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102-872: [REDACTED] Look up petrine in Wiktionary, the free dictionary. Petrine may refer to: Saint Peter the Apostle, in Christianity, as in a Petrine text Petrine Cross Petrine ministry, the office of the Pope Peter the Great , in Russia, as in the Petrine Revolution The post-Petrine era , the House of Romanov after Peter

204-729: A difference in Paul's treatment of the Law in Galatians and Romans. In Galatians the law is described as the "oppressor" whereas in Romans Paul describes the Law as being just as much in need of the Spirit to set it free from sin as humans are. Peter Oakes argues that Galatians cannot be construed as depicting the law positively because the Law played the role it was meant to play in the scope of human history. Wolfgang Reinbold argues that, contrary to

306-579: A form of ethical instruction very common in the Greco-Roman world and a popular formulation of ancient Christian ethics . Probably the most famous single statement made in the Epistle, by Paul, is in chapter 3, verse 28 : "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus." The debate surrounding that verse is legend and

408-457: A huge number of fish. Immediately after this, they follow Him. The Gospel of John gives a comparable account of "The First Disciples". In John, the readers are told that it was two disciples of John the Baptist (Andrew and an unnamed disciple) who heard John the Baptist announce Jesus as the " Lamb of God " and then followed Jesus. Andrew then went to his brother Simon, saying, "We have found

510-521: A new identity, which is the identity in Christ, and he believes that this will fix the social conflicts. Many scholars debate the meaning of the phrase "Israel of God" in Galatians 6:16, wherein Paul wishes for "peace and mercy" to be "even upon the Israel of God". As Schreiner explains, scholars debate whether "Israel of God" refers to ethnically Jewish believers "within the church of Jesus Christ", or to

612-661: A new perspective of the Judaism of Paul's time. "Luther's treatment of Galatians has affected most interpretations of the letter, at least among Protestants, up to the present time... Problems with Luther's interpretations and perspectives have become evident in modern times, particularly in his understanding and treatment of Judaism in Paul's day. This development led to some schools of thought, such as Canadian religious historian Barrie Wilson who points out in How Jesus Became Christian , how Paul's Letter to

714-717: A normal feature when senders of letters, regardless of their education, take the pen from their amanuensis and add a few words of greeting in their own hands. Galatians 5:14 mentions the Great Commandment . Galatians 5:22-23 describes the Fruit of the Holy Spirit , a list of attributes the author says indicate people living in accord with the Holy Spirit . Lists of virtues like this and also of vices (such as those found immediately prior in Galatians 5:19-21) were

816-746: A party of "Cephas". First Corinthians suggests that perhaps Peter visited the city of Corinth, located in Greece, during their missions. Dionysius, bishop of Corinth , in his Epistle to the Roman Church under Pope Soter (A.D. 165–174), declares that Peter and Paul founded the Church of Rome and the Church of Corinth, and they have lived in Corinth for some time, and finally in Italy where they found death: You have thus by such an admonition bound together

918-534: A phrase that occurs only once in all of Paul's letters. As Schreiner explains, some scholars think that the "law of Christ" is the sum of Jesus's words, functioning as a "new Torah for believers". Others argue that the "genitive in the 'law of Christ' 'should be understood as explanatory, i.e. the law which is Christ ' ". Some focus on the relationship between the law of Christ and the Old Testament Decalogue. Still other scholars argue that whereas

1020-562: A reminiscent scene in John's epilogue, Peter affirms three times that he loves Jesus. Paul's First Epistle to the Corinthians contains a list of resurrection appearances of Jesus , the first of which is an appearance to Peter. Here, Paul apparently follows an early tradition that Peter was the first to see the risen Christ, which, however, did not seem to have survived to the time when the gospels were written. In John's gospel, Peter

1122-595: A trip by Paul the Apostle to Jerusalem where he meets Peter. Peter features again in Galatians, fourteen years later, when Paul (now with Barnabas and Titus ) returned to Jerusalem. When Peter came to Antioch , Paul opposed Peter to his face "because he [Peter] was in the wrong". Acts 12 narrates how Peter, who was in Jerusalem, was put into prison by Agrippa I (AD 42–44) but was rescued by an angel . After his liberation Peter left Jerusalem to go to "another place". Concerning Peter's subsequent activity there

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1224-598: Is "Jew or Greek", the second one is "slave or free", and the third one is "male and female", Paul states that in Jesus Christ there is no longer a distinction between them. However, the meaning of this verse is not expounded upon further by Paul. In modern politics, the debate about the meaning of Galatians 3:28 is significant, as it is used by different people and scholars in order to make normative claims about sexuality, gender, and even marriage. The ongoing nature of this debate reveals that scholars still have not come to

1326-410: Is Paul's declaration that one can be in relationship with Jesus no matter their gender. Judith Gundry-Volf argues for a more general approach, stating that one's gender does not provide any benefit or burden. Pamela Eisenbaum argues that Paul was exhorting his readers to be mindful in changing conduct in relationships that involved people of different status. Ben Witherington argues that Paul is combatting

