Jose Varickasseril, SDB, examines St Paul's first missionary journey and finds lessons for our catechesis today.
Introduction
The evangelist Luke has reproduced in the Acts of the Apostles the journeys that the Apostle Paul undertook along with others in order to set up Christian communities the length, and breadth of the Roman empire.  Highly significant is the use of the Greek verb ‘discipling’¹  that is used towards the end of the first journey (see Acts 14:21).  Discipling could be considered as a synonym for catechesis. The very purpose of catechesis is to make disciples, disciples in the true sense of the word.  In this article we shall examine the first journey of Paul (Acts 13:1¬-14:28) so as to take note of the methods that the Apostle Paul used in order to win converts as well as to confirm them in their faith.

The Person of Paul
Luke has presented the person of Paul as an ideal catechist who is able to consolidate with his own personal life the faith of those entrusted to his care. What Paul is, is no doubt as important as what he does on behalf of the community by way of imparting faith formation.
    At the outset of the first missionary journey, Luke refers to Saul [Paul] and Barnabas (along with three others) as prophets and teachers. This is what Paul is - a prophet and a teacher. These are two complementary gifts given by God in order to establish others in the faith²:
•    a prophet is one who speaks on behalf of God. The prophet communicates the things of God. A prophet draws people to God. A prophet shows the way for a person to be committed to the Lord.
•    a teacher is one who imparts faith formation by adequate teachings. His instructions serve to deepen the knowledge of a person so as to lead him to commit himself to the Lord.
    Luke says that the men who were set aside for the work had these qualifications. Further, Paul and Barnabas are members of a worshiping community (13:2).  And as such Paul is in alignment with the long-standing tradition of the Church.  He is a man who has given prominence to the Eucharist in his life as evinced by the primitive community (see 2:42).³
    In the course of his narrative, Luke refers to Paul’s capacity for endurance - a quality of Paul that can be deduced from the fact that he was contradicted and reviled (13:45), persecuted and driven out of the district (13:50), that the Jews and Gentiles had the minds of people poisoned against him (14:2), molested him and forced him to flee from the district (14:6), stoned and dragged him out of the city and left for dead (14:19). Mark, his collaborator and aide (13:5) abandoned him (13:13).
    Despite all these setbacks Paul rose to the occasion. Engrossed as he was in the task of catechesis he proved to be a man of character, a seasoned person who pursued his goal despite hurdles, obstacles and even the disappointments that arose from the defection of persons closely associated with him in ministry.
    Luke presents Paul as a man of God. He spent time in prayer and fasting (13:3). Luke reiterates the importance that Paul gave to prayer also in the context of the appointment of the elders (14:23). The elders were committed to the Lord - an indicator that Paul did not rely on his ability in the work that be was carrying out. In fact it was God's work that he was entrusted with (13:2). He had an awareness that he was carrying out a God-given mission. It was the Holy Spirit who had chosen him, had set him apart and had sent him on the mission (13:1-4). Luke further describes him as a Spirit-filled person (13:9). Paul often refers to God.  He speaks at length of the ministry of Jesus (see 13:23-41). There are frequent references to the grace of God (see 13:43; 14:3.26) which makes his work effective and bear fruit. The main focus in his discourse to the people was on God. Paul the catechist does not project himself.  He does not rely on his own strength but on the dynamism that is derived from God who set him apart for the task of establishing Christian communities.

Paul’s methods in establishing others in the Faith
In the two chapters (Acts 13-14) which contain a description of the first missionary journey of Paul, Luke introduces many elements which have a close bearing on the catechetical ministry of Paul. We shall list here a few of the methods that Paul made use of in order to deepen the faith of those who had been accepted into the community of believers through his proclamation.

Team-work
No faith formation is possible if it is the concern of one single individual. Luke has effectively pointed out that for Paul team work was a top priority. Paul and Barnabas went forth together on their mission. Here is a reminder of the public ministry of Jesus himself when he sent forth his disciples two by two (Lk 10:1).⁴  The entire community of Antioch was involved in this sending forth. There was also John Mark to assist them (13:5). Subsequently, Paul would procure the help of elders to ensure the continuity of the work (14:23).

