title: Richard I of England

text: To strengthen his position, in 1187, Richard allied himself with 22-year-old Philip II, the son of Eleanor's ex-husband Louis VII by Adela of Champagne. Roger of Howden wrote:


title: Richard I of England

text: The King of England was struck with great astonishment, and wondered what [this alliance] could mean, and, taking precautions for the future, frequently sent messengers into France for the purpose of recalling his son Richard; who, pretending that he was peaceably inclined and ready to come to his father, made his way to Chinon, and, in spite of the person who had the custody thereof, carried off the greater part of his father's treasures, and fortified his castles in Poitou with the same, refusing to go to his father.


title: Richard I of England

text: Overall, Howden is chiefly concerned with the politics of the relationship between Richard and King Philip. Gillingham has addressed theories suggesting that this political relationship was also sexually intimate, which he posits probably stemmed from an official record announcing that, as a symbol of unity between the two countries, the kings of England and France had slept overnight in the same bed. Gillingham has characterized this as "an accepted political act, nothing sexual about it;... a bit like a modern-day photo opportunity".


title: Richard I of England

text: With news arriving of the Battle of Hattin, he took the cross at Tours in the company of other French nobles. In exchange for Philip's help against his father, Richard paid homage to Philip in November 1188. On 4 July 1189, the forces of Richard and Philip defeated Henry's army at Ballans. Henry agreed to name Richard his heir apparent. Two days later Henry II died in Chinon, and Richard succeeded him as King of England, Duke of Normandy, and Count of Anjou. Roger of Howden claimed that Henry's corpse bled from the nose in Richard's presence, which was assumed to be a sign that Richard had caused his death.


title: Richard I of England

text: Richard I was officially invested as Duke of Normandy on 20 July 1189 and crowned king in Westminster Abbey on 3 September 1189. Tradition barred all Jews and women from the investiture, but some Jewish leaders arrived to present gifts for the new king. According to Ralph of Diceto, Richard's courtiers stripped and flogged the Jews, then flung them out of court.


title: Richard I of England

text: When a rumour spread that Richard had ordered all Jews to be killed, the people of London attacked the Jewish population. Many Jewish homes were destroyed by arsonists, and several Jews were forcibly converted. Some sought sanctuary in the Tower of London, and others managed to escape. Among those killed was Jacob of Orléans, a respected Jewish scholar. Roger of Howden, in his "", claimed that the jealous and bigoted citizens started the rioting, and that Richard punished the perpetrators, allowing a forcibly converted Jew to return to his native religion. Baldwin of Forde, Archbishop of Canterbury, reacted by remarking, "If the King is not God's man, he had better be the devil's".


title: Richard I of England

text: Offended that he was not being obeyed and realising that the assaults could destabilise his realm on the eve of his departure on crusade, Richard ordered the execution of those responsible for the most egregious murders and persecutions, including rioters who had accidentally burned down Christian homes. He distributed a royal writ demanding that the Jews be left alone. The edict was only loosely enforced, however, and the following March further violence occurred, including a massacre at York.


title: Richard I of England

text: Richard had already taken the cross as Count of Poitou in 1187. His father and Philip II had done so at Gisors on 21 January 1188 after receiving news of the fall of Jerusalem to Saladin. After Richard became king, he and Philip agreed to go on the Third Crusade, since each feared that during his absence the other might usurp his territories.


title: Richard I of England

text: Richard swore an oath to renounce his past wickedness in order to show himself worthy to take the cross. He started to raise and equip a new crusader army. He spent most of his father's treasury (filled with money raised by the Saladin tithe), raised taxes, and even agreed to free King William I of Scotland from his oath of subservience to Richard in exchange for marks (£). To raise still more revenue he sold the right to hold official positions, lands, and other privileges to those interested in them. Those already appointed were forced to pay huge sums to retain their posts. William Longchamp, Bishop of Ely and the King's chancellor, made a show of bidding £ to remain as Chancellor. He was apparently outbid by a certain Reginald the Italian, but that bid was refused.


title: Richard I of England

text: Richard made some final arrangements on the continent. He reconfirmed his father's appointment of William Fitz Ralph to the important post of seneschal of Normandy. In Anjou, Stephen of Tours was replaced as seneschal and temporarily imprisoned for fiscal mismanagement. Payn de Rochefort, an Angevin knight, became seneschal of Anjou. In Poitou the ex-provost of Benon, Peter Bertin, was made seneschal, and finally, the household official Helie de La Celle was picked for the seneschalship in Gascony. After repositioning the part of his army he left behind to guard his French possessions, Richard finally set out on the crusade in summer 1190. (His delay was criticised by troubadours such as Bertran de Born.) He appointed as regents Hugh de Puiset, Bishop of Durham, and William de Mandeville, 3rd Earl of Essex—who soon died and was replaced by William Longchamp. Richard's brother John was not satisfied by this decision and started scheming against William Longchamp. When Richard was raising funds for his crusade, he was said to declare, "I would have sold London if I could find a buyer".


title: Richard I of England

text: In September 1190 Richard and Philip arrived in Sicily. After the death of King William II of Sicily in 1189 his cousin Tancred had seized power, although the legal heir was William's aunt Constance, wife of Henry VI, Holy Roman Emperor. Tancred had imprisoned William's widow, Queen Joan, who was Richard's sister, and did not give her the money she had inherited in William's will. When Richard arrived he demanded that his sister be released and given her inheritance; she was freed on 28 September, but without the inheritance. The presence of foreign troops also caused unrest: in October, the people of Messina revolted, demanding that the foreigners leave. Richard attacked Messina, capturing it on 4 October 1190. After looting and burning the city Richard established his base there, but this created tension between Richard and Philip. He remained there until Tancred finally agreed to sign a treaty on 4 March 1191. The treaty was signed by Richard, Philip, and Tancred. Its main terms were:


title: Richard I of England

text: The two kings stayed on in Sicily for a while, but this resulted in increasing tensions between them and their men, with Philip plotting with Tancred against Richard. The two kings finally met to clear the air and reached an agreement, including the end of Richard's betrothal to Philip's sister Alys.


title: Richard I of England

text: In April 1191 Richard left Messina for Acre, but a storm dispersed his large fleet. After some searching, it was discovered that the ship carrying his sister Joan and his new fiancée, Berengaria of Navarre, was anchored on the south coast of Cyprus, along with the wrecks of several other vessels, including the treasure ship. Survivors of the wrecks had been taken prisoner by the island's ruler, Isaac Komnenos.


title: Richard I of England

text: On 1 May 1191 Richard's fleet arrived in the port of Lemesos on Cyprus. He ordered Isaac to release the prisoners and treasure. Isaac refused, so Richard landed his troops and took Limassol. Various princes of the Holy Land arrived in Limassol at the same time, in particular Guy of Lusignan. All declared their support for Richard provided that he support Guy against his rival, Conrad of Montferrat.


title: Richard I of England

text: The local magnates abandoned Isaac, who considered making peace with Richard, joining him on the crusade, and offering his daughter in marriage to the person named by Richard. Isaac changed his mind, however, and tried to escape. Richard's troops, led by Guy de Lusignan, conquered the whole island by 1 June. Isaac surrendered and was confined with silver chains because Richard had promised that he would not place him in irons. Richard named Richard de Camville and Robert of Thornham as governors. He later sold the island to the master of Knights Templar, Robert de Sablé, and it was subsequently acquired, in 1192, by Guy of Lusignan and became a stable feudal kingdom.


title: Richard I of England

text: The rapid conquest of the island by Richard was of strategic importance. The island occupies a key strategic position on the maritime lanes to the Holy Land, whose occupation by the Christians could not continue without support from the sea. Cyprus remained a Christian stronghold until the Ottoman invasion in 1570. Richard's exploit was well publicised and contributed to his reputation, and he also derived significant financial gains from the conquest of the island. Richard left Cyprus for Acre on 5 June with his allies.


title: Richard I of England

text: Before leaving Cyprus on crusade, Richard married Berengaria, the first-born daughter of King Sancho VI of Navarre. Richard first grew close to her at a tournament held in her native Navarre. The wedding was held in Limassol on 12 May 1191 at the Chapel of St George and was attended by Richard's sister Joan, whom he had brought from Sicily. The marriage was celebrated with great pomp and splendour, many feasts and entertainments, and public parades and celebrations followed commemorating the event. When Richard married Berengaria he was still officially betrothed to Alys, and he pushed for the match in order to obtain the Kingdom of Navarre as a fief, as Aquitaine had been for his father. Further, Eleanor championed the match, as Navarre bordered Aquitaine, thereby securing the southern border of her ancestral lands. Richard took his new wife on crusade with him briefly, though they returned separately. Berengaria had almost as much difficulty in making the journey home as her husband did, and she did not see England until after his death. After his release from German captivity, Richard showed some regret for his earlier conduct, but he was not reunited with his wife. The marriage remained childless.


title: Richard I of England

text: Richard landed at Acre on 8 June 1191. He gave his support to his Poitevin vassal Guy of Lusignan, who had brought troops to help him in Cyprus. Guy was the widower of his father's cousin Sibylla of Jerusalem and was trying to retain the kingship of Jerusalem, despite his wife's death during the Siege of Acre the previous year. Guy's claim was challenged by Conrad of Montferrat, second husband of Sibylla's half-sister, Isabella: Conrad, whose defence of Tyre had saved the kingdom in 1187, was supported by Philip of France, son of his first cousin Louis VII of France, and by another cousin, Leopold V, Duke of Austria. Richard also allied with Humphrey IV of Toron, Isabella's first husband, from whom she had been forcibly divorced in 1190. Humphrey was loyal to Guy and spoke Arabic fluently, so Richard used him as a translator and negotiator.


title: Richard I of England

text: Richard and his forces aided in the capture of Acre, despite Richard's serious illness. At one point, while sick from "arnaldia", a disease similar to scurvy, he picked off guards on the walls with a crossbow, while being carried on a stretcher covered "in a great silken quilt". Eventually, Conrad of Montferrat concluded the surrender negotiations with Saladin's forces inside Acre and raised the banners of the kings in the city. Richard quarrelled with Leopold of Austria over the deposition of Isaac Komnenos (related to Leopold's Byzantine mother) and his position within the crusade. Leopold's banner had been raised alongside the English and French standards. This was interpreted as arrogance by both Richard and Philip, as Leopold was a vassal of the Holy Roman Emperor (although he was the highest-ranking surviving leader of the imperial forces). Richard's men tore the flag down and threw it in the moat of Acre. Leopold left the crusade immediately. Philip also left soon afterwards, in poor health and after further disputes with Richard over the status of Cyprus (Philip demanded half the island) and the kingship of Jerusalem. Richard, suddenly, found himself without allies.


