The Apostle Paul wrote 14 epistles First Epistle to the Thessalonians (1 Thess.) - 50 AD Second Epistle to the Thessalonians (2 Thess.) - 51 Epistle to the Galatians (Gal.) - 54-56 AD First Epistle to the Corinthians (1 Kor.) - 53 -57 years. Second Epistle to the Corinthians (2 Cor.) - 57-58 years. Epistle to the Romans (Rom.) - 57-58 years. Epistle to the Ephesians (Eph.) - 59-63 years. Epistle to the Philippians (Philippians) - 63-64 years. Epistle to the Colossians (Col.) - 61-63 years. Epistle to Philemon (Flm.) - 61-63 years. First Epistle to Timothy (1 Tim.) - Second Epistle to Timothy (2 Tim.) - 64-67 years. Epistle to Titus (Tit.) - Epistle to the Hebrews (Heb.) - 60-67 years.

First Epistle to the Thessalonians Authorship: Not disputed by modern biblical scholarship. v Time of writing: During the second missionary journey. OK. 50 -51 years v Place of writing: Corinth. v Reasons for writing: 1. Support new converts. 2. Eliminate misunderstandings and distortions regarding the doctrine of the Resurrection of the Dead and the Coming of the Lord. v

Outline of the Epistle (5 chapters) v I. Apostolic preaching in Thessalonica (1:1-2:13) ◦ 1. Successful preaching in Thessalonica (1:1-10). ◦ 2. The nature of the sermon (2:1–13). vII. Persecution of Christians and the state of the Thessalonian Church (2:14 - 3:13). v III. A call to purity, holiness and brotherly love (4:1-12). v IV. About the fate of the dead and the timing of the Second Coming (4: 13 - 5: 5). ◦ 1. Call to wake (5:6-10). ◦ 2. On the spiritual life (5:11-28).

Main Themes The Coming of the Lord: I do not want to leave you, brethren, in ignorance of the dead, so that you do not grieve like others who have no hope. For if we believe that Jesus died and rose again, then God will bring those who die in Jesus with Him. For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will not precede the dead, because the Lord Himself will descend from heaven with a shout, with the voice of an archangel and the trumpet of God, and the dead in Christ will rise first; then we, the survivors, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord (1 Thess. 4:13-17). But there is no need to write to you about times and seasons, brethren, for you yourselves know for certain that the day of the Lord will come like a thief in the night. For when they say, Peace and security, then sudden destruction will come upon them, just as childbirth comes upon a woman with child, and they will not escape (1 Thessalonians 5:1-3). Instructions: Always rejoice. Pray without ceasing. In everything give thanks: for this is the will of God in Christ Jesus concerning you. Do not quench the spirit. Do not despise prophecy. Try everything, hold on to the good. Refrain from every kind of evil (1 Thess. 5:16-22).

The Second Epistle to the Thessalonians Authorship: In modern foreign biblical science, the authenticity of this epistle is questioned and belongs to the group of so-called. Deutero-Paulian epistles. Time of writing: Two points of view. 1. Written shortly after the First Epistle (AD 50-51). 2. Written long after 1 Thessalonians (60s). Place of writing: Corinth (as well as 1 Thess.). Reasons for writing: 1. This church continued to misunderstand the doctrine of the coming of the Lord, despite the fact that this issue dedicated to the First Epistle of the Apostle. 2. Distribution in the community of a false message, allegedly written by St. Paul, which contained the false teaching that the coming of Christ had already come (2 Thess. 2:2).

Message Plan (3 chapters) v. I. An exhortation to endure afflictions patiently (1:3-12). v. II. Signs of the Second Coming (2:1-12). v. III. Keeping the Apostolic Tradition (2:15 - 3:5). v. IV. Final instructions. On the need to live by one's own labor (3: 6 - 16).

Main Themes Day of the Lord: That Day will not come until the apostasy comes first and the man of sin is revealed, the son of perdition, who opposes and exalts himself above everything that is called God or holiness, so that in the temple of God he sits as God, pretending to be God . Don't you remember that while I was still with you, I told you this? And now you know what prevents him from being revealed in due time. For the mystery of iniquity is already at work, only it will not be accomplished until the one who restrains now is taken from the midst. And then the lawless one will be revealed, whom the Lord Jesus will kill with the breath of His mouth and destroy with the manifestation of His coming, the one whose coming, according to the working of Satan, will be with all power and signs and lying wonders, and with all unrighteous deception of those who perish because they did not receive love. truth for your salvation (2 Thess. 2:3-10). Attitude towards work: If anyone does not want to work, do not eat (2 Thess. 3:10). You yourselves know how you must imitate us; for we did not act outrageously with you, we did not eat bread for nothing from anyone, but we were busy with labor and work night and day, so as not to burden any of you - not because we did not have power, but in order to give ourselves to you as an example for imitating us (2 Thess. 3:7-9).

), refuted Judeo-Christianity.

Some Western scholars believe that not all of the letters signed by Paul's name in the New Testament are from his pen. They consider seven of them authentic: 1 Thessalonians, Galatians, 1 and 2 Corinthians, Philippians, Philemon, and Romans. The remaining texts - the Epistle to the Colossians, the Epistle to the Ephesians, the Second Epistle to the Thessalonians, the First and Second Epistles to Timothy and the Epistle to Titus - were written on behalf of Paul after his death, until the 2nd century. AD These texts are called Deuteropaulinist.

At the same time, an increasing number of modern scientists with different theological positions, on the basis of stylemetric analysis of the epistles, argue in favor of the apostle Paul's belonging to all 14 epistles, with the exception of the epistle of the apostle Paul to the Jews.

List of Paul's Epistles

Russian title	Greek title	latin title	Reduction			Original language	Time and place of writing
			Rus.	Full	Min.
Epistle to the Romans	Προς Ρομαιος	Epistula ad Romanos	Rome	Rom	Ro	Greek	about 58 years old, in Corinth
1st Corinthians	Προς Κορινθιους Α	Epistula I ad Corinthios	1 Cor	1 Cor	1C	Greek	Before Easter 57 in Ephesus
2nd Corinthians	Προς Κορινθιους Β	Epistula II ad Corinthios	2 Cor	2 Cor	2C	Greek	Shortly after 1 Cor. 57g. in Macedonia
Epistle to the Galatians	Προς Γαλατας	Epistula ad Galatas	Gal	Gal	G	Greek	49-50s in Ephesus
Epistle to the Ephesians	Προς Εφεσιους	Epistula ad Ephesios	Eph	Eph	E	Greek
Epistle to the Philippians	Προς Φιλιπποις	Epistula ad Philippenses	Flp	Phil	Phi	Greek
Epistle to the Colossians	Προς Κολοσσεις	Epistula ad Colossenses	Col	Col	C	Greek
1st Thessalonians	Προς Θεσσαλονικεις Α	Epistula I ad Thessalonicenses	1 Thess, 1 Sol	1 Thess	1Th	Greek
2nd Thessalonians	Προς Θεσσαλονικεις Β	Epistula II ad Thessalonicenses	2Thes, 2Sol	2 Thess	2Th	Greek
1st to Timothy	Προς Τιμοθεον Α	Epistula I ad Timotheum	1 Tim	1 Tim	1T	Greek
2nd to Timothy	Προς Τιμοθεον Β	Epistula II ad Timotheum	2Tim	2 Tim	2T	Greek
Epistle to Titus	Προς Τιτον	Epistula ad Titum	Titus	Tit	T	Greek
Epistle to Philemon	Προς Φιλημονα	Epistula ad Philemonem	Flm	Filem	P	Greek
Hebrews	Προς Εβραιους	Epistula ad Hebraeos	EUR	Heb	H	Greek

Apocryphal epistles

• 3rd Corinthians
• Epistle to the Laodiceans
• Epistle to the Alexandrians
• Gospel of Paul

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Notes

Literature

• Aland, Kurt. “The Problem of Anonymity and Pseudonymity in Christian Literature of the First Two Centuries.” Journal of Theological Studies 12 (1961): 39-49.
• Stowers, Stanley K. Letter Writing in Greco-Roman Antiquity. Library of Early Christianity. Vol. 8 Ed. Wayne A Meeks. Philadelphia: Westminster, 1989.
• Wall, Robert W. “Introduction to Epistolary Literature.” New Interpreter's Bible. Vol. 10 Ed. Leander E. Keck. Nashville: Abingdon, 2002. 369-91.
• Karen Armstrong. Saint Paul. The apostle we love to hate = St. Paul: The Apostle We Love to Hate (Icons) . - M .: Alpina Non-fiction, 2016. - 250 p. - 2000 copies. - ISBN 978-5-91671-601-6.

