Paul in Todmorden by deaconbobstoner

What is the Good news for this place?

Paul in Todmorden : A critique of Paul’s time in Athens viewed from the perspective of Todmorden (7172 words)

They “walk permeable boundaries between the gathered community and wider neighbourhoods, they speak a language that can help each to be understood, to be challenged and enriched with each other”1 .

Can that be us?

Introduction

The image of the church is often portrayed as one who exists within the safe confines of the church building. Their language is populated with traditional vernacular, set liturgies drawn from history, based upon traditions. The congregations may have become accustomed to the words: set or sung. However, many, those outside of the church, may feel excluded, perhaps even comfortable now to ‘do their own thing’ as the church becomes more marginalised with the number of followers decreasing year on year2. Here, we consider the work of the Apostle Paul3 as he meets with a diverse crowd in Athens, composed of various religions of the day, and critique how he speaks and engages, so that his message can be delivered. We will look for connections to Todmorden in West Yorkshire, and examine whether Paul’s example can aid the proclamation of the Gospel today. Ultimately we are looking at “What is the good news for this place?”

Wells, Samuel., Incarnational Ministry - being with the world, (London : Canterbury Press, 2018), p.173. 1

The Rise and Decline of British Methodism, http://churchgrowthmodelling.blogspot.com/ 2016/11/the-rise-and-decline-of-british.html, last accessed on 31 March 2019. 2

Luke indicates that the names Saul and Paul were interchangeable ‘Saul, who is also called Paul’: one Hebrew after King Saul, the other Latin ‘Paul’ and in Greek ‘Paulos’ - Acts 13:9 3

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Todmorden

Todmorden was an industrial weaving town, with a population of approximately 12,000 people, which has yet to discover the much needed subsequent required regeneration. Many of the professionals within the border town, nestling between Lancashire and Yorkshire - although defiantly the latter despite its post code - commute either to Manchester and Leeds. The frequent diesel powered rail transport oﬀers good opportunities to travel but will struggle to be modernised due to the narrow rail tunnel to the south of the town. The roads mark the valley structure and can be diﬃcult to traverse with certain weather conditions and when the 19th C water pipes burst.

The religious composition of Calderdale, based upon the latest Census data4 , would suggest that 56% identify as Christian, 7% as Muslim with Hindu’s, Buddhist’s, Sikh’s and Jews totalling a further 1% between them; nevertheless, 28% declared that they had no religion and 8% stated ‘other’. Interestingly, comparing with national Census data, 59% said that they were Christian and 25% stated that they had no religion, only 0.4% said that could identify as ‘other’, markedly diﬀerent to Calderdale. The ONS report5 indicates that Paganism and Spiritualism were the denoted religions in the ‘Other’ category.

The town which once boasted 8 Methodist chapels (see Figure 1) now has one Church, Central Methodist Church, which was once the Sunday School.

Calderdale Census Demographics United Kingdom, http://localstats.co.uk/censusdemographics/england/yorkshire-and-the-humber/calderdale, last accessed on 14 Sep 19. 4

Religion in England and Wales 2011, https://www.ons.gov.uk/peoplepopulationandcommunity/ culturalidentity/religion/articles/religioninenglandandwales2011/2012-12-11, last accessed on 14 Sep 19. 5

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The history of the dissenter movement can be clearly seen along the valley with many Quaker, Baptist and the various ‘flavours’ of Methodism still evident on the often pollution-tainted buildings6. However, the question of sustainability had been raised with the churches in the circuit. The Circuit is currently considering the growth of its churches using the Five Streams model7 : Todmorden is under review.

First Year’s reflection

Fig 1. Chapels 1969

The local Methodist Church has a congregation of approximately 30, ‘wise in age’ and now lacking the mobility of youth. The location of the Church is central, with ease of parking and good accessibility. It oﬀers myriad of opportunities for local agencies and groups to utilise the building. My ‘Profile’ was to be a presence within the town. One of the first non-Sunday services undertaken as a minister was one to mark the Transgender Day of Remembrance in November. Of those who attended, the vast majority were not ‘religious anymore’; nevertheless, they were content to note the day with a Christian service and even join in with the prayers, including some people who “hadn’t been in a church for over 60 years”.

This gave birth to the concept of a multi-faith group, held in a ’neutral’ location such as a café, focused upon ‘what does faith look like in 2019?’. We found that the core attendees were from a diverse array of faiths: 6

Binns, Amy., Valley of Hundred Chapels, (Heptonstall : Grace Judson Press, 2013), p. 80.

Circuit Strategy for Resourcing Growth, http://www.methodists5-10.org.uk/Wordpress/wpcontent/uploads/2015/03/Circuit_Strategy.pdf, last accused on 9 Sep 19. 7

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Christians, Buddhists, Muslims, Pagans including some witches and Atheists. The local Buddhist monastery had closed8 a decade or so earlier. The local Mosque had established good relationships with the Methodist Church the previous Christmas and were now an equal part of the Todmorden Interfaith Chaplaincy9.

So, initially the Christian churches can be clearly seen amongst the town; however, what is not so evident is the sheer variety of faiths, not seeking to use a building and hence show presence, but still there, living and being. Where and how does the church speak here?

This has been a year of marked differences; where doubt has been expressed in the ongoing future for the church in Todmorden, and delight with the emerging, fertile discussions with those outside of the Church. The work within the Church, assisting the congregation in the worship and prayer, especially with prayer days, has allowed us to jointly administer Christ’s love and compassion with ‘presence’ in the town and the start of various initiatives. Pastoral work amongst the congregation and now with the Interfaith Chaplains has enabled that support to the sick and the suffering, seeking out the lost and the lonely. Lastly, we have seen that focus towards missional communities grow and develop, making disciples, as people continue to offer their lives to God.

How does Paul’s missionary journey to Athens help in that respect?

Castle Mystery as Monks Quit, https://www.todmordennews.co.uk/news/castle-mystery-asmonks-quit-1-1841581, last accessed on 14 Sep 19. 8

Todmorden Interfaith Chaplaincy, https://todmordeninterfaithchaplains.weebly.com, last accessed on 1 Aug 19. 9

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Paul

Paul was a Hellenised Jew of the Dispersion, whose natural language would have been Greek, not the Hebrew or Aramaic of the Jews of Judea. It should be noted also that Greek was the lingua franca of the Roman Empire10 . His appearance11 has been linked to his name, for Paulus is Latin for small12. Paul was a tentmaker or possibly a leather worker by trade13, which would give Paul the necessary skills to sustain a living. This despite his financially rich family who were able to send Paul oﬀ to complete his education under the Pharisee, Rabbi Gamaliel14 , where he would listen also to Shammai and Hillel15. As Chalke clearly states “Paul was a first century, Second Temple Jewish follower of Jesus”.16

Luke’s depiction of Paul within the Book of Acts

Luke is typically considered the author of both the Gospel and the Book of Acts of the Apostles. Traditionally, according to Johnson, he is presumed to be a historian, possibly because of the way he aspires to record everything for the God-lover17, Theophilus18 , despite the reference to Luke being a

Muggeridge, Malcolm., & Vidler, Alec., (Paul : Enjoy Extraordinary, (London : Collins, 1972), p. 67. 10

Henneke, E., NT Apocrypha (Study Edition), Vol 2, (London : SCP, 1974), p. 354. “A man small in size, with meeting eyebrows and a rather large nose, bald-headed, bow-legged. strongly built, full of grace: for at times he looked like a man, and at times he had the face of an Angel” 11

Coggan, Donald., Meet Paul, (London : Triangle, 1998), p.6.