title: Richard I of England

text: Richard had kept 2,700 Muslim prisoners as hostages against Saladin fulfilling all the terms of the surrender of the lands around Acre. Philip, before leaving, had entrusted his prisoners to Conrad, but Richard forced him to hand them over to him. Richard feared his forces being bottled up in Acre as he believed his campaign could not advance with the prisoners in train. He, therefore, ordered all the prisoners executed. He then moved south, defeating Saladin's forces at the Battle of Arsuf north of Jaffa on 7 September 1191. Saladin attempted to harass Richard's army into breaking its formation in order to defeat it in detail. Richard maintained his army's defensive formation, however, until the Hospitallers broke ranks to charge the right wing of Saladin's forces. Richard then ordered a general counterattack, which won the battle. Arsuf was an important victory. The Muslim army was not destroyed, despite the considerable casualties it suffered, but it did rout; this was considered shameful by the Muslims and boosted the morale of the Crusaders. In November 1191, following the fall of Jaffa, the Crusader army advanced inland towards Jerusalem. The army then marched to Beit Nuba, only 12 miles from Jerusalem. Muslim morale in Jerusalem was so low that the arrival of the Crusaders would probably have caused the city to fall quickly. However, the weather was appallingly bad, cold with heavy rain and hailstorms; this, combined with the fear that the Crusader army, if it besieged Jerusalem, might be trapped by a relieving force, led to the decision to retreat back to the coast. Richard attempted to negotiate with Saladin, but this was unsuccessful. In the first half of 1192, he and his troops refortified Ascalon.


title: Richard I of England

text: An election forced Richard to accept Conrad of Montferrat as King of Jerusalem, and he sold Cyprus to his defeated protégé, Guy. Only days later, on 28 April 1192, Conrad was stabbed to death by the Assassins before he could be crowned. Eight days later Richard's own nephew Henry II of Champagne was married to the widowed Isabella, although she was carrying Conrad's child. The murder was never conclusively solved, and Richard's contemporaries widely suspected his involvement.


title: Richard I of England

text: The crusader army made another advance on Jerusalem, and in June 1192 it came within sight of the city before being forced to retreat once again, this time because of dissension amongst its leaders. In particular, Richard and the majority of the army council wanted to force Saladin to relinquish Jerusalem by attacking the basis of his power through an invasion of Egypt. The leader of the French contingent, Hugh III, Duke of Burgundy, however, was adamant that a direct attack on Jerusalem should be made. This split the Crusader army into two factions, and neither was strong enough to achieve its objective. Richard stated that he would accompany any attack on Jerusalem but only as a simple soldier; he refused to lead the army. Without a united command the army had little choice but to retreat back to the coast.


title: Richard I of England

text: There commenced a period of minor skirmishes with Saladin's forces, punctuated by another defeat in the field for the Ayyubid army at the Battle of Jaffa. Baha' al-Din, a contemporary Muslim soldier and biographer of Saladin, recorded a tribute to Richard's martial prowess at this battle: "I have been assured ... that on that day the king of England, lance in hand, rode along the whole length of our army from right to left, and not one of our soldiers left the ranks to attack him. The Sultan was wroth thereat and left the battlefield in anger...". Both sides realised that their respective positions were growing untenable. Richard knew that both Philip and his own brother John were starting to plot against him, and the morale of Saladin's army had been badly eroded by repeated defeats. However, Saladin insisted on the razing of Ascalon's fortifications, which Richard's men had rebuilt, and a few other points. Richard made one last attempt to strengthen his bargaining position by attempting to invade Egypt – Saladin's chief supply-base – but failed. In the end, time ran out for Richard. He realised that his return could be postponed no longer, since both Philip and John were taking advantage of his absence. He and Saladin finally came to a settlement on 2 September 1192. The terms provided for the destruction of Ascalon's fortifications, allowed Christian pilgrims and merchants access to Jerusalem, and initiated a three-year truce. Richard, being ill with "arnaldia", left for England on 9 October 1192.


title: Richard I of England

text: Bad weather forced Richard's ship to put in at Corfu, in the lands of Byzantine Emperor Isaac II Angelos, who objected to Richard's annexation of Cyprus, formerly Byzantine territory. Disguised as a Knight Templar, Richard sailed from Corfu with four attendants, but his ship was wrecked near Aquileia, forcing Richard and his party into a dangerous land route through central Europe. On his way to the territory of his brother-in-law Henry the Lion, Richard was captured shortly before Christmas 1192 near Vienna by Leopold of Austria, who accused Richard of arranging the murder of his cousin Conrad of Montferrat. Moreover, Richard had personally offended Leopold by casting down his standard from the walls of Acre.


title: Richard I of England

text: Leopold kept Richard prisoner at Dürnstein Castle under the care of Leopold's Hadmar of Kuenring. His mishap was soon known to England, but the regents were for some weeks uncertain of his whereabouts. While in prison, Richard wrote ' or ' ("No man who is imprisoned"), which is addressed to his half-sister Marie. He wrote the song, in French and Occitan versions, to express his feelings of abandonment by his people and his sister. The detention of a crusader was contrary to public law, and on these grounds Pope Celestine III excommunicated Duke Leopold.


title: Richard I of England

text: On 28 March 1193 Richard was brought to Speyer and handed over to Holy Roman Emperor Henry VI, who imprisoned him in Trifels Castle. Henry VI was aggrieved by the support the Plantagenets had given to the family of Henry the Lion and by Richard's recognition of Tancred in Sicily. Henry VI needed money to raise an army and assert his rights over southern Italy and continued to hold Richard for ransom. Nevertheless, to Richard's irritation, Celestine hesitated to excommunicate Henry VI, as he had Duke Leopold, for the continued wrongful imprisonment of Richard. Richard famously refused to show deference to the Emperor and declared to him, "". The king was at first shown a certain measure of respect, but later, at the prompting of Philip of Dreux, Bishop of Beauvais and Philip of France's cousin, the conditions of Richard's captivity were worsened, and he was kept in chains, "so heavy," Richard declared, "that a horse or ass would have struggled to move under them."


title: Richard I of England

text: The Emperor demanded that marks (100,000 pounds of silver) be delivered to him before he would release the King, the same amount raised by the Saladin tithe only a few years earlier, and two to three times the annual income for the English Crown under Richard. Richard's mother, Eleanor, worked to raise the ransom. Both clergy and laymen were taxed for a quarter of the value of their property, the gold and silver treasures of the churches were confiscated, and money was raised from the scutage and the carucage taxes. At the same time, John, Richard's brother, and King Philip of France offered marks for Henry VI to hold Richard prisoner until Michaelmas 1194. Henry turned down the offer. The money to rescue the King was transferred to Germany by the Emperor's ambassadors, but "at the king's peril" (had it been lost along the way, Richard would have been held responsible), and finally, on 4 February 1194 Richard was released. Philip sent a message to John: "Look to yourself; the devil is loose".


title: Richard I of England

text: In Richard's absence, his brother John revolted with the aid of Philip; amongst Philip's conquests in the period of Richard's imprisonment was Normandy. Richard forgave John when they met again and named him as his heir in place of their nephew, Arthur. At Winchester, on 11 March 1194, Richard was crowned a second time to nullify the shame of his captivity.


title: Richard I of England

text: Richard began his reconquest of Normandy. The fall of the Château de Gisors to the French in 1193 opened a gap in the Norman defences. The search began for a fresh site for a new castle to defend the duchy of Normandy and act as a base from which Richard could launch his campaign to take back Vexin from French control. A naturally defensible position was identified, perched high above the River Seine, an important transport route, in the manor of Andeli. Under the terms of the Treaty of Louviers (December 1195) between Richard and Philip II, neither king was allowed to fortify the site; despite this, Richard intended to build the vast Château Gaillard. Richard tried to obtain the manor through negotiation. Walter de Coutances, Archbishop of Rouen, was reluctant to sell the manor, as it was one of the diocese's most profitable, and other lands belonging to the diocese had recently been damaged by war. When Philip besieged Aumale in Normandy, Richard grew tired of waiting and seized the manor, although the act was opposed by the Catholic Church. The archbishop issued an interdict against performing church services in the duchy of Normandy; Roger of Howden detailed "unburied bodies of the dead lying in the streets and square of the cities of Normandy". The interdict was still in force when work began on the castle, but Pope Celestine III repealed it in April 1197 after Richard made gifts of land to the archbishop and the diocese of Rouen, including two manors and the prosperous port of Dieppe.


title: Richard I of England

text: Royal expenditure on castles declined from the levels spent under Henry II, attributed to a concentration of resources on Richard's war with the king of France. However, the work at Château Gaillard was some of the most expensive of its time and cost an estimated £15,000 to £20,000 between 1196 and 1198. This was more than double Richard's spending on castles in England, an estimated £7,000. Unprecedented in its speed of construction, the castle was mostly complete in two years, when most construction on such a scale would have taken the best part of a decade. According to William of Newburgh, in May 1198 Richard and the labourers working on the castle were drenched in a "rain of blood". While some of his advisers thought the rain was an evil omen, Richard was undeterred.


title: Richard I of England

text: As no master-mason is mentioned in the otherwise detailed records of the castle's construction, military historian Richard Allen Brown has suggested that Richard himself was the overall architect; this is supported by the interest Richard showed in the work through his frequent presence. In his final years, the castle became Richard's favourite residence, and writs and charters were written at Château Gaillard bearing """ (at the Fair Castle of the Rock).


title: Richard I of England

text: Château Gaillard was ahead of its time, featuring innovations that would be adopted in castle architecture nearly a century later. Allen Brown described Château Gaillard as "one of the finest castles in Europe", and military historian Sir Charles Oman wrote that it was considered "the masterpiece of its time. The reputation of its builder, Cœur de Lion, as a great military engineer might stand firm on this single structure. He was no mere copyist of the models he had seen in the East, but introduced many original details of his own invention into the stronghold".


title: Richard I of England

text: Determined to resist Philip's designs on contested Angevin lands such as the Vexin and Berry, Richard poured all his military expertise and vast resources into the war on the French King. He organised an alliance against Philip, including Baldwin IX of Flanders, Renaud, Count of Boulogne, and his father-in-law, King Sancho VI of Navarre, who raided Philip's lands from the south. Most importantly, he managed to secure the Welf inheritance in Saxony for his nephew, Henry the Lion's son, who was elected Otto IV of Germany in 1198.