A passage characterizing the Epistles of Paul

The husband looked at her with a look as if he was surprised to notice that someone else, besides him and Pierre, was in the room; and he turned inquiringly to his wife with cold courtesy:
What are you afraid of, Lisa? I can't understand, he said.
- That's how all men are selfish; everyone, all egoists! Because of his own whims, God knows why, he leaves me, locks me up in a village alone.
“With your father and sister, don’t forget,” Prince Andrei said quietly.
- All the same, alone, without my friends ... And she wants me not to be afraid.
Her tone was already grouchy, her lip rose, giving her face not a joyful, but a brutal, squirrel-like expression. She fell silent, as if finding it indecent to talk about her pregnancy in front of Pierre, while this was the essence of the matter.
“All the same, I didn’t understand, de quoi vous avez peur, [What are you afraid of],” Prince Andrei said slowly, not taking his eyes off his wife.
The princess blushed and frantically waved her hands.
- Non, Andre, je dis que vous avez tellement, tellement change ... [No, Andrey, I say: you have changed so, so much ...]
“Your doctor tells you to go to bed earlier,” said Prince Andrei. - You should go to sleep.
The princess said nothing, and suddenly her short, mustache-lined sponge trembled; Prince Andrei, standing up and shrugging his shoulders, walked across the room.
Pierre, surprised and naive, looked through his glasses first at him, then at the princess, and stirred, as if he, too, wanted to get up, but again pondered.
“What does it matter to me that Monsieur Pierre is here,” the little princess suddenly said, and her pretty face suddenly broke into a tearful grimace. “I wanted to tell you for a long time, Andre: why have you changed so much towards me?” What did I do to you? You're going to the army, you don't feel sorry for me. For what?
– Lise! - only said Prince Andrei; but in this word there was both a request, and a threat, and, most importantly, an assurance that she herself would repent of her words; but she went on hurriedly:
“You treat me like a sick person or a child. I see everything. Were you like this six months ago?
“Lise, I ask you to stop,” Prince Andrei said even more expressively.
Pierre, becoming more and more agitated during this conversation, got up and went up to the princess. He seemed unable to bear the sight of tears and was ready to cry himself.
- Calm down, princess. It seems so to you, because I assure you, I myself experienced ... why ... because ... No, excuse me, the stranger is superfluous here ... No, calm down ... Farewell ...
Prince Andrei stopped him by the hand.
- No, wait, Pierre. The princess is so kind that she does not want to deprive me of the pleasure of spending the evening with you.
“No, he only thinks of himself,” the princess said, unable to hold back her angry tears.
“Lise,” said Prince Andrei dryly, raising his tone to the degree that shows that patience is exhausted.
Suddenly, the angry squirrel expression of the princess's pretty face was replaced by an attractive and compassionate expression of fear; she looked frowningly at her husband with her beautiful eyes, and on her face appeared that timid and confessing expression that a dog has, quickly, but feebly wagging his lowered tail.
- Mon Dieu, mon Dieu! [My God, my God!] - the princess said and, picking up the fold of her dress with one hand, she went up to her husband and kissed him on the forehead.
- Bonsoir, Lise, [Good night, Liza,] - said Prince Andrei, getting up and politely, like a stranger, kissing his hand.

The friends were silent. Neither of them began to speak. Pierre glanced at Prince Andrei, Prince Andrei rubbed his forehead with his small hand.
"Let's go to dinner," he said with a sigh, getting up and heading for the door.

The Epistles of the Apostle Paul

Holy Scripture testifies to the great work of St. Paul in the gospel of Jesus Christ. He preached with inspiration not only in his personal presence, but also through the epistles. The apostles did not disregard the instructive epistles of their beloved brother, younger in time of conversion to Christ, but equal to them in election and apostolic labors, in the spirit of teaching and in the gifts of grace. Ap.Petr found even in the message of ap. Paul something inconvenient (2 Peter 3:15-16). The early Christian teachers and theologians looked with deep reverence at St. Paul and studied his epistles, finding in it the great height and depth of the gospel revelation. App. Paul are the fruit of his apostolic zeal. Therefore, in order to better understand his messages, you need to know his life, his service to Jesus Christ.

We have fourteen epistles with the name of Apostle Paul. But not all of them were always attributed to him. Most of the theologians of the past and present do not insist on the authorship of ap. Paul's Epistle to the Hebrews. Usually they say that Paul wrote the epistles included in the canon to seven churches and three individuals. The extensive and long-term activity of the apostle allows us to assume that he wrote many letters, except for those that were pleasing to the Holy Spirit and the Church to leave us as canonical books of the Holy Bible (1 Cor. 5:9 and 7:1; Col. 4:16).

Not easy to set with precision chronological order the epistles of Apostle Paul, since it is difficult to determine the time of some events from his life. There are various placements of his messages over time.

The Epistles of the Apostle Paul can be divided into the following groups:

1. Written during evangelistic journeys: 1st and 2nd Thessalonians, Romans, 1st and 2nd Corinthians and Galatians.

2. Written during his imprisonment: Ephesians, Filischians, Colossians, and Philemon.

3. Pastoral Epistles: 1st and 2nd Timothy and Titus.

4. Epistle to the Hebrews.

Aspirations, actions and messages of St. Paul are imbued with one main idea: the justification of man before God. Prior to his conversion, Apostle Paul sought to achieve this justification by strict observance of the law. After the conversion, he realized the insignificance of this means and found justification in faith in Jesus Christ, in His redemption. “Now, regardless of the law, the righteousness of God has appeared, to which the law and the prophets testify, the righteousness of God through faith in Jesus Christ in all and against all believers; for there is no difference, because all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption in Christ Jesus” (Rom. 3:21-24). Revealing this idea, Apostle Paul considers it from two sides: from the side of the law (of works) and from the side of grace. The doctrine of justification consists of separate concepts that are revealed in the epistles of Apostle Paul. First of all, these are: 1) the doctrine of sin as the reason for our condemnation before God; 2) the doctrine of the law as a means of justification, or, following the thought of the apostle, a means of showing us the degree of our sinfulness and impotence to justification; 3) the doctrine of grace, or the gospel that God wants our salvation and has accomplished it through His only begotten Son, Jesus Christ; 4) the gospel of Jesus Christ; 5) the doctrine of faith; 6) the doctrine of the reward of believers; 7) the doctrine of judgment and the Kingdom of God; about justification or condemnation; 8) the doctrine of the Church.

The order in the epistles Paul is usually the following:

a) Greetings to Apostle Paul and his staff.

b) Thank God for His actions in the place where the message is sent.

c) An exposition of dogmatic or moral themes (topics).

d) Practical advice on specific specific needs.

e) Statement of personal situation. Greetings to famous people, farewell blessing.

With outward uniformity, the epistles of the apostle are full of life and movement. His thoughts flow in a continuous stream, his evidence is strong and interspersed with requests, convictions, commands, questions and exclamations testifying to a deep and strong feeling, height of spirit and teachings of Apostle Paul.

Epistle to the Romans

Chronologically, i.e. in order of writing, 1 and 2 Thessalonians were first, but logically the first is Romans, i.e. exactly as it is placed in the Russian New Testament. It is placed first in the series of Apostle Paul's epistles because it offers us in a systematic form the whole teaching of the New Testament, which is extremely important for the study of all the rest of its content.

It is very likely that the church in Rome arose through the personal testimonies of the Jews who believed in the Lord Jesus Christ as their personal Savior in Jerusalem on the day of Pentecost (Acts 2:10). The peculiarity of Paul was that he usually worked in places where other apostles had never been and where no one had yet been founded. local church; and also where there was some special and absolutely urgent need for this (15:20; 2 Cor. 10:16).

In Romans, Paul names the believers in Rome, preparing them for his intended visit (1:13; 15:23-24). Romans is one of the most basic New Testament books, and students will greatly benefit by spending as much time as possible in careful study.

