St. Paul the Apostle - Revision history

Beza 1598 at 11:55, 8 March 2016

2016-03-08T11:55:28Z

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	* [http://spindleworks.com/library/rfaber/aratus.htm The Apostle and the Poet: Paul and Aratus] Dr. Riemer Faber		* [http://spindleworks.com/library/rfaber/aratus.htm The Apostle and the Poet: Paul and Aratus] Dr. Riemer Faber
	* [http://www.parsagard.com/shipwreck.htm The Apostle Paul's Shipwreck: An Historical Examination of Acts 27 and 28]		* [http://www.parsagard.com/shipwreck.htm The Apostle Paul's Shipwreck: An Historical Examination of Acts 27 and 28]

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2010-02-04T10:48:02Z

Council of Jerusalem

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	Most scholars agree that a vital meeting between Paul and the Jerusalem church took place in AD 49 or 50,<sup>[6]</sup> described in Acts 15:2 and usually seen as the same event mentioned by Paul in Galatians 2:1.<sup>[6]</sup> The key question raised was whether Gentile converts needed to be circumcised.<sup>[21]</sup> At this meeting, Peter, James, and John accepted Paul's mission to the Gentiles. See also Circumcision controversy in early Christianity.		Most scholars agree that a vital meeting between Paul and the Jerusalem church took place in AD 49 or 50,<sup>[6]</sup> described in Acts 15:2 and usually seen as the same event mentioned by Paul in Galatians 2:1.<sup>[6]</sup> The key question raised was whether Gentile converts needed to be circumcised.<sup>[21]</sup> At this meeting, Peter, James, and John accepted Paul's mission to the Gentiles. See also Circumcision controversy in early Christianity.

	Jerusalem meetings are mentioned in Acts, in Paul's letters, and some appear in both.<sup>[22]</sup> For example, the Jerusalem visit for famine relief<sup>[Acts 11:27–30]</sup> apparently corresponds to the "first visit" (to Cephas and James only).<sup>[Gal. 1:18–20]</sup>[22] F. F. Bruce suggested that the "fourteen years" could be from Paul's conversion rather than the first visit to Jerusalem.<sup>[23]</sup>		Jerusalem meetings are mentioned in Acts, in Paul's letters, and some appear in both.<sup>[22]</sup> For example, the Jerusalem visit for famine relief<sup>[Acts 11:27–30]</sup> apparently corresponds to the "first visit" (to Cephas and James only).<sup>[Gal. 1:18–20]</sup><sup>[22]</sup> F. F. Bruce suggested that the "fourteen years" could be from Paul's conversion rather than the first visit to Jerusalem.<sup>[23]</sup>

	'''Incident at Antioch'''		'''Incident at Antioch'''
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	Writing later of the incident, Paul recounts: "I opposed <sup>[Peter]</sup> to his face, because he was clearly in the wrong". Paul reports that he told Peter: "You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?"<sup>[Gal. 2:11–14]</sup> Paul also mentions that even Barnabas (his traveling companion and fellow apostle until that time) sided with Peter.<sup>[25]</sup>		Writing later of the incident, Paul recounts: "I opposed <sup>[Peter]</sup> to his face, because he was clearly in the wrong". Paul reports that he told Peter: "You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?"<sup>[Gal. 2:11–14]</sup> Paul also mentions that even Barnabas (his traveling companion and fellow apostle until that time) sided with Peter.<sup>[25]</sup>

	The final outcome of the incident remains uncertain. The Catholic Encyclopedia states: "St. Paul's account of the incident leaves no doubt that St. Peter saw the justice of the rebuke." In contrast, L. Michael White's From Jesus to Christianity claims: "The blowup with Peter was a total failure of political bravado, and Paul soon left Antioch as persona non grata, never again to return."[26]		The final outcome of the incident remains uncertain. The Catholic Encyclopedia states: "St. Paul's account of the incident leaves no doubt that St. Peter saw the justice of the rebuke." In contrast, L. Michael White's From Jesus to Christianity claims: "The blowup with Peter was a total failure of political bravado, and Paul soon left Antioch as persona non grata, never again to return."<sup>[26]</sup>

	The primary source for the Incident at Antioch is Paul's letter to the Galatians.		The primary source for the Incident at Antioch is Paul's letter to the Galatians.