title: Richard I of England

text: Partly as a result of these and other intrigues, Richard won several victories over Philip. At Fréteval in 1194, just after Richard's return to France from captivity and money-raising in England, Philip fled, leaving his entire archive of financial audits and documents to be captured by Richard. At the Battle of Gisors (sometimes called Courcelles) in 1198, Richard took "—"God and my Right"—as his motto (still used by the British monarchy today), echoing his earlier boast to Emperor Henry that his rank acknowledged no superior but God.


title: Richard I of England

text: In March 1199, Richard was in Limousin suppressing a revolt by Viscount Aimar V of Limoges. Although it was Lent, he "devastated the Viscount's land with fire and sword". He besieged the tiny, virtually unarmed castle of Châlus-Chabrol. Some chroniclers claimed that this was because a local peasant had uncovered a treasure trove of Roman gold.


title: Richard I of England

text: On 26 March 1199, Richard was hit in the shoulder by a crossbow bolt, and the wound turned gangrenous. Richard asked to have the crossbowman brought before him; called alternatively Pierre (or Peter) Basile, John Sabroz, Dudo, and Bertrand de Gourdon (from the town of Gourdon) by chroniclers, the man turned out (according to some sources, but not all) to be a boy. He said Richard had killed his father and two brothers, and that he had killed Richard in revenge. He expected to be executed, but as a final act of mercy Richard forgave him, saying "Live on, and by my bounty behold the light of day", before he ordered the boy to be freed and sent away with 100 shillings.


title: Richard I of England

text: Richard died on 6 April 1199 in the arms of his mother, and thus "ended his earthly day." Because of the nature of Richard's death, it was later referred to as "the Lion by the Ant was slain". According to one chronicler, Richard's last act of chivalry proved fruitless when the infamous mercenary captain Mercadier had the boy flayed alive and hanged as soon as Richard died.


title: Richard I of England

text: Richard's heart was buried at Rouen in Normandy, his entrails in Châlus (where he died), and the rest of his body at the feet of his father at Fontevraud Abbey in Anjou. In 2012, scientists analysed the remains of Richard's heart and found that it had been embalmed with various substances, including frankincense, a symbolically important substance because it had been present both at the birth and embalming of the Christ.


title: Richard I of England

text: Henry Sandford, Bishop of Rochester (1226–1235), announced that he had seen a vision of Richard ascending to Heaven in March 1232 (along with Stephen Langton, the former archbishop of Canterbury), the King having presumably spent 33 years in purgatory as expiation for his sins.


title: Richard I of England

text: Richard produced no legitimate heirs and acknowledged only one illegitimate son, Philip of Cognac. He was succeeded by his brother John as king. His French territories, with the exception of Rouen, initially rejected John as a successor, preferring his nephew Arthur. The lack of any direct heirs from Richard was the first step in the dissolution of the Angevin Empire.


title: Richard I of England

text: Contemporaries considered Richard as both a king and a knight famed for personal martial prowess; this was, apparently, the first such instance of this combination. He was known as a valiant, competent military leader and individual fighter who was courageous and generous. At the same time, he was considered prone to the sins of lust, pride, greed and, above all, excessive cruelty. Ralph of Coggeshall, summarising Richard's career, deplores that the King was one of "the immense cohort of sinners". He was criticised by clergy chroniclers for having taxed the clergy both for the Crusade and for his ransom, whereas the church and the clergy were usually exempt from taxes.


title: Richard I of England

text: Richard was a patron and a protector of the trouvères and troubadours of his entourage; he was also a poet himself. He was interested in writing and music, and two poems are attributed to him. The first one is a sirventes in Old French, "Dalfin je us voill desrenier", and the second one is a lament that he wrote during his imprisonment at Dürnstein Castle, "Ja nus hons pris", with a version in Old Occitan and a version in Old French.


title: Richard I of England

text: In the historiography of the second half of the 20th century, much interest was shown in Richard's sexuality, in particular whether there was evidence of homosexuality. The topic had not been raised by Victorian or Edwardian historians, a fact which was itself denounced as a "conspiracy of silence" by John Harvey (1948). The argument primarily drew on accounts of Richard's behaviour, as well as of his confessions and penitences, and of his childless marriage. Richard did have at least one illegitimate child, Philip of Cognac, and there are reports on his sexual relations with local women during his campaigns. Historians remain divided on the question of Richard's sexuality. Harvey argued in favour of his homosexuality but has been disputed by other historians, most notably John Gillingham (1994), who argues that Richard was probably heterosexual. Flori (1999) again argued in favour of Richard's homosexuality, based on Richard's two public confessions and penitences (in 1191 and 1195) which, according to Flori, "must have" referred to the sin of sodomy. Flori, however, concedes that contemporary accounts of Richard taking women by force exist, concluding that he probably had sexual relations with both men and women.


title: Richard I of England

text: Flori and Gillingham nevertheless agree that accounts of bed-sharing do not support the suggestion that Richard had a sexual relationship with King Philip II, as had been suggested by other modern authors.


title: Richard I of England

text: The second Great Seal of Richard I (1198) shows him bearing a shield depicting "three lions passant-guardant". This is the first instance of the appearance of this blazon, which later became established as the Royal Arms of England. It is likely, therefore, that Richard introduced this heraldic design. In his earlier Great Seal of 1189, he had used either one "lion rampant" or two "lions rampants combatants", arms which he may have adopted from his father.


title: Richard I of England

text: Richard is also credited with having originated the English crest of a "lion statant" (now "statant-guardant"). The coat of three lions continues to represent England on several coins of the pound sterling, forms the basis of several emblems of English national sports teams (such as the England national football team, and the team's "Three Lions" anthem), and endures as one of the most recognisable national symbols of England.


title: Richard I of England

text: Around the middle of the 13th century, various legends developed that, after Richard's capture, his minstrel Blondel travelled Europe from castle to castle, loudly singing a song known only to the two of them (they had composed it together). Eventually, he came to the place where Richard was being held, and Richard heard the song and answered with the appropriate refrain, thus revealing where the King was incarcerated. The story was the basis of André Ernest Modeste Grétry's opera "Richard Cœur-de-Lion" and seems to be the inspiration for the opening to Richard Thorpe's film version of "Ivanhoe". It seems unconnected to the real Jean 'Blondel' de Nesle, an aristocratic . It also does not correspond to the historical reality, since the King's jailers did not hide the fact; on the contrary, they publicised it. An early account of this legend is to be found in Claude Fauchet's "Recueil de l'origine de la langue et poesie françoise" (1581).


title: Richard I of England

text: At some time around the 16th century, tales of Robin Hood started to mention him as a contemporary and supporter of King Richard the Lionheart, Robin being driven to outlawry, during the misrule of Richard's evil brother John, while Richard was away at the Third Crusade.


title: Richard I of England

text: While contemporary sources emphasize his stern and unforgiving nature and his excessive cruelty, his image had already been romanticized a few decades after his death, with the new views on Richard depicting him as generous-hearted '.


title: Richard I of England

text: Richard left an indelible imprint in large part because of his military exploits, and his popular image tended to be dominated by the positive qualities of chivalry and military competence. This is reflected in Steven Runciman's final verdict of Richard I: "he was a bad son, a bad husband, and a bad king, but a gallant and splendid soldier" ("History of the Crusades" Vol. III).


title: Richard I of England

text: Victorian England was divided on Richard: many admired him as a crusader and man of God, erecting an heroic statue to him outside the Houses of Parliament. The late-Victorian scholar William Stubbs, however, thought him "a bad son, a bad husband, a selfish ruler, and a vicious man". During his ten years' reign, he was in England for no more than six months, and was totally absent for the last five years. Stubbs argued that:


title: Richard I of England

text: He was a bad king: his great exploits, his military skill, his splendour and extravagance, his poetical tastes, his adventurous spirit, do not serve to cloak his entire want of sympathy, or even consideration, for his people. He was no Englishman, but it does not follow that he gave to Normandy, Anjou, or Aquitaine the love or care that he denied to his kingdom. His ambition was that of a mere warrior: he would fight for anything whatever, but he would sell everything that was worth fighting for. The glory that he sought was that of victory rather than conquest.


title: Richard I of England

text: In World War I, when British troops commanded by General Edmund Allenby captured Jerusalem, the British press printed cartoons of Richard looking down from the heavens with the caption reading, "At last my dream has come true". General Allenby protested against his campaign being presented as a latter-day Crusade, stating "The importance of Jerusalem lay in its strategic importance, there was no religious impulse in this campaign".


title: Rhys Ifans

text: Rhys Ifans (; born Rhys Owain Evans; 22 July 1967) is a Welsh actor and musician. He was the frontman of Welsh rock music bands the Peth and Super Furry Animals. As an actor, he is best known for his roles in "Notting Hill" (1999), "Kevin & Perry Go Large" (2000) and "Enduring Love" (2004) as well as his portrayals of Xenophilius Lovegood in "Harry Potter and the Deathly Hallows – Part 1" (2010), the supervillain Lizard in "The Amazing Spider-Man" (2012) and "" (2021), and Grigori Rasputin in "The King's Man" (2021). Other roles include Hector DeJean in the Epix thriller series "Berlin Station", Mycroft Holmes in the CBS series "Elementary", and Ser Otto Hightower in the HBO television series "House of the Dragon".


title: Rhys Ifans

text: Ifans was born Rhys Owain Evans in Haverfordwest on 22 July 1967, the son of nursery school teacher Beti-Wyn (née Davies) and primary school teacher Eurwyn Evans. His younger brother, Llŷr Ifans, is also an actor. He grew up in Ruthin, where he received his primary education at Ysgol Pentrecelyn and was raised speaking Welsh as his first language. He attended Ysgol Maes Garmon, a Welsh medium secondary school in Mold, where he took his O levels and A levels. He attended acting classes at Theatr Clwyd. After leaving school, he presented Welsh-language television programmes on S4C. He studied acting at the Guildhall School of Music and Drama in London, where he graduated in 1997.