The main theme of the Epistle to the Romans is justification by faith, the great truth that God, through the atoning sacrifice of Christ, not only removed the guilt of sin from people who believed in Him as a personal Savior, but also declared them righteous in His sight. Apostle Paul uses in his Epistle, as it were, a picture of the court in which God is the supreme Judge, and he, Paul, who writes the Epistle, takes the place of the accuser. These judicial circumstances and conditions were well known and understood by the inhabitants of Rome. So, every person, whether a Jew or a Gentile, occupies the dock. Paul presents his arguments on the basis of the law, although in itself "good" and good, but completely powerless to relieve man of responsibility, because of the weakness of the sinful nature of the latter (3,19-20). As a result, the condemnation of a person (i.e., a sinner) seems inevitable. But at this decisive moment, the grace of God is introduced into the circumstances of the case, which, in the person of the Lord Jesus Christ, offers the Sacrifice for the guilt of the sinner and proclaims justification to everyone who receives a redeemer (read carefully 3:21-24). Thus, the supreme Judge of the Universe laid on the Righteous One (i.e. the Lord Jesus Christ) all our sins, and at the same time offers the sinner who believes in Him the only perfect justification that comes from the One who suffered and instead of this sinner, and for him. Christ in no way deserved our guilt, and we in no way deserved his righteousness; and yet it is given to us, sinners who believe in Christ, through saving faith, by the grace of God. Thus, in the Epistle to the Romans, the Word of God reveals to us the grace of Christ—perfect and great.

Since the church in Rome was made up of both Jews and Gentiles, the book of Romans has a special section, namely chapters 9-11, which deals with the relationship between the two groups.

1) Introduction (1.1-17).

2) Condemnation (1.18 - 3.20).

3) Justification (3:21-5:21).

4) Sanctification (chapters 6-8).

5) Israel and its relation to the Gospel of Christ (ch.9-11).

6) Practical admonitions, advice and greetings (ch.12-16).

The Apostle Paul's letter to the Romans was written from Corinth in AD 58, in anticipation of the fulfillment of Paul's desired visit to the believers in Rome. It was sent to Rome through Phoebe, the deaconess of the church of Cenchrea (Acts 19:21; Romans 1:10-15; 15:23-28; 16:1). This epistle is the most complete, clear and consistent exposition of the gospel truth, the gospel teaching, i.e. good news of the grace of God bestowed upon us.

The main idea of ​​the beginning of the Epistle is in the verse: “I am not ashamed of the “blessing of Christ” (1:16). "Paul, a servant of Jesus Christ" was "chosen to the gospel of God"; he considered it an honor and a supreme advantage to distribute it everywhere; he preached it to both Jew and Gentile. He also writes this Epistle of his with the aim of more clearly expounding the gospel good news and pointing out its great significance. He calls it "the gospel of the Son of God", "the gospel of Christ", "the sacrament of the gospel of God"; Paul is so engrossed in proclaiming it to "all nations" that he calls it in many places "my gospel" (1:9:15-16; 2:16; 10:15-16; 15:16:19-20:29).

“It is the power of God for the salvation of everyone who believes” (1:16). The height, depth, longitude, and breadth of this salvation are more and more revealed with every chapter; more and more strongly its effect affects the apostle himself, the Jews, the Romans, to whom this Epistle is written, the educated Greeks and other pagan peoples, the “barbarians” to whom Paul brought this gospel. To the citizens of Rome, who are proud of their victories and world-famous laws, the apostle writes about the all-conquering power of the Gospel and about the strong effect on man of the “law of the Spirit of life” (7:25; 8:1-2).

What this gospel message is, and how it should be treated, we learn from 1:17-8. Chapters 9-11 deal with the question of the sovereignty of God, the grace of God's election, and the work of redeeming Israel and the Gentiles. The tenth chapter, which links all the others, testifies to the personal responsibility of each individual hearer of the good news and emphasizes the fact that the gospel brings salvation to "every believer." This part of the epistle ends with a doxology (11:33-36), glorifying all the predestinations of the wisdom of God both in the judgments and in the mercy of the Lord to a person who, in reverent trembling, casts himself at His feet.

Chapters 12-16 contain a vital application of all of the above, a description of the effect of the good news on the person who receives it. This is expressed by: a) personal dedication to God of one’s Everyday life(12 ch.); b) in the sphere of our social, civic life (Chapter 13); c) in our relationship with our brothers and sisters in Christ, members of His body (14:12,4); d) in selfless service to unbelievers in the world (ch. 15); e) in greetings sent to believers, testifying to the wonderful unity, love, fellowship, sympathy, mutual connection and dependence on those who through the Gospel are united with the Lord and in Him with each other into the true Church of Christ. Note that the word "Church" is used by the apostle for the first time only in this chapter of the Epistle (16:1,4.16.23), and it refers to various local churches, which often contained a small number of members. This epistle is written "to all who are in Rome, beloved of God, called to be saints" (1:7). It is a statement of the essence of faith (3-7; 10), hope (5; 8; 15) and love (12-16), three gospel gifts, in various manifestations are gradually mentioned in the epistles of the Apostle Paul.

What is the good news of the Epistle to the Romans, "the gospel of God, which God first promised through his prophets" in the Old Testament Scriptures? What good news did Jesus Christ bring us, who was born of the seed of David according to the flesh and revealed himself as the Son of God ... through the resurrection from the dead” (1:1-4)?

According to the teaching of the apostle, this gospel is a revelation about the truth, a word that is constantly repeated in the Epistle. The truth of God, he says, was revealed and manifested itself, first of all, in the wrath of God from heaven against every unrighteousness of man, who suppress the truth with unrighteousness (1:17-18). This wrath and judgment of God is directed at: a) the great evil and idolatry of the pagans (1:18-32); b) arrogant, self-deceiving Jews, proud of their religious advantages, boasting of the letter of the law, but not subordinating in essence to either the spirit or the letter (2); c) the whole world (3:1-20), becoming "guilty before God" and, therefore, worthy of God's judgment and condemnation. The existence of a "righteous judgment of God" (1:32) for the condemnation of sin and the inevitable condemnation of all sinners is considered by Paul to be an essential part of his gospel (2:16; 1:17). The apostle did not hope that sinners would respond to the grace offered to them until they were imbued with a deep consciousness of sin.

But if “we are silent” and do not bring anything into our self-justification (Matt. 22:12), if we admit ourselves “guilty” and doomed to death, then we are ready to accept the further manifestation of God’s justice, in grace through Jesus Christ justifying us from all sin (3:21-31; 2 Cor. 5:21; Phil. 3:6-9). The abundance of grace prepared for us in Christ communicates to us the "gift of righteousness" (5:17). This righteousness Christ could give us only by cleansing sin, by sacrificing himself, so that His righteousness might be imputed to us (4:24; 3:24). This justice of God brings us not only the forgiveness of our former iniquities and sins, but also eternal life in Christ (5:18-21), the perfect blotting out of sin that entailed death (5:12; 6:23), and such the fullness of salvation from sin and from self, that God does not cease to work His work in the heart of man until “the justification of the law is fulfilled in us”, until grace reigns in us through righteousness (8:4; 5:21; 6 ), until the members of our body, once given over to the service of sin, doomed to death, become “instruments of righteousness” to the glory of the Lord (6:12-19).

Describing the revelation he received about the “righteousness of God” found in and through Christ, regardless of the works of the law (3:22-23), the apostle Paul speaks of faith (3:22-5:2; 10). Knowing that righteousness is a spiritual “gift,” we can only acquire it by faith. If, as we have seen, our deeds are unclean in the eyes of God, they are not more space in our lives, they only hinder us. By faith we must receive justification from God, because the grace of God does not require anything from us, and by faith we can count on God alone. Faith knows that "God is able" (4.21) to fulfill everything, even if the case is hopeless. "God is mighty" - these are the two words that guide faith: it knows that God can work righteousness on us by His actions, teach us "the righteousness of God through faith in Jesus Christ in all and on all believers." The path of faith is the same for everyone and everyone, both for the Jew and for the Gentile, for the inveterate sinner and for the pious, simple and educated person. "For there is no difference, because all have sinned and come short of the glory of God." There is only one way in both the Old and New Testaments, one way in which David received a blessing and a visit from the Lord, in which Abraham was justified before God. There is only one way - the way of "hope beyond hope" (4:18), which is wholly in God, Christ and the Holy Spirit.

If we go along with God's plan for our justification by faith and give up our own human plans, "we have peace," we are ready to reap the benefits of the blessings and gifts that God's wonderful grace is leading us to receive. We are not only justified by her before God, but we draw from the fullness of her life, love, fellowship, victories, joy, hope and glory (5-8).

