a theory that as the letter had probably been brought by a ship sailing with the Spring Easterlies, Paul had been writing, with the Passover still fresh in his mind; he might even have helped with the baking of unleavened bread in Ephesus.   As the letter was being written, there were now uncertainties about Timothy actually coming.

The lawyer's wife has done even more food for us this week.   The study was continued by one of the doctors from the Asklepieion.   He had helped with a big operation that morning, but felt the next part of the letter was even more formidable.   He said that the younger doctors found attitudes at the Hospital outdated: people were unwilling to leave the old ideas behind, and think for themselves.

Paul's first letter – the one that had been lost - had been misunderstood: it seemed to say that we were not to associate with evil people at any time.   At this point in our current letter, the same impression could have been given, so he assures us clearly: "You cannot avoid the wicked people outside the Fellowship."   Of course, we have a duty to inform them of the Good News, in true loving concern, and with the Holy Spirit’s help.

Paul gives three lists.   The list of the world's sins includes the obvious: such as immorality and idol worship; but, surprisingly, the not so obvious: greed and swindling.   God will judge these, but we must judge sins inside the Congregation, and expel the wicked.   Again the list has the obvious: sexually immoral, idol worshippers and drunkards; but also, surprisingly: the greedy, the slanderer and the swindler - sins which are so easily overlooked!   The Congregation must not associate with such Believers, and even withdraw the direct token of friendship: eating with them.

Chapter Thirty-eight      Play at Judges, if you like - Paul moves from cases we must exert judgement in, to those we must avoid

The young lawyer lent me something he had written.   "Several high census class families, who had joined the Ekklesia, had been used, in the past, to quarrels and litigation in civil courts - as opposed to the criminal courts, that is.   How would they fare as Believers?   Few were elders, but they were strong willed.   They were exemplary at best: but, in times of weakness, would no doubt look for something to argue about.   Beyond the straightforward quarrels: regarding property, finance, agreements and recompense; they might turn to spiritual things.   To some extent they had done both of these."

God was livid - through the apostle.   I had never seen Paul really angry; but his eyes, and the lines and features on his face, had given warning of what he could be like.   This would be especially the case, if he brought a judgement from God.   I had heard it said that once, on his first journey with the Message, a man had obstructed his heralding of the Gospel, and been struck blind, in a manifestly combined verdict of God, in support of His apostle.

Paul's real point was that Believers should rather be wronged by each other, than seek litigation.   In reaching this directive, he observed several facts.   We should never go before secular authorities anyway.   If there were no competent lawyers in the Congregation, we should appoint the least likely - as we do anyway if we go before a secular court.   When all was said and done; Believers will one day judge the world, and one-day judge angels.   All this was to shame us into accepting the real point: quarrelling is wrong.

The issues of worldly morality still concern him, and so he returns to them with his third list, which is the most detailed.   Heaven is shut to those who practise: sexual immorality, idol worship, and adultery, male prostitution - which included keeping little boys as slaves - homosexuality, thieving, greed, drunkenness, slandering and swindling.   "The wicked will not inherit the kingdom of God ...   Some of you were this once; but, you were washed, you were sanctified, and you were justified, in the Name of the Lord Jesus Christ and by the Spirit of our God."   The use of our Greek aorist tense defines the completeness of God's work in our lives.   The past tense further reminds us of this change having taken place.   The power in the Name - and full title of our Saviour - gives assurance of the authority, and the Holy Spirit is present to assist.

One kind of immorality needed to be dealt with more fully, to avoid any possibility of misunderstanding.

"Everything is permissible for me," may have been a slogan of many, or a misunderstanding of something in his first letter, but Paul underlined two limitations: "it may not benefit", and, "I will not be mastered by anything".  

"Food is for the stomach, and the stomach for food", may seem a logical philosophical statement, but the corollary is certainly not, "The body is for sex".   The correct concept is: "The body is for the Lord".   Indeed, "The Lord is for the body": both now, and most certainly at the time when the Lord Jesus resurrects our bodies to eternal life.   Our uniting is with the Lord, and never with a prostitute.   We must continually flee from sexual immorality.   The doctor reminded us of Joseph, in the Book of the Law, doing just that.   Our bodies are the Holy Spirit's Temples; God Himself has placed Him in residence there.   We are God's slaves: bought at such a price, as Christ's death on the Cross: and therefore, His property.   I counted seven reasons, given here, why sexual immorality is wrong - quite apart from the God’s Law, and the worldly arguments.   Sexual intercourse is a unique intimacy, which is more than physical and external.   Perhaps other places needed this teaching, but certainly, most people would say Korinthos did.

We finished the evening with prayer, a meal, and the Lord's Table.

Chapter Thirty-nine              Replies to salient questions

I asked the lawyer some more questions about civil litigation.   He had not been in Korinthos long, but told me of the dangers of bribery and injustice in the courts, permanent and continuing hostility between the parties, and the threats of violence.   In some reaches of the Empire, all these could appertain.

Timothy, residing with us now, never enjoys good health.   He was recently talking to a group of Brothers, about Paul's attitudes seen in this letter.   He said that the apostle only settles for total victory.   Great good will eventually come through the whole process of dealing with serious and grave concerns.   Satan's attacks always result in mighty conquests for the Lord.   You cannot have a victory without a fight, or without being active soldiers in the spiritual realm.

This is the year of my seventeenth birthday.   I had spent several weeks away from Korinthos on business journeys.   On my return, I found the young lawyer occupied with his first serious case, and his wife expecting to start a family.

So, after missing our small group working through Paul's letter, I turned to Juventius again.   He obtained a copy, and I spent a whole day at his home.   He is not as talented as the lawyer and the doctors.  

The next section, which we found after a search, was clearly written in answer to a list of questions, sent by our Ekklesia to Paul - I think by the Elders with the help of a lawyer.   The subjects included: facets of marriage, circumcision and slavery!

Paul, like the Lord Jesus, was content to remain unmarried.   It is my own ambition to follow them, and so parts of the letter do not interest me too much.   I was familiar with the passage through the readings in the Congregation, but Juventius covered it in detail as we sat under an awning at the back of his home.   The expression, "now concerning", was a common introduction to the answers.

The pressure of "so much immorality" - which is supposed to be typical of our city - meant that monogamy was important.

"Each partner in a marriage owes duties to the other, and there must be no fraudulent practice," Juventius, my personal pastor, pointed out with insight.   Neither partner was totally in charge of the physical aspects: the body of each should belong to the other.   Times given over to prayer and fasting, in the Congregation, could mean abstention from marriage intimacy, but only by agreement of both husband and wife.   There was to be no continuation of this abstaining, or Satan would all too easily tempt the Saints.   I could always tell when Cori was plaguing Magnus: he would be moody or miserable without any other reason.   At a Church reading, I heard one of the doctors say that half his married patients would be hearing the same advice from him.

Paul was quick to say that remaining single required the special calling and mercy of God.   The single and widowed, should only marry if it was beyond their strength to remain single: "Better to marry than to explode in flames!"

That a husband should not divorce his wife, was in keeping with the Prophet Malachi, who had written in the heart of his prophecy:

"Has not the LORD made them one?   In flesh and spirit they are His.   And why one?   Because He was seeking godly offspring.   So guard yourselves in your spirit, and do not break faith with the wife of your youth!

'I hate divorce, and I hate a man covering his wife with violence, as well as with his garment,' says the LORD God of Israel."

In the Jewish Scriptures divorce was allowed, but the definition was clear: "Free to remarry, but never remarry each other."   Now, the revision of this, in the teaching for the Disciples of the Lord Jesus, was that a wife could leave her husband, if she had to  - in separation, but never marry someone else: only return to her husband, or stay single.   That is how Juventius explained it anyway.

What if someone became a Believer, and the partner did not?   If possible, stay together: to sanctify the unsaved partner - set apart for hearing the Gospel clearly, and so that the children will have a holy upbringing.   Juventius explained that the Holy Spirit first sets people apart, so that they can be presented with the Message of God clearly.   Paul mentioned this on his first visit, about the time he was writing to the Thessalonian Believers.   People do see their unsaved partners converted, sometimes - in an atmosphere of peace; but if the unconverted person insists, then the Jewish form of divorce has, unfortunately, to apply.

We had reached what might have been the fifth question asked of Paul: the one about circumcision - the surgical sign of a male infant becoming a Jew, on the eighth day of his life.  

"As God has called us, so we should walk," was Paul's general rule for us, and indeed for all Churches.   He applied this to two painful experiences: circumcision and slavery.   He was all for us becoming freedmen, if the opportunity for manumission came.  

Jesus makes all slaves - spiritual freedmen: and all freemen (those born free) become Christ's spiritual slaves.   When it was first read out in the Congregation, there was a sense of both humour and equality.   A second time we are told:

"You have been bought with a PRICE!   Therefore, do not be enslaved by any man.”  

In a sensible way, we should contentedly remain in our calling in Christ.   Men’s ideas, or other masters, should never enslave us.

With the threat of persecution, and there were prophecies to this effect, people might be well advised to remain single - but not to destroy their marriage state of course.   Matrimony brings "many troubles" in this life, and the apostle wants to spare us.   Because we see the urgency, and the brevity of the time remaining: marriage, mourning, celebrating, purchasing, and materialism, should be well in the background of our lives.   We live in a world, which in its present form, is passing away.  

Next, he explains at length that a single person can be totally dedicated to God: marriage is obviously demanding and would limit commitment.

On the issue of Betrothal (legally promised, or engaged to be married): a man should do what he thinks best, without any obligation.

In widowhood he advised: marry only a believer, but even better, stay unattached.

In six situations of life, he tells people to remain as they are, and not to change their lot.   He humbly felt that he had the sanction of the Spirit of God in giving this advice.

Chapter Forty            Tying up loose ends

Magnus had been visiting one of our three farms: the nearest to Sikyon - out on the fertile plain, west of Korinthos.   The old slave who managed for us had said a curious thing:

"Do you know any of these Christians, in the city there?   I'm given to understand," he said, with a respectful attempt at being posh, "that they are cannibals!"

Magnus replied,

"Now that's rather kind of you to warn me.   Yes I do, and I will take more care, when I meet any of them!"

He repeated the tale to me with a grin.

"You must go there tomorrow and check the workforce!"

The farm was well equipped: the manager had a hard working knowledgeable wife, six labourers, two ox drivers, an ass driver, a swineherd, three shepherds, two oil mills, a few cattle wondering about, and good implements.   They were progressing with grafting - both vines and fig trees, the irrigation was developed, and the grain reduced - as more was imported nowadays.   It was pleasing to see the buildings in good repair again.   The crops were well integrated, and land was not wasted.   He had even found organised work for a man who lived down on the beach, and loved keeping shore ducks.   Their eggs were to be the best we have ever tasted.   I filled a basket for Cori.

He found cups of wine, and fresh bread with honey; his bees did exceptionally well in their newly built blue painted hives.   We sat in the shade of the building.  

"I'm a Christian!" I told him.   He shrank back from the table - made from a finely shaped log.  

"Watch me closely!"   I took the bread and the wine, said a brief prayer of thanks, to the Father of our Lord Jesus Christ, and ate and drank, in remembrance of Christ’s death.  

"So much for our being cannibals!"

He leaned back and roared with laughter, calling for his wife to join in the joke.   I wonderfully enjoyed the time spent in explaining the Faith to them.   A few weeks later, they had another talk with a Brother, and were baptised in their main cistern.   The workforce followed his example.

All parts of the household business had competent slaves managing them: the import and export, the farms and the pharmacy.   My time was taken up with accounts, and the occasional visit to sort out specific problems.

Magnus had acquired little blocks of a rare and amusing chemical - during one of our visits to Carthage.   Last week, at the dinner for his friends, he secretly placed a tablet in each of their cups.   As I poured in the wine, each drink started to fizz.   The froth cascaded over the rims of the cups, across the low tables, and onto the floor.   He grasped his cup quickly, and drank.   He did not collapse and die, so they all followed suit, with much enjoyment, hearty guffaws and back slapping.

When I met Juventius, we had still not caught up on the study of the letter, and there were two matters on which I wanted his advice.   He explained to me that Paul had indeed been disappointed in the Elders of our Church.   No doubt he would tighten his guidelines for electing and appointing Leaders in the future.

Secondly: "How can one tell an evangelist from an apostle - they both preach the Gospel in fresh regions, often with miracles of authentication?"   He agreed there was an important point here.   Some evangelists were all too ready to claim more than God had given them.   The thing to remember, he told me, was that the apostles were akin to the prophets of God, in the Jewish Scriptures.   They were, if you like, the Generals next to God: the highest rank in Gifts to the Church.   But, just as in the olden days, so now, they do not all write notable letters and papers.   There was plenty of ordinary work, like finding lost donkeys, and delivering personal messages to people from God.   Also, as in the days of old, for each true prophet, or apostle, there are two or three false ones, and telling the difference is difficult.   Today, apostles are the butt of the Church, doing the hardest tasks, sometimes with great suffering, but often with many of the gifts of the Spirit.   They rely on others for help, of course: in their prayers and in other gifts.   Not all are humble like Paul, but most are.   Sometimes all Ekklesia do not accept them, especially if their current message is not popular.   Most, if not each one, have seen the Lord, either in the days of His life on earth or in a vision, and have been appointed personally by Him, sometimes through the Church leaders.   Of course, to have a vision, to perform a miracle, or to claim a calling, is not necessarily the proof of a genuine call.   There is no piece of paper, no qualification in the School of Rhetoric at Alexandria, or obvious human badge of rank.   Timothy was an apostle, but he was nothing like Paul.   I almost understood what Juventius was saying - perhaps only an apostle really understands the calling, or needs to.

One of the older Jewish Believers was having a discussion - at the end of our First Day meeting.   He thought the Elders should only be chosen from married men who had children.    "Children are the crucial test of a man's skill to shepherd the flock of God."

"Do you mean by 'to shepherd', that he must have the gift of being a pastor (shepherd)?" asked his friend, of similar journeyings in life.

"No, my term here is the verb to the noun, true; but you must always allow for the imperfections of language, and, therefore, the limitations of words, even God Himself does.   If that were the case, we would only have to identify the spiritual gift of pastor, and make all those people the committee of Elders.   An Elder is for human appointment, under God; and we must know clearly what calibre of individual to consider."

"How many should we have?" his friend persisted with his questions, rightly recognising their virtue.  

"As many as it would take, to handle a revolt of all the unpleasant Brothers and Sisters in the Congregation."

"And how many is that?"

"You cannot have too many!"

It was the same man's wife who once said, with a twinkle in her eyes, "What would we learn, if we didn't listen to other people's conversations?"