title: Rhys Ifans

text: Ifans' early stage work included "Hamlet" at Theatr Clwyd, "A Midsummer Night's Dream" at the Regent's Park Theatre, and "Under Milk Wood" and "Volpone" at the National Theatre. He appeared at the Donmar Warehouse in 2003's "Accidental Death of an Anarchist". In 2006, he returned to the London stage in Michael Grandage's production of "Don Juan in Soho" at the Donmar Warehouse. In 2016, Ifans played Fool alongside Glenda Jackson in Deborah Warner's production of "King Lear", at The Old Vic. He returned to The Old Vic to play Ebenezer Scrooge in Matthew Warchus' production of "A Christmas Carol" (adapted by Jack Thorne) in 2017 and in 2018 returned to the National Theatre to play King Berenger in Patrick Marber's new adaptation of Eugene Ionesco's "Exit the King". Ifans was given the role of Atticus Finch in Aaron Sorkin's "To Kill A Mockingbird" to begin at London's Gielgud Theatre on 21 May 2020. The play was delayed due to the COVID-19 pandemic but was rescheduled for May 2021. The role of Atticus Finch was later given to Rafe Spall due to scheduling conflicts.


title: Rhys Ifans

text: Ifans appeared in many Welsh-language television programmes before embarking on his film career, including the comedy show "", as well as performing at the National Theatre, London and the Royal Exchange, Manchester. In 1990, he presented "Sdwnsh" (Welsh for "Mash"), an anarchic children's quiz programme. A total of 31 fifteen-minute programmes were broadcast on Welsh-language TV channel S4C.


title: Rhys Ifans

text: In 2000, He narrated the children's animated series "Sali Mali" for S4C. In 2004, Ifans performance as Peter Cook in the TV film "Not Only But Always" won him the BAFTA Best Actor at the |2005 British Academy Television Awards.


title: Rhys Ifans

text: In 2005, Ifans made a guest appearance for the rock band Oasis in the video for their single "The Importance of Being Idle" (where he mimed to Noel Gallagher's vocals), for which he accepted their award for Video of the Year at the 2006 NME Awards. He has also appeared in the music videos for "God! Show Me Magic" and "Hometown Unicorn" by Super Furry Animals, "Mulder and Scully" by Catatonia, and "Mama Told Me Not to Come" by Tom Jones with Stereophonics.


title: Rhys Ifans

text: In 2008, he appeared in "Six Days One June", one of three episodes of the TV series "The Last Word Monologues", written by Hugo Blick and broadcast on BBC Two. He played a lonely Welsh farmer trying to free himself from a domineering mother.


title: Rhys Ifans

text: From 2016 to 2019, Ifans portrayed hard-nosed American CIA case officer Hector DeJean in the U.S. pay-cable Epix network espionage thriller drama series "Berlin Station", which was filmed on location in Berlin.


title: Rhys Ifans

text: Ifans plays Otto Hightower in the "Game of Thrones" prequel, "House of the Dragon", which premiered 21 August 2022.


title: Rhys Ifans

text: Following his role as Jeremy Lewis in the Swansea-based movie "Twin Town" (1997) alongside his brother Llŷr, Ifans gained international exposure in his role as the slovenly housemate Spike in the British film "Notting Hill" (1999). Reportedly, in preparation for the role, Ifans did not wash himself or brush his teeth. He played Adrian, the pompous eldest brother in "Little Nicky" (2000). Other film roles include: Eyeball Paul in "Kevin & Perry Go Large" (2000), Nigel in "The Replacements" (2000), Iki in "The 51st State" (2001), William Dobbin in "Vanity Fair" (2004), and Vladis Grutas in "Hannibal Rising" (2007). He played Jed Parry in the 2004 film version of Ian McEwan's "Enduring Love", and the lead role in "Danny Deckchair" (2003) as Danny Morgan.


title: Rhys Ifans

text: Ifans revealed in March 2009 that he was to appear in "Harry Potter and the Deathly Hallows – Part 1" (2010). He played Xenophillius Lovegood, editor of the wizarding magazine "The Quibbler" and father of the eccentric Luna Lovegood. In the same interview, he announced that he would play the title role in the film "Mr. Nice", based on the life of the drug smuggler Howard Marks. He played Nemo Nobody's father in "Mr. Nobody". He played a villain in "Nanny McPhee and the Big Bang".


title: Rhys Ifans

text: On 11 October 2010 Associated Press confirmed that Ifans would portray the villain in the Spider-Man reboot film "The Amazing Spider-Man". The villain was revealed as the Curt Connors / Lizard a few days later, and the film was released in July 2012. In 2015, Ifans starred in "She's Funny That Way", directed by Peter Bogdanovich.


title: Rhys Ifans

text: Ifans also starred in Steven Bernstein's "Last Call", which was released theatrically, followed an extremely long delay, in the US on 25 November 2020. It is a surrealistic biopic, which recreates the life of Welsh poet Dylan Thomas through flashbacks during the famous drinking binge at the White Horse Tavern in New York City which ended fatally during the fall of 1953. The film stars Ifans as Thomas alongside John Malkovich, Rodrigo Santoro, Romola Garai, Zosia Mamet, and Tony Hale.


title: Rhys Ifans

text: On 16 November 2021 it was revealed, through the film's official trailer, that Ifans would reprise his role as Lizard from "The Amazing Spider-Man" in the Marvel Cinematic Universe film "", to be released on 17 December. Later it was revealed that Ifans was not actually present on set and only lent his voice for the character created through digital means, with his human form at the end of the film being from archival footage from "The Amazing Spider-Man".


title: Rhys Ifans

text: Ifans also appeared as Grigori Rasputin in the spy film "The King's Man", which was released in December 2021.


title: Rhys Ifans

text: Ifans was briefly lead vocalist of the rock band Super Furry Animals before they released any records.


title: Rhys Ifans

text: Since 2007, Ifans has sung with the psychedelic rock band The Peth ("peth" is Welsh for "thing"), featuring Super Furry Animals' Dafydd Ieuan, which played a number of concert dates in south Wales and in London in the autumn of 2008. In 2009 the band supported Oasis at a concert in the Millennium Stadium in Cardiff.


title: Rhys Ifans

text: In September 2012, Ifans became a patron of the Welsh-language Wikipedia, together with then Archbishop of Wales Barry Morgan.


title: Rhys Ifans

text: In 2017, Ifans partnered with Shelter Cymru in a campaign called "7 Ways You Can End Homelessness". He also in 2017 supported the community purchase of Tafarn Sinc, a pub in his native Pembrokeshire facing closure.


title: Rhys Ifans

text: Ifans lives in London. He dated actress Sienna Miller in 2008 and has dated English actress Anna Friel from 2011 to 2014.


title: Rhys Ifans

text: In 2002, Ifans caused some controversy in the British media for his alleged support of Meibion Glyndŵr, a militant Welsh nationalist group which burnt down more than 100 empty holiday homes in Wales owned by English people during the 1980s. This was mainly due to an interview Mariella Frostrup conducted with him for "The Observer" in which he said, "Welsh-speaking communities are under threat more than at any other time in history because of house prices. [...] Communities that have been there for centuries are essentially becoming holiday villages. Young people are forced to leave because there's no work and the young people that are left can't afford to live there. That's a crime."


title: Rhys Ifans

text: During the 2011 San Diego Comic-Con, Ifans was arrested for misdemeanour battery by the San Diego Police Department after allegedly pushing a guard prior to speaking on a guest panel. The District Attorney's office announced that Ifans would not be charged due to lack of evidence.


title: Rhys Ifans

text: On 16 July 2007, he received an Honorary Fellowship of Bangor University, for services to the film industry.


title: Paul the Apostle

text: Paul (previously called Saul of Tarsus; AD), commonly known as Paul the Apostle and Saint Paul, was a Christian apostle who spread the teachings of Jesus in the first-century world. Generally regarded as one of the most important figures of the Apostolic Age, he founded several Christian communities in Asia Minor and Europe from the mid-40s to the mid-50s AD.


title: Paul the Apostle

text: According to the New Testament book Acts of the Apostles, Paul was a Pharisee. He participated in the persecution of early disciples of Jesus, possibly Hellenised diaspora Jews converted to Christianity, in the area of Jerusalem, prior to his conversion. Some time after having approved of the execution of Stephen, Paul was traveling on the road to Damascus so that he might find any Christians there and bring them "bound to Jerusalem" (ESV). At midday, a light brighter than the sun shone around both him and those with him, causing all to fall to the ground, with the risen Christ verbally addressing Paul regarding his persecution. Having been made blind, along with being commanded to enter the city, his sight was restored three days later by Ananias of Damascus. After these events, Paul was baptized, beginning immediately to proclaim that Jesus of Nazareth was the Jewish messiah and the Son of God. Approximately half of the content in the book of Acts details the life and works of Paul.


title: Paul the Apostle

text: Fourteen of the 27 books in the New Testament have traditionally been attributed to Paul. Seven of the Pauline epistles are undisputed by scholars as being authentic, with varying degrees of argument about the remainder. Pauline authorship of the Epistle to the Hebrews is not asserted in the Epistle itself and was already doubted in the 2nd and 3rd centuries. It was almost unquestioningly accepted from the 5th to the 16th centuries that Paul was the author of Hebrews, but that view is now almost universally rejected by scholars. The other six are believed by some scholars to have come from followers writing in his name, using material from Paul's surviving letters and letters written by him that no longer survive. Other scholars argue that the idea of a pseudonymous author for the disputed epistles raises many problems.


title: Paul the Apostle

text: Today, Paul's epistles continue to be vital roots of the theology, worship and pastoral life in the Latin and Protestant traditions of the West, as well as the Eastern Catholic and Orthodox traditions of the East. Paul's influence on Christian thought and practice has been characterized as being as "profound as it is pervasive", among that of many other apostles and missionaries involved in the spread of the Christian faith.


title: Paul the Apostle

text: Paul's Jewish name was "Saul" (), perhaps after the biblical King Saul, the first king of Israel and like Paul a member of the Tribe of Benjamin; the Latin name Paul, meaning small, was not a result of his conversion as it is commonly believed but a second name for use in communicating with a Greco-Roman audience.


title: Paul the Apostle

text: According to the Acts of the Apostles, he was a Roman citizen. As such, he bore the Latin name "Paul" – in Latin and in biblical Greek (). It was typical for the Jews of that time to have two names: one Hebrew, the other Latin or Greek.


title: Paul the Apostle

text: Jesus called him "Saul, Saul" in "the Hebrew tongue" in the Acts of the Apostles, when he had the vision which led to his conversion on the road to Damascus. Later, in a vision to Ananias of Damascus, "the Lord" referred to him as "Saul, of Tarsus". When Ananias came to restore his sight, he called him "Brother Saul".