At the end of the 5th chapter, the Christian, i.e. the man justified by faith in Jesus Christ is presented in his new position, living by grace. From his former state in Adam, the head of the human race, in which he was a slave to the law of sin and death, he passed into a new state in Christ, as the common Head of the Church - a people who received mercy, a righteous people who gained eternal life (1 Cor. 15:22- 45).

This identification with Christ entails identification with Him in His death, burial, and resurrection. We are so united with Him that we become disciples of His sufferings; we are crucified with Christ. When He once died for sin, we died with Him for the power of sin over us, in order to be freed from it and no longer be its slaves. We have also been resurrected with Christ, "that just as Christ was raised from the dead by the glory of the Father, so we too may walk in newness of life" (6:4). Quickened by the Holy Spirit to a new life, free from the service of sin, a holy life dedicated to the service of God, we "became slaves of righteousness." This is the content of the 6th chapter, the end of which tells us the same thing as the end of the previous chapter.

A thinking person, especially a Jew, delving into all the above teachings of the Apostle Paul, could not help but ask himself the question: “But how should one relate to the law? He was given by God, he is holy. Should it no longer be given any importance? Is he needed now? To such people those who know the law, and the Apostle Paul goes on, explaining to them (7-8,4) that the law is just as powerless to sanctify the believer, as it was unable to justify the sinner (Gal.2,16; Acts.13,39; Rom.3,20; 8:3), due to the weakness and perversion of sinful man, although "the law is holy, and the commandment is holy and just and good" (7:12). In order to be freed from the law, we must die with Christ and in this way become dead to the law (as in 6:11 we died to sin), which formerly had power over us. Then we must be guided by a new spirit, new impulses that have been put into us, impelling us to desire and do what is pleasing to God, which the law could not achieve in us.

So the law is used here in two senses:

1. The holy law of God, established by God and prescribing for us the fulfillment of the commandments - what should be done and what should not be done. It is a law that does not clothe us with power, so it can only convince and condemn.

2. God's internal law is a constant, unchanging action of power. It is a hidden force, internal, producing action. In this sense, the "law" warns against committing sin (7:21-25), which entails slavery and death. For those who are in Christ, the “law” becomes the power of the Holy Spirit living in them, whose actions bring life, peace, obedience and freedom (8:2). This is the cancellation Old Testament and the establishment of the New Covenant, of which the apostle speaks in chapter 8 (Jer. 31:31; Heb. 8:6; 10:15-16). In chapter 7 the words "law", "commandment", in their various application, are used 28 times; in chapter 8, on the contrary, the word "I", "me", "we" is used 28 times. This 8th chapter indeed reveals the secret of "walking in newness of life" and serving God "in the newness of the Spirit." This is a description of the spiritual resurrection, the transition from sin and death into a life of God's love. Here is contained all that was previously written in the Testament, and all subsequent chapters flow from it. The enumeration in this chapter of spiritual blessings fills our hearts with the doxologies expressed by the Apostle Paul in his other epistle (Heb. 1:3).

All the fullness depicted in this chapter, we can comprehend only by penetrating into it step by step, passing through the previous chapters - from faith to faith, from strength to strength, from grace to grace; from the consciousness of sin to faith in Jesus Christ as the Lord of justification, from a secure position in Him before God to identification with Christ crucified and risen, in order to free us from sin and from ourselves, to live in Christ by the power of His Spirit .

God, “whom he foreknew he also predestined to be conformed to the image of his Son… and whom he foreknew he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.” “I am convinced that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God in Christ Jesus our Lord.” (8:29-30, 38-39).

First Epistle to the Corinthians

Before us is the following message from one of the most blessed servants of God, St. Paul. With the help of God, we will delve into his wonderful divinely inspired creations, delve into the true meaning of his words. We should, in each individual case, present the whole setting of the church to which the message is addressed.

More than 19 centuries separate us from those days when the Apostle Paul, preoccupied with the information that had come down to him about the disorder of the life of the Corinthian Church, wrote (or rather dictated) his epistle to her. During this time he worked in Ephesus, preaching the gospel (Acts 19-20; 1 Cor. 16:8). But he had great concern in his heart for other churches as well. At this time, he was deeply worried about the situation in the Galatian and Corinthian churches, and this anxiety had very serious reasons.

Ancient Corinth was located on a narrow isthmus between two ports; in the east - Kenchrea in the gulf of the Aegean Sea, and in the west - Lechea in the Gulf of Corinth ionian sea. It was a rich trading city in which the cult of Venus (Aphrodite) and the teachings of Epicurus flourished. The ideas of Epicurus: for the sake of pleasure, one can drown out the pangs of conscience that sensual pleasures are the meaning of life, were widely accepted by the inhabitants of this city. promiscuity, obvious debauchery, immoral pagan holidays dominated Corinth.

During his second trip, Apostle Paul visited Corinth (Acts 18:1-18; 1 Cor. 4:15) and founded a church there. After the departure of the apostle, temptations and temptations fell upon this not yet fully established church. Despite the work of Apollos and other ministers, the spiritual state of the church was not high. The apostle received this information from Apollos and other ministers. Paul addressed the Corinthian community with an admonition not to associate with fornicators and announced his intention to come to them (5:9,11). This epistle is lost, but it was the occasion for the Corinthians to write St. Pavel. This letter and messages from the members of the Corinthian church Stefanik, Fortunatus, Achaik and Chloe's family (1:11; 7:1; 11:18) allowed Paul to paint a complete picture of the dangerous state of the church in Corinth, send to them "a beloved and faithful son in the Lord ” his Timothy, giving him his message, known as the First Epistle to the Corinthians.

In the very first lines of the Epistle, Paul calls himself an apostle, called by the will of God, as if reminding of his apostolate to those who no longer recognize his authority. Then Apostle Paul addresses the church he founded with words of love, invoking grace and peace from God to the called saints, sanctified in Christ Jesus. With his lovingly strict attitude towards the Corinthians from the very first lines of the epistle, the apostle, as it were, set the tone for the entire subsequent letter, making it clear that although love for the young church is in his heart, he does not intend to turn a blind eye to troubles, disputes, divisions and other unworthiness. and the troubles of the Corinthian church.

The apostle Paul condemns the division of the Corinthian church into groups (1:10-13). The groups acknowledged the authority of one of Christ's ministers while belittling others.

Good soil of the heart is necessary for the attainment of holy wisdom; such soil was not yet in the hearts of the Corinthians. Much of the flesh was rooted in them; they were torn apart by envy, disputes, disagreements caused by material interests. Their life almost did not leave the usual rut of the life of people of that time.

The Apostle Paul speaks to the Corinthians not as spiritual, but as carnal, as infants in Christ. He fed them only with "verbal milk", i.e. the beginnings of the teachings of Christ. Even only differences of opinion in the church, the division into parties spoke of the dominance of carnal aspirations. Al. Paul emphatically pointed out to the Corinthians that he and Apollos were only servants of Christ (3:5). The Christian, on the foundation laid down, “which is Jesus Christ” (3:11), must build the beautiful structure of his life, equivalent to the temple of God. “But everyone, look how he builds” (3.10).

Each subsequent chapter of this epistle testifies that the Corinthians stood at a low spiritual level. They allowed many things that were not pleasing to the Lord. The apostle speaks of the deplorable indifference of the Corinthians to the terrible sin of one of the members of the church (ch. 5); accuses them of the fact that lawsuits and civil strife were sorted out by people who did not mean anything in the church (6:1-11); exposes their moral licentiousness (6:12-20); refutes false views on marriage (ch. 7). Following this, the apostle denounces the Corinthians in the absence of true Christian love and self-sacrifice (ch. 8-10); in the fact that some of them did not recognize Apostle Paul as an apostle (9:1-3); allowed disorder in liturgical assemblies (11-14 ch.), turned even the Lord's Supper into the pleasing of the flesh. The apostle concludes by explaining the truth resurrection of the dead(Ch. 15). The apostle is forced to remind them of the Gospel again (15:1). But the Corinthians did not realize their low spiritual condition. Apostle Paul exclaims with sadness: “You are already fed up, you have already enriched yourself, you began to reign without us. Oh, that you really reigned” (4,8).