Chapter Forty-one            Crassus takes the floor again

The evangelists are an interesting group within the Church.   Evidence of the Spirit's anointing soon shows in their dexterity to portray Jesus's life, teaching, death, resurrection, ascension, and offer of forgiveness.   This may be with a huge crowd in the market place - along with the other public speakers, or sitting down for a quiet talk with a child.   To the unbelievers, they portray the Lord in order to bring about repentance and faith.   They draw the Congregation of Believers to worship, and to an informed assurance: they keep our eyes on the Lord.

Evangelists attract attention in different ways.   Although their Message is uniform and unchanging, they have a multitude of styles that compel attention.   It may be unique abilities, attainments, background, appearance, or a special way of speaking.   Some almost act the texts as they read or recite them; others give telling explanations and applications of the Master's teaching.   In the end, it is a gift of the Holy Spirit, in His sovereign will, which makes any of us what we are in God's service.

When preaching, they find common ground for a starting point: a recent miracle, the faithfulness of God in the seasons of the year, or prophecies in the Jewish Scriptures.   Approaches would differ for Jews, Gentiles or Believers.   The main part would normally cover the life of our Lord starting from the preaching of John the Baptist, next His Death, Burial and Resurrection, perhaps the Ascension, and lastly His coming again.   Human response is demanded: firstly, REPENTANCE, which is a turning away from a sinful life, in sorrow, and with God's assistance and permission, and secondly, there is BELIEVING in the Lord Jesus the Messiah, the Son of God, which brings to us the complete forgiveness of sins.   Judgement is the corollary of NOT BELIEVING.   They usually move on to immediate baptism in water.   A warning of suffering, and the promise of the Holy Spirit - Comforter, Teacher, Bestower of Gifts for service, and a Seal of God's acceptance, would conclude the delivering of the Kerugma.   A good evangelist could deliver the Message in a moment ... or take two years!

The dimension of any gift may vary, says Juventius.   Some have a massive endowment, others a minuscule one.   God will reward diligence and faithfulness to Him.   Juventius is no great orator, but to me, he is the shepherding (pastoring), of Christ Himself.

There were twenty men at the dinner this week.   Crassus cunningly started a discussion.   He had brought some new lamps, as free samples from his foundry.   They had two burners, so were quite large, and the metal had a fine colour.   In front of the handle was a decorative protection shield.   The filling dish had the traditional wheel of petal-shapes, and a good hollow to avoid spillage.   I suggested that the protection could be arched backwards, over the quite safe handle, to form a hanging hook.   His household already produced a hanging dish, to hold most designs of pottery lamps.

With but a few words, he precipitated a night of discussion: on the subject of temple and hearth cults.   He remained silent, whilst, one after another of the guests, postulated.   Magnus knew a man who had lost an eye in a fight, after an oracle had told his wife to attend a cultic ceremony.   The sexual aberrations at the shrine had not only made her pregnant by a stranger, but also left her virtually insane.   Yes, it was embarrassing to find any host at a meal, carried away in senseless ritual, and enthusiasm.   Much of it seemed innocent and foolish; but even this could be a façade for the frightening, overpowering and sinister.   A few reasonable, profitable, or accurate prophecies, could later lead on to a frightening prediction.   There was the man who had been given three good pieces of advice about his pottery, but now lived in fear.   This was because the same fortune-teller had predicted his murder "on a Friday, by a man in a red turban".   Some occult practitioners claim the power to injure, ruin and kill.   There are tricksters; but even more threatening: those who truly had demons, and were satanic operators.   It was common knowledge - Crassus did not even have to speak - that the Congregation was opposed to all kinds of evil power or suggestion.   There were plenty who had had dirty spirits cast out by members of the Assembly, and the city was a much better place because of this cleansing.   The shrines and their devotees were the doors by which these evil powers gained admittance to families and individuals.   Many had turned to the Christ from idols and the occult.

Crassus spoke at last:

"I would like to let you hear ... what Paul wrote to us, in his letter, just a few weeks ago."   He then read the section, which explained how wisdom and knowledge, which had stood for so much in our culture, must give way to the higher claims of LOVING KINDNESS.   This was applied to the question of eating food that had been dedicated to the idols of the city.   Even though we recognise the Sovereignty of the one God, we must also accept the weakness of some people's consciences.   Rather than destroy our friends through knowledge, we should rather give up our freedoms - in this case to eat devoted meat - in loving-kindness for them.   The parallel ascription: to the Father and the Son - equally, struck me for the first time:

"There is but one God, the Father, from whom all things came ... there is but one Lord, Jesus Christ, through whom all things came."

They listened in silence, because the city had been significantly transformed by the changed lives of some influential evil individuals.   To think of it: Paul had travelled down the coast road from Athens, in such a weak and devastated state, to influence this arrogant and "sophisticated" city.   Most were moved by the sensitivity and shear wisdom of the thoughts; and the experience of hearing actual words from this now famous letter.

We separated, but I knew there would be more baptisms among the friends.

I forgot to list two earlier events.   A group of evangelists, who had arrived on their travels, addressed the Ekklesia several times.   They had journeyed from the land of our Lord, and carried documents, from which they told us several narratives, parables and teachings, which were new to us.   They included the saying of John the Baptist to the Pharisees and Sadducees about descendants of Abraham, and his disciples' questioning of Jesus, a detailed account of the Temptation of our Lord, a beautiful passage about those who are blessed by God, teaching on prayer (including an outline, with which I intend to structure my own daily devotions).   Teaching was also given on: how fasting should be secret, how to have true riches in Heaven, the eyes of the soul being like an oil lamp, being like a slave who cannot serve two masters, God's provision of all we require, not judging others, asking, seeking and knocking, the narrow gate to life and the wide gate to destruction, false prophets, being truly known by Jesus, Jesus testing would-be followers, fearing only the God who truly cares, cities which would not receive Jesus, His sayings are hidden from the wise and learned, how dirty spirits may return to a person, parables about a shepherd finding a lost sheep, about faithful and bad servants, and Jesus' longing to care for Jerusalem.   All this was part of their whole presentation of the Evangel, of course.   (The young lawyer lent me his list.)   He likes to use our Greek word Kerugma, for the evangelists' Message.

Secondly, Narnia has been introduced to a young man.   Magnus and Cori "had him for dinner" - along with his parents!   I was stunned; Narnia is only a little girl still - but I was pleased for her.   The two attend the same tutor.

Chapter Forty-two        Pressing on

Narnia came home early from her class today; one of the older boys had tried to kiss her.   Once inside the house, she was sick again.   As young boys in class, the worst punishment was to be placed next to a girl - who had to "look after" us.

I was able to join a re-starting of the old group - at the house of the young lawyer.   One of the doctors wondered if Paul's over concern was caused by a "depression of spirit".   The consensus was that, however it started out, the outcome would be a victory.

There was a feeling among the older Jews that the apostle was too lax - a virtual libertarian, because he did not have the rabbinical desire to make rules for all details of life.   Some Hellenistic Believers - strong in Greek thinking - thought him too strict.   In the end, the consensus in the Congregation was that he steered a cunning course, with great discernment, between the two extremes.

He wrote: "Am I not an apostle?   Am I not free?   Have I not seen our Lord Jesus Christ?   Are not you my work in the Lord?"   Even if others doubted it, we are the evidence of his rank in the Lord.

Other apostles have the right to receive provisions and enjoy the company of a wife - Peter, at least two of the Lord's earthly brothers, and yet other apostles, follow this course without anyone asking questions.

His illustrations are from the life of a serving soldier, a vine cultivator and a shepherd; all receive pay and expenses - the last two, in the form of provisions - grapes and milk.   This is natural law.   The case is presented with even greater force from Divine Law: the Law of Moses in the Jewish Scriptures.   The statement is succinct:

"Do not muzzle the ox that treads the grain."  

Obviously, the idea is intended for humans, not only for oxen.   Ploughman and thresher, representing the beginning and end of grain production, also work in the hope of payment: certainly, sowers of the spiritual seed should be permitted a mere worldly, reward.   This short passage may illustrate Paul's wide experience, perhaps through his own working life, of the military, and areas of farming.

Paul is thinking now of himself, Silas and Timothy; but the problem of criticism is an old one, and he remembers the earlier days, when he and Barnabas commenced travelling as preachers.   They had refused all payment, in order to avoid any criticism of their preaching of the precious gospel.   This is still Paul's pride, that, even in our rich city, he would take no pay from us.

Temple servants in Jerusalem, we think he means, are paid - or fed rather - from their sacrifices at the altar.   Similarly, God commands that heralds of the Gospel should be paid for their work.

This service, Paul is compelled to give.   He is more than a man merely doing his duty however; he must volunteer his life willingly, and for no reward.

His closeness to life in Korinthos is shown in his next two discussions: of being a slave and a sportsman.   He was the slave of all kinds of citizens: Jew, Gentile and the weak. "I have become all things to all - so that, by all possible means, I might save some."   All this is true, even though, in Christ, he is free from the Law of Moses.    Even so, he is still bound by the commands of God, and Christ.   This service of the Gospel brings its own special blessings!   He had spoken to me, as though he were a fellow slave.

There is only one victor in the Games: run to win!   There has to be strict and disciplined training, but the celery crown does not compare with our Eternal Crown in Heaven.   He runs, as an example to us, with a goal; he boxes to hit.   Like an athlete, he makes certain his body is his slave - even to the point of giving himself a black eye, in his zeal!   He does not intend to be disqualified for breaking the rules of his sport either.   In the sporting crown, the celery is cut into short tapered tubes - from near the base; these are slotted one into the other, until a circular crown is made.   It soon goes black, smelly, and mouldy.   A statue of a victor with such a wreath was kept at the Gymnasium, and used to spur us on, as boys.

"... Win the crown which lasts for ever."

We rested and took a meal; after which, we fellowshipped with the Lord at His table.   One of the Jewish Believers reminded us that in the Temple Service there was a Peace - or Fellowship - Offering: a kind of Meal With God, at His Table.

As we resumed studying the letter, a small owl left its cover, and started out on its nightly hunt for food.   My friends at school called it the "Gong Owl", because of its peculiar cry.   We also were hunters: for spiritual food.

Chapter Forty-three        We are almost Jews

The Congregation now reads so much of the Jewish Scriptures in its meetings, that the members at the Synagogue are rather perplexed at our knowledge of the Law and the Prophets.   With teachers such as Crispus and Apollos, plus many other Jewish Believers, this improvement in our understanding is hardly surprising.

So, the next part of the letter found us well prepared.

The story of how Moses crossed the Sea of Reeds and travelled through the Wilderness is retold in essence.   All God's blessings were enjoyed by Israel, and there was the presence of Christ in symbol: the Spiritual Rock, which gave them water to drink.   They nevertheless angered God, and paid for it with their lives: "bodies scattered over the Desert"; which brought back my horrible childhood memories.   Their main sins, listed as four, must serve as a written warning to us, in this final period of God's plans for the Earth.   The four sins are: idolatry, sexual immorality, putting God to the test, and grumbling against God.   The passages of Scripture show that even God's people face judgement, if in this life they sin wilfully and fail to keep to the rules.   As in wrestling: the man who thinks he is standing firm, must make certain he truly is.   There is a message of comfort, however: no personal temptation is unique; others know it too, even our Lord was tempted in all areas as we are.   God will always make a way of escape, so that we can stand firm to the end.   Jesus had the Scripture quotations as a way to repel Satan, the Tempter.

We must leave idolatry!   In taking bread and wine, there is fellowship - "koinonia" is our special Greek word - with the Lord's body and blood.   The one loaf stands for the oneness of the Body of the Worldwide Ekklesia, a theme to be developed later - as I know from the congregational readings of the letter.   The food of idolatry, cannot share with the food, which is the body and blood of Christ.   God has the right to be wonderfully and powerfully jealous, when people think of giving attention to idols.

The seriousness of the pagan worship is that demons exist behind the facades of idols, and can have no place in the life of a Believer.  

Our own letter to Paul at Ephesus had used the expression: "Everything is permissible."   Paul wants no misunderstanding; and he reminds us still further, to consider the consciences of other people - even though we will never be condemned for eating food sold in the market, which might, or might not, have been offered to idols.   Part of Psalm 24 is quoted.   Our aim is to glorify God, and not stumble any of the three groups of people in the world: Jews, Gentiles, and the Congregation of Christ.   He concludes:

"Even as I aim to please all in all things, not seeking my own advantage, but that of many - that they may be saved, be copycats of me, as I am of Christ!"

On my way home, I met Menestor, an old friend from class days.   The tutor had asked, "What do you hope to do when you leave school?"   "Celebrate!" he replied.   Even the teacher thought it was a good joke.   Now he was personal slave to a famous Jewish entertainer in the theatres.

"I don't want to hear about your religion," he began.   So I used the old trick of asking him to tell me his views, followed by:

"Now, you can't object, if I tell you what I think...."  

We had a lively discussion; he had learnt to speak well, through being with his master - the most brilliant in his profession.

Chapter Forty-four          The Farmer and the Businessman

Magnus had heard of a plot of land, beyond the northwest shoulder of the Akrokorinthos, which was for sale - an old freedman farmer on the smallholding wanted to sell.   I had clear instructions to buy, if the price was right, but also to let the man stay on, in the run down house, with the offer of small amounts of work.   He was indeed worried about the future, as the end of his life drew near in weakness.   I assured him that Magnus was trustworthy, promised to arrange for urgent repairs on the buildings, and gave him a small down payment of the total.   My survey was soon completed: particularly looking for sites for beehives, and areas on which to cultivate herbs and some of the rarer plants we were developing at the hands of skilled slaves.  

Magnus wanted an annual profit of six hundredths of his capital investment.

Not knowing the circumstances of the old gentleman, I had brought provisions of my own.   My water flask was lasting well, and I sat down to eat in the shelter of wind-shaped trees.   The weather had been dull, cold and windy; there would be snow on the higher mountains - both inland to the south, and across the Gulf.   On rare occasions snow fell in Athens, but never near the coast.   The Akrokorinthos saw a little, in bad spells.   When I came to the end of my meal, it seemed right to break the last piece of dark bread, and drink a small amount of wine from my small flask, in remembrance and in koinonia with my Lord.   My thoughts today were of how the Master gave His body for us, and we must be willing to suffer physically for Him.   I also remembered that the bread is a statement of my unity with other Believers, all over the world; spiritually, we all share the same single loaf, as Paul had taught us in his letter.   We are bought with a price: the life's blood of the most wonderful person, and the only one to take Humanity upon Himself.   I am a slave twice over!   

As I looked up the mountain, and to the west, I could see troop movements, and occasionally hear the trumpet signals relaying orders from the commanders.   I knew these were only mock battles – but, I was hesitant at being a "mock cadaver", and took great care about my route home.