Armstrong, Karen., St Paul, (London : Atlantic, 2015), p.32 Greek skenopoios

Acts 22:3

Coggan, Donald., Meet Paul, (London : Triangle, 1998), p.12.

Chalke, Steve., The Lost Message of Paul, (London : SPCK, 2019), p. 49.

Aymer, Margaret., Kittredge, Cynthia Briggs., Sánchez, David. A., eds., The New Testament : Fortress Commentary on the Bible, (Minneapolis : Fortress, 2014), p. 328. 17

Luke 1:1-4

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physician19. Written possibly when Paul was in the first of two imprisonments in Rome, 63 CE20 or composed during the second century (110-130 CE) rather than some scholars suggest 80-100 CE21, Acts offers the reader a message of universal salvation. We see the birth of the Church, the spreading of the message beyond Jerusalem to Samaria and Judea, expansion to Antioch, and then moving through Asia Minor into Europe and ending in Rome. Luke has an “air of biographical plausibility”22 for he adapts the possible source text, that of the Gospel according to Mark, amending the Greek vernacular to lose the possible fractured flow. Luke writes ‘in character’, noted by the ‘we’ passages23. In contrast to the Gospel according to Matthew we don’t see the possible xenophobic tendencies within the writings of Acts, possibly due to the later date of compilation. Given that the Book of Acts concludes in Rome, Luke’s perspective of those affiliated with the Romans is appreciative, to say the least. Luke speaks for the new Christian “Way” as it engages with the many communities on Paul’s journey’s. Johnson concludes that Luke “reinterprets the tradition within a pluralistic context”24. The audience is predominantly Gentile as progress to gather the Jews to follow the message has been largely difficult: perhaps the Gentiles took on the final message “they will listen”.25 Do we see similarities here with the work in Todmorden, with the church and those outside of the Church?

Colossians 4:14

Ogilvie, Lloyd J., The Preacher’s Commentary , Volume 28: Acts, (Nashville : Thomas Nelson, 1983), p. 14. 20

Aymer, Margaret., Kittredge, Cynthia Briggs., Sánchez, David. A., eds., The New Testament : Fortress Commentary on the Bible, (Minneapolis : Fortress, 2014), p. 327. 21

Johnson, Luke Timothy., The Writings of the New Testament, 3rd Edition, (Minneapolis : Fortress Press, 2010), p. 191. 22

Acts 16:10–17; 20:5–15; 21:1–18; 27:1–37; 28:1-16

Johnson, Luke Timothy., The Writings of the New Testament, 3rd Edition, (Minneapolis : Fortress Press, 2010), p. 192. 24

Acts 28:28

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The Book of Acts is centred upon Jerusalem with the journey’s of Paul highlighting the emergence of the “Way”, spiralling out from Judea towards Rome. As the Abrahamic blessing reached so many, Luke shows that’s God blessing will both restore Israel and see all can receive such a blessing. In the text Luke highlights the possible idyllic nature of the first community founded from those who initially attended the synagogue but now whose members were infused with Jews from the diaspora and also Gentiles. Even as Jews on Paul’s journey struggled to grasp the message of freedom and release, we see many Gentiles coming to a clearer understanding and acceptance. Cornelius is one prominent Roman, who becomes a Gentile convert following an encounter with Peter26 . With Peter in prison, Luke appears now to devote particular attention to the missionary tours of Saul, then Paul, and initially Barnabas.

It should be noted that Acts is a second hand primary source as it suggests dates which give it a historical framework. We note a correlation with historical external accounts in Acts 18 where Paul encounters Gallio27 28 , according to Johnson around 50-51 CE. This would help to date other epistles such as 1 Thessalonians, both letters to the Corinthians, and also Romans. It may be noteworthy that claims of Paul’s eloquent capacity to speak to the Jews29, to the philosophers in Athens30, and to his own

Acts Ch 10

Acts 18:12

Coogan, Michael. D., ed., The New Oxford Annotated Bible : New Revised Standard Version with the Apocrypha, (Oxford : OUP, 2010), p. 1955. Junius Gallio, older brother of the philosopher Seneca, proconsul of Achaia about 52 CE. The dating is crucial of Gallio’s proconsulship for the chronological reconstruction of Paul’s career. 28

Acts 13

Acts 17

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defence31 seem to clash with his own statement of lack of training32 : perhaps he wished not to boast except for Christ33.

It has been important to understand that the character of Paul we read of within the Book of Acts is of course the one depicted by Luke, it comes with Luke’s own perspective. It could be asked that if Luke’s depiction of Paul is important, is the Church’s depiction of the Deacon also important, given their expectations?

Missionary Journey

In the context of this work we join Paul, Silas, Timothy and Luke on the second missionary journey. Here, Paul moves through Philippi, to Thessalonica and Berea to Athens and then to Corinth. Paul has extended the message to what might be perceived the ‘ends of the world’34. At the start we immediately discern that Paul adapts his strategy of speaking with diﬀerent audiences with the unnecessary circumcision of Timothy, to which Coogan cites as Luke’s way of emphasising Paul’s faithfulness to the law in all respects35. Given Timothy’s lineage, a Jewish mother and a Greek father, the process was not possibly necessarily required at this time. This strategy of speaking contextually to diﬀerent audiences has been evident in my proclamation within the church and to those in the market, the cafés etc.

The group wend their way along the Via Egnatian, stretching some 450 miles, importantly for trade, linking the chain of Roman colonies from the 31

Acts 24

2 Corinthians 11:6

Galatians 6:14

Acts 1:8

Coogan, Michael. D., ed., The New Oxford Annotated Bible : New Revised Standard Version with the Apocrypha, (Oxford : OUP, 2010), p. 1950. footnote verse 3 35

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Bosphorus to the Adriatic Sea. Paul finds that in Lystra the pagan audience perceives in Paul, following the healing of a cripple, that he is a “god in the likeness of man”36. However Paul strongly responds to them acknowledging their misperception, correcting them and then re-engaging them with the living God37. When accused to be Hermes, a messenger of the gods, Paul does not denounce the priest of Zeus but engages the crowd in dialogue. He doesn’t distance himself but remains in contact - well, until the Jews from Antioch arrive and try to return the situation to the status quo. In Thessalonica, the people were very preoccupied with the end times. They appeared to be in fervant expectation38. Vidler describes that period between the “lightening of Christ’s first coming and the thunder of his final appearing”39. Paul focuses their attention on hope and certainty of Christ’s return, not immediacy. In Berea, Paul’s radical teaching of life and hope remained a perennial cause of concern for the orthodox Jews as it could have threatened the whole system based upon the Torah. Paul could have awaited the return of Silas and Timothy from Berea but onward he went to Athens. It should be noted that this depiction of events could be critiqued when comparing Acts 17 with 1 Thessalonians Chapter 3 where Timothy, and possibly Silas, were still with Paul and Luke when they arrived in Athens, and it was only from there that Timothy and Silas returned to Thesslonica40.