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2010-02-04T09:22:11Z

Writings

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	::::<sup>13</sup>For Adam was first formed, then Eve.		::::<sup>13</sup>For Adam was first formed, then Eve.
	::::<sup>14</sup>And Adam was not deceived, but the woman being deceived was in the transgression.		::::<sup>14</sup>And Adam was not deceived, but the woman being deceived was in the transgression.
	:::::::::::::[[1 Timothy 2]]:11-14 [[King James Version\|KJV]]		::::::::::::::[[1 Timothy 2]]:11-14 [[King James Version\|KJV]]

	When the KJV translation of this passage is understood literally, the passage seems to be saying that women are second-class citizens at every level.<sup>[46]</sup> However, any interpretation of this portion of Scripture must wrestle with the theological, contextual, syntactical, and lexical difficulties embedded within these few words.<sup>[47]</sup> Fuller Seminary theologian J. R. Daniel Kirk finds evidence in Paul’s letters of a much more inclusive view of women. He writes that Romans 16 is a tremendously important witness to the important role of women in the early church. Paul praises Phoebe for her work as a deacon and Junia who was an apostle. Kirk points to recent studies that have led "many scholars" to conclude that the passage in 1 Corinthians 14 excluding women’s participation in worship was a later addition, apparently by a different author, and not part of Paul’s original letter to Corinth. His third example is Galatians 3:28, “in Christ Jesus there is no longer Jew and Greek, slave and free, male and female.” In pronouncing an end within the church to the divisions which are common in the world around it. He concludes by highlighting the fact that "despite what 1 Timothy commands, there were New Testament women who taught and had authority in the early churches, that this teaching and authority was sanctioned by Paul, and that Paul himself offers a theological paradigm within which overcoming the subjugation of women is an anticipated outcome."<sup>[48]</sup>		When the KJV translation of this passage is understood literally, the passage seems to be saying that women are second-class citizens at every level.<sup>[46]</sup> However, any interpretation of this portion of Scripture must wrestle with the theological, contextual, syntactical, and lexical difficulties embedded within these few words.<sup>[47]</sup> Fuller Seminary theologian J. R. Daniel Kirk finds evidence in Paul’s letters of a much more inclusive view of women. He writes that Romans 16 is a tremendously important witness to the important role of women in the early church. Paul praises Phoebe for her work as a deacon and Junia who was an apostle. Kirk points to recent studies that have led "many scholars" to conclude that the passage in 1 Corinthians 14 excluding women’s participation in worship was a later addition, apparently by a different author, and not part of Paul’s original letter to Corinth. His third example is Galatians 3:28, “in Christ Jesus there is no longer Jew and Greek, slave and free, male and female.” In pronouncing an end within the church to the divisions which are common in the world around it. He concludes by highlighting the fact that "despite what 1 Timothy commands, there were New Testament women who taught and had authority in the early churches, that this teaching and authority was sanctioned by Paul, and that Paul himself offers a theological paradigm within which overcoming the subjugation of women is an anticipated outcome."<sup>[48]</sup>

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Writings

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	::::<sup>13</sup>For Adam was first formed, then Eve.		::::<sup>13</sup>For Adam was first formed, then Eve.
	::::<sup>14</sup>And Adam was not deceived, but the woman being deceived was in the transgression.		::::<sup>14</sup>And Adam was not deceived, but the woman being deceived was in the transgression.
	~~::::::::::::~~:::::::::::::[[1 Timothy 2]]:11-14 [[King James Version\|KJV]]		:::::::::::::[[1 Timothy 2]]:11-14 [[King James Version\|KJV]]