About this time, Magnus had a visitor from Carthage, called Oppius.   They were hoping to keep a watch over each other's business interests, and I had the task of showing him the sights of Korinthos.   The number of markets, covered shops and workshops impressed him.   The Main Street fascinated him - with its flagged road, pavements, and well-fitted drains, ready for sudden rainstorms.   This was the road, which, once clear of the city centre, led down to the coast at Lechaeum.   We climbed the steps and passed through the magnificent propylon [propylaia, or Gateway] and into the north side of the Agora.   This really took his breath away.   He stood for an age: looking up at the fine gilt bronzes of Helios the sun and Phaethon his heir, in their splendid chariots.   He stared at the huge statues of impressive slaves, integrally carved with the pillars that supported the roof of the basilica, next to the propylon.

We found shelter under an awning, and bought something to drink.   He was glad of the rest.   I told him how I had once come running up through the Gateway and almost collided with Lucius Julius Gallio, the Proconsul of the whole of Achaia, being carried in his litter.   A half concealed smile had replaced the nobleman's initial sternness - as, I think, he remembered his own boyhood.

Oppius paid his profound respects before the massive statue of Athena, portrayed in male armour, and offered incense on the public altar.   I showed him the fine marble-faced Bema of the Proconsulate, and the Administrative buildings of Korinthos and Achaia, behind it.   I took him into one of the workshops of the South Stoa, so that he could see the piped water from the Spring of Peirene.   He bought an elaborately decorated mirror: as a gift for Cori - its handle in the form of a human figure called a Korai.

He saw scores of temples, hundreds of statues, made a dozen offerings, admired the Central Theatre and the foundations of the new Odeion, but was too tired to go any further, and I took him home.

Today, Oppius had a huge black eye: more than a span across and all the colours of the rainbow.   He had made, what is commonly called, "a pass", at Cori, and discovered for himself the sporting and military potential of a Britannic chieftain's daughter.   The business arrangements were formally cancelled!

For another reason, the day was important for me.   Magnus had paid a small deposit to secure a large purchase; I was to take the rest of the money to complete the transaction.   Two fellow-slaves went with me.

Chapter Forty-five          The Great Disappointment

Arrangements have been made for me to join Juventius again.   Lechaeum, as I have explained before, was the northern port of Korinthos, and was so near as to stand within the city walls, two Roman miles from the city centre.   The straight coastline lacked the beauty of our other port, but, apart from noisy seamen from time to time, it was quieter at night than the city proper.   The view across the gulf, and the barren mountain beyond was remarkably pleasant; and many fine villas had been built with their patios, gardens, and balconies rising out of the shallows.   The salt in the air prevented some plants and trees from growing, but by no-means all.

With such a select population of its own, all did not think of the port as a suburb of Korinthos.   The matter also arose, regarding the setting up of a congregation there.   When I joined Juventius, I asked,

"Have you thought of moving, so that you could become an Elder there?"

"Not really.   Although I can pastor individual people, by God's grace; I could not be considered for an Elder, as it is best that they are married men, and even men with children, and children who are well disciplined and Believers, at that!"

"That's rather hard on you, not being married - don't you think?"

"Not at all.   Lots of people have the same spiritual gift as I have, of course.   And yes, I know the Elders shepherd the Congregation, but the meaning is slightly different.   They guide the Flock, as a group, not necessarily as individuals.   Some of the men chosen - by apostles, or by the Congregation - to be the Elders are indeed able to teach and shepherd.   The Holy Spirit is sovereign in His bestowing of abilities: initially and quite separately.   You must realize that some Elders are not teachers or pastors, in any sense.

"Then of course, there are some Believers who are called to lead those who suffer, through a hard time of difficulty or hardship: giving special aid; that's something else.   Many of the gifts more-or-less overlap each other."   Much of this I had heard before - some in the discussion of the two Jewish men - but not  really understood.

We sat for a while - looking out over much the same view as that from Lechaeum, but from a much higher level, drinking his no-so-fresh goats' milk.   Even his bread was a day old!   Two Wheatears fluttered about in the field below us, creating a cloud of dust.   I could see part of the Gymnasium, across to the west; how many illustrations this stretch of land had given Paul.

"Have you seen Crassus lately?"

I had not, but there was something ominous about the question, like a flash of lightening against a dark cloud.   Juventius, you might say, was discretion itself - as the calling of pastor demands.   He explained that there was sad news to be understood. 

I found out later - at the business dinners - that it had all started over the matter of an uncle.   The impressive porch of the Temple in Jerusalem had cast bronze pillars, made by skilled moulders from the foundries in Korinthos.   This uncle had travelled to Israel, as a young man, to attend to the safe transportation of the bronze, and the installation.   Someone in our Congregation had stung Crassus by saying that this connection with the Temple was no reason for snobbery.   Crassus had taken it badly; he had in fact become deeply bitter about the sharp comment.   For several weeks now, he had refused to join in the fellowship.   He was uncertain of his faith, spent his time attending to his business, and had found a new interest in the theatrical performances.   I was not sure which came first: the insult, his reaction, his loss of assurance, or his burying of himself in other things.

Juventius asked me what I knew about him.   I could only think of the powerful stand he had made at the business dinners, and his goodness in sending Neratius out as an evangelist, even though the young man had been his slave.   If anyone could help Crassus, it was the imperturbable caring "shepherd", sitting by me.   We spent some time in earnest prayer, for our mutual friend.

Juventius recalled the important idea, which Paul had put before us in the previous passage of his letter: the need to become so close to others, that we can clearly explain to them the meaning of the Gospel.   Twice he had talked of his desire to "save all people".   Juventius added, "A person has not heard a message, until he has understood its words."

When we had found our place, it began with a typical piece of our apostle's diplomacy: praise to the Ekklesia, for holding to his teaching.

He then commenced a lengthy set of instructions on the ordering of our life together in the Fellowship.   Firstly, he talked about the basic aspect: submission.   Women submit to men in the congregation, men to Christ, and Christ to God the Father.   Juventius pointed out the obvious: Christ's submission as a Human Slave to God and to death on the cross, was a thousand, thousand times more consuming, than was now asked of men and women in the Church.

However, Paul's concern was also with the tokens of the submission - of the men and of the ladies.   Quite distinct from the synagogue practice, the men must bare their heads in worship: a notable sacrifice for Jacob's sons.   The women must still have theirs covered.   His language is strong: if a woman's head is not covered, she had better shave it completely!   Not, of course, that any one would do that.   "I'll cover my head", would be the reaction.   Though not a rule to be followed, even public opinion says that a man having long adorning tresses of hair is not the norm.   Women, on the other hand, are right to be proud of beautiful well-kept hair, if they are so blessed.

The Holy Spirit's reasons for having women cover their heads in worship are threefold: the order in creation - woman created from man, and for man; the indication of the covering of long hair; and thirdly, because of the gaze of the angels (we are reminded of fallen angels in the account of the Flood, and as a testimony before the righteous angels in Heaven). The word for husband can mean simply men; wife can imply women in general.

We were unsure whether this meant the critical surveillance - looking for the obedience of the Congregation as it lived to God's glory, or the lustful desire of fallen angels - suggested in the story of Noah, in the Law of Moses.   This passage may show angels marrying human women, in the days just before the Flood; certainly, I remember hearing arguments in the synagogue about it: most said the term "sons of God" refers to angels, in particular fallen ones.

The covering of the head is therefore, both a token of submission, and also of delegated authority: the place, status, and responsibility in God's kingdom.   Centurion may be a desirable rank; but it can only be held, if under commissioned officers.

"How big a head covering counts?" I asked.

"The size of the crown does not determine the extent of an Empress's kingdom!" Juventius replied.

An actor in the theatre has been making a skit at the Church, by saying that God's daughters cannot take their headdresses off in their father's presence.   Crispus replied publicly, that any loving daughter would give much greater evidence of devotion; and be more than happy to please her father with such a simple gesture.

Paul continues by pointing out that men and women are interdependent in creation and procreation.   He concludes the argument by noting that men wear their hair short - in contrast to women normally keeping theirs long; and that all other Congregations hold to these ideas.

His punches might have been light here, simply because his next criticism was even more important: our failure at the Lord's Table.

Paul's anger at the time of writing can be gauged by the opening phrases:

"In the following authoritative charge, I have no praise for you - your meetings are not for better, but for worse!"

Our behaviour at the Lord's Table was wickedly divisive; divisions at least demonstrated, who is truly for God, and who is not.   Some of the cracks in the Fellowship were the pre-Christian enmities between households.   There were also the differing strata of Korinthian society, which found some families notably rich, and others poor, and it showed in the way we all ate at the Table.

Paul's words had brought instant reaction, I remember.   As with all our problems, there was a positive side: clear directives emerged which would stand us in good stead for a long time to come, and prevent others falling into the same traps.   God had given a special revelation to Paul about the Last Supper, almost as though he had been there in the Upper Room, just before the Crucifixion.  

Our thanksgiving was a kind of Passover meal.

As the evangelists tell us, so Paul repeated the Lord's words:

"This is My body, which is for you; do this in remembrance of Me.  This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of Me."   In these two acts, we herald the Lord's death, until he returns to us.   There is the importance of an act of obedience, as we submit to His command; this in its turn, brings assurance to our hearts.

Here is a most serious sin: if we act carelessly in taking the "body" and "blood" of the Lord.   The constant use of His title reminds us of His Divinity.   Our preparation to take the Bread and the Wine is that of self-examination.   Juventius suggested that I bring myself into total submission to God's will, ask the Holy Spirit to show me any sins which need to be confessed, and picture what the crucifixion would look like - imagine I was present at the event itself.

Paul writes that he has seen believers taken ill, and even die, for not recognising the true meaning of the Loaf and the Cup.   So we must judge ourselves, before God has to.   Paul has more instructions, but we must wait until his next visit.   Meanwhile, all in the Fellowship must respect each other; and full meals must be eaten at home - not as part of the Communion Meeting.

PART FOUR             MY LONG VOYAGE

Chapter Forty-six.    A Great Surprise

There had been no hint of what was passing through Magnus's mind.   Some months before, he had heard from Carthage about trading prospects beyond the Mare Internum.   He had planned privately, so I had little warning.   I was to sail in two days time: to join the businessmen in Carthage, and hopefully catch favourable winds.

The Church gave me their earnest best wishes through Crispus, and Juventius - who was most distressed.   He  kindly lent me a copy of Paul's letter, an Evangel written by Urbanus, and a gave me a collection of the first forty-one Psalms [The First Book of Psalms].   I had never had such valuables to call my own!

We boarded a medium sized ship at Lechaeum.   The family, and most of the household slaves, came to see me off.   Magnus - who had spent most of the two days writing down what I should be looking for, and making certain I had learnt it all by heart - gave me profuse kisses and slapped me hard on the back.   As the ship made progress westwards along the gulf, he and several others travelled in carts to the last point of land.   We waited for them to pull out in a small fishing boat, and said more Good-byes.

After a false start - of only a few hundred-ship lengths, we had to return.   A small boy had emerged from the hold of the ship, with tears streaming down his face; his intention had been to stow away, but "he wanted his Daddy!"   So the ship turned to meet the small boat, yet again; and the boy was returned to his father, who showed emotions of anger, gratitude and amusement.

There were a few days in Carthage, whilst the larger ship was being prepared.   I was persuaded to ride a camel; and amazed the owner, by my aptitude to control the animal.

The ship sailed to catch The Easterlies.   We followed the coasts of Africa, and Mauretania, until, reaching the straits opposite Baetica [Spain] - by a huge mountainous rock, which towered into the sky, we passed out into a new and fearsome ocean.   Our progress southwards was slow, and we stayed close to the land.   Eventually, reaching a point known to the captain, we turned right: to head out westward for our destination: the Islands of Eternal Summer.  

The port was no sooner sighted than a thunderous storm broke from the South; the ship was in danger, even when sheltering within the breakwater.   We rode at anchor for three days; and then the crew tied the ship against the docks.   The ship's master gave careful supervision, explaining the relevance of tides - something most of the seamen had not encountered before.   He told stories of ships being moored - particularly in Britannia - and almost breaking up when the outgoing tide left them high out of the water, or, vice versa, ships being dragged under the water, as the tide rose.  The sailors were worried that we might fall off the edge of the Earth, if we travelled too far to the horizon. 

The several islands seemed to be volcanoes thrusting out of the ocean.   The great storm, which had welcomed us, was rare, even in the winter.   Our ship's master pointed out the high elevation of the sun for the time of year.   We were to winter here, and leave when we could still catch The Westerlies on the Mare Internum.  It was strange to observe the clouds that hung over the islands during the day, and then dispersed in the evening.   The storm had done a great deal of damage: washing away tracks, and valuable soil.

We had plenty of time to explore; mountains still had the semblance of volcanoes, and consisted of various coloured sands and rocks - mainly ochre, and dark shades of red.   On one expedition inland, we followed a dangerous path round hillsides to view a spectacular waterfall; on another, we left the port and spent several days climbing a track to the highest mountain of the island.   Before the time of lamp lighting, clouds hung round the forests.   Near the top the landscape was like another planet: the red and brown boulders resembled the ploughed field of some giant, and there were desert areas, and lakes of settled sand.   Curious shapes had been created by volcanic explosion followed by centuries of wind erosion.   The great mountain was conical and covered in snow, even though the sun was hot.   When the wind blew it threw the snow's coldness at us.   The climate here made the old men breathless.   A week before our visit, a slave had been driving a cart, filled with people, down the steep gradients of the track and had gained too much speed.   He had leapt for safety.   All would have been killed on the precipitous route, had not the daughter of the owner speedily taken the reins.   As it was, the cart eventually crashed: with broken bones, but no loss of life.

Chapter Forty-seven            My Travelling companions

A young slave had been sent as my Aid, with the hope that I would develop the two years of education he had received in school.   Both his parents, who were slaves, had died of dysentery, when he was a young child; he had survived - being looked after by an uncle. 

When their master's business started to decline, the aged uncle was granted his freedmanship.   Magnus paid a small sum for the boy, so that a female slave in our household could bring him up.

The youth never left my side; and I taught him about a wide range of subjects.   He might have said that he believed in the Lord Jesus, just to obey and please me.   However, I remembered Juventius's words of wisdom about children - and fearful men and women: clear alternatives should be given, allowing them freedom of choice: to believe, or not to believe, the Gospel.   “ Would you like to believe now, or prefer to wait?”

Tears of sorrow had convinced me of his genuine repentance, as he became a Believer.   I baptised him: by both of us diving into the sea when the ship was becalmed.   Christ gave him a spectacular baptism in the Holy Spirit: with two or three different languages, and a simple prophecy of praise.   All this was quite beyond his natural abilities.   As his teacher, I recognised this all too well.

Together we prayed, studied Urbanus' gospel, and witnessed.