This highlights whether Paul’s work was broadly individual or with a team. It has been important that the work in Todmorden has been collaborative: working with the Circuit Leadership Team for support and funding for the Johnson, Luke Timothy., The Writings of the New Testament, 3rd Edition, (Minneapolis : Fortress Press, 2010), p. 221. 36

Acts 14:10

Romans 3:8

Muggeridge, Malcolm., & Vidler, Alec., (Paul : Enjoy Extraordinary, (London : Collins, 1972), p. 108. 39

Ehrman, Bart., Does the Book of Acts Accurately Portray the Life and Teachings of Paul, https:// ehrmanblog.org/does-the-book-of-acts-accurately-portray-the-life-and-teachings-of-paul/, last accused on 14 Sep 19. 40

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faith group and chaplaincy; with the Churches Together group as we sought to integrate our work with the chaplaincy; the Calderdale Interfaith Council as we sought greater support from a wider perspective; from the Mosque leadership, including the Imaam, as we develop interfaith ties and bonds; and with the Todmorden Faith Core Team, who discern the path ahead for that group.

Athens

Paul, this apostle to the Gentiles, would arrive and wander around Athens, to see its culture engage with the people and identify its needs. Further understanding of what Paul describes can be found at Annex A.

Greco-Roman Philosophy

The philosophy throughout the Greco-Roman region was not limited to an ‘hour per Sunday’ but entwined itself throughout all aspects of life. It can be unsettling to consider how far we, as the Christian church, may have moved from such a stance. The people Paul would have met would vary considerably from the groups he may have met in Jerusalem or Antioch. What was apparent was that Greco-Roman religion, given its polytheistic nature, had to be tolerant of all deities; hence, a pantheon of gods was permitted. Paul’s audience at the agora or market place (or civic centre41) was noted to be Stoics and Epicureans : who where these people? Could there be a link to the people we encounter at Todmorden market? If these Epicurean groups formed close knit communities, as seen within Todmorden, then may we see the Church in a fresh perspective, very much resting upon tradition and the past. A description of their beliefs are provided at Annex B.

Coogan, Michael. D., ed., The New Oxford Annotated Bible : New Revised Standard Version with the Apocrypha, (Oxford : OUP, 2010), p. 1952. (e) Agora 41

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Paul’s response

When Paul walked the streets of Athens, viewing all of their many gods on display to be worshipped, was his detest of idols from his Jewish upbringing, suﬃcient to initiate discussion in the synagogues and market place in the north-west of the city, known as the Acropolis? His past experience of the Jews was that they were not that receptive to his words of inclusivity. Luke doesn’t mention any further contact with the synagogue but focuses our attention upon those outdoor spaces. Here was an outsider, wary of his dress and speech, wishing to engage with the locals in their favoured location. These were skilled orators, philosophers who were capable of using powerful rhetoric to convince their audiences. Luke only mentions that he spoke about the good news of Jesus and the resurrection42 . In Todmorden, it has been welcoming to speak with the spiritualists, developing relationships and coming to share a mutual understanding of our beliefs.

The feedback for Paul is not positive at first, as he is labelled a spermologos or babbler. Furthermore, his talk of Jesus might suggest to their ears, to their perspective and context, additional foreign gods: a reference to a male god, Jesus, and a female goddess, hee anastasis, which is the feminine noun for Resurrection in the local language43. Furthermore, as N.T.Wright articulates that Apollo inaugurates the very place they debate within, the Areopagus, with the words “when a man dies, and his blood spills on the ground, there is no resurrection”44 . This is a cause for some merriment and possible derision. Whereas Pharisees believed that the righteous survived death for “all souls were imperishable”45… “those that live virtuously …have the power to revive 42

Acts 17:18

Walker, Peter., In the Steps of Saint Paul, (Oxford : Lion, 2008, 2011), p. 109.

Wright, N.T., The Resurrection of the Son of God : Christian Origins and the Question of God, Vol 3, (London : Fortress Press, 2003), p. 62. 44

Josephus, War, 2.162-3

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and live again”46, Josephus’ Roman readership would find resurrection unintelligible47 . Nevertheless, the audience is so inclined to invite Paul to the Areopagus, where the Athenians had first gathered for their parliamentary assemblies, and now it was the venue for the Areopagus Council.

Paul reflects on the pantheon of gods the Athenians worship, complimenting them on the piety. He then perhaps chides them with the mention to the unknown god. It is here that Paul suggests that this is where they have always been searching. He speaks of a God of creation, one who governs, one whom brings life to humanity : a God who is mystical and interacts with people. Moreover, this God is one who is there for each and every one of us.

Armstrong describes the way that Luke portrays Paul speaking to the Council of the Areopagus “like a Greek philosopher”48, possibly citing a Greek Stoic poet, Aratus of Soli49 50:

“not far from each one of us, for in him we live and move, in him we exist”51.  Of note, both Livingstone and Armstrong posit that Luke may have written what he may have wanted to express as if ‘he were there’. Nevertheless, we are left to believe that Paul speaks to those who wish to focus upon sacrifice and pantheistic worship, and tells them of one God who brings life to them, and life to come. This is akin to our work at the Todmorden faith group, discussed later. We are told that some were encouraged and desired to hear 46

Josephus, Antiquities, 17.14

Dunn, James. D.G., ed., The Cambridge Companion to St Paul, (Cambridge, CUP, 2003), p.167.

Armstrong, Karen., St Paul, (London : Atlantic, 2015), p.63.

Livingstone, Elizabeth A., ed., Studia Evangelica Vol VII : Papers presented to the Fifth International Congress on Biblical Studies held at Oxford 1973, (Berlin : Academie - Verlag, 1983), p. 487. 49

Walker, Peter., In the Steps of Saint Paul, (Oxford : Lion, 2008, 2011), p. 111. Both Walker and others cite Epimenides the Cretan as the source of the poem. 50

Acts 17:28

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more, and of two converts: Dionysius and a women called Damaris, and their entourage52.

It should also be noted that Paul’s teachings may not be so consistent when comparing his words in the Book of Acts and in some of his letters, notably Romans. Within Acts, and his speech at the Areopagus, he tells them that the Jewish God is the God of all, Jew and pagan, despite the pagans being ignorant of this God. Therefore, pagans had not been wilfully disobedient in not worshipping God but ignorant of God’s presence. Nevertheless, with Jesus, Paul calls those who will listen to repent prior to the coming judgement. However, this contrasts sharply with his teachings in Romans where he claims that pagans have rejected knowledge of the one true God, and that God will punish them53 . The contrast in more evident from Table 1. As the Book of Romans precedes the Book of Acts by some considerable number of years, had Paul’s understanding of paganism changed over time, or was it contextual to the people he was addressing?

Contrast

Views from Acts

Views from Romans

Do Pagans know that there is only one God?