	When the KJV translation of this passage is understood literally, the passage seems to be saying that women are second-class citizens at every level.<sup>[46]</sup> However, any interpretation of this portion of Scripture must wrestle with the theological, contextual, syntactical, and lexical difficulties embedded within these few words.<sup>[47]</sup> Fuller Seminary theologian J. R. Daniel Kirk finds evidence in Paul’s letters of a much more inclusive view of women. He writes that Romans 16 is a tremendously important witness to the important role of women in the early church. Paul praises Phoebe for her work as a deacon and Junia who was an apostle. Kirk points to recent studies that have led "many scholars" to conclude that the passage in 1 Corinthians 14 excluding women’s participation in worship was a later addition, apparently by a different author, and not part of Paul’s original letter to Corinth. His third example is Galatians 3:28, “in Christ Jesus there is no longer Jew and Greek, slave and free, male and female.” In pronouncing an end within the church to the divisions which are common in the world around it. He concludes by highlighting the fact that "despite what 1 Timothy commands, there were New Testament women who taught and had authority in the early churches, that this teaching and authority was sanctioned by Paul, and that Paul himself offers a theological paradigm within which overcoming the subjugation of women is an anticipated outcome."<sup>[48]</sup>		When the KJV translation of this passage is understood literally, the passage seems to be saying that women are second-class citizens at every level.<sup>[46]</sup> However, any interpretation of this portion of Scripture must wrestle with the theological, contextual, syntactical, and lexical difficulties embedded within these few words.<sup>[47]</sup> Fuller Seminary theologian J. R. Daniel Kirk finds evidence in Paul’s letters of a much more inclusive view of women. He writes that Romans 16 is a tremendously important witness to the important role of women in the early church. Paul praises Phoebe for her work as a deacon and Junia who was an apostle. Kirk points to recent studies that have led "many scholars" to conclude that the passage in 1 Corinthians 14 excluding women’s participation in worship was a later addition, apparently by a different author, and not part of Paul’s original letter to Corinth. His third example is Galatians 3:28, “in Christ Jesus there is no longer Jew and Greek, slave and free, male and female.” In pronouncing an end within the church to the divisions which are common in the world around it. He concludes by highlighting the fact that "despite what 1 Timothy commands, there were New Testament women who taught and had authority in the early churches, that this teaching and authority was sanctioned by Paul, and that Paul himself offers a theological paradigm within which overcoming the subjugation of women is an anticipated outcome."<sup>[48]</sup>

Xangenz at 09:07, 4 February 2010

2010-02-04T09:07:10Z

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			[[Image:1 PaulIcon.jpg‎\|250px\|thumb\|right\|Paul the Apostle - Apostle to the Gentiles]]
	'''Paul of Tarsus''', also called '''Paul the Apostle''', the '''Apostle Paul''', or '''Saint Paul''', (Ancient Greek Σαούλ (Saul), Σαῦλος (Saulos), and Παῦλος (Paulos); Latin: Paulus or Paullus; Hebrew: שאול התרסי‎ Šaʾul HaTarsi (Saul of Tarsus)<sup>[2]</sup> (c.5 BC - c.67 AD),<sup>[1]</sup> was a Hellenistic Jew<sup>[3]</sup> who called himself the "Apostle to the Gentiles" and is considered the Founder of Modern Christianity. Together with Saint Peter and James the Just, he is also the most notable of early Christian missionaries.[4]		'''Paul of Tarsus''', also called '''Paul the Apostle''', the '''Apostle Paul''', or '''Saint Paul''', (Ancient Greek Σαούλ (Saul), Σαῦλος (Saulos), and Παῦλος (Paulos); Latin: Paulus or Paullus; Hebrew: שאול התרסי‎ Šaʾul HaTarsi (Saul of Tarsus)<sup>[2]</sup> (c.5 BC - c.67 AD),<sup>[1]</sup> was a Hellenistic Jew<sup>[3]</sup> who called himself the "Apostle to the Gentiles" and is considered the Founder of Modern Christianity. Together with Saint Peter and James the Just, he is also the most notable of early Christian missionaries.[4]

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	== Sources of information ==		== Sources of information ==

			[[Image:2 648px-4paul1.jpg‎ \|250px\|thumb\|right\|Conversion of Saint Paul, fresco by Michelangelo]]
	The Book of Acts contains an account of Paul's travels and deeds, his conflicts with pagans and Jews, and his interactions with the other apostles. It was written from a perspective of reconciliation between Pauline Christians and their opponents, and portrays Paul as a law-abiding Jewish Christian and omits his dispute with Peter. A primary source for historical information about Paul's life is the material found in his seven letters. However, these letters contain comparatively little information about Paul's past. It is worth noting that Acts leaves several parts of Paul's life out of its narrative, such as his execution in Rome.<sup>[6]</sup>		The Book of Acts contains an account of Paul's travels and deeds, his conflicts with pagans and Jews, and his interactions with the other apostles. It was written from a perspective of reconciliation between Pauline Christians and their opponents, and portrays Paul as a law-abiding Jewish Christian and omits his dispute with Peter. A primary source for historical information about Paul's life is the material found in his seven letters. However, these letters contain comparatively little information about Paul's past. It is worth noting that Acts leaves several parts of Paul's life out of its narrative, such as his execution in Rome.<sup>[6]</sup>