The voyage also found me a learner: at the feet of a businessman from Malta.   As a youth, he had been sent to Pergamum to study Rhetoric and Medicine.   One year into his doctor's studies, he learned of his father's death, and the need to return home.   We had long talks about Rhetoric, and so I felt more confident in writing my notes on Paul's letter.   Whenever I did some writing, Timothy's own words of explanation to the congregation came vividly to mind; I could almost hear the sound of his voice, and his style of expression.   Juventius would be pleased with my work, and the young lawyer might continue the correcting of my notes.

One other detail of the voyage: there was no harvest from our witness to the crew and passengers, until the captain caught wind of us, and had me join him under his awning at the stern, for the evening meal.   I was exhilarated to learn he had a friend who had been master of a ship carrying Paul and his companions.   They had often discussed the apostle's life and teaching since.   If only I would explain the Way to him, he would like to become a Believer.    We took a dive into the sea on a calm day, and he was baptised by a most minor slave!   He now looked for opportunities to talk about his faith - with great effect.

Chapter Forty-eight            Long Passages on a Long Voyage

I re-started my notes on the letter, in the middle of its long discussion on the ordering of worship in the Ekklesia - there was really only a single section after that: the one dealing with Resurrection.

After teaching on the place of the ladies in the Congregation, there was the important guidance on celebrating the last Supper.   Then the letter went on to answer equally important questions on the conspicuous part played in the Church by the Spirituals, or the Spirit's Manifestations - the Gifts of the Holy Spirit.   Sometimes we think of the Gifts, sometimes of the Believers endowed with them.   Teachers divide them into speaking, and serving gifts.

First of all the spirit must be identified.   Idols are dumb, but pagan temple worship has its powerful unholy spirits: the occult oracles.   The Holy Spirit will never curse the Lord Jesus: the filthy spirits will never truly acknowledge Jesus as Lord.

There is diversity however: with the gifts, with the service given, and with the degree of power in action.   In other words, we must allow for these many variations: the kind of gift, the type of service, and the dimension of working.    It is still the One God who donates them, personally, and in His Sovereign Will: to the wide spectrum of Believers.   The same God is powerfully at work in each of them.   The purpose is to uniform too: the mutual blessing of God's Dominion.

Paul refers to the Lord Jesus, the Holy Spirit, and God, on equal terms in this passage - as Timothy also clearly taught.

At this point in the letter, there is a list of nine gifts; but, just a few words further on, Paul adds another four to this nine. 

Timothy and other apostles explain that we can observe about twenty all together.   The complete tally is as follows:

        1.        Apostles                                

        2.        Prophets                             

        3.        Teachers                                       

        4.        Working of Miracles                             

        5.        Gifts of healing                                

        6.        Helpers                                      

        7.        Administrators                          

        8.        Various Tongues                                

        9.        Interpretation of tongues                     

        10.       Words of Wisdom      

        11.       Words of Knowledge                              

        12.       Faith                                        

        13.       Discerning of Spirits                          

        14.       Service                                    

        15.       Encouraging                                     

        16.       Contributing                                    

        17.       Leadership-Aid                                

        18.       Mercy Acts                                    

        19.       Evangelists                                   

        20.       Pastors, Shepherds.                             

In the second list in the letter, the Holy Spirit led Paul to give an order of importance to the first three: apostles, prophets and teachers.   There is a tension between these three powerful and influential gifts, and the position held by the Elders, who have the office of Rulers in the Congregation.   The Elders may have the gift of teaching, and, in a collective sense, will shepherd the Congregation.   Most have been appointed by the apostles or through prophecy.   Throughout Israel's history - and in other cultures too for that matter - Elders have been a key factor, which continued into the synagogues, and from there, into the Churches.   Juventius thinks that Paul learnt important lessons about the qualities required in Elders through his experiences at Korinthos, and would now demand a higher and holier standard of spiritual living.

For my own convenience I will make notes on all the gifts.

Chapter Forty-nine                  The list in more detail

Twelve original men chosen by our Lord have been added to since.   "Apostolos" means a person who is sent on a mission to represent some important individual.   The Lord Jesus specially appoints such people still, by calling them in a notable way.   They are akin to the prophets of the Jewish Scriptures.   We have been warned: just as there were false prophets in those days; so there are false apostles today.

Paul had started out as an evangelist, and then he and Silas were prophets and teachers, before being called to serve as apostles.   The gift of prophecy in the Church today is somewhat less in status than in Old Israel, but nevertheless a senior gift bestowed on both men and women.   As with all the gifts, there is a scale of power: some speak about nations, others about nagging wives, or bullying husbands, and lost donkeys.

There are those who add to our knowledge of God by teaching.   The apostles give much of their time to this work, and it is a valued ability in some Elders.  

The power of God is often seen amongst us in mighty miracles, and in specific individual gifts of healing.   Many of the evangelists have these gifts.

In the same miraculous way, the Ekklesia includes those with practical gifts, first to be mentioned are the helpers.   Many different forms of help are offered in the anointing of the Holy Spirit.

Administrators, or organisers, are most useful in many aspects of our life together - at all levels of the Congregation; several of the Elders are outstanding.   I think I have a small measure of this gift, which is an asset in spiritual work, and also in the business.

The spectacular and controversial gifts come next: tongues and interpretation.   We have been rather excessive in Korinthos!   Paul says he speaks in tongues constantly - more than anybody, but with discipline, and thought for others.  

The Lord Jesus, and many of the Hebrew prophets, gave fine examples of using the two gifts of words of wisdom and words of knowledge.   Evangelists taught by John the apostle, tell the marvellous story of how the Lord Jesus spoke words of knowledge at the call of Nathaniel.   My own most impressive miraculous experience was the information about the murderous thief.   God gives us supernatural information, but only with discretion, and never to satisfy idle curiosity.   Wisdom knows how to act.

In effect, faith is rather like the 'powerful workings', and healings - wisdom and experience are required to recognise the difference.   It is a supernatural faith, which asks great things of God in accordance with His Sovereign Will.   This kind of intercession brings ‘unavoidable certainty', says Juventius.

Some of our members have the insight into the nature of spirits: whether unclean, the Holy Spirit, or even what kind of human spirit - as the Lord Jesus was able to see in the character of Nathaniel.

Among the five practical gifts there is the grace of servanthood: to serve another in their service of Christ - in the way Timothy and Silas help Paul.   There are many gracious saints in our Ekklesia with this blessing.   Helping the Elders are those appointed officially as Deacons (Servants to the Church) - both men and women, of tested high and exemplary quality of life.   One of the most widely known is a business lady in Kenchreae named Phoebe.

Encouraging is the most beautiful of gifts.   Paul used to work with a friend called Barnabas, they say, who was famous for his anointing as an encourager - hence his name.   I think Juventius manifests this work of the Spirit.

The Fellowship would be disadvantaged against other social groupings in the city, if there were not those enabled to acquire and distribute honest wealth, in varying degrees and ways.   The kindness of God expressed in this gift is one of the greatest testimonies to the unconverted in our city.

Similar to shepherding is the blessing called leadership-aid: the efficiency to guide people, or families, through severe trials, of whatever kind.   When an Assembly has not appointed its Elders, it is these people who can sometimes hold the fort, until things are put right.

Some are called to bring about special, and remarkable acts of mercy in helping others.

Evangelists are those who recount the story of the Lord Jesus - His life and teaching - in order to win the unconverted; and to keep the eyes of the Congregation firmly fixed on their Lord.

Juventius is typical of those men and women who shepherd (pastor) individuals, as the Lord Jesus would, were He still on earth.   It means teaching and encouraging Believers - face to face - helping them to grow healthily in the Faith.   Juventius is like a personal shepherd to me, but even more, he teaches with great skill: even better than my teachers when I was being schooled.   The gifts of teaching (spiritual feeding) and shepherding overlap more than most gifts.

These are my brief notes on the gifts of the Spirit.   Two are expanded much more in a later passage.

Chapter Fifty                      A Single Body

Adjoining the Gymnasium, in Korinthos, is the Asklepieion or Hospital.   The portico there is the place for displaying models of poorly-parts, as votive offerings on the behalf of sufferers.  

After my injury, the slaves of the household wanted to subscribe towards buying one for my leg.   The sculptures are artistically good, being produced by the realistic skill of the studios in Korinthos.   They are, however, not only lifeless, but also disjointed.

A few strides from this portico bring you to the Gymnasium: with the sight of some of Achaia's leading athletes.   Oppius, of the black eye, thought it was a joke about the athletes: to have the medical centre so near.   I explained that part of our preparation was to have first class advice on training, and health, from the doctors there - people do suffer injuries of course.

I suspected that Paul, who knew the area well, might have had this location in mind when he talked about the Congregation being like a body of carefully joined parts, specially created by God; and into which people are thoughtfully placed by the Holy Spirit.   Ten times in this passage he is led to refer to the action of God the Holy Spirit in the bestowing of gifts.   What an incredible calling: that the Ekklesia can be called the 'body of Christ'!

The arrogance of some, and the jealousy, or depression of others, had pressed Paul into this wonderful picture of balance.   The human body needs all the parts, and no more.   The most important organs - such as the brain, liver, heart, stomach, lungs, and private parts - are not seen in public.    The impressive hairy chest, beautiful hair, or fine beards, however, are not all that vital.   We should suffer, and rejoice, together; and recognise the Spirit's wisdom and sovereignty in blessing others with their gifts.   I should be humble in seeing that my own gifts are not of personal skill or acquisition.   Today, He may choose to bestow a new gift.   We must be willing to let others have joy in serving us through their gifts.

This picture of the body closes with these words:

"But zealously strive after the best gifts, and I will show you the way of excellence."

Chapter Fifty-one          Excellence is Love

In the middle of all this delineation of Church order, there is a jewel of literature on the subject of love.   Urbanus - the evangelist who has spent some time with us preaching the gospel, and performing numerous miracles and healings - said Paul must have written this separately, and was looking for a letter in which to use it.   Juventius believes it grew out of the context, because the gifts are referred to.   Jewish Believers comment that Isaiah, and Jeremiah, would have been proud of such a passage, if it had been given to them by the inspiration of the Holy Spirit of God.

The passage begins with four or five references to gifts, and others follow later.   They are tongues, prophecy, faith, giving, and even dying for others.   All these are fruitless without love.

We use four different words for "love" in Greek:

eros is love between the sexes,

philia is friendship,

storge is family love, and

agape, is Divine love and sacrificial love for the Brethren,

and is used here.   Jesus, through the Believers, has introduced this use of "agape", from the Greek translation of the Jewish Scriptures, to describe the new type of love, which He has brought into the world.   A Grammatist told the young lawyer, that it is hardly ever found in High Classical Greek Literature.

Paul tells us what love is like, and what it is not like.

Love is: patient, kind, happy when truth succeeds, quietly

protective, trusting, ever hopeful, persevering, and reliable.

Love is not: envious of others, boastful, proud, rude, self-seeking, touchy or easily provoked to anger, a harbourer of scores to be settled, delighted at the sinful falling of others, or given to failing.

The gifts will pass away with the fulfilment of prophecy and the coming of Christ's Eternal Kingdom.   We live now with the imperfect reflection of the perfect: just as the good view in the bronze mirrors from our workshops in Korinthos is not to be compared with seeing face to face, or the limitations of childhood are not to be compared with the fulness of adulthood.   Just as we are fully known by the Lord Jesus at this moment; at His return we shall know God fully!

Faith, hope and love are all vitally important; but love is paramount.   To be totally committed to agape is the path for Believers; but we should desire the spiritual anointing of prophecy, in particular.

Chapter Fifty-two               Volatile with Discipline

We knew about the Coming of the Holy Spirit on the Day of the Jewish Pentecost, about twenty years ago - the day fell exactly fifty days after the Passover on which the Lord died for us.   "Dialectos" is the word they used for languages.   Our teachers spend long hours explaining about miraculous speaking in tongues - glossolalia.

Firstly they instruct on how it occurs at the sealing, or baptism in the Holy Spirit: revealing the unseen presence of the invisible Spirit of God.    It is God confirming our acceptance into His family; perhaps other gifts may be used, but this is the most common.   On that significant Day of Pentecost, in addition to tongues, they also saw flickering flames and a heard a storm wind.

The first apostles must have found things extremely strange; nothing like it had ever occurred before.

I remember a teacher in the Congregation saying: "You have been stamped with the seal of the long-promised Holy Spirit, which is the pledge and first installment of our heritage."

Secondly, it may be a sign to the unbeliever, as the apostle describes here in his letter; a miracle, which totally astounds the unconverted.   The opposite effect is seen if all speak in tongues - obviously, as in any unruly meeting, nothing is achieved but bringing dishonour on the Lord's own name. 

This had happened in our Assembly at Korinthos.   (Apart from an unusually special miracle of tongues, it is prophecy that normally speaks to the unconverted in our meetings.)

Thirdly, when someone speaks in tongues in the meeting and there is an interpretation, the end result is prophetic.   Sometimes notes are made: to make certain that precious messages from the Lord are not forgotten or overlooked.

Fourthly, the gift is used personally: in intimate prayer, worship, and spiritual development.   As Paul says, it is through tongues that the spirit of a person is built up, speaks mysteries, prays, sings, gives thanks, and praises; but the mind receives nothing without Interpretation.

Fifthly, the gift produces singing in Congregational worship more complex and beautiful than anything the Greeks, Romans, or Jews, have ever heard in their musical traditions.

Paul encourages all those with the gift, to pray that they may receive the grace to interpret.   It is creative, and takes us beyond our natural ability and knowledge.    Paul gives an ancient prophecy about tongues, from Isaiah; to show that this manifestation did not come unannounced.   He illustrates his teaching from music: of the pipe, harp, and the military trumpets used for signalling orders.   Perhaps he is being sarcastic, when he calls us "zealots in spiritual things" - the Zealots are terrorists!

"I would like all Believers to speak in tongues, but I would rather have you prophesy ... I thank God I speak in tongues more than all of you...”

The Elders carefully arrange times of silence in the meetings, so that people can bring messages to us.   When a tongue is spoken, there is usually a short wait for someone to feel led by God, to miraculously give the interpretation.   It may not be a word for word translation - it may take more or fewer words.   There are numerous human languages and dialects; there is even the possibility of an extinct language, or one used by angels.

Someone asked the young lawyer: "Why did God choose to give us this strange gift of tongues?"

He listed the following observations:

it is egalitarian - making all social classes equal,

humbling - a surrender of a main means of communication,

dramatic,

miraculous,  and

take us above and beyond human intellect.

Juventius pointed out that interpretation is quite hard work!   It may come as a vision, which helps us to be clear and objective; as in the case of seeking God's will after a heated discussion, on a difficult and controversial issue.   Usually God places it in our mind: sometimes before we start, or, alternatively, as we are in the process of giving the interpretation.

I have several examples from my own experiences, but there are plenty more.    Occasionally interpreters are caught out: if someone, perhaps from another country, is familiar with the language, and the interpretation is obviously contrived, and from the human spirit!