Yes

Have they acted in ignorance or disobedience?

Ignorance

Disobedience

Does God overlook their error or punishes Overlooks it?

Punishes

Table 1. Comparison of Paul’s teachings : Acts and Romans54

Returning to the debate, to those of a philosophical mind, Paul was willing to enable them to engage initially with their line of thought, before moving back to the central calling in his life. Paul was attempting to reveal that God was 52

Acts 17: 34.

Romans 1:18-32.

Ehrman, Bart., Does the Book of Acts Portray the Teachings of Paul Accurately (2 of 2), https:// ehrmanblog.org/does-the-book-of-acts-portray-the-teachings-of-paul-accurately/, last accessed 15 Sep 19. 54

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the Creator, Sustainer and Judge. There was no consideration of another god (or Demiurge), which was popular in Hellenistic thought. This creator God was involved in the material formation of the world. Moreover, God sustained ‘life and breath’, and this God, unlike theirs, was not remote. This God was one who wanted to love and support humanity, not remain separate but sought relationship.

Paul uses Scripture to base his arguments: Genesis 1-2 for God as the Creator; Deuteronomy 32 as God who allocation of nations to the land; Psalm 98 for the judgement of the world; and Daniel 7 for the ‘son of man’ as one who has authority of the world. Walker suggests that Paul’s letter to the Romans55, penned some 2 decades previously, had a similar thread albeit to a Gentile audience56 .

Paul does not mention the Cross. Given the Greek consideration for the ‘immortality of the soul’ either the Cross or the Resurrection may have been something only pertaining to distant Jewish sect, such as the Pharisees. But still Paul mentions the Resurrection. Again, contrary to other Epistles, within Acts he favours the Theology of Glory over the Theology of the Cross - this may be the Lukan author’s influence or the possible second century formation of these texts57.

Romans Chapters 1-3

Walker, Peter., In the Steps of Saint Paul, (Oxford : Lion, 2008, 2011), p. 113.

Zielser, John., Pauline Christianity, Revised Edition, (Oxford : OUP, 1990), p.135.

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Theological Reflection

Here, we will reflect upon where we are in Todmorden, the state of the Church, what Paul’s speech may oﬀer us today and how we might take this forward.

Using Green’s model for theologically reflection58 we have noted above that Todmorden was once a place of non-conformist chapels. Now, with reducing attendance at Church, we may see the underlying diﬀering expressions of faith coming to the fore: seen with Incredible Edible’s59 work at the Unitarian Church, a seedbed of activity built upon humanities, not a deity; and even people following many forms of faith.

In terms of Exploration, historically we have seen the Methodist presence diminish and even now the Circuit is reviewing the way forward with respect to the number of churches under the Five Streams format. The membership of the remaining church is thirty and its members elderly. The days of a myriad of places of worship have now gone, a change has occurred. The Church does oﬀer significant benefit to the local population as a focal point for a variety of secular activities60, plus permitting other church groups to utilise its space. With diminishing congregation size, fewer bequests, funds are becoming tighter than they were in the heyday of non-conformist Todmorden. The provision of a deacon until 2021, albeit initially unexpected, is a further draw on funds. The culture is most definitely cosmopolitan. Todmorden is a border town, always struggling to clearly define its identity; moreover, the movement of people is fairly stagnant. The proximity of Green, Laurie., Let’s do theology : Resources for Contextual Theology, ( London : Mowbray, 2009), pp.39-121. 58

Incredible Edible - Todmorden, https://www.incredible-edible-todmorden.co.uk, last accessed on 12 Sep 19. 59

Calderdale Methodist Circuit ; Todmorden Central Methodist Church, https:// calderdalemethodists.org.uk/churches/todmorden.php, last accessed on 17 Sep 19. 60

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Hebden Bridge oﬀers that ‘chic, hippy’ perception albeit that the lower house prices in Todmorden aﬀords the town the nickname ‘Little Hebden’. The folklore amidst the valley has integrated itself within local Methodism with ‘well dressing’ and ‘rush bearing’61. The higher acceptance of the LGBTQ community in Todmorden may have historically been a cause of concern for the Church. Religious philosophies are evident with pluralistic attitudes and the reducing acceptance for Christianity. The spiritualism, seen in the shops and on the market stalls, is particularly evident; there is a significant atheist group who focusses upon kindness : could this be equivalent to the Stoics and Epicureans in Paul’s day? The local Muslim community is small, drawn from a particular Pakistani region.

Bevans’ Contextual Theological Model

The change in culture with the increasing desire to reconsider other forms of faith expression, whether that include a god or not, is evident. Using Bevans’ Contextual Theological Model62 we can now consider Paul’s speech to see if we can find any connections, value and causes which could apply to Todmorden today.

Within Bevans' Model we consider the anthropological, translation, countercultural and praxis elements, which we can identify in various parts of Paul’s speech.

In verse 2363 Paul speaks of the Athenian culture, giving value to what they believe. For in the Anthropological model the context of the community is Binns, Amy., Valley of Hundred Chapels, (Heptonstall : Grace Judson Press, 2013), p. 45. (Also http://midgleywebpages.com/midgleywest.html#Rushbearing, last accessed on 17 July 19. 61

Bevans, Stephen., Models of Contextual Theology, (New York : Orbis, 1992, 2002), pp. 25-31.

“ For as I went through the city and looked carefully at the objects of your worship, I found among them an altar with the inscription, ‘To an unknown god.’ What therefore you worship as unknown, this I proclaim to you.” NRSV 63

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more important than the content of scripture or tradition. It is a lens through which the hearer can resonate with what is being said. Their ‘very religious’ ways seems positive, albeit Bowman refers to this as possibly a ‘backhand compliment’64 . Nevertheless, it does allow the conversation to start ‘where people are’, where their diﬀerent faith beliefs actually exist, it brings cultural identity to the conversation.

In verse 24+65 Paul takes the Christian message and directly oﬀers it in terms that all can understand, known as the Translation model. Here, Paul communicates Hebrew realities and provides them in Hellenistic terms. This may nullify any concerns expressed earlier as the Gospel is still held high; moreover, all can now follow the rhetoric.

From verses 29-3166 Bevans’ Counter-Culture model is seen with the return to speaking of the evident culture: engaging with all of the elements of the evident cultures. Here, Paul engages and critiques the world, rather than diminishing it. As Bevans suggests, this is the ‘encounter and engage’ aspect of the model. Paul doesn’t ridicule but sets the Gospel within that specific context and culture. It might be said that this could be considered exclusivist but with ‘encounter and engage’ the audience’s Overton Bowman, Robert M., Acts 17 : Paul the Apologist in Athens, Institute for Religious Research, https://www.academia.edu/35605720/Acts_17_Paul_the_Apologist_in_Athens, last accessed on 17 Sep 19, p.14. 64

“The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands, nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things. From one ancestor he made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, so that they would search for God and perhaps grope for him and find him—though indeed he is not far from each one of us. For ‘In him we live and move and have our being’; as even some of your own poets have said, ‘For we too are his oﬀspring.’” NRSV 65

“Since we are God’s oﬀspring, we ought not to think that the deity is like gold, or silver, or stone, an image formed by the art and imagination of mortals. While God has overlooked the times of human ignorance, now he commands all people everywhere to repent, because he has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead.” NRSV 66

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Window67 is re-drawn and barriers reduced. It is God’s will to convert, our role is to proclaim the good news in a manner that it is heard by all.