title: Paul the Apostle

text: In , Saul is called "Paul" for the first time on the island of Cyprus – much later than the time of his conversion. The author of Luke–Acts indicates that the names were interchangeable: "Saul, who also is called Paul." He refers to him as Paul through the remainder of Acts. This was apparently Paul's preference since he is called Paul in all other Bible books where he is mentioned, including those that he authored. Adopting his Roman name was typical of Paul's missionary style. His method was to put people at their ease and to approach them with his message in a language and style to which they could relate, as in 1 Corinthians 9.


title: Paul the Apostle

text: The main source for information about Paul's life is the material found in his epistles and in the Acts of the Apostles. However, the epistles contain little information about Paul's pre-conversion past. The Acts of the Apostles recounts more information but leaves several parts of Paul's life out of its narrative, such as his probable but undocumented execution in Rome. The Acts of the Apostles also contradict Paul's epistles on multiple accounts, in particular concerning the frequency of Paul's visits to the church in Jerusalem.


title: Paul the Apostle

text: The two main sources of information that give access to the earliest segments of Paul's career are the Acts of the Apostles and the autobiographical elements of Paul's letters to the early Christian communities. Paul was likely born between the years of 5 BC and 5 AD. The Acts of the Apostles indicates that Paul was a Roman citizen by birth, but Helmut Koester takes issue with the evidence presented by the text.


title: Paul the Apostle

text: He was from a devout Jewish family based in the city of Tarsus. One of the larger centers of trade on the Mediterranean coast and renowned for its university, Tarsus had been among the most influential cities in Asia Minor since the time of Alexander the Great, who died in 323 BC.


title: Paul the Apostle

text: Paul referred to himself as being "of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee". The Bible reveals very little about Paul's family. Acts quotes Paul referring to his family by saying he was "a Pharisee, born of Pharisees". Paul's nephew, his sister's son, is mentioned in Acts 23:16. In Romans 16:7, he states that his relatives, Andronicus and Junia, were Christians before he was and were prominent among the Apostles.


title: Paul the Apostle

text: The family had a history of religious piety. Apparently, the family lineage had been very attached to Pharisaic traditions and observances for generations. Acts says that he was an artisan involved in the leather crafting or tent-making profession. This was to become an initial connection with Priscilla and Aquila, with whom he would partner in tentmaking and later become very important teammates as fellow missionaries.


title: Paul the Apostle

text: While he was still fairly young, he was sent to Jerusalem to receive his education at the school of Gamaliel, one of the most noted teachers of Jewish law in history. Although modern scholarship agrees that Paul was educated under the supervision of Gamaliel in Jerusalem, he was not preparing to become a scholar of Jewish law, and probably never had any contact with the Hillelite school. Some of his family may have resided in Jerusalem since later the son of one of his sisters saved his life there. Nothing more is known of his biography until he takes an active part in the martyrdom of Stephen, a Hellenised diaspora Jew.


title: Paul the Apostle

text: Although it is known (from his biography and from Acts) that Paul could and did speak Aramaic (then known as "Hebrew"), modern scholarship suggests that Koine Greek was his first language. In his letters, Paul drew heavily on his knowledge of Stoic philosophy, using Stoic terms and metaphors to assist his new Gentile converts in their understanding of the Gospel and to explain his Christology.


title: Paul the Apostle

text: Paul says that prior to his conversion, he persecuted early Christians "beyond measure", more specifically Hellenised diaspora Jewish members who had returned to the area of Jerusalem. According to James Dunn, the Jerusalem community consisted of "Hebrews," Jews speaking both Aramaic and Greek, and "Hellenists," Jews speaking only Greek, possibly diaspora Jews who had resettled in Jerusalem. Paul's initial persecution of Christians probably was directed against these Greek-speaking "Hellenists" due to their anti-Temple attitude. Within the early Jewish Christian community, this also set them apart from the "Hebrews" and their continuing participation in the Temple cult.


title: Paul the Apostle

text: Paul's conversion can be dated to 31–36 AD by his reference to it in one of his letters. In Galatians 1:16, Paul writes that God "was pleased to reveal his son to me." In 1 Corinthians 15:8, as he lists the order in which Jesus appeared to his disciples after his resurrection, Paul writes, "last of all, as to one untimely born, He appeared to me also."


title: Paul the Apostle

text: According to the account in the Acts of the Apostles, it took place on the road to Damascus, where he reported having experienced a vision of the ascended Jesus. The account says that "He fell to the ground and heard a voice saying to him, 'Saul, Saul, why do you persecute me?' He asked, 'Who are you, Lord?' The reply came, 'I am Jesus, whom you are persecuting'."


title: Paul the Apostle

text: According to the account in Acts 9:1–22, he was blinded for three days and had to be led into Damascus by the hand. During these three days, Saul took no food or water and spent his time in prayer to God. When Ananias of Damascus arrived, he laid his hands on him and said: "Brother Saul, the Lord, "[even]" Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost." His sight was restored, he got up and was baptized. This story occurs only in Acts, not in the Pauline epistles.


title: Paul the Apostle

text: The author of the Acts of the Apostles may have learned of Paul's conversion from the church in Jerusalem, or from the church in Antioch, or possibly from Paul himself.


title: Paul the Apostle

text: According to Timo Eskola, early Christian theology and discourse was influenced by the Jewish Merkabah tradition. Similarly, Alan Segal and Daniel Boyarin regard Paul's accounts of his conversion experience and his ascent to the heavens (in 2 Corinthians 12) as the earliest first-person accounts that are extant of a Merkabah mystic in Jewish or Christian literature. Conversely, Timothy Churchill has argued that Paul's Damascus road encounter does not fit the pattern of Merkabah.


title: Paul the Apostle

text: After his conversion, Paul went to Damascus, where Acts 9 states he was healed of his blindness and baptized by Ananias of Damascus. Paul says that it was in Damascus that he barely escaped death. Paul also says that he then went first to Arabia, and then came back to Damascus. Paul's trip to Arabia is not mentioned anywhere else in the Bible, and some suppose he actually traveled to Mount Sinai for meditations in the desert. He describes in Galatians how three years after his conversion he went to Jerusalem. There he met James and stayed with Simon Peter for 15 days. Paul located Mount Sinai in Arabia in Galatians 4:24–25.


title: Paul the Apostle

text: Paul asserted that he received the Gospel not from man, but directly by "the revelation of Jesus Christ". He claimed almost total independence from the Jerusalem community (possibly in the Cenacle), but agreed with it on the nature and content of the gospel. He appeared eager to bring material support to Jerusalem from the various growing Gentile churches that he started. In his writings, Paul used the persecutions he endured to avow proximity and union with Jesus and as a validation of his teaching.


title: Paul the Apostle

text: Paul's narrative in Galatians states that 14 years after his conversion he went again to Jerusalem. It is not known what happened during this time, but both Acts and Galatians provide some details. Though a view is held that Paul spent 14 years studying the scriptures and growing in the faith. At the end of this time, Barnabas went to find Paul and brought him to Antioch. The Christian community at Antioch had been established by Hellenised diaspora Jews living in Jerusalem, who played an important role in reaching a Gentile, Greek audience, notably at Antioch, which had a large Jewish community and significant numbers of Gentile "God-fearers." From Antioch the mission to the Gentiles started, which would fundamentally change the character of the early Christian movement, eventually turning it into a new, Gentile religion.


title: Paul the Apostle

text: When a famine occurred in Judea, around 45–46, Paul and Barnabas journeyed to Jerusalem to deliver financial support from the Antioch community. According to Acts, Antioch had become an alternative center for Christians following the dispersion of the believers after the death of Stephen. It was in Antioch that the followers of Jesus were first called "Christians".


title: Paul the Apostle

text: The author of Acts arranges Paul's travels into three separate journeys. The first journey, for which Paul and Barnabas were commissioned by the Antioch community, and led initially by Barnabas, took Barnabas and Paul from Antioch to Cyprus then into southern Asia Minor, and finally returning to Antioch. In Cyprus, Paul rebukes and blinds Elymas the magician who was criticizing their teachings.


title: Paul the Apostle

text: They sailed to Perga in Pamphylia. John Mark left them and returned to Jerusalem. Paul and Barnabas went on to Pisidian Antioch. On Sabbath they went to the synagogue. The leaders invited them to speak. Paul reviewed Israelite history from life in Egypt to King David. He introduced Jesus as a descendant of David brought to Israel by God. He said that his team came to town to bring the message of salvation. He recounted the story of Jesus' death and resurrection. He quoted from the Septuagint to assert that Jesus was the promised Christos who brought them forgiveness for their sins. Both the Jews and the "God-fearing" Gentiles invited them to talk more next Sabbath. At that time almost the whole city gathered. This upset some influential Jews who spoke against them. Paul used the occasion to announce a change in his mission which from then on would be to the Gentiles.


title: Paul the Apostle

text: Antioch served as a major Christian home base for Paul's early missionary activities, and he remained there for "a long time with the disciples" at the conclusion of his first journey. The exact duration of Paul's stay in Antioch is unknown, with estimates ranging from nine months to as long as eight years.


title: Paul the Apostle

text: In Raymond Brown's "An Introduction to the New Testament" (1997), a chronology of events in Paul's life is presented, illustrated from later 20th-century writings of biblical scholars. The first missionary journey of Paul is assigned a "traditional" (and majority) dating of 46–49 AD, compared to a "revisionist" (and minority) dating of after 37 AD.


title: Paul the Apostle

text: A vital meeting between Paul and the Jerusalem church took place in the year 49 AD by "traditional" (and majority) dating, compared to a "revisionist" (and minority) dating of 47/51 AD. The meeting is described in Acts 15:2 and usually seen as the same event mentioned by Paul in Galatians 2:1. The key question raised was whether Gentile converts needed to be circumcised. At this meeting, Paul states in his letter to the Galatians, Peter, James, and John accepted Paul's mission to the Gentiles.


title: Paul the Apostle

text: The Jerusalem meetings are mentioned in Acts, and also in Paul's letters. For example, the Jerusalem visit for famine relief apparently corresponds to the "first visit" (to Peter and James only). F. F. Bruce suggested that the "fourteen years" could be from Paul's conversion rather than from his first visit to Jerusalem.


title: Paul the Apostle

text: Despite the agreement achieved at the Council of Jerusalem, Paul recounts how he later publicly confronted Peter in a dispute sometimes called the "Incident at Antioch", over Peter's reluctance to share a meal with Gentile Christians in Antioch because they did not strictly adhere to Jewish customs.