For instance: a Jewish brother recited the Psalm, numbered twenty-three, in Hebrew, and a zealous brother interpreted it quite erroneously, in his excitement and immaturity.   On the other hand: a businessman, a native of a land to the east of Marcomanni Quadi and the River Danube attended a meeting as a God fearer.   The Holy Spirit spoke to him in his own language, telling him to hurry up and believe, because he would not have another chance.   The man let out an anguished cry!   There was also a prophecy, which included the words of the Scriptures: "The Spirit of the Lord is upon me to preach the good news."   One of the Elders preached the Kerugma and the man became a Believer.   He returned to Venetia, where he currently lives, to form a Congregation around his own household.   The Brother who spoke the message was particularly nervous that day, about his gift, until he knew of the remarkable result.   The Elders followed the events in detail and will vouch for the truth of the story, if anyone is in doubt.

A Brother who built fire systems for kitchens, bakeries, under-floor-heated rooms, baths, and hearths, had become rather depressed.   He spent a whole meeting quietly praying to the Lord in tongues.   A young female slave, who came from the cold North, asked him how he came to know her language so fluently, as to be able to praise God in it.   My friend was hardly eloquent in his own tongue, let alone in another!

A simple native slave spoke to a Rabbi visiting Korinthos, in perfect Judean Hebrew: mentioning his grandfather by name, and calling on him to accept Jesus of Nazareth as the Messiah.   The effect was spectacular.

Along with the gift of different kinds of languages, this section of the letter looks in detail at prophecy within the Congregation.

Paul has already shown that prophesying must always be in love.   It is only of passing importance, will finish with this life, and is incomplete - as are tongues and knowledge, when compared with our great hope in Christ of having full understanding at His coming in Glory.

Paul puts down several guidelines.   Firstly, prophecy is something which all Christians should desire to offer to the Church.

Secondly, prophecy speaks clearly, and is dedicated to building up the spiritual life of the Congregation, encouraging us, and bringing real comfort in hard times.

       

Thirdly, it is a higher and more desirable gift than uninterpreted tongues.

Fourthly, the unconverted will be impressed: "But if an unbeliever or someone who does not understand, comes in while all are prophesying, he will be convinced by all that he is a sinner and will be judged by all, and the secrets of his heart will be laid bare.   So he will fall down and worship God, exclaiming, ‘God is really among you!’"

(Paul is using rhetoric here: contrasting the unpleasant excess of tongues, with a slightly less unfortunate over activity of prophecy.   Normally, however, prophecy is for Believers.)

Fifthly, it should be limited in ordered worship to two or three speakers - as in other Assemblies.

Others must weigh what the prophets say.   Juventius says that the Elders must take the main responsibility for examining prophecy.

A first prophet must give way to a second who wishes to speak.

It is seen here as giving instruction.

Tenthly, prophets are in control of themselves.

Revelation (apokalupsis), which implies "unveiling", is sometimes used as another name for prophecy.

To close my notes on this section, I quote Timothy's wise words:

"There should be a balance between concern over the use of your own gifts, and your need to benefit from the gifts of others."

The formidable women of Korinthos again become the centre of attention: they must not disrupt the meetings with the excuse of asking their husbands to explain things.   Jewish ladies have a bad habit of talking when they become bored.   The young lawyer feels that the liberty, which comes with salvation, has rather gone to some peoples' heads.   He admires Paul for avoiding the rabbinical trap of austere legalism.   He sees the apostle as having a balanced libertarianism.

There are three final salutary comments, on the subject of Congregational Order.

Chapter Fifty-three               Local Details

Yesterday we travelled along the coast to a small anchorage against some gigantic cliffs.   There are so many fish in the little harbour that they climb over each other for any food thrown to them.

The fishermen at our present port of anchorage haul their boats up the beach each day.

There is usually a crowd of strong men willing to join in - in the hope that the sudden addition of their muscular asset will make an obvious difference, and impress.   There is a crowd of onlookers also.   Today was a good example.   When the owner arrived, he placed the split tree trunks more carefully under the keel, and the vessel slid up the beach with ease: to hearty cheers from the spectators.

I have spent a great deal of time writing: both my notes, and copying out Urbanus' Gospel - for the captain, and for a nobleman on the island.   The captain had talked to him through an interpreter; he wishes to learn Greek and so read the message for himself.

Chapter Fifty-four           About Resurrection

In turning to his final subject: "The Resurrection of the Dead", Paul is addressing doubts among some Believers in Korinthos.   He reflects, firstly, on the part the resurrection of the Saviour occupies in the Message preached by the apostles and evangelists.   He reminds us of the death of Christ to cover human sin, the burial, and the resurrection; these do not stand isolated, or unannounced, in the course of history, but are well established in the Scriptures of the Jewish people hundreds of years earlier.

The rising from death of Jesus, then receives this special attention.   Not all the appearances of the Risen Christ are listed here, only those to Peter, The Twelve, the Five Hundred - most of whom could be shipped to Korinthos as witnesses - to James our Lord's brother, and then to all those called to be apostles of Christ.

Here, two subjects overlap.   His own apostolic visions of Christ are, at one and the same time, proof of the resurrection and proof of Paul's calling.   He confesses his inferiority and unfitness, because he is unique - he persecuted the Believers before he was converted and joined them.   God's grace has achieved this, making him the most zealous of labourers.   All the apostles bear witness to the whole Evangel Message.

The coming to life again of Christ proves the concept of Resurrection.   If this were not a true concept, Christ would not be risen, the Gospel would not be true, our faith a waste of time, the apostles lying witnesses of the most serious kind - charlatans before God Himself - we would all still be in a state of guilt, the dead Believers lost, and the only hope left to us would be the miserable reward of what this life offers.   Here were too many stumbling blocks for false ideas to advance any further.   The young lawyer had been impressed by Paul's strong case.

Christ, who became the first resurrected Spiritual Man, is contrasted with Adam, who was the first Natural Man.   One brought Resurrection: the other brought Death.   I have a picture in my mind of a ripe cornfield waiting the harvest.   As in the Jewish Festival of Harvest, the first sheaf has been specially cut and bound for the rejoicing ceremony; but the whole field will soon follow.   Jesus is that first sheaf; we are the rest of the field.   The Harvest has begun with Christ!

This takes us to the last days of the earth: when Christ will return to resurrect the Church, and reign as Lord of All.   The Son will then submit to the Father, within the mystery of the Eternal Godhead.

                          

With a curious aside, adding to the earlier argument, Paul refers to what he considers our innocuous practice of baptisms by proxy - for those Believers who died while being too ill for real baptism.

Just as there are proxy arms and legs in the Asklepieion Portico, for the god of healing to see, so some in the Church feel they should represent their recently dead believing friends in baptism.

This admits belief in the Resurrection of the Dead.

And another, emotional, argument: why should Paul suffer persecution, as he did in Ephesus, at the time of writing, if there is no hope and reward after death?

He punches hard and accurately: there is in Korinthos, he says, the influence of bad companionship, a lack of holiness and an absence of spiritual knowledge; three items we must all pay attention to.

Chapter Fifty- five             More about the Resurrection

The young lawyer thought Paul would make a formidable barrister.

The evangelists have mentioned three specific resurrections performed by the Lord Jesus during His lifetime; many were raised at the time of the Crucifixion - appearing in Jerusalem after the Resurrection of Jesus; and, more recently, we have heard that Peter brought a woman of great holiness - called Dorcas of Joppa - to life.

A series of analogies are now made between the resurrection body and aspects of Creation.   [There is a marginal note, probably by the young lawyer often referred to.   "Analogy can never be offered as proof in Rhetoric; but I have to admit there is more than mere analogy here.   The modus operandi of God is observed in various locations of Creation, and most reasonable conclusions are drawn: that He can be expected to work in similar ways apropos the After Life."]

It is the ugly sinister grain seeds, of little beauty, that produce the glorious golden crops that change landscapes, even at great distances - such as in the view to the west beyond Sikyon.   There are numerous types of bodies in Creation: human, animal, birds and fish.   There are also different celestial forms: Sun, Moon and stars - all of them unique.   (The captain explained how there are three colours of stars - warm, white, and cold blue.)   The Believer's body will be "sown" perishable, humiliated, weak and animal-like: but raised to eternal life, imperishable, glorious, in power and spiritual.   As the seed and its crop, we have two forms: one resembling Adam, and the other like our glorified Christ!

        "As we have worn the likeness of the Man of Dust,

        so we shall wear the likeness of the Man of Heaven."

It is obvious that the Earthly cannot exist in Eternity without being changed first.

This change will happen rapidly: both for the living and for the buried.   In other words, not all humans will experience death: Christ will return during the lifetime of some of us, and we must all, always, live in this hope and attitude.   The Angelic Battle Trumpet will blast, and the great transformation will happen!   The case rests on the foundation of Scriptures in Hosea and Isaiah: God gives victory over sin, death, and judgement.   This calls for the determination of the wrestler and athlete in their training.

  

Now we have the Holy Spirit's answers to the questions: What will the body be like, and, how will the Resurrection take place?

Chapter Fifty-six                The Final Page

Before the closing farewells, there was a positive issue to be dealt with: one which would let the Fellowship act with success and achievement: "Will you raise a collection for poor Believers in Jerusalem?"   Whereas the main part of the letter was characterised by local illustrations, which would appeal to us - the lower census classes and slaves - this was aimed at the small nucleus of powerful, rich and sometimes troublesome elite.   Mentioning the Galatian Congregations, placed us in the context of the World Ekklesia, and made us look beyond ourselves. 

There was also the challenge of how we would compare with these older fellowships.

Some think we must be the worst Church in the World: that Paul will never meet a problem, for the rest of his life, not first dealt with in Korinthos.

As the centre of Achaian Government and one of the richest and most sophisticated cities of the Empire, our few rich Believers would soon gather a large sum.   They were organised by the apostle to collect on the first day of each week - our main time of meeting.   All will be ready for his next visit, and our representatives can then travel to Jerusalem with Paul, if we think it right.

Paul's plan, at the time of writing, was to remain working in Ephesus until Pentecost; then, following a tour through Macedonia - our northern neighbour - he would visit Korinthos for a lengthy stay through the Winter.   Later: onwards in the master's service.

All is, "God willing".   The affairs and events in Ephesus were continually in the background of this letter.

He mentions several people, like letters of reference or commendation: Timothy, Apollos, the Household of Stephanas, and his other travelling companions from Korinthos - Fortunatus and Achaicus.   We had invented much trouble around Apollos; here is a clear picture of the real relationship between the apostles.

Yet another exhortation based on the wrestlers' coaching chant, which Paul and I had heard at the Gymnasium:

        "Watch!

         Stand fast - in the Faith!

         Be men!

         Be strong!

         Let all be done in agape (love)!"

Greetings are sent to us from our old friends Aquila and Priscilla, the Ekklesia in their house, all the Churches of Asia in fact, and all the Brothers working with Paul.   As though we were together again - a holy kiss of greeting all round.

As one would expect, the final greeting is in Paul's own handwriting:

"A curse on anyone who does not love our Lord Jesus Christ!   May Our

Lord come - using the Aramaic term, Marana'tha!

"The grace of our Lord Jesus Christ be with you.   My love be with all of you in Christ Jesus."   Notice his last two words to us.

PART FIVE     KORINTHOS AGAIN

Chapter Fifty-seven            Home At last

On our return journey, the winds pulled us about; never the less we made good northerly progress, under clear skies, and found the westerlies in the Mere Internum.

Even though accustomed to sailing into the Gulf, and awaiting the first sighting of the Akrokorinthos, it never ceases to bring tears to my eyes, and a longing in my heart for the Brothers and Sisters, and the Household of Magnus.

Narnia had been ill during my absence, but now suffers only the monthly sicknesses that fall upon girls of that age.   After two days of intense discussion with Magnus, I was at last free to go looking for Juventius.   I found him in a new property on the west side of the city, fifty paces inside the city wall.   The living accommodation was much cleaner, the milk and food fresher, and a certain old slave happier than she had ever been in her long life.

Juventius had given her a small cottage adjoining an enclosure for roses - she had come to like the flowers since her previous, Roman, owners had delighted in them and given her training in their nurture.

We sat among the roses, with a narrow view to the northwest across the plain near Sikyon, with the Gulf and Heraion's spine beyond.   Juventius had only just returned from his late brother's estate near Megara.   The family had required help and comfort, following the brother's death.

A special event in the City had concerned Erastus, an eminent member of the Congregation, who had held several senior executive posts in the administration of the City; he celebrated one of them by building a civic pavement at the east side of the theatre - outside the stage.   A number of the Brothers had attended the unveiling of the commemorative inscription - to give him support.   I have seen it several times: inscribed in local limestone are the Latin words, filled in with metal, "ERASTVS PRO: AED: S: P: STRAVIT"  ["Erastus, commissioner for public works, laid this pavement at his own expense"].

I heard an uncertain rumour that Paul had visited our Church briefly, perhaps secretly; certainly Titus had spent time in Korinthos.   More recently, yet another significant letter has reached us from Paul, writing from somewhere in Macedonia.   (Here was the answer to what I might write about next.)

I wondered what the apostle had done, since he left us at the end of his first great visit to our city - sailing eastwards from Kenchreae?   Firstly, he had called at the city of Ephesus.   Priscilla and Aquila remained and settled there, founded a branch of their business, and formed a Church, which met in their premises.   Paul had continued to Syrian Antioch, which was his sending Church - his headquarters.

He had eventually commenced a third evangelistic journey: travelling to Ephesus again, where he remained two and a quarter years, or more, with Timothy to assist him.   It was during this stay that he had written his first long letter to us, and, as I said, I think he later made a hurried visit to our city, mainly to see the Elders - whilst I was away on my own journey.  

He then intended a return visit to Macedonia, as he stated in that letter, and sent Timothy and Erastus on ahead.   This left two Macedonia Believers to support him - Gaius and Aristarchus.   They were all caught up in a riotous assembly in the theatre at Ephesus.   (The word "assembly" - "ekklesia" - is used for a Christian gathering also, but not riotous!)

Paul had sent Titus once or twice to enquire about us - you see his great concern.   The first visit saw Titus was thrilled by the respect shown him, as a representative of Paul.   Indeed, when Paul had left Ephesus for the north, although there was a mighty response to the Gospel in Troas, he could not bear to stay, but travelled on into Macedonia: looking for Titus, who would be carrying our latest news.

When Paul had found the young apostle, he received a heartening report, to our credit.   Even so, there lingered doubt about our loyalty to him, and a worry - regarding our vulnerability to the erroneous teaching of false-apostles.