Lastly, the Praxis element is possibly evident68 as some believed and others, now engaging with the Gospel, want to hear more. This is not a one-oﬀ proclamation but one that seeks a relationship, a new community. We are not told how long Paul remained in Athens before travelling to Corinth, nor do we read that a worshipping community was established.

So in response, the way forward may be to utilise Bowman’s list of applications for apologetics69, and to consider such practices with any evangelistic and/or outreach groups emanating from the church:

• respect with name badges and using appropriate pronouns (with the LGBTQ community);

• praise for the existing community;

• listen and learn before we respond, allowing any diﬀerences to be considered; oﬀer our understanding of the Gospel in contrast when comparing with the topic under discussion;

• considering concerns in both another faith and our own faith, so being true and honest;

• utilise the language of all, not our own ecclesial vernacular;

• oﬀer God as one who provides life in all its fullness; and

• encourage all to consider and respond.

Overton Window - Explanation and Examples, https://conceptually.org/concepts/overtonwindow, last accessed on 18 Sep 19. 67

“When they heard of the resurrection of the dead, some scoﬀed; but others said, “We will hear you again about this.” At that point Paul left them. But some of them joined him and became believers, including Dionysius the Areopagite and a woman named Damaris, and others with them.” NRSV 68

Bowman, Robert M., Acts 17 : Paul the Apologist in Athens, Institute for Religious Research, https://www.academia.edu/35605720/Acts_17_Paul_the_Apologist_in_Athens, last accessed on 17 Sep 19, p.14. 69

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In all, there is an aspect of Bevans’ ‘encounter and engage’ which may need to be applied.

Diaconal work

This passage from Acts relating to Paul’s work in Athens is often cited as one which depicts Gentile proclamation. The same format is used in Corinth later and is quoted in Paul’s letter to the Romans, albeit in slightly different format. Nevertheless, what it does offer is a declaration that the Gospel is for all. It also affirms that our approach to proclamation must be contextual. If Paul changes his ways in Athens and Corinth that could be because it was perceived to not to have persuaded many people at the Areopagus and on Mars Hill, but then why would Luke have kept this ‘scene’ in this text if it were not informative and illustrative of the emergence of ‘the Way’ to the Gentiles? It possibly shows that it took some time to engage with those of other beliefs but it did work for they sought to hear more from Paul. The current format, evident in our Churches, of using hymns of a golden era (to us) and liturgies containing phrases which require translation for the modern ear, may not be entirely suitable for the proclamation away from traditional ecclesial centres. These are contextual changes which are required, not systematic alterations, to the ways of worship and proclamation. There are models for working within the Church and may be an array of models for working contextually outside of the church.

His teaching at the Areopagus also shows a particular contextual approach. In Athens, Paul is looking to convert people, but avoiding being oﬀensive. In his teaching in Romans he addresses the converted, and his guard is oﬀ. It could be said70, as Ehrman posits, that Paul, in the Book of Romans, might Ehrman, Bart., Does the Book of Acts Portray the Teachings of Paul Accurately (2 of 2), https:// ehrmanblog.org/does-the-book-of-acts-portray-the-teachings-of-paul-accurately/, last accessed on 15 Sep 19. 70

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be content to say the opposite to bring about a greater good, a deontological white lie as it were. However, we might return to the consideration that the author of the speech at the Areopagus is Luke, not Paul. It represents an appropriate evangelistic approach which contextually is fitted to the occasion. Dibelius contests that despite Luke fabricating Paul’s speech, it does make it a “symbolic encounter”71 with paganism.

Here we read again of ‘encounter’, a call again to be with the people who do not currently engage with the Church, for a variety of reasons. It may be well to briefly dwell on the ‘fabrication’ issue. Rather than taking the perspective that the speech has been recorded as a historical record for Luke’s Book of the Acts, this speech records the success of the Gentile mission, reiterating the way that the Roman authorities treated Paul and, importantly, of Paul’s success into the heart of paganism - that the gospel of Jesus was for all, even pagan intellectuals.

Why then the lack of Christocentric focus? Paul tackled one of the most diﬃcult doctrines for the Greco-Roman audience, that of resurrection: some of the audience mocked. This might be seen as abhorrent within the traditional church model but is one to be expected ‘outside’ and in fact welcomed for, if considered carefully, can be very positive to encourage encounter and engagement.

What might Paul have continued to say has been lost. The lack of mention of the Cross may be entirely due to the composition of the audience. If they were predominantly Jews, then the Cross may have been central; but with pagans, the Athenians would make little sense of such a core belief. Paul made contact with issues of relevancy with both the Stoics, with God Dibelius, Martin. Studies in the Acts of the Apostles, (Gottingen, Germany: Vandenhoeck and Ruprecht, 1956), p.77. 71

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bringing seasons and the unity of humanity, and the Epicureans, with their despising idolatry. He was aware and sensitive to their beliefs. Paul did not advocate acceptance of any of their beliefs but made them aware, and oﬀered contrasts. There is no record of any Church being established in Athens. It oﬀers an interesting insight into ministerial work when, occasionally, our role is to bring the message. We might desire to look for the foundations stones of the traditional church, whereas our role may be to initiate discussion with the creation of alternate forms of expression of faith, possibly away from traditional ecclesial buildings, utilising homes.

Todmorden is certainly not Athens, despite the best intentions of the local Tourist Information Centre. Where some similarities exists in terms of population and the subsequent consequences with either war or postindustrial absence of economic restoration, it is with the understanding of faiths, however, they are closely entwined. From the mystical Paganism and Buddhism, to the materialism of everyday life including atheism, the church needs to engage and encounter people with the good news. Using the metaphor of the parable of the sower72 we note that some seeds were scattered on good soil, where it produced a crop. We are told that “whoever has ears, let them hear”73 - where the soil may be considered at first glance to be lacking nutrients, as traditional churches may not be flourishing, we may need to look afresh and see that the soil is actually extremely fertile, albeit a diﬀerent type of soil than we were expecting. We need to be careful how we discern ‘good soil’ especially if we look back to our traditional roots and hope that ‘what worked in the past may work here’74.

Matthew 13

Matthew 13:9

Hall, Trey., What Is Good Soil for Starting New Churches?, https://recoveringcontrolfreak.org/ 2016/03/08/what-is-good-soil-for-starting-new-churches/, last accessed on 4 Sep 19 74

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It just needs alternative tools and ways. That may take some time to determine the bounty within that soil, and require diﬀerent ‘pioneering’ perspectives. How might we approach working that soil?