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	== Conversion and mission ==		== Conversion and mission ==

			[[Image:3 800px-Broad overview of geography relevant to paul of tarsus.png‎ \|250px\|thumb\|right\|Geography relevant to Paul's life, stretching from Jerusalem to Rome.]]
	Paul's conversion can be dated to AD 33 - AD 36<sup>[12]</sup><sup>[13]</sup><sup>[14]</sup> by his reference to it in one of his letters.<sup>[6]</sup> According to the Acts of the Apostles, his conversion (or metanoia) took place on the road to Damascus, where he experienced a vision of the resurrected Jesus after which he was temporarily blinded.<sup>[Acts 9:1-31]</sup> <sup>[22:1-22]</sup> <sup>[26:9-24]</sup> This event is the source of the phrase Pauline conversion.		Paul's conversion can be dated to AD 33 - AD 36<sup>[12]</sup><sup>[13]</sup><sup>[14]</sup> by his reference to it in one of his letters.<sup>[6]</sup> According to the Acts of the Apostles, his conversion (or metanoia) took place on the road to Damascus, where he experienced a vision of the resurrected Jesus after which he was temporarily blinded.<sup>[Acts 9:1-31]</sup> <sup>[22:1-22]</sup> <sup>[26:9-24]</sup> This event is the source of the phrase Pauline conversion.

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	Following his stay in Damascus after his conversion, where Acts states he was healed of his blindness and baptized by Ananias of Damascus,<sup>[15]</sup> Paul says that he first went to Arabia, and then came back to Damascus.<sup>[Gal. 1:17]</sup> He describes in Galatians how three years after his conversion he went to Jerusalem. There he met James and stayed with Simon Peter for 15 days.<sup>[Gal. 1:13–24]</sup>		Following his stay in Damascus after his conversion, where Acts states he was healed of his blindness and baptized by Ananias of Damascus,<sup>[15]</sup> Paul says that he first went to Arabia, and then came back to Damascus.<sup>[Gal. 1:17]</sup> He describes in Galatians how three years after his conversion he went to Jerusalem. There he met James and stayed with Simon Peter for 15 days.<sup>[Gal. 1:13–24]</sup>

			[[Image:5 800px-Damascus-Bab Kisan.jpg‎\|250px\|thumb\|right\|Bab Kisan, believed to be where St. Paul escaped from persecution in Damascus]]
			[[Image:6 Saint James the Just.jpg‎\|250px\|thumb\|right\|Icon of James the Just, whose judgment was adopted in the Apostolic Decree of Acts 15:19-29, c. 50 AD.]]
	There is no explicit written record that Paul had known Jesus personally prior to the Crucifixion. Paul asserted that he received the Gospel not from any person, but by the revelation of Jesus Christ.<sup>[Gal. 1:11–12]</sup> Paul claimed almost total independence from the "mother church" in Jerusalem.<sup>[9]</sup>		There is no explicit written record that Paul had known Jesus personally prior to the Crucifixion. Paul asserted that he received the Gospel not from any person, but by the revelation of Jesus Christ.<sup>[Gal. 1:11–12]</sup> Paul claimed almost total independence from the "mother church" in Jerusalem.<sup>[9]</sup>

			[[Image:4 800px-Ananias house.jpg‎\|250px\|thumb\|right\|The house believed to be of St. Ananias in Damascus]]
	Paul's belief in Jesus as Lord dramatically changed the course of his life and through his activity and writings eventually changing religious thought in the Mediterranean. This leadership, influence and legacy led to the formation of communities dominated by gentile groups that adhered to the Judaic "moral code" but relaxed or abandoned the "ritual" obligations of the Mosaic law on the basis of the life and works of Jesus Christ. These communities eventually formed Christianity, see also Biblical law in Christianity.		Paul's belief in Jesus as Lord dramatically changed the course of his life and through his activity and writings eventually changing religious thought in the Mediterranean. This leadership, influence and legacy led to the formation of communities dominated by gentile groups that adhered to the Judaic "moral code" but relaxed or abandoned the "ritual" obligations of the Mosaic law on the basis of the life and works of Jesus Christ. These communities eventually formed Christianity, see also Biblical law in Christianity.