It was at this stage that Paul wrote this next long letter to us.   The document came from somewhere in Macedonia, brought by Titus and two trusty "apostles of the Churches" - one a fine experienced evangelist.   Amongst other things, it had a practical target: to add final touches to our fund for the poverty-stricken Believers in Judaea.   He hopes to visit us later: as a staging post for further evangelistic travels.   Juventius was able to make this outline for me.

This second letter has been well read in our Fellowship, and copies were circulating round the other Achaian Churches.   Magnus gave me much happiness in allowing me to work with a scribe copying the text of the letter - he knew the slave's master, and saw an advantage for me and for the business.   I was to check the page with the copyist, each time he reached the bottom of the papyrus.

Chapter Fifty-eight              Our second important letter: Paul's third, or fourth, or fifth, or sixth, or a composite composition made from several?

If I was blindfolded, spun on my heels, and led circuitously to various parts of the city, I would know, for the most part, where I was.   As well as the sounds, there are the smells of the different trades, specialities in cooking associated with certain villas, inns, or districts - such as the east side of the Theatre Street, and finally the streets which contain enclosed pay-as-you-enter - if you have time - public toilets, which are often scented.   These are for the higher census classes: we slaves, and the lower census groups of freemen, use the public containers provided by the enterprising laundry-men, usually in the more squalid districts.

When clothes are washed, sweet smelling soap is used for those of the higher classes: ordinary soap for the rest of us.   If clothes are filthy, the laundry-men use the age-old treatment: human-liquid-waste.   This trade, in Korinthos, has been dominated, over recent years, by a freeman's household business, which is situated well down the slope from the city - virtually in Lechaeum.   His monopoly was brought about by the guarantee of cleaning "in liquid from the highest census classes".   The sign over his entrance stated this claim.

An aging master made a Brother in the Ekklesia a freedman, and allowed him to continue the failing launderer's business.   This was a property left of the Lechaeum road, just past the snake bend below the city's main plateau - near to the tree stump I had seen when talking with Paul for the first time.   The young lawyer gave him advice!   A question started to circulate in the city: "Which noble family supplied the Lechaeum fuller?"   Shortly afterwards his flow of the valuable liquid dried up!   The Brother, on the other hand, was guided to offer: “Cleaning in your own…”   There was even the suggestion for the betrothed, and married, of something verging on the romantic.   Indeed, when Magnus appeared one day in a newly cleaned winter cloak, he and Cori exchanged rather knowing looks.

We supplied soaps at reasonable prices, to help this new business, and, in return, all our own washing and cleaning was attended to at low cost.   Magnus felt that scented oils should be lightly brushed into the cleaned garments, to give the right finish for the rich.   I suggested rubbing bees-wax onto the cloaks of the slaves to give strength and waterproofing.   Both ideas helped the Brother's enterprise.

One of the young doctors told us, that the process of digesting and sifting food was so wonderful that we should give thanks each time we go successfully to the latrine.    His senior Doctor at the Asklepieion told his pupils that Bowel Movement is the most satisfying human experience, from the cradle to the sarcophagus!   The young doctor had challenged him to see the hand of God in the wonderful facility of the human body to heal itself - so unlike a broken wall, a damaged wheel, or a defaced statue.

Three immature Brothers had the idea of witnessing at the latrines.   They would wait until people were settled, and then read or tell the Evangel to them.    Juventius was rather phlegmatic about the scheme and suggested they should always be talking together about the Gospel, wherever they went, because eavesdropping is the commonest of all pastimes.

Recent improvements now mean we have senior slaves running the main areas of trade: pharmacy, dried fruit (procured under covenant, from vineyards to the south) - agricultural products from our several small estates of fertile land, and the general import and exporting.   I assisted Magnus in the overall management.

So, for a period of several weeks, I left early each day for the villa at the foot of the Akrokorinthos to help the copyist.   If he did make a mistake there was the quick movement of his knife, and the offending dried black ink was erased.   After checking several copies of the letter, I became familiar with its message and enjoyed the discussions about finer points - between us, and with the visitors who came to hear the reading of the pages.

We were not using the original sent by Paul, and there was a rumour about the document we now had in our keeping: that it had been edited to include some of the original early short letter; but we think that communication had been well and truly lost.   Did it include passages from other letters?   I will try to find someone who knows!   The visitors were always arguing about how many letters Paul had written to us.   Some spoke up for as many as six, most settled for less.   The fact that it proved so helpful to us personally, and that we enjoyed reading it over and over again - not as with secular writing, was proof that this was truly the Word of God: the Message of the Holy Spirit.

To summarize: its content was mainly around two points: Paul's defence of his calling as an apostle, and encouragement for The Fund.   As you would expect with Paul, there was a great deal of teaching about other items - parentheses and digressions.   The young lawyer's nickname for Paul is Rabbi Parenthesis!      

Chapter Fifty-nine              Some Finer Points

The letter begins with a joint greeting from Paul and Timothy: the previous letter was with Sosthenese.

The address: Churches in the whole land of Achaia, in addition to God's possession - His Ekklesia, in Korinthos.   The letter was intended for circulation, which was now common practice.

The formal greeting followed: "Grace and peace to you from God our Father, and the Lord Jesus Christ."   The joint source of blessing indicates the Divinity of the Lord Jesus.

The opening passage of worship stresses that all true comfort comes from God our Father.   One purpose in our suffering is so that we can pass comfort on to others.   Christ's suffering runs into our lives; but his comfort overflows our cistern!   The suffering of the apostles is so that we may experience comfort, salvation and patient endurance.

He writes briefly about their recent persecutions in Asia - Ephesus presumably, during their two and a quarter years there.   The trials threatened to cost them their lives, and had wonderfully cleared their thoughts: bringing them to trust in God, the Raiser of the Dead.   They were delivered; and our prayers, like those of other friends, continue to play a part, and many will give thanks.   These thoughts were constantly to the forefront of their minds.

By God's grace - in all affairs, relationships, and letters - they have been holy, sincere, and of a clear conscience.   We have more to learn from them; and, at the same time, become proud of them, as they are of us.   Here is a hint of the first of the main themes of the letter: Paul's defence of himself.

At great length he explains his integrity in planning visits to us.   There is the recollection of the first occasion, when Paul had the help of Silas and Timothy.   He reminds us that all God's promises to His people (meaning Israel) are also certain for us in Christ.   The anointing, the seal of ownership, the guarantee to apostles and converts of all that is to follow, is the actual person of the Holy Spirit Himself.   These terms: seal of ownership and guarantee, are the stock-in-trade of our business life in the docks, offices and warehouses.

Even the withholding of a visit to us was a kindness: giving his earlier letter time to take effect.   In making this point he acknowledges that he speaks before God.   It was to spare us grief that he did not come - they are not Tyrant Rulers over us, but workers with us.   It is by faith in God that we stand.   We alone are the apostle's source of joy.   He has confidence in us.   He wrote before through flowing tears, out of heartfelt concern and to show the depth of his love for us.

Next, he shows understanding for the individual who had, in the past, caused grief to the whole Church, even more than to the apostle.   The Church had disciplined this man: now is the time for a demonstration of forgiveness, comfort, and love - so that he will not be overwhelmed.   The episode was more a test of the reaction of the Church.   Paul, in Christ, forgives him, as we do, so that the man will not be tricked by the cunning of Satan - whose mode of operating we know all too well.   (Many of the visitors to our workroom reckon this man to be the one who lived sinfully with his stepmother - the one discussed in the earlier letter.)

On leaving Ephesus to work in Troas, the apostle could not enjoy the open door for preaching; but had to press on into Macedonia, looking for Titus with the latest news of Korinthos.   Here again we see his genuine love for us - above all others, and all else.

This leads to one of the most beautiful statements I have ever read; which contains, however, an element of self-defence:

"But thanks be to God, who always leads us at the head of His Triumphal Procession in Christ."  

He had used the idea of an Emperor's, or a General's, Procession of Triumph, in the earlier letter; but there he saw himself as a doomed, trailing, prisoner of war - a picture of his suffering as our apostle.

"It is through us that God spreads the fragrant scent of the knowledge of Christ around the World.   For God enjoys the aroma of Christ from our work: among those who are in process of being saved, and those who choose to be lost.   To one, we are the savour of life, to the other of death.   Who has strength for such a responsibility?   We are not hawkers of God's word for fiscal gain, like so many we meet: quite the opposite, we act in Christ in the presence of God, sincerely, as apostles personally sent by God!"

One of the Jewish visitors saw a reference here to the incense and perfumes used in the Tabernacle and Temple worship, in the days of Moses and Solomon.

Paul was conscious of the strong urge to justify himself, and saw no alternative.   Titus had given him news about us; but we must also remember the possibility of supernatural words of knowledge, revealed to him by the Holy Spirit.   A person's last resort is a letter of reference; we are the apostles' letter, written on their hearts and read by all!   We are like a letter dictated by the Messiah, written down and delivered successfully by them.   A letter written in the Spirit of the Almighty on living human hearts: not on dead tablets of stone like the Ten Commandments!   Here is a reference to the prophets - Jeremiah and Ezekiel, who prophesied about a New

Covenant to be written on human hearts.

Paul's heart swells with these thoughts - I can imagine the flashing of his eyes.   This group of apostles have a real competence in their work, which comes from God, through the Christ - to use the familiar expression.   The mention of the “Ten Commandments” is a seed-like thought, and the apostle enters a typical parenthesis, as the young lawyer has pointed out.

This team of apostles have a ministry of the Spirit, of the New Covenant of Life: not the dead Old Covenant of the Law given to Moses.

The old Jewish Believers, who like to come round to the workroom, find that this suits them well, after being expelled from the Synagogue.   They take a copy of the letter into one corner, and discuss the passages in their rabbinical way.   There is much to interest them in the current document, and plenty to explain to we "Goiim" (Gentiles).   This part reminds them of Apollos's preaching.

They tell us: "The first part of the Jewish Scriptures is called 'The Law' (the five scrolls of Moses).   The second one of the scrolls used to be called 'Names', after the opening phrase, but in the Greek translation of Alexandria it is named 'Exodus'.  

"Towards the end of these scrolls is the second giving of the Law. When Moses returned from the top of Mount Sinai his face shone, because he had met with God and spoken with Him.   The Hebrews asked Moses to shield them from his face with a veil, until its glory faded away; here is a happy-hunting-ground for our preachers: to make many comparisons with the greater glories of the New Covenant in Christ's blood."

The Jewish explanation made the passage simple to understand.   The Old Covenant of the Law was: a bringer of death, fading away, and with no glory now: a veiling of the heart, and condemning.   The New Covenant of the Spirit - not the letter, has surpassing glory, brings righteousness, is lasting, removes the veil, brings freedom, gives a hope that makes bold, is being veiled from those who are being lost, cannot be seen by those blinded by Satan, and is transforming.   This transforming experience comes because we are constantly looking at the glory of the Christ, and thinking about His character.   We are like people who are always studying their own reflection in the polished and highly desired mirrors of Korinthos - even Magnus has his own mirror!   In the painters' studios, they say that all artists make portraits resembling themselves: the face they see most often!   It is the evangelists, and their notes, which help us to contemplate Christ and grow like Him.

Before Paul passes from this link in his chain of thought, there is the introduction of the next link: THE APOSTLES DO NOT LOSE HEART.   What might depress them?   What keeps their spirits up?

One source of strength is the knowledge of their transparent honesty in handling of the truth - not like the covert, shameful, deceiving and distorting ways of some religious teachers.   The god of this secular culture, Satan, is at work to blind people to the glory of the Christ.

Christ's glory is the brilliant Good News.   He is the exact image of God: the God Who commanded light to shine at creation, who makes His light shine in our hearts, and reveals His glory now, in the face of the Lord Jesus Christ.    The apostles preach Christ, not themselves, and serve as our slaves.   They are like humble clay jars; so making clear that the overwhelming power is truly from God.

He lists eight areas of suffering which they endure for Jesus, and for us, but for each there is surpassing grace.   Through all this they look to the unseen: the hope of the resurrection, the bringing of all of us into the presence of Jesus, and the earning of an eternal quality of ever-surpassing glory.   God will be praised in the thanksgiving of many, for this super abounding grace.

The final suffering is the outward bodily deterioration; but the victory is an inward renewing day by day.

This looking towards the glorious permanent future continues.   The earthly life is thought of as being in a tent; the heavenly as in a permanent house, given to us by God.   As Paul is always saying: the guarantee is of the highest calibre: the Holy Spirit Himself.

Paul states the obvious: "We live by faith not by sight."   He is particularly conscious of the tension between living on earth to serve others, and wanting to be in Heaven, worshipping Christ and enjoying our glorious hope.   In this state of groaning on earth and longing to be home with the Lord, we must all live to please Him.

Chapter Sixty                     Paul Recollects

The concept of living to please the Lord, so vital to each Believer, reminds Paul of two things: his own public judgement before Gallio, Proconsul of Achaia, here in Korinthos; and the accountability of all Humans before the Bema (Place of Judgement) where Christ is Judge.

The young lawyer gave me some notes on judgements at our City's

Bema:

"The accused person is called to appear at the southern end of the busy Agora.   Behind him, there would be the noise of the crowd - his fellows of the city.   The judgement is openly public: so that all may see that justice is done.

"In contrast, there is the rarefied atmosphere of the Judgement Platform and those gathered before it.   The accusers, or accuser, stand with the man, facing the awesome and dominating sight of the great marble platform, which is an ethereal bluish white marble structure.   The space above the platform is defined, on its two sides and rear, by delicate, towering, pillars and arches, which soar into the sky.   This mystical ethos is the representation of Empire Law.   On the high platform is the Proconsul, with his advisors.   These experienced men are to weigh the evidence, and make their judgements with care; they are unlikely to be fooled.

"Some who stand before this fearsome spectacle are sentenced to die, others to receive acquittal and freedoms of various kinds, as in Paul's case.   There might even be rewards for service to the Empire.   On the occasion of Paul's appearance, the authority of the law permitted us to continue the proclamation of the gospel throughout Achaia.   The judgements are final - there are no mitigations, or appeals.

"In the instances of acquittal, the accusers, or accuser, who brought the case face the possibility of judgements against themselves.

"The public aspect must be stressed: justice is not only done, but seen to be done.   There are often excited demonstrations on the part of the crowd."

Senior colleagues of the young lawyer had travelled with the Proconsul Gallio to Delphi, for the unveiling of his inscription and the dedication of the Temple of Apollo.

The thought of judgement should produce a sensible and respectful fear of God.   For the apostle, it also leads to reflection on evangelism, and to careful behaviour.