1428-455: Is a matter of debate. Most scholars agree that it is a geographical reference to the Roman province in central Asia Minor, which had been settled by immigrant Celts in the 270s BC and retained Gaulish features of culture and language in Paul's day. Acts records Paul traveling to the "region of Galatia and Phrygia ", which lies immediately west of Galatia. Some scholars have argued that "Galatia"

1530-903: Is always listed first among the Twelve Apostles in the Gospels and in the Book of Acts . Along with James the Elder and John he formed an informal triumvirate within the Twelve Apostles. Jesus allowed them to be the only apostles present at three particular occasions during his public ministry, the Raising of Jairus' daughter , Transfiguration of Jesus and Agony in the Garden of Gethsemane . Peter often confesses his faith in Jesus as

1632-503: Is an ethnic reference to Galatians , a Celtic people living in northern Asia Minor . The New Testament indicates that Paul spent time personally in the cities of Galatia ( Antioch of Pisidia , Iconium , Lystra and Derbe ) during his missionary journeys. They seem to have been composed mainly of Gentile converts. After Paul's departure, the churches were led astray from Paul's trust/faith-centered teachings by individuals proposing "another gospel" (which centered on salvation through

1734-608: Is debate about the meaning of the phrase δια πιστεος Χριστου in Galatians 2:16. Grammatically, this phrase can be interpreted either as an objective genitive "through faith in Jesus Christ" or as a subjective genitive "through the faith of Jesus Christ". There are theological ramifications to each position, but given the corpus of the Pauline literature, the majority of scholars have treated as an objective genitive, translating it as "faith in Jesus Christ". Daniel Harrington writes, "the subjective genitive does not oppose or do away with

1836-435: Is disputed, some saying that its usual meaning is "rock" or "crag", others saying that it means rather "stone" and, particularly in its application by Jesus to Simon, like a "jewel", but most scholars agree that as a proper name, it denotes a rough or tough character... Both meanings, "stone" (jewel or hewn stone) and "rock", are indicated in dictionaries of Aramaic and Syriac . Catholic theologian Rudolf Pesch argues that

1938-448: Is embedded in a discussion about justification: our relationship with God. Position (2) reminds its critics that the "whole letter context" is very much about how people got on in the here and now together, and in fact the discussion about justification came out of an actual example of people treating other people differently (2:11ff). Much variety exists in discussions of Paul's view of the Law in Galatians. Nicole Chibici-Revneanu noticed

2040-637: Is found 19 times. He is the brother of Saint Andrew , and they both were fishermen . The Gospel of Mark in particular was traditionally thought to show the influence of Peter's preaching and eyewitness memories. He is also mentioned, under either the name Peter or Cephas, in Paul 's First Letter to the Corinthians and the Epistle to the Galatians . The New Testament also includes two general epistles , First Peter and Second Peter , that are traditionally attributed to him, but modern scholarship generally rejects

2142-645: Is instead spelled " Simeon " ( Συμεών in Greek). The variation possibly reflects "the well-known custom among Jews at the time of giving the name of a famous patriarch or personage of the Old Testament to a male child [i.e., Simeon ] along with a similar sounding Greek/Roman name [in this case, Simon]". He was later given by Jesus the name Cephas ( / ˈ s iː f ə s / ), from the Aramaic כֵּיפָא , Kepha , 'rock/stone'. In translations of

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2244-458: Is no distinction between males and females; instead, it means that there is no room for gender hierarchy in the gospel. The second interpretation states that one must recognize the historical background of Paul's time. Jeremy Punt argues that although many scholars want to say that this verse signifies changing gender norms, it actually reflects on the patriarchal structure of Paul's time. In Paul's time, females and males were considered one sex, and

2346-418: Is no further connected information from the extant sources, although there are short notices of certain individual episodes of his later life. The synoptic gospels mention that Peter had a mother-in-law at the time he joined Jesus, and that Jesus healed Peter's mother-in-law. However, the gospels give no information about his wife. Clement of Alexandria claimed that Peter's wife was executed for her faith by

2448-429: Is not sufficient evidence to reconstruct the arguments of Paul's opponents. It is not enough to simply reverse his denials and assertions as it does not result in a coherent argument nor can it possibly reflect the thought processes of his opponents accurately. It is nearly impossible to reconstruct the opponents from Paul's text because their representation is necessarily polemical. All that can be said with any certainty

2550-509: Is often repeated in the service of worship on Maundy Thursday by some Christian denominations . The three synoptic gospels all mention that, when Jesus was arrested, one of his companions cut off the ear of a servant of the High Priest of Israel . The Gospel of John also includes this event and names Peter as the swordsman and Malchus as the victim. Luke adds that Jesus touched the ear and miraculously healed it. This healing of

