The most serious test for a religious person is the test of freedom. And that means not only one's own freedom, but another person's freedom as well. Especially when it concerns someone whom that religious person sees as "one of us." When Paul came to Jerusalem, he fully experienced the anger of "his own," who were outraged by his freedom...
The most serious test for a religious person is the test of freedom. And that means not only one's own freedom, but another person's freedom as well. Especially when it concerns someone whom that religious person sees as "one of us." When Paul came to Jerusalem, he fully experienced the anger of "his own," who were outraged by his freedom. The apostle, of course, was not an opponent of religion as such. He fully shared the view of the apostolic council: religion is permissible in the Church, but it must not be obligatory and it must not be imposed on anyone. The Jerusalem church consisted almost entirely of Jews, and therefore of religious people.
Paul, of course, was not going to establish in Jerusalem the order and practice of the churches of Asia Minor, which were made up largely of recent pagans and therefore of secular people. His own religious tradition did not burden him at all: without any inner protest he performs the prescribed purification rituals, well known to him from childhood, and comes to the Temple, familiar to him since his youth, from the time of his studies under Gamaliel. But it turns out that being a religious person oneself is not enough to calm religious consciousness.
Religious consciousness has a kind of wholeness that excludes every alternative. If a person does not belong to religion entirely, if religion is only part of life for him and not all of life, his religious conscience is not calm. For Paul, his religiosity was not an absolute, and his conscience was no longer the conscience of a religious person. He had long since gone beyond the limits of his religion and his religiosity. His spiritual life was connected with the Kingdom, not with religion. Religion, of course, did not frighten the apostle, but it did not stand in first place for him. And the religious crowd gathered in the Temple courtyard sensed this very well.
It even expressed this feeling through the mouths of people who accused Paul of urging others not to observe Jewish traditions. One might ask, why would those whom the Jews themselves regarded as Gentiles have to observe Jewish traditions? And why would Paul have had to impose those traditions on them? He had never turned anyone away from Judaism; he simply did not try to make Jews of everyone to whom he preached. But precisely this kind of behavior is apostasy for religious consciousness.
There is only one truth in the world, life can have only one goal, and if a preacher is not preaching my religion, he is an unbeliever. And if he was "ours" and preached our religion, but now preaches something else, then he is an apostate. At that point it no longer matters whether the Ephesian Gentile whom Paul supposedly brought into the courtyard where he was not allowed to be actually existed. If he did not exist, he had to be invented, and he was invented. Thus begins the final stage of Paul's ministry and earthly path: a collision with religion, with the very force he considered the chief threat to the Church's spiritual formation.
21
21:27 And when the seven days were about to be accomplished - When after giving notice to the priests, they were entering upon the accomplishment of those days. It was toward the beginning of them that Paul was seized. The Jews that were from Asia - Some of those Jews who came from Asia to the feast.
21:28 Against the people - The Jewish nation; and the law - Of Moses; and this place - The temple. Yea, and hath even brought Greeks into the temple - They might come into the outer court. But they imagined Paul had brought then into the inner temple, and had thereby polluted it.