The key to understanding the message is the mental, moral, and spiritual condition of the Corinthians. Mental pride, moral and spiritual lowness characterized the Corinthians. The epistle is written in the form of censure, rebuke, and correction (15:12), and it applies to the wrongs of all times.

The first epistle to the Corinthians can be divided into the following parts: salutation and thanksgiving for the faith (1:1-9); concern about separation (1,10-18); worldly and divine wisdom (1:19-2:16); true service (obstacles, source of success, guidance of the Lord - 3:1-4:21); terrible sin and punishment (ch. 5); reproach for lack of brotherly love (6:1-8); about chastity, marriage and divorce (ch. 6:9-7); about food sacrificed to idols and Christian freedom (ch. 8); about the authority and ministry of the Apostle Paul (ch. 9); lesson from Israel (10:1-15); the law of love in relation to food and nourishment (10:16-33); various shortcomings in the church and instruction (11:1-22); the breaking of bread is a great spiritual institution for the Church (11:23-34); gifts of the Holy Spirit (12:1-11); an example of the unity of the Church of Christ as a body (12:12-31); love is the highest gift (ch. 13); prophecy (preaching) great gift(14 ch.); the doctrine of the resurrection (ch. 15); about collecting donations (16:1-4); conclusion (16:5-24).

Second Epistle to the Corinthians

Reason for writing

The first epistle of Apostle Paul produced a proper effect on the Corinthians: the disturbances were eliminated, the culprits themselves were partly removed, partly reconciled; the Corinthians received the message with love and fear, and, recognizing Paul's apostolic dignity, were eager to see him in person. Meanwhile, troubles happened to the apostle in Ephesus (Acts 19:29-40). Dmitry, the silversmith of Ephesus, at the head of other silversmiths of the temple of Artemis of Ephesus, angered the pagan society against the apostle and almost brought him to death. Paul was forced to retire to Macedonia (Acts 20:1); reached the Troad by land. Here he waited for the return of Titus (2 Corinthians 2:12-13), whom he had previously sent to Corinth with another disciple to collect alms (8:16-19) and to familiarize himself with the impression that his message made on the Corinthians (Tit. 3:12). ). Not waiting for him in Troas, the apostle continued on his way to Macedonia with great anxiety, and already in Philippi he was delighted with the coming of Titus (2 Cor. 7:5-7). Titus told him about the favorable change of the Corinthians on the occasion of the epistle of the apostle; but at the same time he added that the long non-appearance of the apostle in Corinth gave rise to some false teachers to suspect Paul of timidity and inconstancy (2 Cor. misinterpretation of Christianity in relation to Judaism (2:21). Held back by preaching in Macedonia, the apostle decided to write again to Corinth and send a second epistle through Titus.

Place and time of writing

At the time of the epistle, the apostle was in Macedonia and, according to ancient inscriptions, in Philippi. In the epistle itself there are traces of the then sojourn of the apostle in Macedonia. So, he speaks of the successful collection of alms from the Macedonians and that he praised the zeal of the Corinthians in this matter before the Macedonians (9.2-7; 5.6-7; 8.1.3.8.11; 9.4). Judging by the fragmentary content of the epistle and the change in tone, one can also think that the epistle was written during the passage of the apostle from one place to another.

The time of the epistle is almost unanimously determined - soon after the first epistle and even in the same year 58 (9.2). This time is calculated according to the book of Acts. After the Easter feast of the following year, the apostle left Philippi (Acts 20:6). Rising back from this time and separating a small time for the arrival of ap. Paul from Hellas to Macedonia, adding here the three months spent in Hellas (Acts 20:2) and the journey of Titus to Achaia (2 Cor. 8:6-18; 9:2), we come to the conclusion that the message could not later than 58 years.

The purpose of the message

The circumstances of the origin of the epistle sufficiently reveal the purpose which the apostle had in writing his second epistle to the Corinthians. To explain to them the reasons for one's behavior, and especially for the slowdown with the arrival in Corinth, and through that to give a proper understanding of oneself and one's actions, is the main thing. The next thing is to expose the cunning and slander of the false teachers, who, relying on the authorities known in the church, embarrassed the Corinthians with their false teachings and undermined the authority of St. Paul. Finally, having eliminated all misunderstandings and increased his own dignity in the eyes of the Corinthians, the apostle facilitates the collection of alms necessary for the Palestinian churches. Due to the importance of the question of the personal dignity of the apostle and the excited state of mind in which he was writing the epistle, the second epistle received the character of liveliness, breathes with a deep touching feeling of conviction and conviction, and is distinguished by impetuous transitions from one subject to another; therefore, there is no strict connection and sequence between the parts of the message.

Sharing the message

In sequential order of presentation, the epistle can be divided into four sections. The first contains an indication of the reasons why the apostle could not fulfill his promises to come to Corinth (ch. 1 and 2). The second outlines the advantages of the New Testament and its ministers over the ministry of the Old Testament, and adds exhortations to patience in suffering and purity of life (3-7). In the third section, the Corinthians are invited to collect alms to help the saints (8-9). In the fourth, the apostle defends his apostolic dignity against false teachers (10-13).

test questions

1. Epistles of the Apostle Paul. General characteristics.

2. Introduction to the Epistle to the Romans.

3. Introduction to the First Epistle to the Corinthians.

4. Introduction to the Second Epistle to the Corinthians.

The Apostle Paul at birth bore the Hebrew name Saul, was born in the Cilician city of Tarsus (in Asia Minor) and belonged to the tribe of Benjamin. The city of Tarsus was famous for its Greek academy and the education of its inhabitants. As a native of this city, descended from the Jews and out of slavery to Roman citizens, Paul had the rights of a Roman citizen.
It was at Tarsus that Paul received his first education. The apostle Paul received his further education in Jerusalem, at the rabbinical academy under the teacher Gamaliel, an expert on the Law. According to Jewish custom, the young Saul learned the art of making tents, which later helped him to earn a living by his own labor. Young Saul was preparing for the position of a rabbi (religious teacher) and, therefore, proved to be a strong zealot for the Pharisees' traditions and a persecutor of the faith of Christ.

Saul becomes a zealous preacher of the faith of Christ.

By appointment of the Sanhedrin, Saul was given the power to officially persecute Christians even outside of Palestine in Damascus.
The Lord who saw in him chosen vessel", on the way to Damascus miraculously called him to the apostolic ministry. During the journey, Saul was illuminated by the brightest light, from which he fell blind to the ground. From the light a voice was heard: " Saul, Saul, why are you persecuting Me?" To the question of Saul: "Who are you? "The Lord replied:" I am the Jesus you are persecuting".
The Lord told Saul to go to Damascus, where he would be instructed what to do next. Saul's companions heard the voice of Christ, but did not see the light.
Brought under the arms to Damascus, the blinded Saul was taught the faith and on the third day was baptized by Ananias. At the moment of immersion in the water, Saul received his sight. From that time on, he became a zealous preacher of a previously persecuted doctrine.
He went to Arabia for a while, and then returned to Damascus again to preach about Christ.
The fury of the Jews, outraged by his conversion to Christ, forced him to flee to Jerusalem, where he joined the community of believers and became acquainted with the apostles.
Because of the Hellenistic attempt to kill him, he went to his native city of Tarsus. From here, about the year 43, he was called by Barnabas to Antioch to preach, and then traveled with him to Jerusalem, where he brought help to the needy.

The first apostolic journey of Paul (45 - 51 years).

Soon after returning from Jerusalem, at the command of the Holy Spirit, Saul, along with Barnabas, set off on his first apostolic journey, which lasted from 45 to 51 years. First he visits Seleucia, from where he travels to Cyprus (Acts 13:4). The apostles traveled the entire island of Cyprus, and from that time Saul, who converted the proconsul Sergius Paul to the faith, is already called Paul.
Having reached Paphos, he competes with the false prophet Variesus (Acts 13:6). After Cyprus - to Pamphylia, where he first begins to turn to the pagans (Acts 13:46, then to Iconium (Acts 14:4). From Iconium, expelled by the Jews, Paul goes to Lycaonia, where the pagans take him for Hermes (Acts 14:12) After Lycaonia, through Pisidia, Paul returns to Pamphylia and sails to Antioch (Acts 14:26).
During the first missionary journey, Paul and Barnabas founded Christian communities in the cities of Asia Minor: Pisidian Antioch, Iconium, Lystra and Derbe.
https://youtu.be/pXz1GGuPBik

Paul takes part in the Apostolic Council in Jerusalem.

