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Previous Challenge Entry (Level 3 – Advanced)
Topic: Era (02/03/11)

TITLE: On the Edge of Eternity
By Noel Mitaxa
02/10/11


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The Arbiter’s gavel crashed on his marble bench, echoing around the chamber and startling everyone into silence. He closed the council meeting and hurried, red-faced, to his ante-room. Dionysius, the council clerk, sensed other members sharing his embarrassment.

The Areopagus complemented the Acropolis’ white-columned splendor atop Mars’ Hill; two symbols of Athens’ elegance and poise. Phileo sophos - to love wisdom – was the goal for every Areopagus member, in their philosophical debates and in settling civic issues for their citizens. Yet today, calm deliberations had plummeted to barbarian depths. Members had even sounded like the sheep that coined the “baa-baa-rians” tag!

Dionysius watched as factions clustered into incestuous, high-minded post-mortems.

The Stoics looked sheepish, for long-denied passions had resurfaced; mocking their boasts of reaching their ideal of self-preservation by ignoring pathos, or emotion. Their leader, Heracletes, tried to catch Apollonius’ eye.

Apollonius’ Epicureans had long sought human happiness as their highest goal: achieved by avoiding all pain. Yet ironically they, with the Stoics, had just caused so much pain for the whole council.

Phileas and other searchers for Aristotle’s Golden Mean were clearly bereft of ideas, having confronted something way beyond their mathematical capacities.

And Dionysius’ fellow Platonists had just seen a greater goal than seeking an ideal spirit-world, of which this material world of people and objects were mere illusory copies. Platonism suddenly seemed just as illusory, against what this canvas-worker had invited them to explore. Could there be a love beyond wisdom alone?

Their surprise guest speaker was gone.

This nondescript had looked like easy meat for the delicate irony of sophisticates like Heracletes and Apollonius, who had introduced him at the podium. “Brothers,” they explained, “we felt Paulus was wasting his interesting ideas out in the agora, where bargain hunters pursue their mundane futility, so we assured him of a good hearing in here.”

But as they seated themselves, their smug asides were also meant to be heard: “Let’s hear what this babbler has to say….”

Paulus’ face looked tear-stained, but his irony matched theirs: “You men of Athens! So religious! An altar to an unknown god already! If you fear missing out, let me tell you about him.”

As he began, it was like harnessed lightning; rapidly highlighting each faction’s focus; exposing them as a whole while speaking into their most secret thoughts. This god was too big for any man-made shrine; he needed no defense or human energy for sustenance; for he was the life-giver!

This god had love at his heart, and he was so close: “As your poets say: ‘In him we live and move and have our being. We are his offspring.’”

He continued about this god becoming human – to share his truth and his nature; and to show his love by sacrificing himself for all humanity. Then to show his power in anastasis – a bodily resurrection!

If Paulus' beginning was like lightning, the very mention of anastasis was the thunder that followed, as a frenzy of protests, sneers and ridicule erupted. In the tension, Dionysius heard some members offer to hear more, but he wondered how they could.

He unavoidably contrasted the combative, deceitful Greek pantheon with this new god. They would willingly sacrifice each other, or cynically offer mankind hope that only delayed inevitable misery. This tentmaker’s god offered hope that opened eternal resurrection, recognition and fulfillment beyond death, instead of a disembodied, vague immortal soul. If bodies could be resurrected; then could our present physical existence – with all its pain – actually be significant?

“Dionysius, I read your thoughts.” Phileas’ syrupy, sardonic tones were right in his ear. “You would follow this Paulus, this renegade rabbi tentmaker, from one speech? He’s emotionally unstable; a fake who presumes to explain our own ideas to us, while reducing our chamber to a rabble!

“Let him return to the agora where hoi polloi only think of bargains. He speaks their crude koine Greek! Or back to a synagogue. He belongs there! You belong here!”

“Phileas,” replied Dionysius, “Paulus’ emotion was no personal weakness; it was compassion for us. He nailed our inability to reach the truth, even after generations of debates! His god seems bigger and greater than any or all of ours. So I will explore his ideas, for they have much merit.”

As he made to leave, a few made their disapproval clear. Some whispered praise, while Phileas’ smirk rose loudest: “Let me know if you meet Logos.”

“You’ll be the first to know, Phileas.” Dionysius breathed, as he stepped outside.


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This article has been read 508 times
Member Comments
Member Date
Shann Hall-LochmannVanBennekom 02/10/11
Very powerful writing and the title is absolutely perfect!
Gary Mitchem02/10/11
Very interesting trip through the Greek philosophers. You tied Paul's episode in very well. It's obvious you spent a great deal of time and effort on this work. Thanks for sharing.
Gregory Kane02/15/11
An excellent overview of the competing philosophical systems of Athens. (I thought you promised us a humour-less story this time? But maybe dreadful puns don't count as humour!)
Gregory Kane02/15/11
I meant to comment also on the smattering of Greek words and terms that leant your piece an authentic feel. Nicely done without showing off!
Kate Oliver Webb02/15/11
Wow - an awesome look at what Paul faced when he presented his brilliant sermon. This really did put it all in perspective.
Margaret Kearley 02/15/11
This is so descriptive and very powerful. I particularly love one of the middle paragraphs where you speak of Paul's words as 'harnessed lightning'.. Also the reminder that came from 'Paulus face looked tear-stained' - a real reminder of the deep love of Christ in the heart of His servant. Great writing.
Noel Mitaxa 02/15/11
Having discussed this with the author, I can reveal that the term "barbarian" originally had nothing to do with the cruelty we now connect it with. It simply meant "uncultured," or unable to speak Greek, which was such a noble tongue. The Greeks dismissed other languages as sounding like sheep, so the pun is not the auther's own property. The author also wishes to keep his own Greek ancestry a secret, lest he get into trouble.
Rachel Phelps02/16/11
Excellent idea and well executed. The beginning exposition was a little slow for me, but your descriptions were perfect. Well done.
Carol Penhorwood 02/16/11
It was almost like being there!
Shann Hall-LochmannVanBennekom 02/17/11
Congratulations for placing 6th in level 3!
Danielle King 02/18/11
Excellent writing Noel. You must have given a lot of thought and time to this article. A well deserved 6th place at level 3. Congratulations!