2652-717: Is once referred to as "prominent" or "head" among the Apostles, a title shared with Paul in the text ( The Fraction of Fast and Feast of the Apostles Peter and Paul in the Coptic Orthodox Church of Alexandria ). Some, including the Orthodox Churches, believe this is not the same as saying that the other Apostles were under Peter's orders. According to the Epistle to the Galatians ( 2:11 ), Peter went to Antioch where Paul rebuked him for following

2754-409: Is provided by Jesuit Father Daniel J. Harrington , who suggests that Peter was an unlikely symbol of stability. While he was one of the first disciples called and was the spokesman for the group, Peter is also the exemplar of "little faith". In Matthew 14 , Peter will soon have Jesus say to him, "O you of little faith, why did you doubt?", and he will eventually deny Jesus three times. Thus, in light of

2856-574: Is regarded as the first leader of the early Church, though he was soon eclipsed in this leadership by James the Just, "the brother of the Lord" . Because Peter was the first to whom Jesus appeared, the leadership of Peter forms the basis of the Apostolic succession and the institutional power of orthodoxy, as the heirs of Peter, and he is described as "the rock" on which the church will be built. Peter

2958-512: Is that Galatians 2:1–10 describes Paul and Barnabas' visit to Jerusalem described in Acts 11:30 and 12:25. This theory holds that the epistle was written before the Council was convened, possibly making it the earliest of Paul's epistles. According to this theory, the revelation mentioned (Gal. 2:2) corresponds with the prophecy of Agabus (Acts 11:27–28). This view holds that the private speaking about

3060-677: Is that Peter had a group of 12 to 16 followers, whom the Clementine writings name. Another is that it provides an itinerary of Peter's route from Caesarea Maritima to Antioch, where he debated his adversary Simon Magus ; during this journey he ordained Zacchaeus as the first bishop of Caesarea and Maro as the first bishop of Tripolis . Historian Fred Lapham suggests the route recorded in the Clementine writings may have been taken from an earlier document mentioned by Epiphanius of Salamis in his Panarion called "The Itinerary of Peter". Peter may have visited Corinth , and maybe there existed

3162-649: Is that they supported a different position of Gentile relations with Jews than Paul did. This outline is provided by Douglas J. Moo . This epistle addresses the question of whether the Gentiles in Galatia were obligated to follow Mosaic Law to be part of the Christ community. After an introductory address, the apostle discusses the subjects which had occasioned the epistle. In the first two chapters, Paul discusses his life before Christ and his early ministry, including interactions with other apostles in Jerusalem. This

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3264-475: Is the doctrine of the proper distinction between law and gospel. While Luther's contemporary opponents failed to see this—whether they were the papists, enthusiasts, Anabaptists, Sacramentarians, or antinomians—law/gospel articulation defined Luther's legacy in the thinking of his colleagues, students, and generations after him. This distinction of law and gospel has been imperative to Luther's understanding of Paul's Judaism as well, but modern scholarship has formed

3366-400: Is the first person to enter the empty tomb , although the women and the beloved disciple see it before him. In Luke's account, the women's report of the empty tomb is dismissed by the apostles, and Peter is the only one who goes to check for himself, running to the tomb. After seeing the graveclothes, he goes home, apparently without informing the other disciples. In the final chapter of

3468-428: Is the most extended discussion of Paul's past that we find in the Pauline letters (cf. Philippians 3:1–7). Some have read this autobiographical narrative as Paul's defense of his apostolic authority. Others, however, see Paul's telling of the narrative as making an argument to the Galatians about the nature of the gospel and the Galatians' own situation. The two instances of the word "Judaism" in Galatians 1:13-14 are

3570-429: Is there, in the area of Caesarea Philippi , that he receives from Jesus the name Cephas (Aramaic Kepha ), or Peter (Greek Petros ). In Luke , Simon Peter owns the boat that Jesus uses to preach to the multitudes who were pressing on him at the shore of Lake Gennesaret . Jesus then amazes Simon and his companions James and John (Andrew is not mentioned) by telling them to lower their nets, whereupon they catch

3672-611: The Council of Jerusalem . The similarity between this epistle and the epistle to the Romans has led to the conclusion that they were both written at roughly the same time, during Paul's stay in Macedonia in roughly 56–57. This third date takes the word "quickly" in Gal. 1:6 literally. John P. Meier suggests that Galatians was "written in the middle or late 50s, only a few years after

3774-642: The Gentiles . Simon Peter applied the message of the vision on clean animals to the gentiles and follows his meeting with Cornelius the Centurion by claiming that "God shows no partiality". According to the Acts of the Apostles , Peter and John were sent from Jerusalem to Samaria . Peter/Cephas is mentioned briefly in the opening chapter of one of the Pauline epistles , Epistle to the Galatians , which mentions

