The Acts of the Apostles tells how St. Paul went to Athens and preached “Jesus and the resurrection” in the synagogue and marketplace (cf. Acts 17). Some local philosophers then took him to the Areopagus, or “Mars Hill,” where a judicial council used to meet. Paul reasoned with these intellectuals, appealing to their own religious experience, before speaking of the resurrection of Jesus from the dead. Many scoffed at this, some were interested but unconvinced, and a few accepted Paul’s message.
All Christians know the story, but there is disagreement about its meaning. Within the New Apostolic Reformation (NAR), it is frequently said that Paul “changed his tactics” after his “failure” at the Areopagus. He decided that he would no longer employ argument, reasoning, and apologetics; instead, he would work signs and wonders to demonstrate that the gospel was true. His words to the Corinthians are used to back up this assertion: “When I came to you, brethren, I did not come proclaiming to you the testimony of God in lofty words or wisdom. For I decided to know nothing among you except Jesus Christ and him crucified. And… my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, that your faith might not rest in the wisdom of men but in the power of God” (1 Cor 2:1-5, RSV).
The New Testament itself disagrees with this claim. The book of Acts does not show Paul giving up “reasoning” in favor of demonstrations of “power.” Even in Athens, where he worked no miracles, some believed, including Dionysius, a member of the Areopagus, and Damaris. The next chapter shows Paul in Corinth, where he again “reasoned” or “argued” in the synagogue every Sabbath, and persuaded Jews and Greeks (Acts 18:4). He then went to Ephesus, where some disciples of the Baptist received the Holy Spirit after Paul expounded the necessity of believing in Jesus, without working any miracles (cf. Acts 19:1-7). Acts does record God doing “extraordinary miracles by the hand of Paul,” but also says he “argued daily” (cf. Acts 19:8-11). Clearly, he had not stopped reasoning and arguing after his Areopagus experience.
Despite these facts, some claim that Paul changed his methods between Athens and Corinth. They allege that he had gained two insights: looking foolish is okay, because humility before God releases power; evangelists should not rely on sophisticated argument and persuasion, but demonstrate power through signs and wonders to confirm the truth of the Gospel (cf. 1 Cor 2:2-5). Evangelists should practice “power evangelization” and help others have a “power encounter” when sharing the Gospel, focusing on prophetic healing and evangelization.
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What is the authentic Catholic response to these claims?
It begins with the ministry of Jesus, who worked many mighty deeds, including driving out evil spirits. The demons recognized the power and authority of Jesus, but they were not saved by faith. The New Testament assures us that the Gospel by itself, even without miracles, can save the one who accepts it. St. James wrote, “receive with meekness the implanted word, which is able to save your souls (Jas 1:21).” St. Peter wrote, “Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, obtaining the outcome of your faith, the salvation of your souls” (1 Pt 1:8-9). The “power” at work in evangelization is inherent in the message itself: “For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. (1 Cor 1:21-24 RSV).”
Large portions of the New Testament are devoted to reasoned arguments to show that the events of Jesus’ life fulfilled the prophecies of the Old Testament. The story of the disciples on the road to Emmaus (Luke 24:13-35) shows the risen Jesus himself making an apologetic argument, explaining the scriptures and reasoning with the disciples, that they might understand that the Messiah had to suffer and so enter into his glory, according to the scriptures. But he performed no miracles to convince them of the truth of his message. Instead, they were convinced when they recognized him in the breaking of the bread. Nor was Peter using the wrong evangelization method when he preached his Pentecost sermon (Acts 2:14-41)!
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Did Paul think that Christians today should avoid imitating his manner of arguing at the Areopagus? Pope St. John Paul II did not think so. In 2001, he visited the Areopagus, and concluded: “Paul’s discourse at the Areopagus remains a model for inculturation and as such retains its relevance for our task today.” He also recalled how Saints Cyril and Methodius “were inspired by the fidelity and creativity of St Paul’s method in their way of preaching the Gospel among the Slavic peoples (General audience, 16 May 2001[1] ).”
The suggestion that today’s evangelists should drop reasoning and apologetics and instead focus on “power evangelization” may be attractive to some. Instead of having to study the Scriptures, theology, logic, rhetoric, apologetics, and methods of inculturation, one can simply lay hands on the sick so that they recover and then say something rather general like “Jesus did that.” But the Gospels contain a more specific message: “these things have been written so that you might believe that Jesus is the Messiah, the Son of God, and by believing have life in his name” (John 20:31).
[1] https://www.vatican.va/content/john-paul-ii/en/audiences/2001/documents/hf_jp-ii_aud_20010516.html