title: Paul the Apostle

text: Writing later of the incident, Paul recounts, "I opposed [Peter] to his face, because he was clearly in the wrong", and says he told Peter, "You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?" Paul also mentions that even Barnabas, his traveling companion and fellow apostle until that time, sided with Peter.


title: Paul the Apostle

text: The outcome of the incident remains uncertain. The "Catholic Encyclopedia" suggests that Paul won the argument, because "Paul's account of the incident leaves no doubt that Peter saw the justice of the rebuke". However, Paul himself never mentions a victory, and L. Michael White's "From Jesus to Christianity" draws the opposite conclusion: "The blowup with Peter was a total failure of political bravado, and Paul soon left Antioch as "persona non grata", never again to return".


title: Paul the Apostle

text: Paul left for his second missionary journey from Jerusalem, in late Autumn 49 AD, after the meeting of the Council of Jerusalem where the circumcision question was debated. On their trip around the Mediterranean Sea, Paul and his companion Barnabas stopped in Antioch where they had a sharp argument about taking John Mark with them on their trips. The Acts of the Apostles said that John Mark had left them in a previous trip and gone home. Unable to resolve the dispute, Paul and Barnabas decided to separate; Barnabas took John Mark with him, while Silas joined Paul.


title: Paul the Apostle

text: Paul and Silas initially visited Tarsus (Paul's birthplace), Derbe and Lystra. In Lystra, they met Timothy, a disciple who was spoken well of, and decided to take him with them. Paul and his companions, Silas and Timothy, had plans to journey to the southwest portion of Asia Minor to preach the gospel but during the night, Paul had a vision of a man of Macedonia standing and begging him to go to Macedonia to help them. After seeing the vision, Paul and his companions left for Macedonia to preach the gospel to them. The Church kept growing, adding believers, and strengthening in faith daily.


title: Paul the Apostle

text: In Philippi, Paul cast a spirit of divination out of a servant girl, whose masters were then unhappy about the loss of income her soothsaying provided. They seized Paul and Silas and dragged them into the marketplace before the authorities and Paul and Silas were put in jail. After a miraculous earthquake, the gates of the prison fell apart and Paul and Silas could have escaped but remained; this event led to the conversion of the jailor. They continued traveling, going by Berea and then to Athens, where Paul preached to the Jews and God-fearing Greeks in the synagogue and to the Greek intellectuals in the Areopagus. Paul continued from Athens to Corinth.


title: Paul the Apostle

text: Around 50–52 AD, Paul spent 18 months in Corinth. The reference in Acts to Proconsul Gallio helps ascertain this date (cf. Gallio Inscription). In Corinth, Paul met Priscilla and Aquila, who became faithful believers and helped Paul through his other missionary journeys. The couple followed Paul and his companions to Ephesus, and stayed there to start one of the strongest and most faithful churches at that time.


title: Paul the Apostle

text: In 52, departing from Corinth, Paul stopped at the nearby village of Cenchreae to have his hair cut off, because of a vow he had earlier taken. It is possible this was to be a final haircut prior to fulfilling his vow to become a Nazirite for a defined period of time. With Priscilla and Aquila, the missionaries then sailed to Ephesus and then Paul alone went on to Caesarea to greet the Church there. He then traveled north to Antioch, where he stayed for some time (, "perhaps about a year"), before leaving again on a third missionary journey. Some New Testament texts suggest that he also visited Jerusalem during this period for one of the Jewish feasts, possibly Pentecost. Textual critic Henry Alford and others consider the reference to a Jerusalem visit to be genuine and it accords with Acts 21:29, according to which Paul and Trophimus the Ephesian had previously been seen in Jerusalem.


title: Paul the Apostle

text: According to Acts, Paul began his third missionary journey by traveling all around the region of Galatia and Phrygia to strengthen, teach and rebuke the believers. Paul then traveled to Ephesus, an important center of early Christianity, and stayed there for almost three years, probably working there as a tentmaker, as he had done when he stayed in Corinth. He is claimed to have performed numerous miracles, healing people and casting out demons, and he apparently organized missionary activity in other regions. Paul left Ephesus after an attack from a local silversmith resulted in a pro-Artemis riot involving most of the city. During his stay in Ephesus, Paul wrote four letters to the church in Corinth. The Jerusalem Bible suggests that the letter to the church in Philippi was also written from Ephesus.


title: Paul the Apostle

text: Paul went through Macedonia into Achaea and stayed in Greece, probably Corinth, for three months during 56–57 AD. Commentators generally agree that Paul dictated his Epistle to the Romans during this period. He then made ready to continue on to Syria, but he changed his plans and traveled back through Macedonia because of some Jews who had made a plot against him. In Romans 15:19, Paul wrote that he visited Illyricum, but he may have meant what would now be called Illyria Graeca, which was at that time a division of the Roman province of Macedonia. On their way back to Jerusalem, Paul and his companions visited other cities such as Philippi, Troas, Miletus, Rhodes, and Tyre. Paul finished his trip with a stop in Caesarea, where he and his companions stayed with Philip the Evangelist before finally arriving at Jerusalem.


title: Paul the Apostle

text: Among the writings of the early Christians, Pope Clement I said that Paul was "Herald (of the Gospel of Christ) in the West", and that "he had gone to the extremity of the west". John Chrysostom indicated that Paul preached in Spain: "For after he had been in Rome, he returned to Spain, but whether he came thence again into these parts, we know not". Cyril of Jerusalem said that Paul, "fully preached the Gospel, and instructed even imperial Rome, and carried the earnestness of his preaching as far as Spain, undergoing conflicts innumerable, and performing Signs and wonders". The Muratorian fragment mentions "the departure of Paul from the city [of Rome] [5a] (39) when he journeyed to Spain".


title: Paul the Apostle

text: This table is adapted from White, "From Jesus to Christianity." Note that the matching of Paul's travels in the Acts and the travels in his Epistles is done for the reader's convenience and is not approved of by all scholars.


title: Paul the Apostle

text: In 57 AD, upon completion of his third missionary journey, Paul arrived in Jerusalem for his fifth and final visit with a collection of money for the local community. The Acts of the Apostles reports that he initially was warmly received. However, Acts goes on to recount how Paul was warned by James and the elders that he was gaining a reputation for being against the Law, saying "they have been told about you that you teach all the Jews living among the Gentiles to forsake Moses, and that you tell them not to circumcise their children or observe the customs." Paul underwent a purification ritual so that "all will know that there is nothing in what they have been told about you, but that you yourself observe and guard the law."


title: Paul the Apostle

text: When the seven days of the purification ritual were almost completed, some "Jews from Asia" (most likely from Roman Asia) accused Paul of defiling the temple by bringing gentiles into it. He was seized and dragged out of the temple by an angry mob. When the tribune heard of the uproar, he and some centurions and soldiers rushed to the area. Unable to determine his identity and the cause of the uproar, they placed him in chains. He was about to be taken into the barracks when he asked to speak to the people. He was given permission by the Romans and proceeded to tell his story. After a while, the crowd responded. "Up to this point they listened to him, but then they shouted, 'Away with such a fellow from the earth! For he should not be allowed to live.'" The tribune ordered that Paul be brought into the barracks and questioned by flogging. Paul asserted his Roman citizenship, which would prevent his flogging. The tribune "wanted to find out what Paul was being accused of by the Jews, the next day he released him and ordered the chief priests and the entire council to meet". Paul spoke before the council and caused a disagreement between the Pharisees and the Sadducees. When this threatened to turn violent, the tribune ordered his soldiers to take Paul by force and return him to the barracks.


title: Paul the Apostle

text: The next morning, forty Jews "bound themselves by an oath neither to eat nor drink until they had killed Paul", but the son of Paul's sister heard of the plot and notified Paul, who notified the tribune that the conspiracists were going to ambush him. The tribune ordered two centurions to "Get ready to leave by nine o'clock tonight for Caesarea with two hundred soldiers, seventy horsemen, and two hundred spearmen. Also provide mounts for Paul to ride, and take him safely to Felix the governor."


title: Paul the Apostle

text: Paul was taken to Caesarea, where the governor ordered that he be kept under guard in Herod's headquarters. "Five days later the high priest Ananias came down with some elders and an attorney, a certain Tertullus, and they reported their case against Paul to the governor." Both Paul and the Jewish authorities gave a statement "But Felix, who was rather well informed about the Way, adjourned the hearing with the comment, "When Lysias the tribune comes down, I will decide your case."


title: Paul the Apostle

text: Marcus Antonius Felix then ordered the centurion to keep Paul in custody, but to "let him have some liberty and not to prevent any of his friends from taking care of his needs." He was held there for two years by Felix, until a new governor, Porcius Festus, was appointed. The "chief priests and the leaders of the Jews" requested that Festus return Paul to Jerusalem. After Festus had stayed in Jerusalem "not more than eight or ten days, he went down to Caesarea; the next day he took his seat on the tribunal and ordered Paul to be brought." When Festus suggested that he be sent back to Jerusalem for further trial, Paul exercised his right as a Roman citizen to "appeal unto Caesar". Finally, Paul and his companions sailed for Rome where Paul was to stand trial for his alleged crimes.


title: Paul the Apostle

text: Acts recounts that on the way to Rome for his appeal as a Roman citizen to Caesar, Paul was shipwrecked on "Melita" (Malta), where the islanders showed him "unusual kindness" and where he was met by Publius. From Malta, he travelled to Rome via Syracuse, Rhegium and Puteoli.


title: Paul the Apostle

text: Paul finally arrived in Rome around 60 AD, where he spent another two years under house arrest. The narrative of Acts ends with Paul preaching in Rome for two years from his rented home while awaiting trial.


title: Paul the Apostle

text: Irenaeus wrote in the 2nd century that Peter and Paul had been the founders of the church in Rome and had appointed Linus as succeeding bishop. However, Paul was not a bishop of Rome, nor did he bring Christianity to Rome since there were already Christians in Rome when he arrived there; Paul also wrote his letter to the church at Rome before he had visited Rome. Paul only played a supporting part in the life of the church in Rome.


title: Paul the Apostle

text: The date of Paul's death is believed to have occurred after the Great Fire of Rome in July 64 AD, but before the last year of Nero's reign, in 68 AD.