3876-707: The Messiah ", and then brought Simon to Jesus, who immediately named him as "Cephas". Three of the four gospels—Matthew, Mark and John—recount the story of Jesus walking on water . Matthew additionally describes Peter walking on water for a moment but beginning to sink when his faith wavers. At the beginning of the Last Supper , Jesus washed His disciples' feet. Peter initially refused to let Jesus wash his feet, but when Jesus told him: "If I wash thee not, thou hast no part with me", Peter replied: "Lord, not my feet only, but also my hands and my head". The washing of feet

3978-527: The Mosaic Law , so-called legalism ), whom Paul saw as preaching a "different gospel" from what Paul had taught. The Galatians appear to have been receptive to the teaching of these newcomers, and the epistle is Paul's response to what he sees as their willingness to turn from his teaching. The identity of these "opponents" is disputed. However, the majority of modern scholars view them as Jewish Christians, who taught that in order for converts to belong to

4080-627: The People of God , they must be subject to some or all of the Jewish Law (i.e. Judaizers ). The letter indicates controversy concerning circumcision , Sabbath observance , and the Mosaic Covenant . It would appear, from Paul's response, that they cited the example of Abraham , who was circumcised as a mark of receiving the covenant blessings . They certainly appear to have questioned Paul's authority as an apostle , perhaps appealing to

4182-467: The "Mosaic law is abolished", the new "law of Christ fits with the Zion Torah", which "hails from Zion ... and is eschatological". Schreiner himself believes that the law of Christ is equivalent to Galatians 5:13–14's "law of love". According to Schreiner, when believers love others, "they behave as Christ did and fulfill his law". As Thomas Schreiner explains, there is significant debate over

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4284-616: The Antiochene incident he narrates". Eminent biblical scholar Helmut Koester also subscribes to the "North Galatian Hypothesis". Koester points out that the cities of Galatia in the north consist of Ankyra, Pessinus, and Gordium (of the Gordian Knot fame of Alexander the Great ). The South Galatian view holds that Paul wrote Galatians before the First Jerusalem Council, probably on his way to it, and that it

4386-468: The Apostle , Simon Peter , Simeon , Simon , or Cephas , was one of the Twelve Apostles of Jesus Christ and one of the first leaders of the early Christian Church . He appears repeatedly and prominently in all four New Testament gospels as well as the Acts of the Apostles . Catholic tradition accredits Peter as the first bishop of Rome ‍—‌or pope ‍—‌and also as the first bishop of Antioch . According to Christian tradition , Peter

4488-699: The Apostle Peter, his See , and his successors in book III of Adversus Haereses (Against Heresies ). In the book, Irenaeus wrote that Peter and Paul founded and organised the Church in Rome. Sources suggest that at first, the terms episcopos and presbyteros were used interchangeably, with the consensus among scholars being that by the turn of the 1st and 2nd centuries, local congregations were led by bishops and presbyters, whose duties of office overlapped or were indistinguishable from one another. Protestant and secular historians generally agree that there

4590-722: The Apostles portrays Peter as the central figure within the early Christian community. All four canonical gospels recount that, during the Last Supper , Jesus foretold that Peter would deny him three times before the following cockcrow ("before the cock crows twice" in Mark's account). The three Synoptics and John describe the three denials as follows: In the Gospel of Luke is a record of Christ telling Peter: "Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren." In

4692-466: The Apostles. The word used for "rock" ( petra ) grammatically refers to "a small detachment of the massive ledge", not to a massive boulder. Thus, Orthodox Sacred Tradition understands Jesus' words as referring to the apostolic faith. Petros had not previously been used as a name, but in the Greek-speaking world it became a popular Christian name, after the tradition of Peter's prominence in

4794-454: The Aramaic word would mean "precious stone" to designate a distinguishing person. This cannot be sufficiently proven from Aramaic, however, since the use of the Aramaic root kp as a personal name has not been proven and there are hardly any known examples of the word being used to mean "precious stone". The combined name Σίμων Πέτρος ( Símon Pétros , Simon Peter) appears 19 times in

4896-644: The Bible from the original Greek , his name is maintained as Cephas in nine occurrences in the New Testament , whereas in the vast majority of mentions (156 occurrences in the New Testament) he is called Πέτρος , Petros , from the Greek and Latin word for a rock or stone ( petra ) to which the masculine ending was added, rendered into English as Peter . The precise meaning of the Aramaic word

4998-511: The Christian church. Peter was considered along with James the Just and John the Apostle as the three Pillars of the Church . Legitimised by Jesus' appearance, Peter assumed leadership of the group of early followers, forming the Jerusalem ekklēsia mentioned by Paul. He was soon eclipsed in this leadership by James the Just, "the Brother of the Lord." According to Lüdemann, this

5100-414: The Council of Jerusalem that Gentiles should not be circumcised. The absence of this argument from Paul strongly implies Galatians was written prior to the council. Since the council took place in 48–49 AD, and Paul evangelized South Galatia in 47–48 AD, the most plausible date for the writing of Galatians is 48 AD. Paul's letter is addressed "to the churches of Galatia", but the location of these churches