Paul's arguments again turn around his standing as an apostle, and the wonderful commission: as ambassador of reconciliation through Christ.   One answer, to those who take pride in outward show, is to show us clearly how and why he behaves as he does.   Whatever Paul's experience of the ecstatic, it is in private - when he is alone with God; in public he is sober and sensible - beyond reproach, for the Believers' sake.   Christ's love motivates him; and here is the theme of his message: "Christ died instead of all, and therefore all are set free from their old life to live a new life.   We no longer look at people in a simple human way, as indeed we once saw Christ.   If any one is in Christ, they are a new creation ... we implore you on the behalf of Christ: Be reconciled to God.   God made Christ, Who knew no sin, to become a sin offering for us; so that, safe in Him, we become the righteousness of God Himself!"  

God's Household Business deals in Forgiveness - as Juventius points out to those who think that only the holy can become Believers.

Perhaps Paul's age, or tiredness, allows his thoughts to revolve in this way.   An old Jewish visitor said they are like the interlocking links of a chain, but the chain itself is laid down in overlapping coils.   The theme of: a new body and resurrection life is linked with another tilt at his self-defence.   This time he mentions specific types of suffering, discipline, and sadness - with their complementary joys.   I counted twenty-eight areas!   All this is given to preface his longing for a response from our hearts, to his openhearted affection.

Is the reluctance of some to respond warmly, caused by unsevered connections with the Unbelieving World around us?   We must not be bound in business, committed friendship, marriage or anything else, with Unbelievers.   Like two different animals trying to work the same yoke together (forbidden by the Law of Scripture) and injuring themselves in the effort - righteousness and wickedness, Christ and the Chief of Demons, light and darkness, or the lively humans who make up the Temple of the living God, and lifeless idols - Believers and Unbelievers cannot agree; and have nothing important in common.   Finally, the grand appeal is made to both the Law and the Prophets - the scrolls of Leviticus, Samuel, Jeremiah, and Ezekiel.

"Such promises should direct us to cleanse our lives, in both outward and inward morality; sheer reverence for God, should lead us towards perfect holiness."

We have an important place in Paul's heart, and are a most joyful encouragement to him.   He is proud of us and confident in us, but he would still like to see identical warmth on our part for him; after all, there has been no dishonesty in his caring.   His commitment is of the kind that would live, or even die, for the Believers of Korinthos.   Amidst the suffering in Macedonia, Titus's report on us had brought comfort and joy to him.   As Paul points out later to encourage us, his boasting about the Fellowship, to Titus, had proved true - as true as his initial preaching of the Gospel.   Our responses of obedience, fear, and trembling, had won Titus to champion us.

Deep sorrow for sin is only the first step towards repentance, the evangelists tell us.   Total repentance is the work of both man and God: ours to wish, and God's to bring about the change of heart.   Life then follows a new and godly direction.

He recognises that his previous letter had stung; but the final product - through sorrow and repentance - had been joy.   Our zeal in obedience, and for justice, had acquitted us; the real concern had not been for the sinful man, or the wounded person, but for devotion to be seen in ourselves.   I think he again means the case of the incestuous relationship - mentioned in the earlier letter; but there are those who see it as referring to the apostle's old opponents.

Juventius called at the copyist's.   We relaxed under the awning, with goat's milk, fresh fruit, bread and cheeses.   His morning had been spent talking to the masters of three households about their wish to invite soldiers from the barracks - both Believers and those seeking the truth - to spend some free time with them.   Obviously, these military men would enjoy the warmth of a family atmosphere.   Juventius had already spoken with the Commanding Officer, after first being introduced by a Christian centurion.   Juventius won his full support; he saw many advantages: raising the morale of the soldiers, developing relations with the civilian population, keeping them out of trouble, and helping in their general well-being.   The believing soldiers would enjoy the fellowship, and they could invite non-believers to hear the Good News in the relaxed atmosphere of the homes.   He felt that his approach to the Commander first, was of crucial importance.   No one knew where the Legions might be posted in the future; taking the Gospel with them.

Our copying impressed Juventius.

Chapter Sixty-one                Giving

Yesterday morning, I left the crowded part of the city and climbed the steep twisting road to the fortress - on the Akrokorinthos.   The effort caused my old leg wound to hurt, but I was not out of breath - as would be the case with "ancient" men like Magnus!

  

In the Citadel, I found the Quartermaster, but our accounts were not ready for me.   I sat on the northern wall, with the sun over my right shoulder, enjoying the spectacular view, looking down on the slender neck of land joining North and South Achaia - or separating the two gulfs, if you wish.

Far to the right, I knew that Athens and the Port of Piraeus resided in the pale haze of distance and light.  Nearer to us, along the Athens to Korinthos coast road, was the acropolis of Megara.   Then came the head of the Saronic Gulf, with its scattering of islands.   Activity on the Diolkos looked committed to transporting two triremes - the military ships.   I could see the pale shapes of the small town of the Isthmian Poseidon Sanctuary: scene of many historic battles - some military, others athletic.   This is part of Greater Korinthos.   Further to the right, their sails catching the sun, cargo ships were moving in the approaches to the harbour of Kenchreae.

The partly cultivated land spread towards me, until it reached the walls of the city.   Here the vast area of Korinthos was a clutter of red pantiled roofs of the houses cheek by jowl with: civic buildings, temples, fountains, markets, shops, tavernas, Gymnasium, Asklepieion, theatre, and Forum.

The Gulf of Korinthos stretched to the left.   On the near shoreline - with the masts of a hundred ships - stood Lechaeum, just beyond and below the city.   On the far coast were the distant mountains, and, to the fore, Geraneia - its huge mass a mixture of pinkish fawn soil, fragmented with pale outcrops of rock, and scrub - determining the shades of colour reflected on the water.   (I rather enjoy describing this view.)

My thoughts turned to the next part of the letter. 

It starts at the top of the papyrus sheet in our current copy, and continues the subject of giving fiscal help; Macedonia versus Achaia, rather like the Games at Isthmia:

"There is no need for me to write to you about the service to the saints, for I know your readiness to help."  

We at Korinthos - the main city in Achaia, had had a year's start!   Paul's boasting about us, to the joyful but impoverished, and suffering Churches of Macedonia, had created this "competition".   On the subject of giving, I often heard the Jewish proverb:

        "Who gives to the poor person,

         lends to the LORD;

        And whatever is given,

         God will personally repay."

In other words: our giving to the poor is only temporary, but the Lord's reward, or repayment, is everlasting and permanent.   Paul always wishes us to invest well in the Kingdom of God, and our real future.

The young lawyer says that God wants egalitarianism - the rich Churches giving to the poor.

"What if the Macedonians come with me, and find you not ready with the collection?  We would all be terribly embarrassed."  Hence, Paul wants us to be fairly warned of his plans; and he wants blamelessness before God, and humans.

The letter outlines the art of giving: firstly to give ourselves to God and His apostles, be generous, make a clear cut personal decision, keep our promises, do not be late, or give through undue pressure, but get excitement out of it!   God enjoys this kind of donation!   I think of Psalm 100, which states:

        "Shout for joy to the LORD,

            all the earth.

         Serve the LORD with gladness,

            come before Him with joyful songs!"

Paul himself quotes from Psalm 112 and the Scroll of Exodus.

In the reverse direction to our giving, is praise to God, from the people we help.   Giving is a clear token of a true acceptance of the Gospel of Christ.   It is a kind of fellowship with our Brothers and Sisters in Judea, without our meeting them.

Their instant return gift is also to pray for us.

In the letter there is both criticism with concern, and encouragement with confidence in us - like a potter pushing the clay to the right, and then to the left, so as to centre the pot on his wheel.   Here also is the most wonderful promise: "God is able to make all His grace abound, so that you will, at all times and on all occasions, have all you require to abound in every good work."

"You know the Lord Jesus Christ's grace: though rich, He became poor for you, so that you might be very rich, through His poverty.   ...   But thanks be to God for His wonderful gift - which defies description!"

Chapter Sixty-two                     The Final Subject

Again we discussed the possible history of the letter, and other pieces of Paul's correspondence to us, had it been edited by the Elders, or even by one of the lawyers - with their permission.   We were not using the original letter from Macedonia, only a copy.   Whatever the case, we have the strong conviction that these are the statements the Holy Spirit Himself has selected: just as years ago the first letter from Paul was unclear, confusing, and lost.

At this point, about a quarter of the way from the end, our apostle returns to the second important issue of the letter: our loyalty - or, to be accurate, the lack of it among some in our ranks who oppose him.

He begins with the words: "By the meekness and gentleness of Christ": which he certainly exhibited to me.   At a distance however, his boldness appears in no sense to be diminished.   Indeed, he is angry because the opposition accuses him - in his absence - of being timid, worldly, and flesh dominated!   The real battle, as is always the case, is not human; but warfare of great spiritual forces: GOD is storming the satanic high ground of false ideas and influence.   Each argument, and idea, has to be carefully examined, and made subject to Christ's truth.   Once the Ekklesia has returned to obedience; the evil people will be punished!   In this kind of war, outward appearance, and social position, are of no consequence.

If these opponents call themselves Christ's people: certainly, so can Paul and his circle.   When the dice are seen, Paul has an authority to be reckoned with; but only for building up, not for destroying!   The apostle will not pretend he has no rank in Christ: his unimpressive physique and lack of fine Rhetorical Education may unfortunately have misled his opponents.   Whether in a written letter, being absent: or in action, being present, he is exactly the same.   In fact, I remember a story, which circulates: that when he was in Cyprus, a magic man opposed him and was struck blind in the presence of the Proconsul.

With a touch of sarcasm, he pretends to be afraid of comparing himself with the opponents, who, as an inward looking circle, relate only to their own members and not to the real world.   This is no great show of wisdom on their part.   The Scriptures reveal a God who makes just measurement of character.   Paul's strictly defined authority reaches from Tarsus, through Jerusalem, and as far as Achaia!   Here he has still the power to herald Christ, to a sophisticated secular fortress of Satan.   He is not thieving from the achievements of others, even though the opponents appear to be doing this.   Far more than this accreditation, he hopes soon to extend his authority by even longer distances, and by greater maturation in our spirituality.   This pride is unlike Paul, and he quickly returns to humility: let God alone be commended, and let commendation from Him be all we seek.  

"He who glories, let him glory in the Lord."

The Psalmists would have added "Selah..."  (Think about that).

Chapter Sixty-three                    A Significant Evening

Two evenings ago, with my deskwork for Magnus finished, I went to the cooler level of the flat roof over the living quarters.   In the dark, the flight of narrow stairs was quite familiar to me.

The Moon, in its final quarter, had not yet risen.   The northern part of the city, with Lechaeum and the Gulf beyond, spread at my feet, and the stars were clear in the black vault of the heavens. 

A spurt of light, far across the Gulf, showed that wood was being thrown onto a fire - probably the new lighthouse at Heraion.

After a while - I sensed that someone else was standing on the roof, just seven paces away.   There was silence - apart from occasional night sounds.   Several stars were hidden by the figure; and I caught a scent of perfume.   It could only be Narnia!    We remained motionless for the length of time it takes to slowly write two whole pages of papyrus: as though we each enjoyed the other's company - though neither spoke.    Slowly a feeling came over me: as though all the particles in my body had been struck by lightning!   At last, I slipped away to the warmer part of the house to recover!

Chapter Sixty-four.      Help!

My time with the copyist has just ended, and the meetings at the young lawyer's have re-commenced.   This was fortunate in a second way: the final quarter of the letter was too hard for me to understand, and I needed his help.   He gave me the following notes:

"You must observe that, in both short statements and long arguments, the apostle uses irony - he pretends to be stupid, as a way of enforcing the point being made.   The famous philosopher Socrates presumably used this rhetorical device - of feigning ignorance, to entrap opponents.   You possibly know about the Athenian's disciples: Plato was one of them, and wrote concerning his teaching, four hundred and fifty years ago.

"It's like a boxer faking a retreat, in order to lure his opponent into a trap: a thunder of straight right hooks to the jaw.   By sarcasm, Paul aims to achieve the opposite of what he says.

"The events are now history, but the answers will stand Paul, and those like him, in good stead in the future.   You must be clear about who these opponents were.   They attempted to take advantage of the Little Man's work in Korinthos.   They came from Jerusalem, were of Jewish background, and had impressive letters of reference.   They had received an extended Greek education, experienced miracles, healings and visions, and felt that they were apostles, at least better than Paul.   It was manifestly clear that they did not even know Paul!   They caused untold disruption!

"Had their commissions really been from the Lord, they would have been of high enough rank to have known what Paul truly was.   It was like a new recruit to a military legion walking down a street in Rome with an elderly soldier and talking with him as an equal.   When the young man eventually became an officer, he saw the older man again: at the head of the triumphal procession, with the other Generals.   As fake 'generals', these false apostles were like Balaam in the Scriptures: they had some power, but seriously misled God's people.   Even worse, they ridiculed Christ's eminent servant in order to bolster their own spurious status.   The content of their message did not stand up to incisive examination, either.

"Far from being true to the Jerusalem Church and its blessing, they were actually of Satan!   Our Lord had taught that even some, who work miracles, including exorcisms, do not in fact know him, and will finish in Hell.   These men expected generous payment, like the secular travelling teachers; and bullied the Believers - some say physically as well as emotionally.

"Their boasts were soulish and worldly, and not about spiritual qualities.   The second half of the Seventeenth Psalm is appropriate, and shows that Paul followed in an honourable tradition, having such enemies.   Indeed, a man may be judged by who his enemies are!"

Chapter Sixty-five                  The Final Assault

A parenthesis follows his return to feigned foolishness.   He speaks of promising the Korinthos Ekklesia in a betrothal engagement: as a pure virgin to Christ.   The marriage was intended to take place at the return of the Lord Jesus - these super-apostles were encouraging an evil adulterous relationship.   This analogy formula was common in the Prophets of the Jewish Scriptures, when they referred to the treachery of the Israelites in turning from God to worship Baal.   Paul's righteous jealousy echoes God's own jealousy, as seen in the Ten Commandments of the Law.

The mental seduction was like Satan's beguiling of Eve, in the first sin.

The adulterous seduction was towards a false Jesus, a different Spirit, and a changed Message.   Although the words, or terminology, of the Proclamation were the same: the meanings were foreign.   What a warning to examine people carefully!

Paul does not believe himself to be inferior to these super-men.   Although admitting his lack of eloquence in Grecian Rhetoric, he demonstrably has no lack in doctrinal knowledge of the Gospel; all this he has often made clear, as in his earlier letter and his teaching when with us.

The topic of his preaching without charge is now looked at.   Again with irony, he asks: "Was it a sin for me to demote myself in order to promote you?"   He had willingly taken money given by other Churches: those in Macedonia - Philippi for instance; "robbed them", he jests, with exaggeration - hyperbole.   This was in order to serve our Churches in the whole of Achaia; indeed, he had not even told us when he was short of money.   This pride in his method will continue; it is proof, before God, of his love for us, and leaves his opponents without an argument.   Money was too important to them: they were not prepared for such sacrifice.