By taking a leaf from Paul’s work, we might too walk the streets, outside of the confines of the church building, encouraging members of that church to join in with the work, and reflect on what we see, notice what attracts society, where God is moving in this world. We do need to gain an understanding far greater than the surface veneer of the culture. This was seen so evidently at Easter. Usually the churches precess down the main road on Good Friday, looking suitably solemn; however, on Easter Day the congregations celebrate the joyous Resurrection inside the church. Hence we wanted to show our joy by leaving the Church and oﬀering Easter Eggs to all whom we could meet in the Market. Members of the Church, initially reticent, returned delighted that they had overcome their nerves and entered into conversations with those of a “diﬀerent culture”. They returned joyful.

It is so important to be in the community, to be recognised not as from that church building - somewhat distant and geographically fixed - but as one who is dynamic and an aspect of that community. We have found that time spent in cafés, pubs, shops and the market to initially feel non-productive, until it dawned that people were seeing this ‘intrusion’ into their ways as diﬀerent, significant. The Church was being seen in ‘their area’. This is particularly apparent with chaplaincy. We have spent many hours wandering the aisles of the market, sitting in cafés and talking to stall holders. Conversations have often been stilted, limited in their range of issues initially. Then we found people felt that we were suﬃciently safe to speak to, disturb and chat. Then we discovered that people wanted to (re-)engage with the church, seeking answers from areas in their past life they found to be possibly negative. An example of such a group of people may be, Page 22 of 36

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anecdotally: those from the LGBTQ community; or those of strict denominational faiths; and those with trauma from their childhood. It is in that meeting up where those outside meet, on their level where that encounter and engagement can and has occurred.

To speak as Paul, we need to ‘talk the talk’, using the vernacular and examples of their faith. By seeing the similarities, discussing the possibilities that what they have seen could be viewed diﬀerently through the Christian perspective, and to discuss the possibility of living an abundant life now and in the future, we may witness a wonderful opportunity. The market place in Todmorden may not be the focus of academic philosophy, as Athens was, but it does attract a variety of people who have time to stop, pause and discuss what is in their mind. These are the opportunities to grasp for the time waiting for people to ‘return to church’ may be considerable. The various café’s oﬀer alternative places where people, especially it would seem from a ‘southerner’s perspective’, engage with everyone. It is that ‘being with the people’. It is having those opportunities to link their faith with our faith.

As Bevans states, it’s in the “warp and woof of the people’s lives, in their experiences, culture and identifies” can we provide “fresh perspectives” of Christianity.75 The Chaplaincy has seen this opportunity and now looks to also stop and engage in such places. For myself, it has been a time to reflect on where God is moving, discuss ways forward with those willing to join me, and model those ways of engagement to bring a fruitful encounter. The way we let others introduce our presence, that we answer their questions on faith, not push ‘our own agenda’, but also explain why our faith means so much to us, can all be seen from Paul’s speech. Our language is careful to support that engagement, to broker that encounter. We need to ensure that we understand the faith of the ‘other’, be able to entwine our faith in Jesus 75

Bevans, Stephen., Models of Contextual Theology, (New York : Orbis, 1992, 2002), p.176.

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with their faith, and encourage discussion. This is not a format for a sermon but a way forward to promote dialogue, enhance their understanding of the ways of Christ, to see that there is life with and in Christ.

The Todmorden Faith group has enabled such an engagement and a chance to encounter opportunities. Of electing to discuss a variety of topics - such as same-sex marriage, fasting, nonviolent direct action, euthanasia, folklore and myth, and ‘being transgender’ - those who have attended have found that the way of the church may not be as they discerned in their youth or when they last attended a Service. That the Church can be seen to wish to dialogue, rather than immediately refute another’s faith has been seen to be very beneficial, for people who seek to return for more discussion. The Core Team, who have lead this work, come from varied theological backgrounds: one newly coming to faith in the Anglican Church, one a member of the Todmorden Methodist Church, a lapsed evangelical and one, previously who held a Christian faith, but now ‘with a Christian ethos’. We meet regularly to decide the monthly programme, how those topics engage and entwine faith, the individual session plan and the overarching look at the direction of the group, including the financial aspects.

A “spin-oﬀ” from the Todmorden Faith group work has been the missional communities, known as What If and Why Not, which meet fortnightly at the Manse - away from the traditional church setting. Two of the members of the Faith Core Team attend these sessions. Having started in March 2019, they have yet to form a consistent pattern as we continue to develop the underlying desire to become that missional community seen in Acts Chapter 2. Our ‘dare to imagine’ programme has caused significant interest. Here we look at books of the Bible in fresh alternative ways, oﬀering a web-based blog for those who are unable to attend - maintaining that understanding of community. Members of the Todmorden Church are starting to attend, Page 24 of 36

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finding it a release from the traditional structure they feel imposed upon a typical service. We also have members from other denominations, such as Quakers, and a Catholic. We have oﬀered two nights per fortnight, in faith, so that those whose time constraints deny attending on one night can possibly make the alternative night. We have seen excitement - that term is appropriate - when we have discussed how the early disciples started to meet, seeing how we might replicate such a community.

The Chaplaincy, which started as an oﬀ-shoot of Calderdale Chaplains, emerged after the horrific and tragic killings in Christchurch, New Zealand and soon after in Sri Lanka. After both atrocities the Christians and Muslim communities met in the Central Jamia Mosque and subsequently at the Minster, both in Halifax. The decision by the team of chaplains in Todmorden was to form a retail Interfaith Chaplaincy, one of the few in the country, as a sign of community following the attacks. We were met with acceptance and an invitation to have a regular presence in Morrison’s café. We have supported a person whose mother tried to take their life, linking chaplaincies in the nearby hospital to support the mother, whilst we supported the person in Todmorden. We have supported a shop owner whose marriage has come to a possible breakdown, and we walk with them. Relationships are being built and bonds formed.

Conclusion

We have considered the impressions again over the first year in ministry, of the location and of the people. That comprehension of the diversity of faiths, however that is perceived, has allowed a critique and discussion of Paul’s eventful journey to Athens, as recorded by Luke - a ‘gospel in context’ study. By considering the array of faiths in Paul’s audience at the Areopagus, we have seen similarities with a similar Todmorden, with both places not in their Page 25 of 36

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periods of ascendency. They both exhibit signs of cosmopolitan living and great interest in ‘other gods’. We have comparison with the Stoics, with Paganism, and also the Epicureans, with the Atheists. Christianity is not the chosen faith of the masses. Therefore, this text is not dated in any way, as it oﬀers such hope, contextually, today, to those involved in mission in Todmorden.

We have taken heed that the speech by Paul might well have been seen as the kind of evangelistic address that Luke imagined would be ideal, rather than the words of Paul himself : the contrast between Paul’s letters and the Areopagus speech oﬀers that insight. By theologically examining Paul’s speech we may see models in which we could employ when speaking, contextually, to diverse arrays of faith seen in our centres of population today. The concept of ‘engage and encounter’, using Bevans’ Counter Culture model, may oﬀer opportunities, very much away from the confines of Church, to speak in the language of our audience, drawing, with persuasion, their focus from a polytheistic or atheistic perspective to one where life may be found. To follow Paul’s way of walking the area, looking, seeing with a fresh perspective of where God is already moving may open opportunities to engage and encounter people in the market place and cafés where we live. It has been seen that being outside of the traditional venues perceived of church, people may wish to ‘engage and encounter’. Paul’s model of speaking contextually has been seen to traverse the annals of time, the issue is to identify how to portray the good news to the communities we live with in a relevant manner. Using a combination of presence, taking time to dialogue on a diverse array of matters, relevant to those in that area, utilising social media to promote such discussions, may be akin to Paul in Athens. The methods employed in Todmorden have been found to have received a positive response with the emerging and growing missional communities

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working in parallel to the continual dialogue of how faith is perceived, here, now.

