" Paul addresses hostility, division, and self-interest more than any other topic in the letter, leading many scholars to believe that his primary concern was not doctrinal, but behavioral.

## Paul addresses the issue regarding challenges to his apostleship and defends the issue by claiming that it was given to him through a revelation from Christ.

Paul Davis, another modern historian who addresses both sides in the debate over whether or not this Battle truly determined the direction of history, as Watson claims, or merely was a relatively minor raid, as Cardini writes, says " whether Charles Martel saved Europe for Christianity is a matter of some debate.

* Paul Brodwin, "" Bioethics in action " and human population genetics research ", Culture, Medicine and Psychiatry, Volume 29, Number 2 ( 2005 ), 145-178, DOI: 10. 1007 / s11013-005-7423-2 PDF, addresses issue of 2002 Melungeon DNA study by Kevin Jones, which is unpublished

This is underlined in ' Wolfsbohne ,' a poem in which Paul Celan addresses his mother.

Gen. Schwarzkopf, Gen. Colin Powell ( left ), and Paul Wolfowitz ( right ) listen as Secretary of Defense Dick Cheney addresses reporters regarding the 1991 Gulf War.

Moore and " Paul Screeton ( then editor of The Ley Hunter ), both urged on the first few uncertain issues " and Moore would frequently join Rickard to " stuff envelopes and hand-write a few hundred addresses " to disseminate the early issues.

In Paul ’ s letter to the Philippian church, he addresses the three female leaders, Euodia, Syntyche and a third, for which he uses the affectionate term, syzugē to mean " mate " ( Phil.

* September 30-Pope John Paul II addresses 285, 000 people at a youth rally in Galway, before travelling to Knock, County Mayo where a further 300, 000 people hear him speak.

The encyclical then addresses specific actions in light of these passages, including abortion ( quoting Tertullian, who called abortion " anticipated murder to prevent someone from being born "), and euthanasia ( which John Paul II calls " a disturbing perversion of mercy ").

Epistle to the Romans: Paul addresses God's covenantal relationship with the Jewish people.

In the second half, entitled " The Sacrament " ( which refers to the sacrament of marriage ), John Paul II addresses the sacramentality of marriage in Cycle 4 and the responsible transmission of human life in Cycle 5.

* El Aullido del Diablo / Howl of the Devil ( 1987 ) directed by Paul Naschy, co-starring Caroline Munro, Howard Vernon & Naschy's real-life son Sergio Molina in a major role ; Naschy plays an insane actor who dresses up as various famous monsters in this film, in one scene specifically playing the werewolf Waldemar Daninsky ( Sergio addresses the werewolf as " Waldemar " in the scene ), but it is only a very brief cameo appearance.

" He also addresses Paul as ' Macca ', a nickname in England for someone who is of Irish descent and / or has ' Mc ' in their last name.

In the Epistle to the Romans Paul writes from the point of view of the demonstration of the righteousness of God — his covenant faithfulness and saving justice — in the gospel ; the author of Ephesians writes from the perspective of union with Christ, who is the head of the true church.

Paul opens the letter praising this church for their faithfulness and perseverance in the face of persecution:

* It is listed as one of the Christian Fruits of the Spirit by Paul of Tarsus in his Letter to the Galatians 5: 22, " The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.

In fact, N. T. Wright says, Paul is speaking here < i > of the apostles </ i >, and pointing out that < i > in their role as apostles </ i >, their activity is effectively God's righteousness ( covenant faithfulness ) in action (" we are ambassadors for Christ, God making his appeal through us.

In fact, N. T. Wright says, Paul is speaking here of the apostles, and pointing out that in their role as apostles, their activity is effectively God's righteousness ( covenant faithfulness ) in action (" we are ambassadors for Christ, God making his appeal through us.

Paul several times uses this phrase at key points in his writings and it is linguistically ambiguous as to whether it refers to our faith in Christ (" objective genitive "), or Christ's own faithfulness to God (" subjective genitive "), or even our faith / faithfulness to God like that which Christ had (" adjectival genitive ").

There has likewise been a great deal of discussion about what Paul means by ' faith ', and in particular the view that the Greek word concerned generally meant ' faithfulness ' is receiving widespread support.

St Paul spoke of the ' last times ': " Brethren, the time is short: it remaineth, that both they that have wives be as though they had none " ( 1 Corinthians 7: 29 ); " God ... Hath in these last days spoken unto us by his Son " ( Hebrews 1: 2 ).

This belief follows the theology of St. Paul: For it is by grace you have been saved, through faith — and this not from yourselves, it is the gift of God, not by works, so that no one can boast.

Pastor and theologian Dr. Brian Abasciano claims " What Paul says about Jews, Gentiles, and Christians, whether of their place in God ’ s plan, or their election, or their salvation, or how they should think or behave, he says from a corporate perspective which views the group as primary and those he speaks about as embedded in the group.