In the year 49, Saint Paul took part in the Apostolic Council in Jerusalem, where he passionately rebelled against the need for pagans who became Christians to observe the rites of the Mosaic law. Information about this Council is contained in the Acts of the Holy Apostles (Acts 15 - 1.6) and in Epistle to the Galatians of the Holy Apostle Paul .
At the 1st Council of the Catholic Orthodox Church, a decision was made on the conditions for the admission of pagans into the bosom of the Church, and the conditions were determined regarding their communication during divine services and meetings with Jewish Christians.
The fact is that, according to the testimony of the Evangelist Luke, some preachers from Judea taught the brothers: if you are not circumcised according to the rite of Moses, you cannot be saved (Acts 15 - 1).
At the Apostolic Council an epistle was composed to the Christians of Antioch, Syria and Cilicia. The message was sent with Paul and Barnabas, as well as Silas and Judas, surnamed Barsabas. The letter wrote: “Apostles and presbyters and brethren, to the brothers of the Gentiles who are in Antioch, Syria and Cilicia: rejoice. Because we heard that some who went out from us confused you with their speeches and shook your souls, saying that you should be circumcised and keep the law, which we did not entrust them with, then we gathered together and unanimously decided, choosing men, to send them to you with our beloved Barnabas and Paul, men who gave their lives for the name of our Lord Jesus Christ.So we sent Judas and Silas, who will explain the same to you verbally. this, you will do well. Be healthy." (Acts 15:23-29).

The second apostolic journey of Paul (51-54 years).

Returning to Antioch, the Apostle Paul, accompanied by Silas (and Barnabas departs for Cyprus), undertook a second apostolic journey. First, the Apostle Paul visited the churches he had previously founded in Asia Minor, and then moved to Macedonia, where he founded communities in Philippi, Thessalonica and Berea.
In Lystra, St. Paul meets Timothy and travels with him to Phrygia and Galatia (Acts 16:6). From Troas, Paul continued his journey with the Evangelist Luke who joined them. Paul decides to preach in Europe.
Once in Europe, Paul visits Philippi (Acts 16:12). Here the apostle Paul and Silas) are detained, but Paul, as a Roman citizen, is released. After visiting Amphipolis, Paul comes to Thessalonica (Acts 17:1).
Next - Athens, where the apostle's acquaintance with Dionysius the Areopagite will take place (Acts 17:34). In Corinth, Paul meets a married couple Priscilla and Aquila (Acts 18:2) and stays for 1.5 years, during the reign of Gallio (Acts 18:12). In Corinth, in the year 52, the apostle Paul writes the First Epistle to the Thessalonians.
Then Paul crosses by sea to Ephesus (where he leaves Akila and Priscilla), and from there by sea to Jerusalem, visiting Ephesus and Caesarea along the way (Acts 18:22). From Jerusalem he arrived in Antioch. The second journey lasted from 51 to 54 years.

Paul's third apostolic journey (57-58).

Paul undertook his third apostolic journey from Antioch. According to his custom, at the beginning of his journey, the Apostle Paul visited the churches of Asia Minor that he had previously founded. Then he stopped in Ephesus, where for two years he was engaged in daily preaching at the school of Tyrannus. Hence he wrote his epistle to the Galatians(regarding the strengthening of the Judaizing party there) and first letter to the Corinthians(concerning the riots there, and in response to a letter from the Corinthians to him). A popular uprising raised by the silversmith Demetrius against Paul forced the apostle to leave Ephesus (Acts 19:1), from which he went to Macedonia and Hellas (Acts 20:2).
In the winter of 57, Paul arrived in Corinth. After Corinth - to Troad, through Philippi, and from there to Miletus. By sea, through Rhodes and Cyprus, Paul arrived in Tire (Acts 21:3). In the year 58, he appears in Corinth Epistle to the Romans, written and addressed to the Christian community of Rome. In the same journey appear the First and Second Epistle to the Corinthians .
In Jerusalem, the Jews accused Paul of bringing the Gentiles into the Temple of Solomon (Acts 21:28). He was brought to trial before the Sanhedrin. During the trial, a strife broke out between the Pharisees and the Sadducees. The Jews could not execute Paul, since he was a Roman citizen and sent him to Caesarea, to be judged by the procurator Felix, who "left Paul in chains" (Acts 24:27). The new procurator of Judea, Porcius Festus, together with the Jewish king Agrippa, decides to send Paul to Italy, to be judged by the emperor (Acts 26:32).

The Last Journey of the Apostle Paul.

The new procurator of Judea, Porcius Festus, together with the Jewish king Agrippa, sent the Apostle Paul to Italy, to be judged by the emperor (Acts 26:32). The Apostle Paul made his last journey as a prisoner. His ship passes Sidon, Cyprus, the Lycian Worlds, Crete, the Adriatic Sea and crashes near the island of Melite (Acts 28:1). From there, on the ship "Dioscuri" Paul arrives first in Syracuse, then in Rygia. In the summer of 62, the apostle Paul reached Rome, where he lived for another 2 years (Acts 28:30). In Rome, the apostle Paul enjoyed the great indulgence of the Roman authorities and preached freely.
From Rome the apostle Paul wrote Epistle to the Philippians(with gratitude for the monetary allowance sent to him with Epaphroditus), to the Colossians, to the Ephesians and to Philemon, a resident of Colossae (about the slave Onesimus who fled from him). All three of these letters were written in 63 and sent with Tychicus. In Rome were written Message to the Palestinian Jews And Second Epistle to Timothy .

The further fate of the Apostle Paul (after 63).

Further fate Apostle Paul is not known exactly. Some believe that he remained in Rome and, at the behest of Nero, was martyred in 64. But there is an opinion that after 2 years of imprisonment and defense of his case before the senate and the emperor, the apostle Paul was released and again traveled to the East. Indications of this can be found in his "Pastoral Epistles" to Timothy and Titus.
After spending a long time on the island of Crete, he left his disciple there for the ordination of presbyters in all cities, which testifies to his ordination of Titus as a bishop of the Cretan church. Later, in his letter to Titus, the apostle Paul instructs him on how to carry out the duties of a bishop. From the same message it is clear that he intended to spend that winter in Nicopolis, near his native Tarsus.
In the spring of 65, he visited the rest of the Asia Minor churches and left the sick Trofim in Miletus, because of which there was an indignation against the apostle in Jerusalem, which entailed his first imprisonment. In the same year, the apostle Paul ordained a bishop for Ephesus.
Later, the Apostle Paul visited Troas and reached Macedonia. There he heard about the rise of false teachings in Ephesus and wrote his First Epistle to Timothy .
The Apostle Paul spent some time in Corinth. On the way to Italy, he met with, and together with him continued his journey through Dalmatia and Italy, reached Rome. In Rome, the apostle Paul left, and in the year 66 he went further west, probably reaching Spain.

Martyrdom of the Apostle Paul.

After returning to Rome, the Apostle Paul was again imprisoned, in which he remained until his martyr's death. According to legend, after returning to Rome, the Apostle Paul preached at the court of Emperor Nero and converted the beloved concubine of the emperor to the Christian faith. For this, the Apostle Paul was put on trial, and although by the grace of God he was delivered, in his own words, from the jaws of a lion, that is, from being eaten by animals in the circus, he was nevertheless imprisoned.
After a nine-month imprisonment, the apostle Paul was beheaded with a sword, like a Roman citizen.
The martyr's death happened not far from Rome in the year 67 after R. X., in the 12th year of the reign of Nero.
According to legend, the body of the Apostle, after his martyrdom in 67, was buried in the catacombs along the Appian Way, and then transferred to a church consecrated in his honor.

Relics of the Holy Apostle Paul.

In Rome, outside the city, is the Basilica of St. Paul the Apostle, on the spot where the Apostle Paul was executed and buried.
At the burial place of the Apostle Paul, in the catacombs along the Appian Way, the disciples of the apostle left a memorial sign. At the beginning of the 4th century, this sign allowed Emperor Constantine to find the burial place and build the church of San Paolo Fuori le Mura on this site, where the body of the Apostle Paul was transferred.
In 386, Emperor Theodosius builds another temple, much more impressive.
In the 9th century, the monastery, like the whole district, was robbed by Saracen Arabs.
By the 19th century, it was the best preserved ancient temple in Rome. But on July 15, 1823, during a strong fire, the temple burned out.
The whole world began the restoration of the temple in honor of the Apostle Paul. Malachite and lapis lazuli were sent by our Emperor Nicholas I to decorate the altar. In 1855 the basilica was consecrated.
The relics of the Apostle Paul were found under the altar of the basilica. In 2006, Vatican archaeologists discovered a stone sarcophagus, after examining which they managed to confirm that the relics belonged to the Apostle.