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	== Arrest and death ==		== Arrest and death ==

			[[Image:7 800px-Decapitación de San Pablo.jpg‎ \|250px\|thumb\|left\|Saint Paul's beheading. Painting by Enrique Simonet in 1887]]
	Paul arrived in Jerusalem AD 57 with a collection of money for the congregation there.<sup>[6]</sup> Acts reports that the church welcomed Paul gladly, but it was apparently a proposal of James that led to his arrest.<sup>[6]</sup> Paul caused a stir when he appeared at the Temple, and he escaped being killed by the crowd by being taken into custody.<sup>[6]</sup> He was held as a prisoner for two years in Caesarea until, in AD 59, a new governor reopened his case.<sup>[6]</sup> He appealed to Caesar as a Roman citizen and was sent to Rome for trial.<sup>[6]</sup> Acts reports that he was shipwrecked on Malta<sup>[6]</sup> where he was met by St Publius<sup>[Acts 28:7]</sup> and the islanders, who showed him "unusual kindness".<sup>[Acts 28:1]</sup> He arrived in Rome c AD 60 and spent two years under house arrest.<sup>[6]</sup>		Paul arrived in Jerusalem AD 57 with a collection of money for the congregation there.<sup>[6]</sup> Acts reports that the church welcomed Paul gladly, but it was apparently a proposal of James that led to his arrest.<sup>[6]</sup> Paul caused a stir when he appeared at the Temple, and he escaped being killed by the crowd by being taken into custody.<sup>[6]</sup> He was held as a prisoner for two years in Caesarea until, in AD 59, a new governor reopened his case.<sup>[6]</sup> He appealed to Caesar as a Roman citizen and was sent to Rome for trial.<sup>[6]</sup> Acts reports that he was shipwrecked on Malta<sup>[6]</sup> where he was met by St Publius<sup>[Acts 28:7]</sup> and the islanders, who showed him "unusual kindness".<sup>[Acts 28:1]</sup> He arrived in Rome c AD 60 and spent two years under house arrest.<sup>[6]</sup>

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	'''Authorship'''		'''Authorship'''

			[[Image:8 PaulT.jpg‎\|250px\|thumb\|right\|Saint Paul Writing His Epistles, 16th century (Blaffer Foundation Collection, Houston, Texas). Most scholars think Paul actually dictated his letters to a secretary.]]
	Paul's letters are largely written to churches which he had visited; he was a great traveler, visiting Cyprus, Asia Minor (modern Turkey), mainland Greece, Crete, and Rome. His letters are full of expositions of what Christians should believe and how they should live. He does not tell his correspondents (or the modern reader) much about the life of Jesus; his most explicit references are to the Last Supper<sup>[1 Cor. 11:17-34]</sup> and the crucifixion and resurrection.<sup>[1 Cor. 15]</sup> His specific references to Jesus' teaching are likewise sparse,<sup>[1 Cor. 7:10-11]</sup> <sup>[9:14]</sup> raising the question, still disputed, as to how consistent his account of the faith is with that of the four canonical Gospels, Acts, and the Epistle of James. The view that Paul's Christ is very different from the historical Jesus has been expounded by Adolf Harnack among many others. Nevertheless, he provides the first written account of what it is to be a Christian and thus of Christian spirituality.		Paul's letters are largely written to churches which he had visited; he was a great traveler, visiting Cyprus, Asia Minor (modern Turkey), mainland Greece, Crete, and Rome. His letters are full of expositions of what Christians should believe and how they should live. He does not tell his correspondents (or the modern reader) much about the life of Jesus; his most explicit references are to the Last Supper<sup>[1 Cor. 11:17-34]</sup> and the crucifixion and resurrection.<sup>[1 Cor. 15]</sup> His specific references to Jesus' teaching are likewise sparse,<sup>[1 Cor. 7:10-11]</sup> <sup>[9:14]</sup> raising the question, still disputed, as to how consistent his account of the faith is with that of the four canonical Gospels, Acts, and the Epistle of James. The view that Paul's Christ is very different from the historical Jesus has been expounded by Adolf Harnack among many others. Nevertheless, he provides the first written account of what it is to be a Christian and thus of Christian spirituality.

