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The name, "Lydia", meaning "the Lydian woman", by which she was known indicates that she was from Lydia in Asia Minor. Though she is commonly known as "St. Lydia" or even more simply "The Woman of Purple," Lydia is given other titles: "of Thyatira," "Purpuraria," and "of Philippi ('Philippisia' in Greek)."
Epaphroditus was a fellow Christian missionary of St. Paul's and is mentioned only in Philippians 2:25 and 4:18. Epaphroditus was the delegate of the Christian community at Philippi, sent with their gift to Paul during his first imprisonment at Rome or at Ephesus. [10] Paul, in 2:25, calls him "my brother and fellow-worker and fellow-soldier."
They were female members of the church in Philippi, and according to the text of Philippians 4: 2–3, they were involved in a disagreement together. The author of the letter, Paul the Apostle , whose writings generally reveal his concern that internal disunity will seriously undermine the church, beseeched the two women to "agree in the Lord".
Lydia is a Biblical given name: Lydia of Thyatira, businesswoman in the city of Thyatira in the New Testament's Acts of the Apostles.She was the apostle Paul's first convert in Philippi and thus the first convert to Christianity in Europe.
According to Schnabel E.J it was a counter-move prompted by the increasing success of the Christian missionaries. [2] Indeed, beside the scheme of confession and redemption, the phraseology and terms are reminiscent of Greek New Testament : hamartia (sin), parakletos (advocate), doulos tou theou (servant of God), kyrios (master), basileus (king).
The temple of Artemis in Sardis, capital of Lydia. The early Lydian religion exhibited strong connections to Anatolian as well as Greek traditions. [2]Although Lydia had been conquered by the Persian Achaemenid Empire in c. 547 BC, native Lydian traditions were not destroyed by Persian rule, and most Lydian inscriptions were written during this period.
The kenotic ethic is an interpretation of Philippians 2:7 that takes the passage, where Jesus is described as having "emptied himself", as not primarily as Paul putting forth a theory about God in this passage, but as using God's humility exhibited in the incarnation as a call for Christians to be similarly subservient to others. [17] [18]
[1] [2] In Christian theology, it primarily denotes the belief that God is the sole agent in human salvation. [3] [4] This view, known as "divine monergism," is characteristic of Calvinist and Augustinian soteriology. [5] It describes a process in which God alone authors for every step of salvation, without human participation. [6] [7]