We set out in a chill morning mist. The path was bordered by wild cactus and prickly pears taller than ourselves; as we ascended there were pines, firs, and giant broomcorn; and when we lifted our eyes to the heights we saw great cedars swaying in the wind. And these were but the lower ridges. The path narrowed, becoming stonier and doubling back upon itself; the river, which had accompanied us for a while, fell away beneath our feet in a final cascade of rushing water.
Without the river’s prattling voice, we could hear the wind above us, bending the cedars and sharpening the edges of the rocks. A narrow pass, between a face of red rock sweating ice-melt and on the other side a plunging precipice, brought us not to a crest but to yet more steeply upward vistas. Paul scrambled ahead, Barnabas plodded after, dragged by the other man’s zeal, and I paused, stunned by the sheer extent of mountain walls before us, ridge after ridge, the farthest crowned by snow though April was well advanced.
We all have our revelations, on the road to Damascus or elsewhere. I called out my refusal to go any farther.
Paul skidded back down, pebbles scrambling and spilling from beneath his sandals, which were as dusty and cracked as the horny gray skin of his feet. “What’s this, my son?”
“Rabbi, this is madness. There is nothing above us but barren mountains, with all their perils, and then highland cities that are merely rumors to us. Where are the synagogues, the ghettos, that will give us shelter and audience?”
A brief laugh showed Paul’s ragged brown teeth in his black beard. “The Jews are there, my boy, if not in such numbers as you have been accustomed to in Judaea, Syria, and Cyprus. Wherever the emperor has established order, our brethren will already have ventured, pursuing the trades that demand patience and close vision, observing the close-woven old laws of the Torah, every jot and tittle.”
There was this teasing scorn with which he spoke of the Jews, though he was a Jew. I asked, anger rising in me, “Is it to bring Christ to these sparse colonies of the circumcised that you ask us to risk our lives in a freezing wasteland?”
“To the circumcised and the uncircumcised,” he said. “In Christ neither circumcision nor uncircumcision avails anything; nothing avails but faith which works through love. In Christ there is neither Jew nor Greek, slave nor free, male nor female. If you are Christ’s, then you are the seed of Abraham, and heirs according to the promise. You have heard me speak thus many times, John Mark; why do you now seem to dispute?”
I was a young man and had no wish to dispute with Paul at the height of his power and evangelical urgency. Yet I had taken in the tales and sayings of our Lord before I could walk, for my mother’s house was the first in Jerusalem where the followers of the Way gathered. The Last Supper was held in her upper room; the apostles met in the same place after Jesus ascended, tongue-tied in their amazement. At times I felt His presence with those that were gathered there, and I knew in my heart when His message was being perverted. “Our Lord said,” I told Paul and Barnabas where they had paused on the steep path, resting their packs at the base of the wall of sweating red rock, “that he came not to abolish the Law and the Prophets but to fulfill them.”
Paul said quickly, in his hurried tumbling voice, no longer smiling, “If righteousness comes through the Law, then Christ died in vain. Christ died that all nations might be saved.
“But Christ came from Abraham,” I said, “and his disciples came from the synagogue. If the Gentiles need not be circumcised to be converted, and may continue to eat meat that is unclean by the laws of Leviticus, then Christ need not have been a Jew.”
“He chose to be a Jew,” Paul said, “as the Jews were themselves chosen. But now that He is come there are Jews no more. We who are Jews by birth know that we are justified by faith in Christ and not by doing what is in the Law. If the Law could create new life, then righteousness would indeed reside in the Law. But Christ ransomed us from the curse of the Law by becoming the thing accursed, since it is written, Accursed is everyone who hangs upon the tree. Christ and Christ alone is the new life, given for all nations, even for those savage tribes beyond the boundaries of Rome, and not for just the children of the Law.”
I held my ground there on the tilted path and said, in the face of Paul’s increasing agitation, “Surely the Law was not given to Moses and our priests to be a curse, but to keep us clean among the unclean, to keep us distinct in our covenant. If Christ annulled the Law as thoroughly as you say, then virtue is what each man says it is, and righteousness becomes mere self-proclamation. The Gentiles will come to Christ as if walking from one room into another, without humility or ritual, without discipline or pain.”
