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In Corinth, Paul met Priscilla and Aquila, [138] who became faithful believers and helped Paul through his other missionary journeys. The couple followed Paul and his companions to Ephesus and stayed there to start one of the strongest and most faithful churches at that time.
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 ...
The speech, known as the Areopagus sermon, refers to a sermon or explanation delivered by Apostle Paul at the Areopagus in Athens, and described in Acts 17:16–34. [20] [21] The Areopagus sermon is the most dramatic and fullest reported speech of the missionary career of Saint Paul and followed a shorter address in Lystra Acts 14:15–17. [22]
51 – Paul begins his second missionary journey, a trip that will take him through modern-day Turkey and on into Greece [4] 52 – Thomas arrives in Malabar and Coromandel Coast in India and founds a church that subsequently becomes the Syrian Malabar Nasranis [5] 54 – Paul begins his third missionary journey [6]
Paul's 'shameful experience of prison' was turned into a successful mission (verse 32), even in the middle of the night (verses 25, 33), that the jailer 'with his entire household' became a 'paradigmatic convert' (stressed three times in verses 32, 33, 34), baptized, 'sharing table-fellowship', and 'rejoicing' (verses 33, 34).
Although Paul had to fight against groups in his churches who rejected or distorted his law-free mission to the Gentiles, he did not identify their missionaries as his enemies (including the "super-apostles" in 2 Cor 11:5;12:11), but always recognized the primacy of the early church: This is confirmed by his collection for them in his letter to ...
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Tertullian, in chapter 17 of his work On Baptism, writes: . But if the writings which wrongly go under Paul's name, claim Thecla's example as a license for women's teaching and baptizing, let them know that, in Asia, the presbyter who composed that writing, as if he were augmenting Paul's fame from his own store, after being convicted, and confessing that he had done it from love of Paul, was ...