Paul’s speech in Athens was predominately to the Gentiles, and much of the work has been directed to those outside of the church, We have found that people are listening, seeking to understand and be understood. The members of the church in Todmorden are still reticent to leave the church but are starting, with encouragement and support, to consider such encounters. We have adapted the way we engage with diﬀerent audiences, listening first and then responding appropriately. The time spent walking the streets of Todmorden has always been seen as invaluable, one where relationships can be formed, surprise encounters oﬀering ‘good news’ opportunities.

The Church has seen that their Deacon is often out of the building, taking the Gospel to those outside of the building. They are finding confidence now to come to meetings, listen and contribute in fresh ways. Where the multitude of diﬀering faiths was seen as a negative factor, we now see the members of the church and beyond identifying this as an opportunity to understand and engage. The Todmorden faith group is markedly diﬀerent to the current traditional Bible Study held in Church, with the aim to developing a missional community rather than pure study. This extends the call to make disciples beyond the Sunday service.

We encounter the spiritualists and the atheists, we speak their language. Our mutual understanding has grown, and those parallels, those areas of interaction between our faiths can be explored. As our relationships continue, strengthen, we can return to those common areas and speak more of what holds our faith and brings joy.

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We are seeing that, after a yearâ&#x20AC;&#x2122;s work outside of the church building, the local population are noting a diďŹ&#x20AC;erence in their perspective of the Church. They are interested to attend faith meetings and discuss a variety of issues. They want to converse on their terms, using their language, but here is that opportunity to engage and encounter. To speak with those of the Wiccan faith, the Muslims, the Buddhists and with those with identify as atheist has been so illuminating. To see how people wish to meet regularly and develop bonds as they learn more about the Bible, in fresh ways, has been a wonder to behold. To walk with people as they look to support, help, care and love others, acting as interfaith chaplains, has been a privilege. We have only just begun this work. God has so much more in store!

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Annex A

Athens - Paul’s Arrival

Post 31 CE, Athens was now in control of the Roman Empire so the city’s period of ascendency was well and truly over. Its population was said to be less than 10 thousand, reduced to poverty and submission following its war with Rome; however, it still held the status of ‘free city’ due to its past importance. Nevertheless, according to Walker76 , this journey through Athens was akin to walking the streets of Oxford today, the centre of philosophical thought. It might be contested that the historical vistas may be similar. Paul having been trained by Gamaliel and may not have seen such a difference between the university city of Tarsus and Athens, in terms of philosophical debate. Each street of Athens was said to have altars, statues depicting Greco-Roman pagan gods. This barrage of paganism, with each god having its own ritual associated with other local temples, all entwined with traditional worship. With the plethoras of idols evident across the city, the diverse wide ranging philosophical debates on offer, possibly that passion from within to express his perspective of God may have been all too much for Paul. There’s no mention of the architecture of the temples nor the distinctive expression of faith - it was the sheer dominance and exposure of the array of gods on offer which may have staggered Paul. The faithful Athenians sought benefit from an array of gods, even to an unknown god77, perhaps from a god not revealed through Greek tradition78 . The Cretan poet, Epimenides, was said to have devised a plan, circa 550 BCE, to release sheep within Athens following a devastating plague. Wherever a sheep were to set down, a sacrifice was to be made to the nearest shrine: if there was no

Walker, Peter., In the Steps of Saint Paul, (Oxford : Lion, 2008, 2011), p. 108.

Acts 17:22-23

DeSilva, David A., An Introduction to the New Testament, (Nottingham : Apollo, 2004), p. 93.

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nearby shrine, it was dedicated to an “unknown god”79. Athens was certainly a major urban centre marked by religious fervour and intellectual curiosity80 . Interestingly, given recent experience, Paul initiated his discussions in the synagogue; however, it was in the very nature of the Athenians to meet and discuss, in the market place, the ‘centres of street philosophy’.

Return to Main Body

Wilson, Douglas., Five Cities that Ruled the World, (Nashville: Thomas Nelson, 2009), p. 66.

Aymer, Margaret., Kittredge, Cynthia Briggs., Sánchez, David. A., eds., The New Testament : Fortress Commentary on the Bible, (Minneapolis : Fortress, 2014), p. 351. 80

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Annex B

Greco-Roman Philosophy

Philosophy throughout the Greco-Roman region was not limited to an ‘hour per Sunday’ but entwined itself throughout all aspects of life. Its purpose was akin to ‘Pax Romana’: ‘peace and stability to all’. Here, Imperial peace referred to the absence of any resistance to imperial policy from Rome81. Through meals and ritual, loyalty was expressed to the ‘family, city, province and empire’82. It was widely believed that gods could bring calamity on the local populace or region if they did not undertake proper worship. There was one group which was exempt: the Jews, as the roots of their faith were held as ancient - something Christians could not claim83. Sacrifices, made for the continuation of peace and prosperity, were undertaken by priests, or “bridgebuilder” from the Latin Pontifex, as they were considered the mediators to the gods. Nevertheless, it was through faithful living where greatest favour was provided from the gods. For this religious adherence was not focussed to any one particular god, nor did it seek any personal connection to a god : merely faithful living to ensure that the Empire’s statutes were met and peace prevailed. Some mystery religions met that need for a personal god. Some, notably Isis from Egypt and Mithras from Persia, brought the sharing of eternal life with the deity to the believer84 . DeSilva posits that such an acceptance of their framework could allow identification of the crucified and resurrected Christ.

Borg, Marcus.J., Speaking Christian, (London : SPCK, 2011), p. 52.

DeSilva, David A., An Introduction to the New Testament, (Nottingham : Apollo, 2004), p. 91.

Bart Ehrman Blog : Why Christians Needed an Old Testament : Pagan Attacks on the Faith, https://ehrmanblog.org/why-christians-needed-an-old-testament-pagan-attacks-on-the-faith/, last accessed on 14 Sep 19 (Paywall) 83

DeSilva, David A., An Introduction to the New Testament, (Nottingham : Apollo, 2004), p. 94.

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It might be wise to initially consider the root of their belief system. Platonism was about the true nature of reality, and that all materialism were signs of the shadow of the true eternal. To be with God in Heaven was seen as far better than here on Earth. This desire to be with God, can be seen in Hebrews 11:16 and often at funerals. Aristotle, extended Plato’s thinking to consider sacrificial hardship as a superior way of living, akin to the hardships we might expect as we carry the cross.