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	The authenticity of Colossians has been questioned on the grounds that it contains an otherwise unparalleled description (among his writings) of Jesus as 'the image of the invisible God,' a Christology found elsewhere only in St. John's gospel. On the other hand, the personal notes in the letter connect it to Philemon, unquestionably the work of Paul. More problematic is Ephesians, a very similar letter to Colossians, but which reads more like a manifesto than a letter. It is almost entirely lacking in personal reminiscences. Its style is unique. It lacks the emphasis on the cross to be found in other Pauline writings, reference to the Second Coming is missing, and Christian marriage is exalted in a way which contrasts with the reference in 1 Cor. 7:8-9. Finally, it exalts the Church in a way suggestive of a second generation of Christians, 'built upon the foundation of the apostles and prophets' now past.<sup>[38]</sup> The defenders of its Pauline authorship argue that it was intended to be read by a number of different churches and that it marks the final stage of the development of Paul of Tarsus's thinking.		The authenticity of Colossians has been questioned on the grounds that it contains an otherwise unparalleled description (among his writings) of Jesus as 'the image of the invisible God,' a Christology found elsewhere only in St. John's gospel. On the other hand, the personal notes in the letter connect it to Philemon, unquestionably the work of Paul. More problematic is Ephesians, a very similar letter to Colossians, but which reads more like a manifesto than a letter. It is almost entirely lacking in personal reminiscences. Its style is unique. It lacks the emphasis on the cross to be found in other Pauline writings, reference to the Second Coming is missing, and Christian marriage is exalted in a way which contrasts with the reference in 1 Cor. 7:8-9. Finally, it exalts the Church in a way suggestive of a second generation of Christians, 'built upon the foundation of the apostles and prophets' now past.<sup>[38]</sup> The defenders of its Pauline authorship argue that it was intended to be read by a number of different churches and that it marks the final stage of the development of Paul of Tarsus's thinking.

			[[Image:9 Paul Apostle.jpg‎\|250px\|thumb\|right\|Russian Orthodox icon of the Apostle Paul, 18th century (Iconostasis of Transfiguration Church, Kizhi Monastery, Karelia, Russia).]]
			[[Image:10 246px-Saint-Paul.JPG‎\|250px\|thumb\|right\|Saint Paul, Byzantine ivory relief, 6th - early 7th century (Musée de Cluny)]]
	The Pastoral Epistles, 1 and 2 Timothy, and Titus have likewise been put in question as Pauline works. Three main reasons are advanced: first, their difference in vocabulary, style and theology from Paul's acknowledged writings; secondly, the difficulty in fitting them into Paul's biography as we have it.<sup>[39]</sup> They, like Colossians and Ephesians, were written from prison but suppose Paul's release and travel thereafter. Finally, the concerns expressed are very much the practical ones as to how a church should function. They are more about maintenance than about mission.		The Pastoral Epistles, 1 and 2 Timothy, and Titus have likewise been put in question as Pauline works. Three main reasons are advanced: first, their difference in vocabulary, style and theology from Paul's acknowledged writings; secondly, the difficulty in fitting them into Paul's biography as we have it.<sup>[39]</sup> They, like Colossians and Ephesians, were written from prison but suppose Paul's release and travel thereafter. Finally, the concerns expressed are very much the practical ones as to how a church should function. They are more about maintenance than about mission.

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	== Influence on Christianity ==		== Influence on Christianity ==

			[[Image:11 453px-Caravaggio-The Conversion on the Way to Damascus.jpg‎ \|250px\|thumb\|left\|The conversion on the way to Damascus, by Caravaggio.]]
	Paul's influence on Christian thinking arguably has been more significant than any other New Testament author.<sup>[5]</sup> Paul declared that faith in Christ made the Torah unnecessary for salvation, exalted the Christian church as the body of Christ, and depicted the world outside the Church as under judgment.<sup>[6]</sup>		Paul's influence on Christian thinking arguably has been more significant than any other New Testament author.<sup>[5]</sup> Paul declared that faith in Christ made the Torah unnecessary for salvation, exalted the Christian church as the body of Christ, and depicted the world outside the Church as under judgment.<sup>[6]</sup>

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	== Church tradition ==		== Church tradition ==

			[[ Image:12 450px-Saint Paul the Apostle at the Diocese of Cubao.jpg‎ \|250px\|thumb\|right\|The image of Saint Paul in a parish dedicated to him in the Diocese of Cubao.]]
	Various Christian writers have suggested more details about Paul's life.		Various Christian writers have suggested more details about Paul's life.