Centrality of the Word of God
For Paul, the point of departure in his ministry is always the Word of God.  On arrival in a particular congregation, Paul always proclaimed the Word or he explained the Word that was read in the synagogues (13:5 and 13:16ff; 13:46-49).⁵  There is a four-fold mention of synagogue (13:5.14.43; 14:1) in this narrative that we are examining. It is the place where the faithful are led to an encounter with the Word of God. In the mind of Luke the presence of the catechist in the midst of the praying community is important to establish the faith.
    Paul explained the Word that was proclaimed in the synagogue (13:15); he interpreted the utterances of the prophets (13:27). The content of his instruction and interpretation are noteworthy and proffer a solid backing to his catechesis. In the course of his instruction and exposition of the Word of God, he spoke of the following in particular: God’s dealings in history; he focused on the person of Jesus as Saviour and as the one who ushered in salvation (13:23-26); he highlighted the significance of the Christ-event (13:28-31); he drew the attention of the audience to the need to seek forgiveness from God (13:38). The intention of bringing the good news to peoples was in order to turn them to a living God (14:15). We can notice here the rich content of Paul's catechetical instructions.

Going out
Luke uses the verb to go through to describe the ministry of Paul (13:6.14; 14:24). This is deliberate. Luke had already used the same verb in his Gospel to describe the ministry of Jesus (see Lk 8:22; 17:11; 19:1,4) as well as the ministry of the Twelve (Lk 9:6).  In the Acts, the Lukan description of the ministry of Paul resembles that of Jesus and that of the Twelve. Paul is on the move. He did not wait for people to come to him. He goes through various villages and cities.  Meeting people in their life situations is a sine qua non if the imparting of instructions and instilling of faith into the hearts of the disciples are to have effect. Paul is on the move in order to encounter peoples. Encounter is aimed at accompaniment of the converts. No catechesis is possible without accompaniment, without the presence of the leader in the midst of the people.

On-going Catechesis
Luke has aptly pointed out that apostle Paul laid stress on continuity in catechesis. This is well brought out from the fact that Paul addressed the congregation on the Sabbath (13:14) and that there was a follow-up of the instruction on two consecutive Sabbaths (see 13:42-44). The need for an ongoing and continuous catechesis is also emphasised by the fact that Paul returned to Lystra, Iconium and Antioch so as to strengthen the souls of those who were already disciples (14:21-22). The purpose of returning was no doubt to strengthen the disciples and to bestow their pastoral care on the new converts.  Paul shows that those who are already disciples cannot be abandoned or left to themselves (see also 1 Thes 5:14).
    Luke also indicates that strengthening of faith is made possible by remaining in a community. The text says that Paul remained for a long time in a community that was under stress (14:2-3). Persecution, trials and difficulties can dishearten even those who are strong in the faith. Consequently the presence of the person of the catechist is a source not only of solace and comfort but it is an impetus towards ever greater fidelity in the faith. Paul, ideal catechist and pastor that he is, made time to remain in the community to strengthen the brethren who were facing difficulties in their faith commitment.

Well-being of Individuals
Paul took a keen interest in the overall well-being of persons. He came across a man lame from birth in Lystra and healed him (14:8-10). This was in imitation of Jesus (see Mt 4:23 and 9:35).  The healing was the outcome of a genuine interest in the man with the disability. That it was on no count to attract attention to himself is plain from the Lukan narrative (see 14:11-18).

Witnesses
In the long discourse that Paul gave to the congregation that gathered in the synagogue of Antioch of Pisidia (13:14), Paul laid particular stress on the value of witness given by those who followed Jesus from Galilee to Jerusalem and to whom the risen Lord had appeared (see 13:31). Witness of life, as indicated in several places in the New Testament, is essential in order to fortify individuals and communities in their faith. There will always be people who are wavering in their commitment to the Lord.

Making Disciples as the Goal of Catechesis
Paul's pastoral efforts were geared towards the making of disciples (14:21).  The verbal use (to disciple), as mentioned earlier, underscores this more powerfully. Making disciples is the fruit of teaching and follow up. The same verse, 14:21, refers to Paul’s return to the communities of Lystra, Iconium and Antioch where large groups were already incorporated into the community of believers. Paul returned into their midst with the idea of strengthening and exhorting them.⁶
    The making of disciples is the cumulative result of speaking and urging people to remain in the grace of God (13:43). Here Luke gives three loaded verbs:
•    the first verb is to speak. The real meaning of the original text⁷ is to summon, to call on, to invite someone, to call to God or to call for a specia1 task. In fact this typical Lukan verb occurs once more in the text of the Acts (see 28:20) during the scene in Rome when Paul expresses his desire to speak to the Jewish leaders there.
•    the verb urging can be rendered also as to persuade, to appeal, to convince, to win over, to come to believe, to obey, to follow, to take someone’s advice, and so on.
•    finally, the verb remaining in the original Greek text has the following meanings: staying with someone, remaining true to the Lord (see also 11:23), continuing in something.
    Thus, here there is a host of things that Paul is doing to ensure that his community is rooted in Christ and well¬-grounded in their faith.