5202-600: The Easter event, Peter became an exemplar of the forgiven sinner. Outside the Catholic Church, opinions vary as to the interpretation of this passage with respect to what authority and responsibility, if any, Jesus was giving to Peter. In the Eastern Orthodox Church this passage is interpreted as not implying a special prominence to the person of Peter, but to Peter's position as representative of

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5304-577: The Galatian congregation. Jacqueline de Roo noticed a similar phrase in the works found at Qumran and argues that "works of the law" is speaking of obedience to the Torah acting as a way of being atoned for. Michael Bachmann argues that this phrase is a mention of certain actions taken by Jewish people to distinguish themselves and perpetuate separation between themselves and Gentiles. Much debate surrounds what Paul means by "law of Christ" in Galatians 6:2,

5406-512: The Galatians represents a sweeping rejection of Jewish Law (Torah). In so doing, Paul clearly takes his Christ movement out of the orbit of Judaism and into an entirely different milieu. Paul's stance constitutes a major contrast to the position of James, brother of Jesus , whose group in Jerusalem adhered to the observance of Torah. Galatians 3:28 is one of the most controversial and influential verses in Galatians. There are three different pairs that Paul uses to elaborate his ideology. The first one

5508-597: The Gentile Galatians do not need to adhere to the tenets of the Mosaic Law, particularly religious male circumcision , by contextualizing the role of the law in light of the revelation of Christ. The Epistle to the Galatians has exerted enormous influence on the history of Christianity, the development of Christian theology, and the study of the Apostle Paul. The central dispute in the letter concerns

5610-437: The Gospel of John, Peter, in one of the resurrection appearances of Jesus, three times affirmed his love for Jesus , balancing his threefold denial, and Jesus reconfirmed Peter's position. The Church of the Primacy of St. Peter on the Sea of Galilee is seen as the traditional site where Jesus Christ appeared to his disciples after his resurrection and, according to Catholic tradition, established Peter's supreme jurisdiction over

5712-416: The Great, or the Holstein-Gottorp-Romanov Dynasty Petrine Baroque , a style of architecture, particularly rich in Saint Petersburg Petrine (Fire Emblem: Path of Radiance) , in Fire Emblem: Path of Radiance , one of the Four Riders of Daein and one of the game's more prominent adversaries Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with

5814-547: The Greek city before his journey to Rome. Claims of direct blood lineage from Simon Peter among the old population of Antioch existed in the 1st century and continue to exist today, notably by certain Semaan families of modern-day Syria and Lebanon. Historians have furnished other evidence of Peter's sojourn in Antioch. The Clementine literature , a group of related works written in the fourth century but believed to contain materials from earlier centuries, relates information about Peter that may come from earlier traditions. One

5916-771: The Jerusalem Council (Acts 15) to take place at all if the issue were settled in Acts 11:30/12:25, as this view holds. Defenders of the view do not think it unlikely an issue of such magnitude would need to be discussed more than once. New Testament scholar J.B. Lightfoot also objected to this view since it "clearly implies that his [Paul's] Apostolic office and labours were well known and recognized before this conference." Defenders of this view, such as Ronald Fung , disagree with both parts of Lightfoot's statement, insisting Paul received his "Apostolic Office" at his conversion (Gal. 1:15–17; Acts 9 ). Fung holds, then, that Paul's apostolic mission began almost immediately in Damascus (Acts 9:20). While accepting that Paul's apostolic anointing

6018-408: The Just was bishop of Jerusalem whilst Peter was bishop of Rome and that this position at times gave James privilege in some (but not all) situations. In a dialogue between Jesus and his disciples ( Matthew 16:13–19 ), Jesus asks, "Who do people say that the Son of Man is?" The disciples give various answers. When he asks, "Who do you say that I am?", Simon Peter answers, "You are the Messiah,

6120-410: The Messiah. Peter is often depicted in the gospels as spokesman of all the Apostles. John Vidmar , a Catholic scholar, writes: "Catholic scholars agree that Peter had an authority that superseded that of the other apostles. Peter is their spokesman at several events, he conducts the election of Matthias, his opinion in the debate over converting Gentiles was crucial, etc." The author of the Acts of

6222-408: The New Testament. In some Syriac documents he is called, in English translation, Simon Cephas. The sources used to reconstruct the life of Peter can be divided in three groups: In the New Testament, he is among the first of the disciples called during Jesus' ministry. Peter became the first listed apostle ordained by Jesus in the early Church. Peter was a Jewish fisherman in Bethsaida . He

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6324-435: The Old Testament backdrop of Galatians 6:16—e.g. a verse such as Isaiah 54:10 wherein God promises mercy and peace to Israel—suggests that "the Israel of God" refers to a portion of the new, eschatological Israel "composed of Jews and Gentiles". Luther’s fundamental belief in justification by faith was formed in large part by his interpretation of Galatians. Masaki claims At the heart of Luther's Lectures on Galatians

