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The Conversion of Saint Paul, Luca Giordano, 1690, Museum of Fine Arts of Nancy The Conversion of Saint Paul, Caravaggio, 1600. The conversion of Paul the Apostle (also the Pauline conversion, Damascene conversion, Damascus Christophany and the "road to Damascus" event) was, according to the New Testament, an event in the life of Saul/Paul the Apostle that led him to cease persecuting early ...
Jesus called him "Saul, Saul" [37] in "the Hebrew tongue" in the Acts of the Apostles, when he had the vision which led to his conversion on the road to Damascus. [38] Later, in a vision to Ananias of Damascus, "the Lord" referred to him as "Saul, of Tarsus". [39] When Ananias came to restore his sight, he called him "Brother Saul". [40]
According to the New Testament account, Saul of Tarsus prior to his conversion to Christianity persecuted early Judeo-Christians. According to the Acts of the Apostles , a year after the Roman Crucifixion of Jesus , Stephen was stoned for his transgressions of the Jewish law . [ 13 ]
Saul of Tarsus, commonly known as Paul the Apostle, persecuted the early Jewish Christians, then converted and started his mission among the Gentiles. [44] The main concern of Paul's letters is the inclusion of Gentiles into God's New Covenant, sending the message that faith in Christ is sufficient for salvation.
[99] [note 11] According to the New Testament, Saul of Tarsus first persecuted the early Jewish Christians, but then converted. [note 12] He adopted the name Paul and started proselytizing among the gentiles, adopting the title "Apostle to the Gentiles".
According to the New Testament, Saul of Tarsus first persecuted the early Jewish Christians, but then converted. He adopted the name Paul and started proselytizing among the Gentiles, calling himself "Apostle to the Gentiles." [170] [171] Paul was in contact with the early Christian community in Jerusalem, led by James the Just. [172]
Paul's influence on Christian thinking is considered to be more significant than that of any other New Testament author. [3] According to Krister Stendahl, the main concern of Paul's writings on Jesus' role, and salvation by faith, is not the individual conscience of human sinners, and their doubts about being chosen by God or not, but the problem of the inclusion of Gentile (Greek) Torah ...
Passages like Luke 12:4-7 and Acts 14:22 are read by Maddox as warning Christians of the hardships they will face. Evidence for the deep value early Christians put on persecution may also be found in Acts 5:41 and Acts 8:1-4 (which states that even as Christians were persecuted, they spread the word). [12]