Paul appoints elders
Paul is realistic about dangers that the new converts would be facing from various quarters.⁸  He is equally aware that he cannot be present in every congregation all the time. Hence he appointed elders who would shepherd the communities in his absence. This is part of an organizational strategy that cannot be neglected: it was to ensure the constant presence of leaders in every community who would sustain the faith of the disciples (see 14:23). In the context of resistance and persecution, the need for local leadership, along with frequent visits by the pastors, are indispensable. He also committed them to the Lord to make them aware that they were doing God’s work. Recommending them into the care of the Lord was aimed also at the fidelity of the leaders themselves.

Spending Time with his Co-workers
Luke concludes the first missionary journey of Paul by telling the readers that Paul returned to the community of Antioch along with Barnabas. Antioch was the community that sent them forth on their mission with prayer, fasting and laying-on of hands (13:3). Now that one phase in the ministry of establishing the Church was completed, there was need to return to this community. For Paul, it was a moment to narrate the wonders that God had done through them (14:26-28).  Paul is aware that the real subject of the missionary journey is God.  He is the one who opens the door of faith to the Gentiles and gives the needed growth. And so allotting time for reflection and prayer was an urgent need. An unhealthy workaholism could imply that one is relying on one’s own strength and not on that of God. It could also indicate that one does not appreciate the support of the community of which one is a member. Paul does not fall into either of these dangers. He returns to his own community to spend time with them. He will recoup the needed energy for the further work of catechesis which calls for his sustained energy,

Conclusion
For the Apost1e Paul, the goal of catechesis is to ensure that Christian disciples remain in the faith and that through many tribulations they enter the kingdom of God (14:22).  It is to his credit that he was able, with God’s assistance, to establish communities whose faith not even persecutions could destabilize (13:52).  This first missionary journey demonstrates Paul’s preoccupation with deepening the faith of believers. The very methods which he used to strengthen the faith of his converts can serve as a paradigm for everyone involved in the ministry of catechesis.

NOTES
1.  In English, ‘disciple’ is used as a noun. However, in the Greek language (see 14:21), Luke uses ‘disciple’ as a verb (cf Matt 28:19).
2.  Cf J.Dupont, Nuovi Studi sugli Atti degli Apostoli, Edizioni Poline, Milano, 1985, p.152
3.  The Greek word that is used here, leiourgo, is also related to liturgy and as such it is closely linked to the Eucharist.
4.  Benedict XVI interprets the purpose of ‘sending two by two’ as a help for each other and to bear witness to brotherly love (Angelus Message, 8th July 2007).
5.  There is no watertight compartment between proclamation and teaching. They are two sides of the same coin. One follows on the heels of the other. Logos (Word of God) occurs 11 times in chapters 13 and 14. This is Luke’s way of underlining the fact that in the ministry of Paul, the Word occupied the central place. The Word of God was the point of departure for inviting persons to the community of faith. It was also the means to deepen their relationship with God.
6.  The Greek verb epistcrizo (to strengthen, see 14:22) is a typical Lukan word. It is used in 15:32 to refer to the mission of the emissaries sent forth after the Council of Jerusalem. The same verb is used again by Luke to refer to the ministry of Paul during his second missionary journey (see 15:41). In this connection, see L.T.Johnson, The Acts of the Apostles (Sacra Pagina) Liturgical Press 1992, pp.253-257.
7.  The original verb in the Greek text is not the usual verb for speaking, laleo, but proslaleo.
8.  Dangers from within and without through false teachers is a recurrent theme in biblical literature and in the New Testament in particular. Jesus himself warned his followers to be on guard against false teachers, and similar teachings are found in 2 Peter, Jude, Colossians, Galatians and the Pastoral letters (1 and 2 Timothy and Titus). Paul warns the elders of Ephesus that wolves (false teachers) will make their way into the fold (see Acts 20:29-31).

Rev Dr Jose Varickasseril

Rev Dr Jose Varickasseril is a Salesian of Don Bosco belonging to the Salesian Province of Guwahati.  He has his master’s degree in exegesis from the Biblicum, a doctorate in Biblical Theology from the Pontifical Urban University in Rome and a doctorate in spirituality from the Salesian Pontifical University in Rome.  He currently teaches at Sacred Heart Theological College in Shillong and is engaged in catechesis and pastoral work in St Dominic Savio Church in Mawlai, Shillong.  This article first appeared in Catechetics India (August 2007) (www.catecheticsindia.net) and we are most grateful for permission to reprint it here.