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The writer of Acts introduces Saul, later the Apostle Paul, as an active witness of Stephen's death in Acts 7:58, and confirmed his approval in Acts 8:1a. Reuben Torrey, in his Treasury of Scripture Knowledge, suggests that this clause [i.e. verse 8:1a] "evidently belongs to the conclusion of the previous chapter".
In his apostolic letter Mane nobiscum Domine, John Paul II says that when the two disciples urged Jesus to stay with them, Jesus afterwards responded by giving them a way to stay in him, by entering into "a profound communion with Jesus" through the "Sacrament of the Eucharist" (cf. John 15:4). [27]
As such, Acts presents the Holy Spirit as the "life principle" of the early church and provides five separate and dramatic instances of its outpouring on believers: Acts 2:1-4, Acts 4:28-31, Acts 8:15-17, Acts 10:44 and Acts 19:6. [4]
Acts 15:22–24 from the Codex Laudianus, ... Acts 15:34 verse omitted by majority of the mss. ... "A Textual Commentary on the Greek New Testament: ...
The Gospel of Mark ends somewhat abruptly at end of verse 8 ("for they were afraid.") in א and B (both 4th century) and some much later Greek manuscripts, a few mss of the ancient versions (Syriac, Coptic, Armenian), and is specifically mentioned in the writings of such Church Fathers as Eusebius and Jerome explicitly doubted the authenticity ...
Catholics use images, such as the crucifix, the cross, in religious life and pray using depictions of saints. They also venerate images and liturgical objects by kissing, bowing, and making the sign of the cross. They point to the Old Testament patterns of worship followed by the Hebrew people as examples of how certain places and things used ...
Acts 22 is the twenty-second chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the events leading to Paul's imprisonment in Jerusalem. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke. [1]
He also holds the description of the early community in Acts 2 to be reliable. [56] [57] Lüdemann views Acts 3:1–4:31 as historical. [58] Wedderburn notes what he sees as features of an idealized description, [59] but nevertheless cautions against dismissing the record as unhistorical. [60]