6426-530: The Petrine authorship of both . Nevertheless, Evangelicals and Catholics have always affirmed Peter's authorship, and recently, evangelical scholars have revived the claim of Petrine authorship of these epistles . Based on contemporary historical data, Peter's papacy is estimated to have spanned from AD 30 to his death, which would make him the longest-reigning pope , at anywhere from 34 to 38 years; however, this has never been verified. Saint Irenaeus ( c.  130  – c.  202 AD ) explains

6528-467: The Roman authorities but he did not specify any date or location. Another opinion states that Peter's wife was no longer alive at the time he met Jesus, so he was a widower. The Gospels and Acts portray Peter as the most prominent apostle, though he denied Jesus three times during the events of the crucifixion. According to the Christian tradition, Peter was the first disciple to whom Jesus appeared, balancing Peter's denial and restoring his position. Peter

6630-504: The Son of the living God." Jesus then declares: Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven. And I tell you that you are Cephas (Peter) ( Petros ), and on this rock ( petra ) I will build my church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. A common view of Peter

6732-431: The ability to make such determinations with a reasonable degree of certainty has been called into question. It has often been presumed that they traveled from Jerusalem, but some commentators have raised the question of whether they may have actually been insiders familiar with the dynamics of the community. Furthermore, some commentaries and articles pointed out the inherent problems in mirror-reading, emphasizing that there

6834-438: The ascension of our Saviour, as if also preferred by our Lord, strove not after honor, but chose James the Just bishop of Jerusalem. Dunn proposes that Peter was a "bridge-man" between the opposing views of Paul and James the Just [italics original]: For Peter was probably in fact and effect the bridge-man (pontifex maximus!) who did more than any other to hold together the diversity of first-century Christianity . James

6936-407: The brother of Jesus and Paul, the two other most prominent leading figures in first-century Christianity, were too much identified with their respective "brands" of Christianity, at least in the eyes of Christians at the opposite ends of this particular spectrum. Paul affirms that Peter had the special charge of being apostle to the Jews, just as he, Paul, was apostle to the Gentiles. Some argue James

7038-399: The church of Christ as a whole (Jewish and Gentiles all included). Those who believe that "Israel of God" only refers to ethnically Jewish believers, argue that had Paul meant the entire church, he would use the word "mercy" before "peace", because Paul "sees peace as the petition for the church, while mercy is the request for unredeemed Jews". Other scholars, such as G. K. Beale, argue that

7140-458: The concept of faith in Christ. Rather, it reestablishes priorities. One is justified by the faith of Jesus Christ manifested in his obedience to God by his death upon the cross. It is on the basis of that faith that one believes in Christ". Galatians 3:28 says, "There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus." According to Norbert Baumert, Galatians 3:28

7242-537: The conservative line regarding the conversion of Gentiles, having meals separate from Gentiles. Subsequent tradition held that Peter had been the first Patriarch of Antioch . According to the writings of Origen and Eusebius in his Church History (III, 36) Peter had founded the church of Antioch. Later accounts expand on the brief biblical mention of his visit to Antioch . The Liber Pontificalis (9th century) mentions Peter as having served as bishop of Antioch for seven years, and having potentially left his family in

7344-406: The core letters of the Pauline corpus. George S. Duncan described its authenticity as "unquestioned. In every line it betrays its origin as a genuine letter of Paul." A majority of scholars agree that Galatians was written between the late 40s and early 50s, although some date the original composition to c.  50–60 . Jon Jordan notes that an interesting point to be made in the search for

7446-482: The dating of Galatians concerns whether or not it is a response to the Council of Jerusalem or a factor leading up to the Council. He writes, "did Paul's argument in Galatians flow out of the Jerusalem Council's decision, or did it come before the Jerusalem Council and possibly help shape that very decision?" It would have been enormously helpful to Paul's argument if he could have mentioned the decision of

7548-533: The early Christian church had been established. The leadership of Peter forms the basis of the Apostolic succession and the institutional power of orthodoxy, as the heirs of Peter, and is described as "the rock" on which the church will be built. Catholics refer to him as chief of the Apostles, as do the Eastern Orthodox and the Oriental Orthodox . In Coptic Orthodox Church liturgy, he

7650-550: The energy and determination of his soul. Some commentators have postulated that Paul's large letters are owed to his poor eyesight, his deformed hands, or to other physical, mental, or psychological afflictions. Other commentators have attributed Paul's large letters to his poor education, his attempt to assert his authority, or his effort to emphasize his final words. Classics scholar Steve Reece has compared similar autographic subscriptions in thousands of Greek, Roman, and Jewish letters of this period and observes that large letters are

