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Here some years afterwards, according to Acts 21:8–9, where he is described as "the evangelist" (a term found again in the New Testament only in Ephesians 4:11; 2 Timothy 4:5), he entertained Paul the Apostle and his companion on their way to Jerusalem; at that time "he had four daughters, virgins, which did prophesy".
The Gospel according to Philip: the sources and coherence of an early Christian collection. Leiden New York: E.J. Brill. ISBN 978-90-04-43967-2. OCLC 1035370738. Lundhaug, Hugo (2010). Images of rebirth: cognitive poetics and transformational soteriology in the Gospel of Philip and the Exegesis on the Soul. Leiden: Brill. ISBN 978-90-04-21650-1.
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. [2] Joseph T. Lienhard refers to a "Stephen cycle" evident in the deliberate connection between the institution of the seven and the narrative about Stephen in this chapter and chapter 7. [3]
Section of a fresco in the Niccoline Chapel by Fra Angelico, depicting Saint Peter consecrating the Seven Deacons. Saint Stephen is shown kneeling.. The Seven, often known as the Seven Deacons, were leaders elected by the early Christian church to minister to the community of believers in Jerusalem, to enable the Apostles to concentrate on 'prayer and the Ministry of the Word' and to address a ...
All three Synoptic Gospels and the Book of Acts list Philip as one of the apostles; he is always listed on the fifth place. The Gospel of John recounts Philip's calling as a disciple of Jesus. [1] Philip is described as a disciple from the city of Bethsaida, and the evangelist connects him with Andrew and Peter, who were from
The followers were Philip, Bartholomew, and a woman named Mariamne, who is identified in the text as Philip's sister, and is a leading figure in the second half of the text. They form a community that seems to practice vegetarianism and celibacy , [ 4 ] and uses a form of the eucharist where vegetables and water were consumed in place of bread ...
The evangelist notes in verse 6 that the question was put to Philip "to test him": [19] theologian Heinrich August Wilhelm Meyer thinks this was not a test of faith: rather, "we might say" that "it was because Philip had to be tested according to his intellectual idiosyncrasy", noting Philip's train of thought in John 14:8ff, "Lord, show us the ...
The work can be divided into two sections. The first is the letter from Peter to Philip (most likely Philip the Apostle, but perhaps a composite character combined with Philip the Evangelist), found in 132,12-133,8 in the Nag Hammadi version; the second is an account of a dialogue between the apostles, Peter, and the resurrected Christ, which spans 133,8-140,27 in the Nag Hammadi version.