Quotes About Paul

Our 1 Corinthians is an occasional, ad hoc response to the situation that had developed in the Corinthian church between the time Paul left the city, sometime in A.D. 51-52,13 and the writing of our letter approximately three years later. The difficulty in determining the nature of that situation is intrinsic to the text. Paul

Donald Trump understands media. He's a television star. And he's connected with America.

Mark Labbett, maths genius as he undoubtedly is, has every statistic imaginable. There is a reason for that. All the stats make him look like a legend.

This is God's beauty!The Elegant nature of Esther, The Meek nature of Moses, The Pius nature of Paul, The Passionate nature of Peter, The Just nature of Jesus and thenThe wise nature of you!

About the injunction of the Apostle Paul that women should keep silent in church? Don't go by one text only.

Now it's a war on women; tomorrow it's going to be a war on left-handed Irishmen or something like that.

The Apostle Paul did what he had to do to spread the message of God. I realize that that is what I have to do; I have to bite the bullet and overcome my shyness.

Well, by the standards of a lot of countries, by Latin American standards, it wasn't so bad.

Romans contains some seventy-four references to the Old Testament (mostly from Psalms and Isaiah). "It is written" occurs nineteen times in this book, more than half of all the times Paul uses the phrase.

Paul portrays "God's" redemptive purpose as the conforming of the elect to "the image of his Son, in order that he [Jesus] might be the first-born [pr?totokos] among many brothers" (Rom 8:29).

example, in Romans 6 and 8, Paul presents Jesus' death as able to have mortifying effects on the sinful tendencies of believers and Jesus' resurrection as able to provide powerful new moral resources to live changed lives that please "God.

It is remarkable that the intense Jesus-devotion reflected in Paul's letters, which constitute our earliest extant Christian writings, is more presupposed than expounded

In sum, it appears that the sort of Jesus-devotion reflected in Paul's letters was shared among Jewish believers in Roman Judea as well as among Paul's churches.

Wainwright recognized these difficulties but simply accepted Bousset's claim that Paul came around to an acceptance of Jesus' divine status under the influence of anonymous "Hellenistic Christians" during his sojourn in Damascus and Arabia after his conversion experience.31

where Paul first refers to "the Spirit of holiness" as involved in Jesus' resurrection (v. 4), and then to serving God "with my spirit [in] the gospel of his Son" (v. 9 NRSV).

I have proposed that the devotional pattern reflected already in Paul's letters amounts to a distinctive "mutation" in Jewish monotheistic practice, in which Jesus features in an unprecedented way in worship directed to "God.

Romans 8:22-23, where Paul refers to believers as having received "the first fruits [aparch?] of the Spirit," a present inward impartation of new divine energy that makes them also long earnestly for the completion of their salvation in "the redemption of our bodies.

Paul's understanding of God was functionally Trinitarian."20 Indeed,

Peter" in Acts 2:36, declaring that "God" has made Jesus "both Lord and Messiah/Christ," and the characterization of Paul's preaching in Damascus synagogues as focused on Jesus as Son of God (Acts 9:19-20).

In Paul's discourse about the new situation of believers in Romans 8, it is very interesting to note how he interweaves references to Jesus and the Spirit. He proclaims "no condemnation for those who are in Christ Jesus" (8:1 NRSV) and summons them to live "according to the Spirit" and set their minds on the Spirit (8:4-6). Paul declares that they are "in the Spirit" and indwelt by the Spirit (8:9, 11) and also that "Christ is in you" (8:10).

Note also the ritual use of Jesus' name in Christian baptism, the common initiation rite in early Christian circles (e.g., Acts 2:38). Paul's rhetorical question to the Corinthians, "Were you baptized in the name of Paul?" (1 Cor 1:13 NRSV)

Note also Paul's portrayal of this meal as a corporate participation (koin?nia) in Jesus' body and blood (1 Cor 10:15-16), which further testifies to the centrality of Jesus in this ritual event.

Romans 8:9 we have an equally strong statement. Indeed, in two consecutive sentences in this verse, Paul directly refers to the divine Spirit as also "the Spirit of Christ." "But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he is not his." In

Similarly, Paul refers to "God's" Spirit as conveying divine sonship to believers (Gal 4:4-6; Rom 8:14-17), a status that is theirs through Jesus' unique sonship. Indeed,