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	== Speculative views ==		== Speculative views ==

			[[Image:13 PaulusTarsus LKANRW.jpg‎ \|250px\|thumb\|left\|Facial composite of Paul the Apostle by experts of the LKA NRW, Germany]]
	Elaine Pagels, professor of religion at Princeton and an authority on Gnosticism, argues that Paul was a Gnostic <sup>[55]</sup> and that the anti-Gnostic Pastoral Epistles were "pseudo-Pauline" forgeries written to rebut this.		Elaine Pagels, professor of religion at Princeton and an authority on Gnosticism, argues that Paul was a Gnostic <sup>[55]</sup> and that the anti-Gnostic Pastoral Epistles were "pseudo-Pauline" forgeries written to rebut this.

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	F. C. Baur (1792–1860), professor of theology at Tübingen in Germany, the first scholar to critique Acts and the Pauline Epistles, and founder of the Tübingen School of theology, argued that Paul, as the "Apostle to the Gentiles", was in violent opposition to the original 12 Apostles. Baur considers the Acts of the Apostles were late and unreliable. This debate has continued ever since, with Adolf Deissmann (1866–1937) and Richard Reitzenstein (1861–1931) emphasising Paul's Greek inheritance and Albert Schweitzer stressing his dependence on Judaism.		F. C. Baur (1792–1860), professor of theology at Tübingen in Germany, the first scholar to critique Acts and the Pauline Epistles, and founder of the Tübingen School of theology, argued that Paul, as the "Apostle to the Gentiles", was in violent opposition to the original 12 Apostles. Baur considers the Acts of the Apostles were late and unreliable. This debate has continued ever since, with Adolf Deissmann (1866–1937) and Richard Reitzenstein (1861–1931) emphasising Paul's Greek inheritance and Albert Schweitzer stressing his dependence on Judaism.

			[[ Image:14 450px-Saint Paul with a Scroll and a Sword.jpg‎ \|250px\|thumb\|right\|A statue of Paul holding a scroll (symbolising the Scriptures) and the sword (symbolising his martyrdom)]]
	Maccoby theorizes that Paul synthesized Judaism, Gnosticism, and mysticism to create Christianity as a cosmic savior religion. According to Maccoby, Paul's Pharisaism was his own invention, though actually he was probably associated with the Sadducees. Maccoby attributes the origins of Christian anti-Semitism to Paul and claims that Paul's view of women, though inconsistent, reflects his Gnosticism in its misogynist aspects.<sup>[57]</sup>		Maccoby theorizes that Paul synthesized Judaism, Gnosticism, and mysticism to create Christianity as a cosmic savior religion. According to Maccoby, Paul's Pharisaism was his own invention, though actually he was probably associated with the Sadducees. Maccoby attributes the origins of Christian anti-Semitism to Paul and claims that Paul's view of women, though inconsistent, reflects his Gnosticism in its misogynist aspects.<sup>[57]</sup>

Xangenz: /* References */

2010-02-04T08:53:14Z

References

← Older revision		Revision as of 08:53, 4 February 2010
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	* MacDonald, Dennis Ronald, 1983. The Legend and the Apostle: The Battle for Paul in Story and Canon Philadelphia: Westminster Press.		* MacDonald, Dennis Ronald, 1983. The Legend and the Apostle: The Battle for Paul in Story and Canon Philadelphia: Westminster Press.
	* Murphy-O'Connor, Jerome, Jesus and Paul: Parallel lives (Collegeville, Minn.: Liturgical Press, 2007) ISBN 0814651739		* Murphy-O'Connor, Jerome, Jesus and Paul: Parallel lives (Collegeville, Minn.: Liturgical Press, 2007) ISBN 0814651739
	* Murphy-O'Connor, Jerome, Paul the Letter-Writer: His World, His Options, His Skills (Collegeville, Minn.: Liturgical Press, 1995) ISBN 0814658458		* Murphy-O'Connor, Jerome, Paul the Letter-Writer: His World, His Options, His Skills (Collegeville, Minn.: Liturgical Press, 1995) ISBN 0814658458
	* Murphy-O'Connor, Jerome, Paul: A Critical Life (Oxford: Clarendon Press, 1996) ISBN 0-19-826749-5		* Murphy-O'Connor, Jerome, Paul: A Critical Life (Oxford: Clarendon Press, 1996) ISBN 0-19-826749-5
	* Ogg, George. “Chronology of the New Testament.” Matthew Black, ed. ‘’Peake's Commentary on the Bible.’’ Nelson, 1962. ISBN 0840750196		* Ogg, George. “Chronology of the New Testament.” Matthew Black, ed. ‘’Peake's Commentary on the Bible.’’ Nelson, 1962. ISBN 0840750196

