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The Conversion of Saint Paul on the Way to Damascus, a c. 1889 portrait by José Ferraz de Almeida Júnior. Paul's conversion to the movement of followers of Jesus can be dated to 31–36 AD [78] [79] [80] by his reference to it in one of his letters. In Galatians 1:16, Paul writes that God "was pleased to reveal his son to me."
The Areopagus sermon refers to a sermon delivered by Apostle Paul in Athens, at the Areopagus, and recounted in Acts 17:16–34. [1] [2] The Areopagus sermon is the most dramatic and most fully-reported speech of the missionary career of Saint Paul and followed a shorter address in Lystra recorded in Acts 14:15–17. [3]
Paul starts first with God's wrath that comes deservedly on the state religion of the Gentiles (20–32), drawn against the background of the fall of the first human beings in to sin. [ 32 ] Several scholars believe verses 18 to 32 (and chapter 2) are a non-Pauline interpolation , but this is a minority position.
These two themes of receiving the Spirit "like Christ" and God being the source of the Spirit persist in Pauline letters as the characterization of the relationship of Christians with God. [2] For Paul the imitation of Christ involves readiness to be shaped by the Holy Spirit and as in Romans 8:4 and 8:11: "But if the Spirit of him that raised ...
The Apocalypse of Paul (Apocalypsis Pauli, literally "Revelation of Paul"; more commonly known in the Latin tradition as the Visio Pauli or Visio Sancti Pauli) is a fourth-century non-canonical apocalypse and part of the New Testament apocrypha. The full original Greek version of the Apocalypse of Paul is lost, although fragmentary versions ...
Valentin de Boulogne: Saint Paul Writing His Epistles, c. 1618–1620. The "New Perspective on Paul" is a movement within the field of biblical studies concerned with the understanding of the writings of the Apostle Paul. The "new perspective" was started with scholar E. P. Sanders' 1977 work Paul and Palestinian Judaism.
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Paul insists that salvation is received by the grace of God; according to Sanders, this insistence is in line with Judaism of c. 200 BCE until 200 CE, which saw God's covenant with Israel as an act of grace of God. Observance of the Law is needed to maintain the covenant, but the covenant is not earned by observing the Law, but by the grace of God.