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The first recorded sermon by one of Jesus's apostles is by Peter, speaking to fellow Jews in Jerusalem (Acts 2:14-36). The themes of Peter's message (see kerygma) included the death and resurrection of Jesus, the fulfillment of biblical prophecy, and the need for his Jewish audience to repent, be baptized, and believe in Jesus for the ...
The omission of Judas Iscariot motivates the narrative of his final fate and Peter's call to find his replacement. [16] The process begins by Peter's appeal to the Scripture (verse 20), [16] and the requirements for the candidate (verses 21–22). [28] With this, Peter reinforces the identity of the group and exerts his de facto authority in ...
The Acts of Peter is one of the earliest of the apocryphal Acts of the Apostles in Christianity, dating to the late 2nd century AD. The majority of the text has survived only in the Latin translation of the Codex Vercellensis , under the title Actus Petri cum Simone ("Act of Peter with Simon").
The number of members can only be estimated. According to Acts 1:13-15, there were initially only around 120 "brothers", whereas Acts 2:41 already mentions 3,000 first baptized after Peter's first sermon, 4:4 soon after 5,000: however, these figures appear to be far inflated in view of the meetings in the Jerusalem temple tolerated by the ...
The Acts of Peter and the Twelve [1] [2] or the Acts of Peter and the Twelve Apostles [3] [4] is a Christian text from about the 4th century. [5] It is the first treatise in Codex VI of the Nag Hammadi library texts, [6] [7] taking up pages 1–12 of the codex's 78 pages. [6] The writing extends the Parable of the Pearl from Matthew 13:45–46.
The liberation of the apostle Peter is an event described in chapter 12 of the Acts of the Apostles, where the apostle Peter is rescued from prison by an angel. Although described in a short textual passage, the tale has given rise to theological discussions and has been the subject of a number of artworks.
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It has been claimed that the author of Acts used the writings of Josephus (specifically Antiquities of the Jews) as a historical source. [13] [14] The majority of scholars reject both this claim and the claim that Josephus borrowed from Acts, [15] [16] [17] arguing instead that Luke and Josephus drew on common traditions and historical sources.