Xangenz at 08:50, 4 February 2010

2010-02-04T08:50:59Z

← Older revision		Revision as of 08:50, 4 February 2010
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	::::<sup>[11]</sup>Let the woman learn in silence with all subjection.		::::<sup>11</sup>Let the woman learn in silence with all subjection.
	::::<sup>[12]</sup>'''But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.'''		::::<sup>12</sup>'''But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.'''
	::::<sup>[13]</sup>For Adam was first formed, then Eve.		::::<sup>13</sup>For Adam was first formed, then Eve.
	::::<sup>[14]</sup>And Adam was not deceived, but the woman being deceived was in the transgression.		::::<sup>14</sup>And Adam was not deceived, but the woman being deceived was in the transgression.
	~~::::::::::::~~:::::::::::::::::::::::::[[1 Timothy 2]]:11-14 [[King James Version\|KJV]]		:::::::::::::::::::::::::[[1 Timothy 2]]:11-14 [[King James Version\|KJV]]

	When the KJV translation of this passage is understood literally, the passage seems to be saying that women are second-class citizens at every level.<sup>[46]</sup> However, any interpretation of this portion of Scripture must wrestle with the theological, contextual, syntactical, and lexical difficulties embedded within these few words.<sup>[47]</sup> Fuller Seminary theologian J. R. Daniel Kirk finds evidence in Paul’s letters of a much more inclusive view of women. He writes that Romans 16 is a tremendously important witness to the important role of women in the early church. Paul praises Phoebe for her work as a deacon and Junia who was an apostle. Kirk points to recent studies that have led "many scholars" to conclude that the passage in 1 Corinthians 14 excluding women’s participation in worship was a later addition, apparently by a different author, and not part of Paul’s original letter to Corinth. His third example is Galatians 3:28, “in Christ Jesus there is no longer Jew and Greek, slave and free, male and female.” In pronouncing an end within the church to the divisions which are common in the world around it. He concludes by highlighting the fact that "despite what 1 Timothy commands, there were New Testament women who taught and had authority in the early churches, that this teaching and authority was sanctioned by Paul, and that Paul himself offers a theological paradigm within which overcoming the subjugation of women is an anticipated outcome."<sup>[48]</sup>		When the KJV translation of this passage is understood literally, the passage seems to be saying that women are second-class citizens at every level.<sup>[46]</sup> However, any interpretation of this portion of Scripture must wrestle with the theological, contextual, syntactical, and lexical difficulties embedded within these few words.<sup>[47]</sup> Fuller Seminary theologian J. R. Daniel Kirk finds evidence in Paul’s letters of a much more inclusive view of women. He writes that Romans 16 is a tremendously important witness to the important role of women in the early church. Paul praises Phoebe for her work as a deacon and Junia who was an apostle. Kirk points to recent studies that have led "many scholars" to conclude that the passage in 1 Corinthians 14 excluding women’s participation in worship was a later addition, apparently by a different author, and not part of Paul’s original letter to Corinth. His third example is Galatians 3:28, “in Christ Jesus there is no longer Jew and Greek, slave and free, male and female.” In pronouncing an end within the church to the divisions which are common in the world around it. He concludes by highlighting the fact that "despite what 1 Timothy commands, there were New Testament women who taught and had authority in the early churches, that this teaching and authority was sanctioned by Paul, and that Paul himself offers a theological paradigm within which overcoming the subjugation of women is an anticipated outcome."<sup>[48]</sup>

Xangenz: New page: '''Paul of Tarsus''', also called '''Paul the Apostle''', the '''Apostle Paul''', or '''Saint Paul''', (Ancient Greek Σαούλ (Saul), Σαῦλος (Saulos), and Παῦλος (Paulos);...

2010-02-04T08:36:45Z

New page: '''Paul of Tarsus''', also called '''Paul the Apostle''', the '''Apostle Paul''', or '''Saint Paul''', (Ancient Greek Σαούλ (Saul), Σαῦλος (Saulos), and Παῦλος (Paulos);...

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