Iconography of the Apostle Paul.

The attributes of the apostles are scrolls, as an image of Christian teaching, Paul has a book, Peter has keys. Images of Peter and Paul already existed in the first centuries of Christianity. In the early period of development, there were several types of iconography: young, beardless and, with pronounced portrait features, where the Apostle Paul - with a high forehead and a long dark beard (catacombs of Peter and Marcellinus, 2nd half of III - 1st half of IV century; Pretextatus, Comodilla, 4th century; Church of San Lorenzo in Milan, 4th century).
As a rule, the colors of the robes of the apostles are traditional, for example, the blue tunic and ocher himation of the Apostle Peter, the cherry himation of the Apostle Paul.
From the middle of the IV century. the composition “The Giving of the Law” is gaining popularity, symbolizing the divine fullness of the teaching of the Church, received from Jesus Christ. In the center - standing on a mountain with 4 paradise rivers, the Savior with a raised right hand(gesture of triumph) and an unrolled scroll in the left, on the left - the apostle Paul, on the right - the apostle Peter (mosaic of the Church of Santa Constanta in Rome, middle of the 4th century, gold painting on the bottom of the glass Eucharistic bowl, 4th century (Vatican Museums)) .
Another composition: Jesus Christ on the throne passes the scroll to the Apostle Paul (sarcophagus from the Church of Sant'Apollinare in Classe in Ravenna, VI century). A related plot is the handing over of the keys to the an. Peter (along with "Traditio Legis" is presented in the painting of the church of Santa Constanta in Rome, middle of the 4th century).

Another of the images is the 12 Apostles, among which the leading position is occupied by the supreme apostles Peter and Paul, who is not included in the circle of the evangelical disciples of Jesus Christ, as well as the evangelists Luke and Mark, belonging to the apostles from among the 70, are depicted in the scenes of the gospel cycle (Ascension , Descent of the Holy Spirit), in the compositions of the Assumption of the Mother of God, Last Judgment, Eucharist. The images of the apostles Peter and Paul are also traditional, the image of which also represents the Holy Cathedral Church (apse of the Church of Saints Cosmas and Damian, 526–530, Triumphal Arch church of San Lorenzo fuori le mura in Rome, 4th century).
From the VIII-IX centuries. there are cycles of deeds and sufferings of the apostles.
The story of the Apostle Paul is presented in the mosaics of the Palatine Chapel in Palermo, c. 1146-1151, the deeds of the apostles Peter and Paul - in the painting of the Transfiguration Cathedral of the Mirozhsky Monastery in Pskov, 40s. XII century, the cycle of the acts of the apostles is in the painting of the Church of Christ Pantokrator of the monastery of Decani (Yugoslavia, Kosovo and Metohija) 1348, "Apostles Peter and Paul with life", XVI century. (NGOMZ).

On one of the oldest surviving Russian icons, dating back to the 11th century and originating from the Novgorod St. Sophia Cathedral, the apostles Peter and Paul are shown slightly turned towards each other, turning their eyes to the image of the Savior Not Made by Hands. Usually Peter was depicted on the left, and Paul on the right. This tradition was also preserved when the images of both apostles eventually became part of the deesis row of the high iconostasis. The icon of Peter was placed to the left of the central image of Christ, next to the Mother of God and the Archangel Michael, and Paul to the right, next to John the Baptist and the archangel Gabriel.
On icons, Peter usually holds a scroll and the keys to paradise, of which he is considered the gatekeeper, and Paul a book. At the end of the 18th century, they began to be written in the Latin manner with instruments of passion in their hands - with a cross and a sword.
Sometimes additional scenes of the martyrdom of both were introduced into such icons, as the famous royal master Karp Zolotarev did on the icon of 1694 from the iconostasis of the Church of the Intercession in Fili.

Zvenigorod rank.

The Zvenigorod rank is one of the most beautiful icon ensembles of ancient Russian painting. The rank consists of three belt icons - the Savior, the Archangel Michael and the Apostle Paul. The rank could be included in the iconostasis of both the princely Assumption Cathedral and the neighboring Nativity Cathedral of the Savvino-Storozhevsky Monastery, whose patron was the Zvenigorod prince. The painting of the Zvenigorod rank is distinguished by a special purity of color, the nobility of tonal transitions, and the luminosity of color. The light is radiated by golden backgrounds and a gentle melting of bright faces, pure shades of ocher, blue, pink, green tones of clothes. The icons come from Zvenigorod, near Moscow, and were once included in the seven-figure Deesis. The surviving three icons were discovered by the restorer G.O. Chirikov in 1918 in a woodshed near the Assumption Cathedral on Gorodok during an expedition of the Central State Restoration Workshops of the ancient princely church of Yuri Zvenigorodsky, the second son of Dmitry Donskoy.
The iconography of Saint Paul has characteristics- This is an oblong face, high forehead and sparse hair. According to the preserved red fragments, it can be assumed that the Apostle is depicted with a book in his hands, symbolizing his written messages.
An independent plot was the image of Paul writing the epistles, in iconography it is similar to the image of the evangelists. According to legend, the first icons of the apostles Peter and Paul were painted by the Evangelist Luke, the icons have been lost.

Worship.

Troparion, tone 4.

Do not leave Rome, you came to us with honest chains, even you wore the apostles of the throne. Bowing down to him by faith, we pray: with your prayers to God, grant us great mercy.

Kontakion of the Apostle Peter. Voice 2

Let us praise the Supreme and First Apostles, the truth of the Divine Disciple, Peter the Great, and by faith we kiss the chains, accepting the resolution of sins.

Prayer first.

O Saint Peter, the great apostle, self-seeing and companion of God, by the almighty right hand of your Teacher from the waters of the agitated, accepted and freed from the final drowning! Do not forget us wretched ones (names), mired in sinful mud and overwhelmed by the waves of the worldly sea: give us your strong hand, help us and keep us from drowning in passions, lusts, lies and slander. Do with us mercy, revealed to you from the Lord, but do not bend in doubt and lack of faith. Teach us, our teacher, to shed tears of repentance, and weep bitterly for our deeds in this world. And if your tears, poured out in repentance, are covered by His mercy, the Lord and your Teacher, ask us, with apostolic boldness, forgiveness in hourly sin. Yes, we will live a quiet and silent life in this age until the hour, in which the Lord, our impartial Judge, will call us for centuries. But you, O all-praised apostle, do not reject our cry and groaning to you, but intercede for us before Christ, your Teacher, let us unceasingly glorify His mercy to us, with the Father and the Holy Spirit, forever and ever. Amen.

Celebration of the memory of the Apostle Paul.

The Apostle Paul worked hard in spreading the faith of Christ and is justly revered as a "pillar" of the Church of Christ and the supreme apostle. The Apostle Paul died as a martyr in Rome under the emperor Nero, as did the Apostle Peter. Therefore, the memory of the apostles Paul and Peter is celebrated on the same day.
In Orthodoxy and Catholicism, Peter and Paul are the two most revered apostles, called the chief holy apostles for their especially zealous service to the Lord and the spread of the faith of Christ. Days of celebration: - June 29 (July 12) - glorious and all-praise the supreme apostles Peter and Paul; - June 30 (July 13) - Cathedral of the glorious and all-praise 12 apostles.

Epistles of the Apostle Paul.

The Apostle Paul wrote 14 epistles, which are a systematization of Christian teaching. These messages, thanks to his wide education and insight, are distinguished by great originality.

List of the Epistles of the Apostle Paul and the time they were written:

- Epistle to the Romans- about 58 years old, in Corinth;
- 1st to the Corinthians - Before Easter 57, in Ephesus;
- 2 Corinthians - After the First Epistle to the Corinthians, 57, in Macedonia;
- Epistle to the Galatians- 49-50 years, in Ephesus;
- Epistle to the Ephesians- in 63g.
- Epistle to the Philippians- in 61-62;
- Epistle to the Colossians ;
- 1st Thessalonians- 51-52;
- 2nd Thessalonians ;
- 1st to Timothy;
- 2nd to Timothy - about 67, in Rome;
- Epistle to Titus;
- Epistle to Philemon- in 63;
- Hebrews- in Rome.