title: Paul the Apostle

text: The Second Epistle to Timothy states that Paul was arrested in Troad and brought back to Rome, where he was imprisoned and put on trial; the Epistle was traditionally ascribed to Paul, but today many scholars considered it to be pseudepigrapha, perhaps written by one of Paul's disciples. Pope Clement I writes in his Epistle to the Corinthians that after Paul "had borne his testimony before the rulers", he "departed from the world and went unto the holy place, having been found a notable pattern of patient endurance." Ignatius of Antioch writes in his Epistle to the Ephesians that Paul was martyred, without giving any further information.


title: Paul the Apostle

text: Eusebius states that Paul was killed during the Neronian Persecution and, quoting from Dionysius of Corinth, argues that Peter and Paul were martyred "at the same time". Tertullian writes that Paul was beheaded like John the Baptist, a detail also contained in Lactantius,Jerome, John Chrysostom and Sulpicius Severus.


title: Paul the Apostle

text: A legend later developed that his martyrdom occurred at the Aquae Salviae, on the Via Laurentina. According to this legend, after Paul was decapitated, his severed head rebounded three times, giving rise to a source of water each time that it touched the ground, which is how the place earned the name "San Paolo alle Tre Fontane" ("St Paul at the Three Fountains"). The apocryphal Acts of Paul also describe the martyrdom and the burial of Paul, but their narrative is highly fanciful and largely unhistorical.


title: Paul the Apostle

text: According to the , Paul's body was buried outside the walls of Rome, at the second mile on the Via Ostiensis, on the estate owned by a Christian woman named Lucina. It was here, in the fourth century, that the Emperor Constantine the Great built a first church. Then, between the fourth and fifth centuries, it was considerably enlarged by the Emperors Valentinian I, Valentinian II, Theodosius I, and Arcadius. The present-day Basilica of Saint Paul Outside the Walls was built there in the early 19th century.


title: Paul the Apostle

text: Caius in his "Disputation Against Proclus" (198 AD) mentions this of the places in which the remains of the apostles Peter and Paul were deposited: "I can point out the trophies of the apostles. For if you are willing to go to the Vatican or to the Ostian Way, you will find the trophies of those who founded this Church".


title: Paul the Apostle

text: Jerome in his (392 AD) writing on Paul's biography, mentions that "Paul was buried in the Ostian Way at Rome".


title: Paul the Apostle

text: In 2002, an -long marble sarcophagus, inscribed with the words ("Paul apostle martyr") was discovered during excavations around the Basilica of Saint Paul Outside the Walls on the Via Ostiensis. Vatican archaeologists declared this to be the tomb of Paul the Apostle in 2005. In June 2009, Pope Benedict XVI announced excavation results concerning the tomb. The sarcophagus was not opened but was examined by means of a probe, which revealed pieces of incense, purple and blue linen, and small bone fragments. The bone was radiocarbon-dated to the 1st or 2nd century. According to the Vatican, these findings support the conclusion that the tomb is Paul's.


title: Paul the Apostle

text: 1 Clement, a letter written by the Roman bishop Clement of Rome around the year 90, reports this about Paul:


title: Paul the Apostle

text: Commenting on this passage, Raymond Brown writes that while it "does not explicitly say" that Paul was martyred in Rome, "such a martyrdom is the most reasonable interpretation". Eusebius of Caesarea, who wrote in the 4th century, states that Paul was beheaded in the reign of the Roman Emperor Nero. This event has been dated either to the year 64 AD, when Rome was devastated by a fire, or a few years later, to 67 AD. According to one tradition, the church of San Paolo alle Tre Fontane marks the place of Paul's execution. A Roman Catholic liturgical solemnity of Peter and Paul, celebrated on 29 June, commemorates his martyrdom, and reflects a tradition (preserved by Eusebius) that Peter and Paul were martyred at the same time. The Roman liturgical calendar for the following day now remembers all Christians martyred in these early persecutions; formerly, 30 June was the feast day for St. Paul. Persons or religious orders with a special affinity for St. Paul can still celebrate their patron on 30 June.


title: Paul the Apostle

text: The apocryphal Acts of Paul and the apocryphal Acts of Peter suggest that Paul survived Rome and traveled further west. Some think that Paul could have revisited Greece and Asia Minor after his trip to Spain, and might then have been arrested in Troas, and taken to Rome and executed. A tradition holds that Paul was interred with Saint Peter by the via Appia until moved to what is now the Basilica of Saint Paul Outside the Walls in Rome. Bede, in his "Ecclesiastical History", writes that Pope Vitalian in 665 gave Paul's relics (including a cross made from his prison chains) from the crypts of Lucina to King Oswy of Northumbria, northern Britain. The skull of Saint Paul is claimed to reside in the Archbasilica of Saint John Lateran since at least the ninth century, alongside the skull of Saint Peter.


title: Paul the Apostle

text: Paul is remembered (with Peter) in the Church of England with a Festival on 29 June. Paul is considered the patron saint of London.


title: Paul the Apostle

text: The New Testament offers little if any information about the physical appearance of Paul, but several descriptions can be found in apocryphal texts. In the Acts of Paul he is described as "A man of small stature, with a bald head and crooked legs, in a good state of body, with eyebrows meeting and nose somewhat hooked". In the Latin version of the Acts of Paul and Thecla it is added that he had a red, florid face.


title: Paul the Apostle

text: In "The History of the Contending of Saint Paul", his countenance is described as "ruddy with the ruddiness of the skin of the pomegranate". The Acts of Saint Peter confirms that Paul had a bald and shining head, with red hair.


title: Paul the Apostle

text: As summarised by Barnes, Chrysostom records that Paul's stature was low, his body crooked and his head bald. Lucian, in his "Philopatris", describes Paul as ("he was small, contracted, crooked, of three cubits, or four feet six").


title: Paul the Apostle

text: Nicephorus claims that Paul was a little man, crooked, and almost bent like a bow, with a pale countenance, long and wrinkled, and a bald head. Pseudo-Chrysostom echoes Lucian's height of Paul, referring to him as "the man of three cubits".


title: Paul the Apostle

text: Of the 27 books in the New Testament, 13 identify Paul as the author; seven of these are widely considered authentic and Paul's own, while the authorship of the other six is disputed. The undisputed letters are considered the most important sources since they contain what is widely agreed to be Paul's own statements about his life and thoughts. Theologian Mark Powell writes that Paul directed these seven letters to specific occasions at particular churches. As an example, if the Corinthian church had not experienced problems concerning its celebration of the Lord's Supper, today it would not be known that Paul even believed in that observance or had any opinions about it one way or the other. Powell comments that there may be other matters in the early church that have since gone unnoticed simply because no crises arose that prompted Paul to comment on them.


title: Paul the Apostle

text: In Paul's writings, he provides the first written account of what it is to be a Christian and thus a description of Christian spirituality. His letters have been characterized as being the most influential books of the New Testament after the Gospels of Matthew and John.


title: Paul the Apostle

text: Paul's authentic letters are roughly dated to the years surrounding the mid-1st century. Placing Paul in this time period is done on the basis of his reported conflicts with other early contemporary figures in the Jesus movement including James and Peter, the references to Paul and his letters by Clement of Rome writing in the late 1st century, his reported issues in Damascus from 2 Corinthians 11:32 which he says took place while King Aretas IV was in power, a possible reference to Erastus of Corinth in Romans 16:23, his reference to preaching in the province of Illyricum (which dissolved in 80 AD), the lack of any references to the Gospels indicating a pre-war time period, the chronology in the Acts of the Apostles placing Paul in this time, and the dependence on Paul's letters by other 1st-century pseudo-Pauline epistles.


title: Paul the Apostle

text: Seven of the 13 letters that bear Paul's name – Romans, 1 Corinthians, 2 Corinthians, Galatians, Philippians, 1 Thessalonians and Philemon – are almost universally accepted as being entirely authentic (dictated by Paul himself). They are considered the best source of information on Paul's life and especially his thought.


title: Paul the Apostle

text: Four of the letters (Ephesians, 1 and 2 Timothy and Titus) are widely considered pseudepigraphical, while the authorship of the other two is subject to debate. Colossians and 2 Thessalonians are possibly "Deutero-Pauline" meaning they may have been written by Paul's followers after his death. Similarly, 1 Timothy, 2 Timothy, and Titus may be "Trito-Pauline" meaning they may have been written by members of the Pauline school a generation after his death. According to their theories, these disputed letters may have come from followers writing in Paul's name, often using material from his surviving letters. These scribes also may have had access to letters written by Paul that no longer survive.


title: Paul the Apostle

text: The authenticity of Colossians has been questioned on the grounds that it contains an otherwise unparalleled description (among his writings) of Jesus as "the image of the invisible God", a Christology found elsewhere only in the Gospel of John. However, the personal notes in the letter connect it to Philemon, unquestionably the work of Paul. Internal evidence shows close connection with Philippians.


title: Paul the Apostle

text: Ephesians is a letter that is very similar to Colossians, but is almost entirely lacking in personal reminiscences. Its style is unique. It lacks the emphasis on the cross to be found in other Pauline writings, reference to the Second Coming is missing, and Christian marriage is exalted in a way that contrasts with the reference in 1 Corinthians. Finally, according to R. E. Brown, it exalts the Church in a way suggestive of the second generation of Christians, "built upon the foundation of the apostles and prophets" now past.


title: Paul the Apostle

text: The defenders of its Pauline authorship argue that it was intended to be read by a number of different churches and that it marks the final stage of the development of Paul's thinking. It has been said, too, that the moral portion of the Epistle, consisting of the last two chapters, has the closest affinity with similar portions of other Epistles, while the whole admirably fits in with the known details of Paul's life, and throws considerable light upon them.


title: Paul the Apostle

text: Three main reasons have been advanced by those who question Paul's authorship of 1 Timothy, 2 Timothy, and Titus, also known as the Pastoral Epistles:


title: Paul the Apostle

text: Although approximately half of the Acts of the Apostles deals with Paul's life and works, Acts does not refer to Paul writing letters. Historians believe that the author of Acts did not have access to any of Paul's letters. One piece of evidence suggesting this is that Acts never directly quotes from the Pauline epistles. Discrepancies between the Pauline epistles and Acts would further support the conclusion that the author of Acts did not have access to those epistles when composing Acts.


title: Paul the Apostle

text: British Jewish scholar Hyam Maccoby contended that Paul, as described in the Acts of the Apostles, is quite different from the view of Paul gleaned from his own writings. Some difficulties have been noted in the account of his life. Paul as described in the Acts of the Apostles is much more interested in factual history, less in theology; ideas such as justification by faith are absent as are references to the Spirit, according to Maccoby. He also pointed out that there are no references to John the Baptist in the Pauline Epistles, although Paul mentions him several times in the Acts of the Apostles.