7752-418: The established principles of textual criticism, scholars can be rather certain about where these errors and changes appeared and what the original text probably said." Surviving early complete and partial manuscripts include: Biblical scholars agree that Galatians is a true example of Paul's writing. The main arguments in favor of the authenticity of Galatians include its style and themes, which are common to

7854-443: The faith as it is in Jesus. Paul engages in an exegetical argument, drawing upon the figure of Abraham and the priority of his faith to the covenant of circumcision. Paul explains that the law was introduced as a temporary measure, one that is no longer efficacious now that the seed of Abraham, Christ, has come. Chapter 4 then concludes with a summary of the topics discussed and with the benediction, followed by 5:1–6:10 teaching about

7956-478: The female was understood to be the inferior version of the male. It is under this one sex understanding that Paul says that "there is no longer male and female", and it therefore does not show an abolition of the boundary between genders because that boundary did not exist in Paul's time. "There is no longer Jew or Greek, slave or free, male or female" refers to the universality of salvation through Christ which does not discriminate ethnicity, social status or gender. At

8058-409: The gospel shared among the Gentiles precludes the Acts 15 visit, but fits perfectly with Acts 11 . It further holds that continuing to remember the poor (Gal. 2:10) fits with the purpose of the Acts 11 visit, but not Acts 15. In addition, the exclusion of any mention of the letter of Acts 15 is seen to indicate that such a letter did not yet exist, since Paul would have been likely to use it against

8160-523: The greater authority of the Jerusalem church governed by James (brother of Jesus) . The North Galatian view holds that the epistle was written very soon after Paul's second visit to Galatia. In this view, the visit to Jerusalem , mentioned in Galatians 2:1–10 , is identical with that of Acts 15 , which is spoken of as a thing of the past. Consequently, the epistle seems to have been written after

8262-405: The legalism confronted in Galatians. Finally, this view doubts Paul's confrontation of Peter (Gal. 2:11) would have been necessary after the events described in Acts 15. If this view is correct, the epistle should be dated somewhere around 47, depending on other difficult-to-date events, such as Paul's conversion. Kirsopp Lake found this view less likely and wondered why it would be necessary for

8364-523: The lifetime of Paul himself. The original of the letter (autograph) is not known to survive. Papyrus 46 , the earliest reasonably complete version available to scholars today, dates to approximately AD 200, around 150 years after the original was drafted. This papyrus is fragmented in a few areas, causing some of the original text to be missing. The text of surviving manuscripts varies . Biblical scholar Bruce Metzger writes: "through careful research relating to paper construction, handwriting development, and

8466-517: The meaning of Peter's eating with the Gentiles—specifically, why might the eating have been considered wrong? E. P. Sanders argues that though Jews could eat in the same location with Gentiles, Jews did not want to consume food from the same vessels used by Gentiles. As Sanders explains, Galatia's Jews and Gentiles might have had to share the same cup and loaf (i.e. food from the same vessels). Other scholars such as James Dunn argue that Cephas

8568-482: The only references to it in the whole New Testament; not until half a century later in the writings of Ignatius would "Judaism" and "Christianity" be considered two "religions". Galatians 2:11-14 describes the incident at Antioch , a reported dispute between the apostles Paul and Peter over whether to continue following the Law of Moses on issues like circumcision. Chapter 3 exhorts the Galatian believers to stand fast in

8670-534: The planting of Peter and of Paul at Rome and Corinth. For both of them planted and likewise taught us in our Corinth. And they taught together in like manner in Italy, and suffered martyrdom at the same time. Epistle to the Galatians In this letter, Paul is principally concerned with the controversy surrounding Gentile Christians and the Mosaic Law during the Apostolic Age . Paul argues that

8772-418: The popular reading of Paul, the Law was possible to keep. Regarding "under the law" (Gal. 3:23; 4:4 , 5 , 21; 5:18), Todd Wilson argues that "under the law" in Galatians was a "rhetorical abbreviation for 'under the curse of the law ' ". Regarding "works of the law" ( Gal. 2:16 ), Robert Keith Rapa argues Paul is speaking of viewing Torah-observances as the means of salvation which he is seeking to combat in

8874-534: The position espoused by opponents who were attempting to influence Paul's community to return to the patriarchal standards held by the majority culture. There are two different interpretations within the modern scholarship regarding the meaning and function of Paul's statement that "there is no longer male and female". The first interpretation states that Paul's words eliminate the biological differences between males and females and thus calls gender roles into question. Nancy Bedford says that this does not mean that there

8976-507: The question of how Gentiles could convert to Christianity, which shows that this letter was written at a very early stage in church history, when the vast majority of Christians were Jewish or Jewish proselytes , which historians refer to as the Jewish Christians . Another indicator that the letter is early is that there is no hint in the letter of a developed organization within the Christian community at large. This puts it during

9078-430: The right use of their Christian freedom. Chapter 5 also discusses circumcision. In the conclusion of the epistle, Paul wrote, "See with what large letters I am writing to you with my own hand." (Galatians 6:11, ESV ) Regarding this conclusion, Lightfoot , in his Commentary on the epistle, says: At this point the apostle takes the pen from his amanuensis , and the concluding paragraph is written with his own hand. From