Paul’s eyes surrendered all their craft to a blaze of passion: he held out his arms as if he stood before us crucified. “I have been stoned and flogged,” he said, “for proclaiming Christ’s victory in love. I have forsaken in this life all shelter and safety. Yet, my doubtful young friend, I rejoice in my suffering. Those who belong to Jesus crucify their flesh. They die to this world, that they may live in the Spirit. What matters circumcision then? What matters cleanness, and the manner of meat, which, as our Lord has said, all goes out through the bowels! I say to you as I said to Peter when in Antioch he flinched from eating with the Gentiles: You hypocrite! Jew and Gentile are one in Christ! I say to you that no man who puts his hand to the plow yet turns back is fit for the kingdom of God!”
Barnabas tried to intervene, wounded to see such hard words used on his young cousin. But I felt freed from deference by Paul’s fury and intemperance, and justified in my suspicion that he was twisting the Master’s Word in his passion to convert the world, to make everyone and no one a Jew. Participating in Stephen’s death, and hearing that martyr curse the stiff-necked people who had ever persecuted their prophets, Saul had taken into himself hatred of the Jews, though he himself was the disputatious and hot-blooded quintessence of one. When our tempers had somewhat cooled, and we had partaken together of a handful of olives and some hard bread softened in a nearby freshet, there in that shadowed pass an hour’s climb north of Perga, Barnabas arranged with me to descend to Attalia and take passage back to Caesarea and Jerusalem. He loved me, yet believed that he had been commissioned by the church at Antioch to accompany Paul and must do it even though it lead to death.
Also, I think, he scented glory in Paul’s path.
Others have written of what befell them in the cities of southern Galatia. They passed safely through unseen bandit gangs and late blizzards in the wild region around the Cilician Gate, through the canyon worn by the Kestros. They made their way along the heights to the east of the vast blue lake and the great mountain, Sultan Dagh, beyond. In Antioch, where some of the citizens were given to the worship of the Persian god Mithras and others to the lewd goddess Cybele, Paul fell prey to blinding headaches and spells of feverish debility, but made many converts among the pagans; then the priests, waxing jealous, drove him and Barnabas from the city with a scourging. In Iconium, Paul met Thecla, and his heated words seduced her to tread the path to martyrdom. Again, after much fruitful preaching to the Gentiles, he was driven from the city by the Jews, who represented to the Roman authorities that Paul urged not only heresy but subversion, claiming that a certain King Jesus was the true ruler of the eastern Empire.
In Lystra, Paul healed a cripple, and the ignorant people hailed him and Barnabas as Mercurius and Jupiter and would have even worshipped them as gods had not Paul rebuked their superstition. There were few Jews in Lystra, but elders came from Antioch and Iconium and persuaded the people to stone Paul; he who had helped stone Stephen was left for dead outside the city, but by a miracle survived. He and Barnabas went on to the village of Derbe, where they founded the last of the Galatian churches, and returned to Attalia and thence to Antioch by the same way they had come, westward through Lystra and Iconium and the Pisidian Antioch, visiting the Christian congregations they had engendered there despite the enmity and persecutions of the Jews, who could not but think their initial hospitality had been betrayed and their ancient covenant cheaply assigned to a multitude of the uncircumcised-to Roman soldiers and Greek tanners, to women and slaves, to Asians and Cappadocians, Phoenicians and Scythians, to legions of barbarians hitherto mired in superstition and the pleasures of the flesh.
Though Paul’s missions took him ever farther afield, to Thessalonica and Berera in Macedonia, to Athens and Corinth in Achaia, to Ephesus until driven thence by an uproar among the silversmiths whose trade in idolatrous images of Diana was threatened by his preaching, and some say even to Spain and, by my own certain witness, to Rome-in spite of all these travels the Galatian churches remained the dearest of his children, being the firstborn, and the object of the first of his epistles which have been circulated and preserved.
Myself, John Mark, known in manhood by my Latin appellation, in time I reconciled with Paul. Nearly twenty years after we parted angrily above Perga, I was with him and Peter in Rome. Our congregation there, beseiged and small, had long been promised a visit by him; he sent ahead of him a long and eloquent letter, as a spiritual gift,