Epistle to the Romans.

The First Epistle to the Romans is addressed to the Christian community in the capital of the Empire.
This Epistle can be called an abridged exposition of the teachings of the Apostle Paul.
In it, Paul shares with Roman Christians his plans for a journey through Rome to Spain.

First Epistle to the Corinthians.

In the First Epistle to the Corinthians, Paul writes about his intention to go to Corinth a second time. He also mentions Timothy, who should precede the apostle.
You can read and listen to the message

Second Epistle to the Corinthians.

In 2 Corinthians, Paul mentions the chagrin of the Corinthians in response to his 1 epistle.
He also speaks of the forgiveness of the repentant and praise for repentance. Celebrates his love for the Corinthians. Gives instructions to Titus and his companions, speaks of mercy and help.
Titus and his companions, speaks of mercy and help.
You can read and listen to the message

Epistle to the Galatians.

In the Epistle to the Galatians, Paul speaks out against the Judeo-Christianity, which called for the exact observance of the law of Moses.
The rite of circumcision is subject to particular criticism.
Paul speaks of salvation not "by the works of the law" but by grace, "by faith alone" in Jesus Christ.
Gentile and Jewish Christians are equalized before God. There are a number of biographical moments in the Epistle: the Pharisees' past, conversion, acquaintance with the Apostle Peter, the 1st Apostolic Journey, a dispute with the Judeo-Christians and Peter who joined them.
Likewise, Paul affirms love for one's neighbor and separates the "works of the flesh" from the "fruits of the Spirit."
You can read and listen to the message

Epistle to the Ephesians.

Ephesians says that the Church, as the Body of Christ, is pure and blameless.
Similarly, the theme of transformation from the “old man into the “new man” sounds, and the demonology of “world rulers and “celestial” spirits of malice.
Here are Paul's exhortations that Christians need to speak the truth, work hard, not swear, and be thankful for everything. Wives are obligated to obey their husbands, children to their parents, and slaves to their masters.
You can read and listen to the message

Epistle to the Philippians.

The epistle was written in Rome, during the first imprisonment of the apostle, in 61-62.
In the Epistle to the Philippians, Paul calls for unanimity and like-mindedness.
Once again he takes up arms against the Jewish Christians, who insisted on the need for circumcision.
Pavel sends greetings from "Caesar's house".
The epistle was written down from the words of Paul, judging by the greeting "Paul and Timothy", by his favorite disciple - Timothy.
You can read and listen to the message

Epistle to the Colossians.

In the Epistle to the Colossians, there is an instruction to the community of the Colossians, in faith in Jesus Christ, and a warning from those who preach gnostic philosophy, leading away from a true understanding of the mission of Jesus.
There is a maxim in the Epistle, which is quoted as a declaration of the "internationality" of Christianity: "... there is no Greek, no Jew, no circumcision, no uncircumcision (foreskin), no barbarian, no Scythian, no slave, no free man, but everything and Christ is in everything." You can read and listen to the message

First Epistle to the Thessalonians.

1st Epistle to the Thessalonians - presumably written in Corinth, during the 2nd apostolic journey (51 - 52).
Sila and Timothy are co-authors of the letter.
Paul wrote this Epistle, after returning from Athens and after Timothy's return from an inspection trip to Thessalonica, to the local Christian community. Paul was pleased with the trip and does not skimp on the praise of the community, which consisted of former Gentiles. According to Paul, this is a "model" for all believers in Macedonia and Achaia, and her parishioners are sons of light.
In the Epistle, Paul also speaks of the death and resurrection of Jesus, and the soon coming of the Lord, the resurrection of the dead, and the general rapture in the clouds.
You can read and listen to the message

Epistle 2 to the Thessalonians.

2 Thessalonians was written by the apostle Paul a few months after 1 Thessalonians was written in Corinth.
The disciples of the apostle also took part in writing the Epistle: Paul, Silouan (Strength) and Timothy
The main theme of the Epistle is the "coming" of the Lord, which will be preceded by a "falling away" and the appearance of the "man of sin" and the "son of perdition". This creature in the Temple of God will impersonate God, however, this event will also be preceded by the removal of the “holding”. When Jesus Christ comes, he will kill the "man of sin" with the "spirit of his mouth".
The Message also contains a call to work "who does not want to work, do not eat."
You can read and listen to the message

Epistle 1 to Timothy.

- the beloved disciple of the apostle, to whom Paul wrote two epistles.
They are called pastoral epistles because they contain instructions that are relevant to all pastors of the Church.
The Epistle says that in the mid-60s, the main problem of the Ephesian church was the invasion of numerous teachers, preachers of a wide variety of heresies, mostly of a Gnostic nature.
The main themes of the Epistle are the fight against false teachers and exhortations about a worthy Christian life.
It is also said that in the Ephesian church the ranks of bishops and deacons were already clearly distinguished.
You can read and listen to the message

Epistle 2 to Timothy.

2 Timothy was written in Rome, on the eve of Paul's execution, about the year 67.
The apostle, foreseeing his death, addresses Timothy and other disciples with instructions.
Paul condemns the heresy of Imenaeus and Philetus that the resurrection has already come. He also condemns Alexander Mednik. He speaks of his martyrdom, his disciples, and his last instructions to them. He laments that "everyone has left me" except the Evangelist Luke.
You can read and listen to the message

Epistle to Titus.

The authorship of Paul is disputed by some scholars. Polycarp is named among the possible authors.
The Epistle to, as well as the Epistles to, are called pastoral epistles, which describe the criteria for bishops and presbyters, as well as instructions relevant to all pastors of the Church.
The epistle aims to help in the episcopal ministry and strengthen it in the fight against false teachers.
You can read and listen to the message

Letter to Philemon.

Philemon is praised in the Epistle for his faith and love. The apostle has the right to order, but instead asks for Onesimus.
The name Onesimus, which means "useful", "suitable", Paul uses in a play on the words "he was once useless for you, but now he is fit for you and me; I return him."
You can read and listen to the message

Epistle to the Hebrews.

In the Epistle, the apostle Paul addresses the Jews who have received baptism in order to confirm them in the faith.
This Epistle assumes a good knowledge of the readers of the Old Testament, the text of which Paul uses, quoting the Psalter: Ps. 109:1 - Heb. 1:13, Ps. 8:6 - Heb. 2:7, Ps. 109:4 - Heb. 7:17.
The Epistle contains warnings against apostasy. Also, the theological concept of the priesthood of Jesus Christ according to the order of Melchizedek, his superiority over the priesthood according to the order of Aaron, is revealed.
Paul claims that martyrdom Christ on the cross, abolished the need for Old Testament sacrifices.
You can read and listen to the message

Apocryphal texts.

The Third Epistle of the Apostle Paul to the Corinthians.

The Third Epistle to the Corinthians is an apocryphal epistle addressed to the brothers living in the community of the Greek city of Corinth. The author may be the Apostle Paul, but there is no evidence for this.

Epistle to the Laodiceans.

The Epistle to the Laodiceans is a hypothetical text whose existence is known from the canonical epistle to the Colossians written by the apostle Paul.
"When this epistle is read to you, then order that it be read also in the Laodicean church; and that which is from Laodicea, read also you." (Col. 4:16)

Apocalypse of Paul.

The Apocalypse of Paul is a Christian New Testament apocrypha written presumably in the 4th century.
Authorship is attributed to the apostle Paul.

Materials used:
1.From websites:
- http://akafist.ru/saints/apostoly-petr-pavel/kanon-pavlu/
- http://www.biblioteka3.ru/biblioteka/dimitr_rostov/ijun/
- http://www.biblioteka3.ru/biblioteka/dimitr_rostov/ijun/txt78.html
- http://andrey-rublev.ru/shumkoff19.php
- http://palomnic.org/history/ort/sv/apostol/ikonogr/
- http://www.iconrussia.ru/painting/iconography/628/?SECTION_ID=628&PAGEN_1=2
- https://en.wikipedia.org/wiki/Apostle Paul
- https://en.wikipedia.org/wiki/The Epistles of Paul
- http://www.pravoslavie.ru/orthodoxchurches/39971.htm
- http://days.pravoslavie.ru/Life/life6778.htm
- http://biblia.org.ua/apokrif/apocryph1/_default.htm
- http://www.patriarchia.ru/