9180-406: The same time, the women in Paul's time would also not necessarily have heard an ideology of gender equality from the message of Galatians 3:28 because of their subordinated status in society at that time. Punt argues that in Galatians 3:28, Paul's intention was to fix social conflicts rather than to alter gender norms. By stating the importance of becoming one in Christ, Paul tries to give his society

9282-477: The servant's ear is the last of the 37 miracles attributed to Jesus in the Bible. Simon Peter was twice arraigned , with John, before the Sanhedrin and directly defied them. Peter takes a missionary journey to Lydda , Joppa and Caesarea . At Joppa, Peter had a vision given him from God which allowed for the eating of previously unclean animals, leading the early believers to the decision to evangelise

9384-561: The sons of Zebedee , James and John . The Gospel of John also depicts Peter fishing, even after the resurrection of Jesus, in the story of the Catch of 153 fish . In Matthew and Mark, Jesus called Simon and his brother Andrew to be " fishers of men ". In the Confession of Peter he proclaims Jesus to be the Christ ( Jewish Messiah ), as described in the three synoptic gospels. It

9486-427: The time when letters began to be forged in his name it seems to have been his practice to close with a few words in his own handwriting, as a precaution against such forgeries ... In the present case he writes a whole paragraph, summing up the main lessons of the epistle in terse, eager, disjointed sentences. He writes it, too, in large, bold characters (Gr. pelikois grammasin ), that his hand-writing may reflect

9588-522: The title Petrine . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Petrine&oldid=537694214 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Saint Peter Saint Peter (born Shimon Bar Yonah ; died AD 64–68), also known as Peter

9690-399: The two schools of thought are (1) this only applies to the spiritual standing of people in the eyes of God, it does not implicate social distinctions and gender roles on earth; and (2) this is not just about our spiritual standing but is also about how we relate to each other and treat each other in the here and now. Position (1) emphasises the immediate context of the verse and notes that it

9792-509: Was crucified in Rome under Emperor Nero . The ancient Christian churches all venerate Peter as a major saint and the founder of the Church of Antioch and the Church of Rome , but they differ in their attitudes regarding the authority of his successors . According to Catholic teaching , Jesus promised Peter a special position in the Church. In the New Testament , the name "Simon Peter"

9894-524: Was "already observing the basic food laws of the Torah" and then "men from James advocated an even stricter observance". Schreiner himself argues that Peter "actually ate unclean food—food prohibited by the OT law—before the men from James came". Depending on how one construes "eating with the Gentiles" in Galatians 2:12, one may reach different conclusions as to why Paul was so angry with Peter in Antioch. There

9996-608: Was due to the discussions about the strictness of adherence to the Jewish Law, when the more conservative faction of James the Just took the overhand over the more liberal position of Peter, who soon lost influence. According to Methodist historian James D. G. Dunn , this was not a "usurpation of power", but a consequence of Peter's involvement in missionary activities. The early Church historian Eusebius (c. AD 325) records Clement of Alexandria (c. AD 190) as saying: For they say that Peter and James (the Greater) and John after

10098-565: Was likely only recognized by the Apostles in Jerusalem during the events described in Galatians 2 /Acts 11:30, Fung does not see this as a problem for this theory. Scholars have debated whether it is possible to reconstruct the arguments against which Paul is arguing. Though these opponents have traditionally been designated as Judaizers , this classification has fallen out of favor in contemporary scholarship. Some instead refer to them as Agitators. While many scholars have claimed that Paul's opponents were circumcisionist Jewish followers of Jesus,

10200-458: Was named Simon, the son of a man named Jonah or John. The three synoptic gospels recount how Peter's mother-in-law was healed by Jesus at their home in Capernaum ; these passages depict Peter as being married or widowed. 1 Corinthians 9:5 has also been taken to imply that he was married. In the synoptic gospels, Peter (then Simon) was a fisherman along with his brother, Andrew , and

10302-670: Was probably "no single 'monarchical' bishop in Rome before the middle of the 2nd century...and likely later." Outside of the New Testament, several apocryphal books were later attributed to him, in particular the Acts of Peter , Gospel of Peter , Preaching of Peter , Apocalypse of Peter , and Judgment of Peter , although scholars believe these works to be pseudepigrapha . The New Testament presents Peter's original name as Simon ( / ˈ s aɪ m ə n / ; Σίμων , Simōn in Greek ). In only two passages, his name

10404-573: Was written to churches he had presumably planted during either his time in Tarsus (he would have traveled a short distance, since Tarsus is in Cilicia) after his first visit to Jerusalem as a Christian, or during his first missionary journey, when he traveled throughout southern Galatia. If it was written to the believers in South Galatia, it would likely have been written in 49. A third theory

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