Attavante degli Attavanti (1452–). Bréviaire de Mathias Corvin : miniature du sermon de saint Paul, devant le roi Mathias Corvin, sa femme Béatrice et son fils Jean. / A vatikáni Corvin-Breviarium díszlapja, Szent Pál prédikál, előtte trónján Hunyadi Mátyás Magyarország királya és Beatrix királynő, vers 1487-1492, 27, x 39,7, bibliothèque apostolique vaticane , Urb.Lat.112, f.8r
Voir Saint Paul, Apôtre (I) : http://har22201.blogspot.ca/2012/06/saint-paul.html
SOURCE : http://www.abbaye-saint-benoit.ch/saints/jerome/002.htm
SAINT PAUL, APÔTRE.
Dom Pius Parsch, le Guide dans l’année liturgique
Apocryphal Acts of St. Paul
- the meeting of Paul with Sergius Paulus, Proconsul of Cyprus, about the year 46 (Acts 13:7)
- the meeting at Corinth with Aquila and Priscilla, who had been expelled from Rome, about 51 (Acts 18:2)
- the meeting with Gallio, Proconsul of Achaia, about 53 (Acts 18:12)
- the address of Paul before the Governor Felix and his wife Drusilla about 58 (Acts 24:24).
- Paul is certain of having "seen" Christ as did the other Apostles (1 Corinthians 9:1); he declares that Christ"appeared" to him (1 Corinthians 15:8) as He appeared to Peter, to James, to the Twelve, after HisResurrection.
- He knows that his conversion is not the fruit of his reasoning or thoughts, but an unforeseen, sudden, startling change, due to all-powerful grace (Galatians 1:12-15; 1 Corinthians 15:10).
- He is wrongly credited with doubts, perplexities, fears, remorse, before his conversion. He was halted byChrist when his fury was at its height (Acts 9:1-2); it was "through zeal" that he persecuted the Church(Philippians 3:6), and he obtained mercy because he had acted "ignorantly in unbelief" (1 Timothy 1:13).
First mission (Acts 13:1-14:27)
Second mission (Acts 15:36-18:22)
Third mission (Acts 18:23-21:26)
- the report of the Governor Festus was certainly favourable as well as that of the centurion.
- The Jews seem to have abandoned their charge since their co-religionists in Rome were not informed of it (Acts 28:21).
- The course of the proceedings led Paul to hope for a release, of which he sometimes speaks as of a certainty(Philippians 1:25; 2:24; Philemon 22).
- The pastorals, if they are authentic, assume a period of activity for Paul subsequent to his captivity. The same conclusion is drawn from the hypothesis that they are not authentic, for all agree that the author was well acquainted with the life of the Apostle. It is the almost unanimous opinion that the so-called Epistles of the captivity were sent from Rome. Some authors have attempted to prove that St. Paul wrote them during his detention at Caesarea, but they have found few to agree with them. The Epistles to the Colossians, theEphesians, and Philemon were despatched together and by the same messenger, Tychicus. It is a matter of controversy whether the Epistle to the Philippians was prior or subsequent to these, and the question has not been answered by decisive arguments (see EPISTLE TO THE PHILIPPIANS; EPISTLE TO THE EPHESIANS;EPISTLE TO THE COLOSSIANS; EPISTLE TO PHILEMON).
- Paul suffered martyrdom near Rome at a place called Aquae Salviae (now Tre Fontane), somewhat east of the Ostian Way, about two miles from the splendid Basilica of San Paolo fuori le mura which marks his burialplace.
- The martyrdom took place towards the end of the reign of Nero, in the twelfth year (St. Epiphanius), the thirteenth (Euthalius), or the fourteenth (St. Jerome).
- According to the most common opinion, Paul suffered in the same year and on the same day as Peter; several Latin Fathers contend that it was on the same day but not in the same year; the oldest witness, St. Dionysius the Corinthian, says only kata ton auton kairon, which may be translated "at the same time" or "about the same time".
- From time immemorial the solemnity of the Apostles Peter and Paul has been celebrated on 29 June, which is the anniversary either of their death or of the translation of their relics.
- A diptych which dates from not later than the fourth century (Lewin, "The Life and Epistles of St. Paul", 1874, frontispiece of Vol. I and Vol. II, 210).
- A large medallion found in the cemetery of Domitilla, representing the Apostles Peter and Paul (Op. cit., II, 411).
- A glass dish in the British Museum, depicting the same Apostles (Farrara, "Life and Work of St. Paul", 1891, 896).
- There are in St. Paul more allusions to the life and teachings of Christ than would be suspected at first sight, and the casual way in which they are made shows that the Apostle knew more on the subject than he had the occasion, or the wish to tell.
- These allusions are more frequent in St. Paul than the Gospels.
- From Apostolic times there existed a catechesis, treating among other things the life and teachings of Christ, and as all neophytes were supposed to possess a copy it was not necessary to refer thereto save occasionally and in passing.
- God takes the initiative; it is He who offers His Son; He intends to manifest His justice, but is moved thereto by mercy. It is therefore incorrect or more or less inadequate to say that God was angry with the human race and that He was only appeased by the death of His Son.
- Christ is our Redemption (apolytrosis), He is the instrument of expiation or propitiation (ilasterion), and is such by His Sacrifice (en to autou aimati), which does not resemble those of irrational animals; it derives its value from Christ, who offers it for us to His Father through obedience and love (Philippians 2:8; Galatians 2:20).
- Man is not merely passive in the drama of his salvation; he must understand the lesson which God teaches, and appropriate by faith the fruit of the Redemption.
- That justice is granted by God in consideration of faith.
- That, nevertheless, faith is not equivalent to justice, since man is justified "by grace" (Romans 4:6).
- That the justice freely granted to man becomes his property and is inherent in him.
- even admitting that "to justify" signifies "to pronounce just", it is absurd to suppose that God really pronounces just anyone who is not already so or who is not rendered so by the declaration itself.
- Justification is inseparable from sanctification, for the latter is "a justification of life" (Romans 5:18) and every "just man liveth by faith" (Romans 1:17; Galatians 3:11).
- By faith and baptism we die to the "old man", our former selves; now this is impossible without beginning to live as the new man, who "according to God, is created in justice and holiness" (Romans 6:3-5; Ephesians 4:24; 1 Corinthians 1:30; 6:11). We may, therefore, establish a distinction in definition and concept between justification and sanctification, but we can neither separate them nor regard them as separate.
"Thanks be to God, that you were the servants of sin, but have obeyed from the heart unto that form ofdoctrine, into which you have been delivered. . . . But now being made free from sin, and become servants to God, you have your fruit unto sanctification, and the end life everlasting (Romans 6:17, 22).
- general apostasy (2 Thessalonians 2:3),
- the appearance of Antichrist (2:3-12), and
- the conversion of the Jews (Romans 11:26).
SOURCE : http://www.newadvent.org/cathen/11567b.htm
Saints Pierre et Paul baptisant, Grandes Heures de Jean de Berry - fol. 97