The seriousness is obvious: they are false apostles, deceitful and masquerading as apostles - just as Satan appears as an angel of light (they are in fact his apostles - and certainly not Christ's).   Their end will be terrible.

Now Paul really plays the fool: "Show a little pity for a fool!"

He pretends to be too weak to enslave, take advantage of, overbear or bully - as we have permitted the enemies to do, unchallenged, in our questionable wisdom.   He is anything but a fool - but he would not have us think this pretended foolishness is Holy Writ:

"They boast of soulish things, let me have a turn."

He lists his credentials of nationality, religion, and ancestry, in which he is quite equal to the counterfeit apostles.   In suffering as a servant of Christ, however, he is far superior.   This list is much longer than he gave earlier, or in last year's letter; it is so detailed as to demolish any claims by the spurious messengers, and so filled with painful agonies as to move us to tears!   I counted twenty-six forms of suffering he had endured, up to the present; the young lawyer found thirty-six.   It ranges from three shipwrecks, to his emotional suffering on the behalf of his friends in the Churches.

Paul's genuine desire is to boast about the things, which bring his weaknesses to the front, like the indignity of his escape from Damascus: through a little opening - perhaps the sewage system, thinks the young lawyer - and down the wall in a basket, like goods or rubble!

On the more positive side, he can give his enemies a good race, when talking about his visions: supremely extravagant - indescribable revelations, which must be kept secret.   He makes an embarrassed attempt to conceal his identity here, but eventually drops the disguise.   The Hebrew Scriptures speak of two created heavens: the third heaven is spiritual; above these is God’s Glory.   The Jewish Believers explain this from the Eighth Psalm.

God's grace was shown to him in a most unusual way.   In order to help him to stay humble, an angel of Satan's kingdom was allowed to harm him.   He calls this, "A thorn in the flesh;" it was undoubtedly his eye condition.   The young doctors had talked with him about the extreme soreness and white discolouration, which resulted in both near and distant vision being limited.   It was a common ailment - aggravated by dust.   Three times Paul had prayed for healing; but clearly God had told him:

"My grace is all you need.   My power is perfected in weakness."

This gave Paul reason to delight in the hardships he faced - another short list is given.

In conclusion, he is not inferior to the super-apostles.   The marks of an apostle are clearly seen: signs, wonders and miracles.   Here too may be an irony: the true tokens of his apostolic calling are Christ-likeness in suffering, with resurrection power emerging from suffering, sacrificial jealous love - like the Divine love, and being poor to make others rich.

One further question remains under discussion in the Ekklesia: why does Paul not talk about the super-apostles finding repentance?   By way of answer, the Elders point out that the evangelists tell us of how the Lord said of the Pharisees: "Every plant which my heavenly Father did not plant shall be rooted up.   Leave them alone; they are blind leaders!"   The Christ saw a religious elite: educated people, who were capable of judgement in spiritual things, but chose to call the Holy Spirit, evil.   They committed blasphemy against the Holy Spirit: the unforgivable eternal sin!   The hyper-apostles must be too near to this.

Chapter Sixty-six                     Preparing for the real thing

Paul intends to be with us soon - his third visit; the letter is aimed at helping us to be ready.   His only 'trickery' is to gain our hearts, not our money.   Parents leave all they own for their children; similarly, he wishes to give his all for us.   Paul was not alone in this: all his assistants had the same practice.   (In actual fact, in Jewish Law, children should honour their parents by providing for them in old age.)

His desire is our strengthening; all he says is spoken in God's presence, in Christ.   On his next visit, his emotions may be laid bare, if the sinful among us have not repented.   He lists the wrong attitudes, and the sins, he fears may be found among us.

This third visit has another significance: it is like the two or three witnesses required by the Israelite Law for serious judgements.   This is what we must fear: God's power demonstrated in judgement, and sentencing, through the apostle.

As he said a year ago regarding the Lord's Table, we must examine ourselves first.   Christ is within us, unless we fail in the examination; he hopes our testing of his group, will find them accepted.   He does not set the examination, but trusts us to be knowledgeable, and able to carry it out.

His primary concern is for us; and so he gently urges us to do what is right, to aim for perfection - as he prays: to be morally and spiritually prepared for his visit, to be all of one mind and to live in peace.

"And the God of Love and Peace will be with you.

Greet one another with a kiss in holiness."

All the saints with him send greetings.

"May the grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit be with you all."

So ends my notes on Paul's main letters to us.

[A damaged loose page has been placed here with uncertainty - translator's note]

Paul arrived this week.   I think he hopes to visit several of the Churches in Achaia...

... He has been writing a lengthy letter to the Believers in Rome, whom he has never met.   His sermons to us have followed a similar pattern....   Phoebe, the Deaconess of Kenchreae, who was travelling to Rome on business, took it with her.

... They are leaving because of Jewish persecution, ... heading northwards through Achaia to traverse Macedonia again.

[This is one of the several places in the papyrus manuscript where damage has occurred: through age, moisture, and miniscule insect life.]

PART SIX.

Chapter Sixty-seven.             Like the fool, the wise must die

     

We have just received news that Paul has been shipwrecked again, but is safe.   He is on his way to Rome as a prisoner of the Emperor!

From time to time, Cori receives snatches of news from her own people.   The Princess Cartimandua, of Belgic descent, now rules - along with her husband, Veruntius - the whole of the Coritani Tribe.   They have joined with the advancing Roman Legions, to attack and capture all of the huge Brigantes territory to the north.

Several brothers in the army have been told that they are leaving Korinthos, in a posting of three hundred men, to strengthen the hands of the Ninth Legion (The Hispana), which is continuing the Empire's slow advance northwards through Britannia.   They are to proceed, firstly, to the new fort established at Lindum - on a line of hills a hundred miles north of Londinium, and fifty miles north of Ratae Coritandrum, the capital of the Coritani.   The sea lies far to the east, in a huge area of marshes and shifting sands.   Cori is hoping to send messages to her family, when the soldiers are ready to leave.

One of the businessmen had strong opinions about Cori: that she had some connexion with the Brigantes Tribe – perhaps through some intermarriage among her ancestors.   He noticed how she had the knack to hit accurately, when she threw things at the slaves, and catch well, if required.   There was her love of and talent to sing her tribal songs; and then there was a certain miserly streak.   As a young woman, when Magnus met her, she was slim and beautiful, with sharp facial features.   With middle-age came a matronly spread, and I heard it said that she would make a wonderful grandmother, who would fully commit herself to loving, entertaining, teaching and caring for Narnia’s children – if ever she had any.

"Ecclesiastes" is our Greek name for the scroll in the Scriptures called "The Preacher”: the Wisdom of a King of Israel, some think King Solomon.   He shows that life is closely tied up with work, and that death comes to all.   Change and physical decay stalk each of us like hunters.   I had roused from sleep one morning, about six months ago, with a mental portrait of Magnus, as he was during those first days in Carthage, when he had made his purchase in the Slave Market.   Then came later recollections of the square-built military bearing, the narrow, rectangular, lined forehead, and the black curly hair showing flecks of silver-grey. 

There were the broad lips, constantly haunted by the suggestion of humour, and the smouldering sharpness of his dark eyes - which one could easily understand once captivated the young Coritania.   That morning, I had walked through his room to greet him as he rested, propped up against pillows under the awning, just outside the doors.   The shock of the contrast was devastating; each detail of his appearance was worn down by illness.

Time passed with regimented pace, day-by-day, until his death, which came, as we had all expected.   Our constant visits had made his departure less painful than people sometimes face.   His gentle indications revealed his simple grasp of the Gospel.   He had not been baptised; and there would be those in the Fellowship who would expect a proxy baptism to be initiated by me; but I was unsure of my compliance.

In the weeks of sorrowing, Cori's cushion must have been constantly soaked in tears, as she lay for days sobbing quietly.   Narnia was frequently at her side to bring comfort, but her own sadness rarely showed.   As is often the case with youth's still developing personality: there was either a mere superficial sorrowing, an inability to grasp the meaning of death, or perhaps an innate adaptability which helps those of this age through times of trauma.

The funeral was a quiet event.   Magnus' business friends gathered at the house, and Crispus represented the Church, as the Eulogies were solemnly given.   They looked towards me at one point; but my heart was too near breaking for speech.

The next day, four of the businessmen arrived at the house.   I was called into the business room; and I recognised my nearness to a watershed in my life.

A spokesman quietly intimated: "Furius, you must be heartbroken at the death of such a wonderful master, and our friend.   But you must steady yourself for what stands ahead."   The others nodded in agreement.

"Magnus has made a list of provisions in his will: Alpha, Beta, Gamma, and Delta; but only the first concerns us currently.   We are the executors to oversee the welfare of his family, and business, for the next year.   What happens then, is up to you ...  What happens then, is up to yourself!”

My expression, or lack of it, had required the reiteration.   Eventually, I realised he was talking to me, and, through a dense sea fog, my eyes met those of the speaker.

"I don't know what you mean," I responded.

So it was, that between them, the four men explained, over and over again, the terms of the will; like doctors explaining the prognosis to a terminally sick man at the Asklepieion.

"Only the Alpha part of the will concerns us initially," said the spokesman.   "We only move on to the others if you decline to accept the first provision."

Now I saw it all: Magnus had been preparing and schooling me, for more than I had ever dreamed of; and yet, perhaps, had I been in his position, the identical concerns would have been present.

"If you agree to all the terms of the will - and it must be all of them - Magnus would like us to offer you Freedmanship!"   My heart almost leaped through the sky.

"The outline is as follows:

1.   Over the next year, you must consider carefully the taking of Narnia to be your wife

2.  You must sign an agreement: to care for Coritania, throughout the rest of her natural life

3.  The business will be totally yours: to deal with in the true spirit, which our friend, exemplar, and compatriot pursued, these many precious years!

"For the meantime, two of us will spend much of the time here helping you to continue in Magnus' place.   But, by the end of the year, we must have your decision."    Following a hesitation, he continued: "In the event of your not accepting the wonderful offer, we should move to the Beta, Gamma, and perhaps Delta, provisions made by our Beloved Friend."  

We parted quietly.

Chapter Sixty-eight                The cold light of morning

The requirement of caring for the business was a wonderful prospect.   So indeed would be a concern for the ladies; but marriage to Narnia presented - as all would readily see - a near impossibility.   The granting of a year gave us time to think about it, "in the cold light of morning".   Magnus would want her emotions to reach equilibrium, following his death.   Narnia herself might be opposed to such an idea, and only a fool would want to marry a woman with a spear to her throat, or poison in my wine.

The main point was elsewhere, however.   Magnus had not had time, or strength, to press his faith on his beloved family, as would normally be the case.   Even if I wanted to take Narnia as my wife, I could not, as she was not a Believer.   Some married Believers in the fellowship were far from Bliss and Harmony: so what hope, when one was a pagan.

Did I still hope to remain single - like the Lord, and our apostle?   The evening on the rooftop, a near escape from a rather attractive girl on the Islands of Eternal Summer, the women I had noticed at Carthage, and the friendships with several girls in the Ekklesia, had shown me of the danger of "bursting into flames", as Paul had warned in the first letter.   No! God had not given me the gift of celibacy, however much I desired it.

Chapter Sixty-nine                                 The Lady Servant of the Church in Kenchreae

Five weeks later, a slave hired a fast horse for me, from the stables down the hill.   I was aware of riding faster than usual, as the road wound round the neck of the Akrokorinthos, and eastwards towards Kenchreae.

It was a relief to find Phoebe at home, although not in the house.

One of her slaves had me stand in the vestibule, whilst he waited in the far doorway.   The famous Deaconess of the Kenchreaean Church was still at prayer - deep in the compact garden contained in her property.   After some time she entered the house, carrying documents; I suspected they were parts of the Jewish Scriptures, perhaps Urbanus' Gospel, or even some writings of Paul.   We had a long talk and prayer, over fresh goats' milk.

Apparently it was her custom to visit the centre of Korinthos on business: travelling with three slaves, and staying with one of the Church Elders.   No, there were no such transactions imminent, but, yes, she could invent one.   I should "fly" back alone, whilst she made arrangements and followed on, the next day.

Coritania and Narnia were invited round for curds and honey, and a ladies' talk, as I was told by Narnia later.

Chapter Seventy                                    Final Words

I arranged a visit to the man who hires carts and animals to us:

"Raise your standard and keep your prices lower, or we shall need to invest in our own, and build stables on an outlying farm."  

We already owned a few suitable animals, as he well knew.

The idea of supplying materials for mosaics, and a wider range of pigments for the studios, was soon in hand.   The production of the new white powder by our own slaves required the purchase of two extra men, both Believers - originally from Thessalonica, but acquired in Megara.   When made into pastes, it had healing qualities, and sold as a useful and innocuous pigment to the studios.   We also discovered a bright yellow version.

Several changes were taking place in the household.   The other slaves clearly expected me to give orders about the details of their work.   The two old friends of Magnus left me totally in charge, but still kept a shrewd watch on the whole Household business; as I discovered on two occasions in the first few weeks when I needed help.   Cori and Narnia also looked up to me; anticipating that I would organise the running of the Household.   They even dropped complaints in my lap, as they had done with Magnus!   Narnia, in reality, kept out of my way as much as possible.   Eventually, they requested that I should explain the Message to them and their maid, which I was pleased to do.   Several weeks later, Juventius called to arrange for their baptisms.

Some days after the baptisms, the maid asked me to have a slave sent to collect her sewing refuse.   This consisted of old ribbons from some of Narnia's dresses, which had been replaced by brighter coloured pieces.   I offered to take them away myself.   It was too much to have them all burned; I kept three of the good swatches and pinned them on the inside of my tunic, near to my heart.   Had I not fallen for a carefully laid plot?

[Translator's note: only a few significant statements can be reconstructed from the damaged final pages.]

... Juventius is looking old, but still enjoys his house with roses.

... news of Paul having suffered imprisonment in Rome.

…an honour to take my place for the first time at the civic meeting of the city.

... The Emperor has been to Korinthos for the Games.   He caused the most horrible scandal by commanding his victorious General, Domitius Corbulo, whom he met formally at Kenchreae, to commit suicide before him.   The Emperor toured Achaia, hinted at cutting a canal between the two bays, and generally brought distress by his buffoonery, irresponsibility and cruelties.   It is not hard to believe that he fabricated the rumour that the Believers in Rome had set the city on fire, three years ago.

[Translator's note: sadly the main manuscript comes to an end at this point; but in the space left at the bottom of the final page, there are several copies of the Greek and Roman alphabets in the hands of two ladies, and under each line, two lines obviously written by unschooled children.   Of the several ink blots: one has been made into a comical owl, yet another into a skilful drawing of an empty tomb surrounded by a garden, which is filled with Spring growth - typical of these regions, and myriads of varied flowers.]

                                                            The ruins of Kenchreae today