Why was Barnabas called Zeus in the Bible? Ever since I read in Acts 14:11-13 how the people of Lystra mistook Paul and Barnabas for Greek gods after seeing a miraculous healing performed by Paul, I have been intrigued. They called Barnabas Zeus and Paul Hermes â because Paul was the chief speaker.
I could see why Paul would be called Hermes with his ability to wield words and arguments. But why was Barnabas called Zeus? Zeus is the king of the Olympian gods who hurls bolts of lightning. This doesnât align very well with what we know about Barnabas whose name means âthe son of encouragement.â
Between the two of them, Paul qualified more for the role of Zeus with his thunder-and-lightning statements. Yet, the Lystrans must have seen something in Barnabas that reminded them of Zeus, the king of the gods.
Zeus is a complex mythological figure. His father Kronos was known to eat his own children. When Zeus was born, Hera hid the child from his ever-hungry father and gave him a stone instead of the boy. Kronos swallowed the stone without noticing anything. Kronos ate his children not without a reason â he was chronological time. We are all born in chronological time, and we are consumed by it.
Zeus is a moment in time that was saved from being consumed by time. In the Greek lore, Zeus is someone who is above time. He prevails over his father Kronos and becomes king. In doing so he becomes electrified â a Source of divine electricity. People who are above time, shine with heavenly light and joy.
Thatâs why the Romans associated Jupiter, the Roman equivalent of Zeus, with heavenly joy (gaudium caeleste). He was often depicted as a triumphant figure with a ruddy face. Have you ever met people who are above time? They rule, and they radiate heavenly electricity.
You can read it in their eyes. They tread on earth as kings and queens. They rule over circumstances. They rise above the temporal. They live as if they were eternal. When you touch them, they pass their electricity to you, and you lighten up. You meet them and exclaim, âBy Jove, I feel so jovial!â
Maybe thatâs what the Lystrans saw in the eyes of Barnabas, âthe son of encouragement.â Like a lightning bolt, he must have struck them as someone timeless, someone electrified with divine light, someone contagiously jovial. He was a walking encouragement.
The Lystrans wanted to bring sacrifices to both Paul and Barnabas, but the two men redirected their gazes toward the true Source of light. The light was not their own; they shone with a borrowed light. They were images of the Divine, not gods. And yet, the light shone through them to such a degree that people mistook them for gods. Hereâs what C.S. Lewis wrote about this phenomenon:
âIt is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest most uninteresting person you can talk to may one day be a creature which,if you saw it now, you would be strongly tempted to worship⊠There are no ordinary people.â The Weight of Glory
What is the point of raising awareness? When we received an email from our sonâs high school requesting our consent for him to attend an âawareness classâ for the second year in a row, we refused. My wife wrote them that he had already taken this class last year and that he didnât need to hear it all over again.
When we asked him what kind of awareness they raised, he told us a bunch of stuff that was not easy to listen to. One might say, âBut this is life. The child needs to know all these things to be prepared.â
Like many medieval thinkers, Dante sincerely believed that a person cannot see hell until they have seen enough Paradise. To be prepared to see evil, one must spend most of their time in Paradise.
In Divine Comedy, Canto 28, Dante, speaking of Beatrice, says: âShe imparadised my mind.â
Quella che âmparadisa la mia mente.
It turns out there is no such word in Italian. Dante invented it to show what Beatrice did for him. She placed his mind firmly in Paradise â âimparadisedâ his mind. Only with Paradise imprinted deep in our minds are we prepared to face the Inferno.
We knew that the school wasnât doing for our son what Beatrice did for Dante. They donât imparadise his mind. The âraising awarenessâ idol demands that children be placed right into hell to be prepared for hell. There is no preparation for hell in hell. Itâs a soul-contaminating mechanism.
The best way to be prepared for darkness is to have enough experience of light. The best way to be prepared for hardship is to have enough experience of joy. The best way to be prepared for the earth is to have enough experience of heaven.
Thatâs what Franco Nembrini, a famous Italian pedagogue and a director of a private school, told a father who kept telling his son that life was a bunch of bullshit. When Franco asked why he kept telling him that, the father was surprised: âBecause itâs true! He must know that.â
Franco paused and said, âI agree. Life is often bullshit. But since, as you say, you are already there, it makes no sense to dive deeper into it. I can promise you that even if you are head and shoulders into this thing, you will see a speck of light if you only look up. Let it be your guide. Go up, not down. If you follow that speck of light, it will lead you out of that thing. Teach your son to look at the stars.â
We have forgotten what medieval thinkers knew instinctively â you must not look at evil until your mind is imparadised. Evil will break you and corrupt you. We believe in raising awareness about hell but not Paradise. Hell does not prepare you to face hell; it prepares you to become part of it.
When we find ourselves in BS, itâs time to look up, not down. One of the best metaphors for the power of looking up is the experience of ancient Israelites in the desert. They were in a bunch of BS of their own making after incessant complaining about eating manna every day. Poisonous snakes came out of nowhere and started biting people.