Some scholars believe that the apologetic view of Luke ’ s work is overemphasized and that it should not be regarded as a “ major aim of the Lucan writings .” While Munck believes that purpose of Luke ’ s work is not that clear-cut and sympathizes with other claims, he believes that Luke ’ s work can function as an apology only in the sense that it “ presents a defense of Christianity and Paul ” and may serve to “ clarify the position of Christianity within Jewry and within the Roman Empire .” Pervo disagrees that Luke ’ s work is an apology and even that it could possibly be addressed to Rome because he believes that “ Luke and Acts speak to insiders, believers in Jesus .” Freedman believes that Luke is writing an apology but that his goal is “ not to defend the Christian movement as such but to defend God ’ s ways in history .”

Supporters of this view believe that the Roman Empire does not threaten the spread of the gospel of Jesus Christ because Luke “ simply recognizes its existence as a political reality, but he is clear that God is greater .” Throughout Acts, believers like Paul are being charged with spiritual crimes concerning “ teaching against Israel, the law, and the temple ” ( Acts 21: 21, 28 ; 23: 29 ; 24: 5 ; 25: 8, 19 ; 28: 17 ) or being a civil disturbance ( Acts 16: 20, 21: 38, 25: 8 ) rather than political charges.

Franklin agrees that Luke ’ s work is apolitical and believes that Luke ’ s main concern was the “ triumph of God in Paul ’ s arrival in Rome.

In Athens, Paul visits an altar with an inscription dedicated to an unknown god, so when he gives his speech on the Areopagos, he proclaims to worship that same unknown god whom he identifies as the Christian God.

Paul is sent by sea to Rome, where he spends another two years under house arrest, proclaiming the Kingdom of God and teaching the " Lord Jesus Christ " ().

More significant still is the change in the use of sacrificial language: for Paul the Eucharist is a receiving of gifts from God, the Christian sacrifice is the offering of our bodies ( Romans 12 ).< Barrett, C. K.

“ Alexander of Hales ,” in The Spiritual Senses: Perceiving God in Western Christianity, edited by Paul L. Gavrilyuk and Sarah Coakley.

: And he used to repeat that sentence from St. Paul “ It is a fearful thing to fall into the hands of the living God ,” and many other verses of Scripture, urging us thereby to awake from the slumber of the soul by thinking in good time of our last hour.

Paul the Apostle, an early Christian convert and missionary, wrote, " If Christ was not raised, then all our preaching is useless, and your trust in God is useless.

This petition was complied with by Pope Pius IV, January 26, 1564, in the papal bull, Benedictus Deus, which enjoins strict obedience upon all Catholics and forbids, under pain of excommunication, all unauthorized interpretation, reserving this to the Pope alone and threatens the disobedient with " the indignation of Almighty God and of his blessed apostles, Peter and Paul.

The Credo of the People of God is a profession of faith that Pope Paul VI published with the motu proprio Solemni hac liturgia of 30 June 1968.

Pope Paul VI spoke of it as " a profession of faith, ... a creed which, without being strictly speaking a dogmatic definition, repeats in substance, with some developments called for by the spiritual condition of our time, the creed of Nicea, the creed of the immortal tradition of the holy Church of God "

The concept of " Cosmic Christology ", first elaborated by Saint Paul, focuses on how the arrival of Jesus as the Son of God forever changed the nature of the cosmos.

Paul viewed the superiority of the Christian revelation over all other divine manifestations as a consequence of the fact that Christ is the Son of God.

Both Jesus and Paul seem to provide " exceptions " to marriage as being its ideal according to the purpose of God because of extraordinary circumstances (" because of the impending crisis "), see also Pauline privilege.

Yet, Paul acknowledges the mutuality of marital relations, and recognises that his own singleness is " a particular gift from God " that others may not necessarily have.

According to Christian writers, most notably Paul, the Bible teaches that people are, in their current state, sinful, and the New Testament reveals that Jesus is both the Son of man and the Son of God, united in the hypostatic union, God the Son, God made incarnate ; that Jesus ' death by crucifixion was a sacrifice to atone for all humanity's sins, and that acceptance of Jesus as Savior and Lord saves one from Divine Judgment, giving Eternal life.

Pope John Paul II on October 2, 2000 emphasized that this document did not say that non-Christians were actively denied salvation: "... this confession does not deny salvation to non-Christians, but points to its ultimate source in Christ, in whom man and God are united ".

Meetings between Pope John Paul II and the Assyrian Patriarch Mar Dinkha IV led to a common Christological declaration on 11 November 1994 that " the humanity to which the Blessed Virgin Mary gave birth always was that of the Son of God himself ".

" The attempt by some twentieth-century Catholic theologians to present the Eucharistic change as an alteration of significance ( transignification rather than transubstantiation ) was rejected by Pope Paul VI in his 1965 encyclical letter Mysterium fidei In his 1968 Credo of the People of God, he reiterated that any theological explanation of the doctrine must hold to the twofold claim that, after the consecration, 1 ) Christ's body and blood are really present ; and 2 ) bread and wine are really absent ; and this presence and absence is real and not merely something in the mind of the believer.