title: Paul the Apostle

text: Others have objected that the language of the speeches is too Lukan in style to reflect anyone else's words. Moreover, George Shillington writes that the author of Acts most likely created the speeches accordingly and they bear his literary and theological marks. Conversely, Howard Marshall writes that the speeches were not entirely the inventions of the author and while they may not be accurate word-for-word, the author nevertheless records the general idea of them.


title: Paul the Apostle

text: F. C. Baur (1792–1860), professor of theology at Tübingen in Germany, the first scholar to critique Acts and the Pauline Epistles, and founder of the Tübingen School of theology, argued that Paul, as the "Apostle to the Gentiles", was in violent opposition to the original 12 Apostles. Baur considers the Acts of the Apostles were late and unreliable. This debate has continued ever since, with Adolf Deissmann (1866–1937) and Richard Reitzenstein (1861–1931) emphasising Paul's Greek inheritance and Albert Schweitzer stressing his dependence on Judaism.


title: Paul the Apostle

text: In the opening verses of , Paul provides a litany of his own apostolic appointment to preach among the Gentiles and his post-conversion convictions about the risen Christ. Paul described himself as set apart for the gospel of God and called to be an apostle and a servant of Jesus Christ. Jesus had revealed himself to Paul, just as he had appeared to Peter, to James, and to the twelve disciples after his resurrection. Paul experienced this as an unforeseen, sudden, startling change, due to all-powerful grace, not as the fruit of his reasoning or thoughts.


title: Paul the Apostle

text: Paul also describes himself as afflicted with "a thorn in the flesh"; the nature of this "thorn" is unknown.


title: Paul the Apostle

text: There are debates as to whether Paul understood himself as commissioned to take the gospel to the gentiles at the moment of his conversion. Before his conversion he believed his persecution of the church to be an indication of his zeal for his religion; after his conversion he believed Jewish hostility toward the church was sinful opposition, that would incur God's wrath. Paul believed he was halted by Christ, when his fury was at its height. It was "through zeal" that he persecuted the Church, and he obtained mercy because he had "acted ignorantly in unbelief".


title: Paul the Apostle

text: Paul's writings emphasized the crucifixion, Christ's resurrection and the Parousia or second coming of Christ. Paul saw Jesus as Lord (), the true messiah and the Son of God, who was promised by God beforehand, through his prophets in the Holy Scriptures. While being a biological descendant from David ("according to the flesh"), he was declared to be the Son of God by his resurrection from the dead.


title: Paul the Apostle

text: According to E. P. Sanders, Paul "preached the death, resurrection, and lordship of Jesus Christ, and he proclaimed that faith in Jesus guarantees a share in his life."


title: Paul the Apostle

text: In Paul's view, "Jesus' death was not a defeat but was for the believers' benefit," a sacrifice which substitutes for the lives of others, and frees them from the bondage of sin. Believers participate in Christ's death and resurrection by their baptism. The resurrection of Jesus was of primary importance to Paul, bringing the promise of salvation to believers. Paul taught that, when Christ returned, "those who died in Christ would be raised when he returned," while those still alive would be "caught up in the clouds together with them to meet the Lord in the air".


title: Paul the Apostle

text: Sanders concludes that Paul's writings reveal what he calls the essence of the Christian message: "(1) God sent his Son; (2) the Son was crucified and resurrected for the benefit of humanity; (3) the Son would soon return; and (4) those who belonged to the Son would live with him forever. Paul's gospel, like those of others, also included (5) the admonition to live by the highest moral standard: "May your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ"."


title: Paul the Apostle

text: In Paul's writings, the public, corporate devotional patterns towards Jesus in the early Christian community are reflective of Paul's perspective on the divine status of Jesus in what scholars have termed a "binitarian" pattern of devotion. For Paul, Jesus receives prayer, the presence of Jesus is confessionally invoked by believers, people are baptized in Jesus' name, Jesus is the reference in Christian fellowship for a religious ritual meal (the Lord's Supper; in pagan cults, the reference for ritual meals is always to a deity), and Jesus is the source of continuing prophetic oracles to believers.


title: Paul the Apostle

text: Paul taught that Christians are redeemed from sin by Jesus' death and resurrection. His death was an expiation as well as a propitiation, and by Christ's blood peace is made between God and man. By grace, through faith, a Christian shares in Jesus' death and in his victory over death, gaining as a free gift a new, justified status of sonship.


title: Paul the Apostle

text: According to Krister Stendahl, the main concern of Paul's writings on Jesus' role, and salvation by faith, is not the individual conscience of human sinners, and their doubts about being chosen by God or not, but the problem of the inclusion of gentile (Greek) Torah observers into God's covenant. "Dying for our sins" refers to the problem of gentile Torah-observers, who, despite their faithfulness, cannot fully observe commandments, including circumcision, and are therefore 'sinners', excluded from God's covenant. Jesus' death and resurrection solved this problem of the exclusion of the gentiles from God's covenant, as indicated by Romans 3:21–26.


title: Paul the Apostle

text: Paul's conversion fundamentally changed his basic beliefs regarding God's covenant and the inclusion of Gentiles into this covenant. Paul believed Jesus' death was a voluntary sacrifice, that reconciled sinners with God. The law only reveals the extent of people's enslavement to the power of sin—a power that must be broken by Christ. Before his conversion Paul believed Gentiles were outside the covenant that God made with Israel; after his conversion, he believed Gentiles and Jews were united as the people of God in Christ. Before his conversion he believed circumcision was the rite through which males became part of Israel, an exclusive community of God's chosen people; after his conversion he believed that neither circumcision nor uncircumcision means anything, but that the new creation is what counts in the sight of God, and that this new creation is a work of Christ in the life of believers, making them part of the church, an inclusive community of Jews and Gentiles reconciled with God through faith.


title: Paul the Apostle

text: According to E. P. Sanders, who initiated the New Perspective on Paul with his 1977 publication "Paul and Palestinian Judaism", Paul saw the faithful redeemed by participation in Jesus' death and rising. Though "Jesus' death substituted for that of others and thereby freed believers from sin and guilt," a metaphor derived from "ancient sacrificial theology," the essence of Paul's writing is not in the "legal terms" regarding the expiation of sin, but the act of "participation in Christ through dying and rising with him." According to Sanders, "those who are baptized into Christ are baptized into his death, and thus they escape the power of sin[...] he died so that the believers may die with him and consequently live with him." By this participation in Christ's death and rising, "one receives forgiveness for past offences, is liberated from the powers of sin, and receives the Spirit."


title: Paul the Apostle

text: Some scholars see Paul as completely in line with 1st-century Judaism (a Pharisee and student of Gamaliel as presented by Acts), others see him as opposed to 1st-century Judaism (see Marcionism), while the majority see him as somewhere in between these two extremes, opposed to insistence on keeping the "Ritual Laws" (for example the circumcision controversy in early Christianity) as necessary for entrance into God's New Covenant, but in full agreement on "Divine Law". These views of Paul are paralleled by the views of Biblical law in Christianity.


title: Paul the Apostle

text: Paul is critical both theologically and empirically of claims of moral or lineal superiority of Jews while conversely strongly sustaining the notion of a special place for the Children of Israel. Paul's theology of the gospel accelerated the separation of the messianic sect of Christians from Judaism, a development contrary to Paul's own intent. He wrote that faith in Christ was alone decisive in salvation for Jews and Gentiles alike, making the schism between the followers of Christ and mainstream Jews inevitable and permanent. He argued that Gentile converts did not need to become Jews, get circumcised, follow Jewish dietary restrictions, or otherwise observe Mosaic laws to be saved.


title: Paul the Apostle

text: According to Paula Fredriksen, Paul's opposition to male circumcision for Gentiles is in line with Old Testament predictions that "in the last days the gentile nations would come to the God of Israel, as gentiles (e.g., Zechariah 8:20–23), not as proselytes to Israel." For Paul, Gentile male circumcision was therefore an affront to God's intentions. According to Hurtado, "Paul saw himself as what Munck called a salvation-historical figure in his own right," who was "personally and singularly deputized by God to bring about the predicted ingathering (the "fullness") of the nations."


title: Paul the Apostle

text: According to Sanders, Paul insists that salvation is received by the grace of God; according to Sanders, this insistence is in line with Judaism of until 200 AD, which saw God's covenant with Israel as an act of grace of God. Observance of the Law is needed to maintain the covenant, but the covenant is not earned by observing the Law, but by the grace of God.


title: Paul the Apostle

text: Sanders' publications have since been taken up by Professor James Dunn who coined the phrase "The New Perspective on Paul". N.T. Wright, the Anglican Bishop of Durham, notes a difference in emphasis between Galatians and Romans, the latter being much more positive about the continuing covenant between God and his ancient people than the former. Wright also contends that performing Christian works is not insignificant but rather proof of having attained the redemption of Jesus Christ by grace (free gift received by faith). He concludes that Paul distinguishes between performing Christian works which are signs of ethnic identity and others which are a sign of obedience to Christ.


title: Paul the Apostle

text: According to Bart Ehrman, Paul believed that Jesus would return within his lifetime. Paul expected that Christians who had died in the meantime would be resurrected to share in God's kingdom, and he believed that the saved would be transformed, assuming heavenly, imperishable bodies.


title: Paul the Apostle

text: Paul's teaching about the end of the world is expressed most clearly in his first and second letters to the Christian community of Thessalonica. He assures them that the dead will rise first and be followed by those left alive. This suggests an imminent end but he is unspecific about times and seasons and encourages his hearers to expect a delay. The form of the end will be a battle between Jesus and the man of lawlessness whose conclusion is the triumph of Christ.


title: Paul the Apostle

text: Before his conversion he believed God's messiah would put an end to the old age of evil, and initiate a new age of righteousness; after his conversion, he believed this would happen in stages that had begun with the resurrection of Jesus, but the old age would continue until Jesus returns.


title: Paul the Apostle

text: The second chapter of the first letter to Timothy—one of the six disputed letters—is used by many churches to deny women a vote in church affairs, reject women from serving as teachers of adult Bible classes, prevent them from serving as missionaries, and generally disenfranchise women from the duties and privileges of church leadership.


title: Paul the Apostle

text: The King James Bible (Authorised Version) translation of this passage taken literally says that women in the churches are to have no leadership roles vis-à-vis men.