What is the meaning of Aslan’s name in Narnia? I have always found it curious that the name of Aslan caused such different reactions in the Pevensie children. In fact, when I first read that passage, something jumped in me too:
âAt the name of Aslan each one of the children felt something jump in its inside. Peter felt suddenly brave and adventurous. Susan felt as if some delicious smell or some delightful strain of music had just floated by her. And Lucy got the feeling you have when you wake up in the morning and realize that it is the beginning of the holidays or the beginning of summer.â
âBut Edmund felt a sensation of mysterious horror.â
It felt like some judgment was going on. Not externally but internally. The name of Aslan was the ultimate revealer of what was in a person. It amplified the contents of your heart. If there was light in it, you could almost touch it. If there was darkness there, you couldnât help but feel horror.
When I read John 3:19, it all came together:
âThis is the judgment, that the light has come into the world, and men loved the darkness rather than the light.â
What is the meaning of Aslan’s name in Narnia? When the light comes, it reveals what is. Thereâs nothing else to judge. Judgment is internal. It jumps from within us every moment we encounter the Light. We either delight in the light or hide from it. Depending on the state of my consciousness in the moment, the Light will either make me lighter or heavier.
The same curious thing happened in The Lord of the Rings when the company entered LothlĂłrien. The effect of entering the realm of the Lady was such that all the company felt the presence of some inexplicable magic.
For some, it was a delight. For others, torment. Tolkien seems to suggest that the whole land was Galadrielâs mirror â not just the stone mirror itself. As the fellowship walked through the enchanted wood, they saw their secret thoughts and desires revealed as if in a mirror.
Some liked it; others hated it. But they couldnât hide from it. They stepped into a land of the Last Judgement unfolding 24/7. Galadriel wasnât the Judge â she was the revealer of what was in each personâs heart. The Judgement was internal, not external.
For Boromir it was torment. For Aragorn, it was a delight. Boromir said,
âIt is said that few come out who once go in; and of that few none have escaped unscathed.â âSay not unscathed, but if you say unchanged, then maybe you will speak the truth,â said Aragorn.â
In the final analysis, we are all judged by how we respond to our encounter with the Ultimate Beauty. For some, it is an eternal delight. For some, eternal torment. If you come with a pure heart, it is a delight. If you come with an idol, it is a curse.
What is St. Francis of Assisi best known for? In Franco Zeffirelliâs Brother Sun and Sister Moon, all of Francescoâs friends believe that Francesco is out of his mind. One by one, they go to the ruins of San Damiano, where Francesco single-handedly restores an old church, to reason with him and bring him back to his senses. However, after looking into his eyes, they join him â one by one.
Itâs all about someone’s eyes. Subconsciously, we always look for the eyes that radiate divine electricity. Thatâs why we are mesmerized by children at play. We are mesmerized by birds, fish, mountains, rivers, and clouds. They all exude the light that we are drawn to and want to participate in.
All the greatest world movements start from catching that Divine electricity in someoneâs eyes. The person creates a magnetic field that draws us in. They are like a magnet that creates an electric current in all conductors. You feel it stirring in you, and you want to pass it on.
All major movements were born out of that spark. As long as this initial spark is there, the movement exists and is alive. When that spark goes, the movement dies and gets institutionalized. The institution is what remains after the electricity is gone. It is the only way to keep the form where thereâs no substance.
The scene in the Popeâs palace in Brother Sun and Sister Moon is telling. Pope Innocent III played by Alec Guinness sits on his high throne encircled by cardinals. When St. Francis walks in with his disciples, they look like a bunch of bums. They are dirty and dressed in rags. But something shines in their eyes.
As St. Francis talks about his vision, the camera zooms in on Popeâs eyes. With every sentence out of St. Francisâs mouth, his eyes grow bigger and bigger. You can tell that he is drawn in. The cardinals want to drive the vagabonds out, but the Pope rises from his seat and walks down the steps. And then, the most unexpected thing happens â he kneels before St. Francis and kisses his dirty feet.
Thereâs silence in the hall. No one knows whatâs happening. Franco Zeffirelliâs camera zooms in on Alec Guinnessâs eyes. You can tell that the Pope wants to join them. You can see it in his eyes. They sparkle. The cardinals see it too. They start panicking and pull him away from St. Francis. They put the tiara back on his head so he wonât be carried away.
After a moment of âinsanity,â the Pope is reminded of his duties. The sparkle goes out of his eyes. He allows the cardinals to put all his papal regalia back on him. His eyes grow dim. He is the Pope again. The moment of insanity is gone. But you can see the immense sadness behind his eyes. He succumbs to his duties of being the head of the institution while his heart wants to be moved by the Divine electricity.
St. Francis stretches his hands toward him but is pulled further back by the cardinals. The church starts singing âGloria in Excelsis Dei.â As St. Francis and his disciples leave, he turns around and looks back twice. He is searching for the Popeâs eyes. You can tell they are kindred spirits. But the camera never shows the Popeâs eyes. He is back in his role. The role that doesnât allow for electricity.