Stoics

Stoics believed that life was determined by the gods, and that life had to be lived according to the laws of nature. They also saw life as a binary dilemma. They saw human life as something they could either control, in the form of desires, and not control, as in reputation and wealth. It has also been described as a form of Mysticism85. Their drive was to be morally selfsuﬃcient, to desire for existentialist contentment, for this would prevent popularist fallacies denying freedom to the society. If fear, lust and life’s pleasures were to be misdirected then our moral drive could be lost. The Jews would inherit such moral thought and some may have felt inclined to completely eradicate passions, whereas for many, moderation of the passions were required to live a faithful life. So, the Stoics understood life to be in tension: heightened reason versus baser passion.

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Epicureans  The Epicurean philosophical stance seemed diametrically opposed to the Stoics in that material was reality - this was materialism. They believed that although many gods may exist they did not interact with human society. Moreover, there was no contemplation of any existence after death for the body’s atoms became dissolute or were abandoned at death. Therefore, with no concern beyond death, their focus was for peace, being free from pain and anxiety86. Life was to be lived, not to excess or over indulgence but with due moderation. They asserted that “happiness and pleasure were the principle aims of a tranquil life”87 , for everything occurred by chance, not by divine intervention. They formed close knit communities, holding all property in common, akin to the first church88. To those outside of these communities, the Epicureans were seen as living a life without prayer, devoid of sacrifices and importantly not supportive of the common good for society. Fortunately, they were often aﬄuent so were safe from persecution.

We could also add another group which were in existence at the time, albeit not directly mentioned. The Cynics were adherents to a form of Platonism; however, they were seen as “pseudo-philosophers”89 as they lacked any formal education. They would break from societal conventions, be rebellious towards public control measures and willingly speak their mind - for their reason triumphed over societal passion. They were identified by the simple

DeSilva, David A., An Introduction to the New Testament, (Nottingham : Apollo, 2004), p. 99.

Ogilvie, Lloyd J., The Preacher’s Commentary , Volume 28: Acts, (Nashville : Thomas Nelson, 1983), p. 253. 87

Acts 2:45

DeSilva, David A., An Introduction to the New Testament, (Nottingham : Apollo, 2004), p. 99.

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clothing: a tunic, knapsack and staďŹ&#x20AC; and no sandals90. Paul was clear that he did not want to be seen as from this group91, peddling what he may have perceived as soft philosophy.

Return to Main Bodyâ&#x20AC;Š

Interestingly, whereas Mark records Jesus sending out the disciples (6:7-12) with sandals, Jesus sends out the 70 or 72 (Luke 10 and Matthew 10) without sandals - both with a very similar story. 90

2 Cor 2:17

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Bibliography Armstrong, Karen., St Paul, (London : Atlantic, 2015) Aymer, Margaret., Kittredge, Cynthia Briggs., Sánchez, David. A., eds., The New Testament : Fortress Commentary on the Bible, (Minneapolis : Fortress, 2014) Bevans, Stephen., Models of Contextual Theology, (New York : Orbis, 1992, 2002) Binns, Amy., Valley of Hundred Chapels, (Heptonstall : Grace Judson Press, 2013) Borg, Marcus.J., Speaking Christian, (London : SPCK, 2011) Chalke, Steve., The Lost Message of Paul, (London : SPCK, 2019) Coggan, Donald., Meet Paul, (London : Triangle, 1998) Coogan, Michael. D., ed., The New Oxford Annotated Bible : New Revised Standard Version with the Apocrypha, (Oxford : OUP, 2010) DeSilva, David A., An Introduction to the New Testament, (Nottingham : Apollo, 2004) Dibelius, Martin. Studies in the Acts of the Apostles, (Gottingen, Germany: Vandenhoeck and Ruprecht, 1956) Dunn, James. D.G., ed., The Cambridge Campanion to St Paul, (Cambridge, CUP, 2003) Green, Laurie., Let’s do theology : Resources for Contextual Theology, ( London : Mowbray, 2009) Henneke, E., NT Apocrypha (Study Edition), Vol 2, (London : SCP, 1974) Johnson, Luke Timothy., The Writings of the New Testament, 3rd Edition, (Minneapolis : Fortress Press, 2010) Josephus, Antiquities Josephus, War Livingstone, Elizabeth A., ed., Studia Evangelica Vol VII : Papers presented to the Fifth International Congress on Biblical Studies held at Oxford 1973, (Berlin : Academie - Verlag, 1983) Muggeridge, Malcolm., & Vidler, Alec., (Paul : Enjoy Extraordinary, (London : Collins, 1972) Ogilvie, Lloyd J., The Preacher’s Commentary , Volume 28: Acts, (Nashville : Thomas Nelson, 1983) Walker, Peter., In the Steps of Saint Paul, (Oxford : Lion, 2008, 2011) Wells, Samuel., Incarnational Ministry - being with the world, (London : Canterbury Press, 2018) Wilson, Douglas., Five Cities that Ruled the World, (Nashville: Thomas Nelson, 2009) Wright, N.T., The Resurrection of the Son of God : Christian Origins and the Question of God, Vol 3 Zielser, John., Pauline Christianity, Revised Edition, (Oxford : OUP, 1990)

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Websites Bowman, Robert M., Acts 17 : Paul the Apologist in Athens, Institute for Religious Research, https://www.academia.edu/35605720/Acts_17_Paul_the_Apologist_in_Athens Calderdale Census Demographics United Kingdom, http://localstats.co.uk/censusdemographics/england/yorkshire-and-the-humber/calderdale Calderdale Methodist Circuit ; Todmorden Central Methodist Church, https:// calderdalemethodists.org.uk/churches/todmorden.php Circuit Strategy for Resourcing Growth, http://www.methodists5-10.org.uk/Wordpress/wpcontent/uploads/2015/03/Circuit_Strategy.pdf Ehrman, Bart., Does the Book of Acts Portray the Teachings of Paul Accurately (2 of 2), https:// ehrmanblog.org/does-the-book-of-acts-portray-the-teachings-of-paul-accurately/ (Paywall) Ehrman, Bart., Why Christians Needed an Old Testament : Pagan Attacks on the Faith, https:// ehrmanblog.org/why-christians-needed-an-old-testament-pagan-attacks-on-the-faith/ (Paywall) Incredible Edible - Todmorden, https://www.incredible-edible-todmorden.co.uk Hall, Trey., What Is Good Soil for Starting NewÂ Churches?, https://recoveringcontrolfreak.org/ 2016/03/08/what-is-good-soil-for-starting-new-churches/ Overton Window - Explanation and Examples, https://conceptually.org/concepts/overtonwindow Religion in England and Wales 2011, https://www.ons.gov.uk/peoplepopulationandcommunity/ culturalidentity/religion/articles/religioninenglandandwales2011/2012-12-11 The Rise and Decline of British Methodism, http://churchgrowthmodelling.blogspot.com/ 2016/11/the-rise-and-decline-of-british.html Todmorden Faith What if, https://todmordenfaith.co.uk/2019/07/fresh-canvas/

Todmorden Interfaith Chaplaincy, https://todmordeninterfaithchaplains.weebly.com Todmorden News, Castle Mystery as Monks Quit, https://www.todmordennews.co.uk/news/castlemystery-as-monks-quit-1-1841581

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