Essay on Paul of Tarsus
Paul of Tarsus Essay:
Paul of Tarsus (born in Tarsus about AD 3 – died in Rome, 64 or 67) was one of the early leaders of the Christian Church and plays a central role in the early development and spread of Christianity in the countries around the Mediterranean, particularly in what is now Turkey and Greece. Many believe that Paul was called Saul before his conversion. It is also possible that he wore the Roman name Paul in Greek-speaking circles and in Jewish circles Jewish name Saul and Saul. Paul probably had a Jewish mother and a Roman father. He was born about AD 3 in Tarsus (Cilicia) and died in Rome in the year 64 or 67.
Paul was a “son of a Pharisee” and had been trained under Gamaliel. He had Roman citizenship. He was an active persecutor of the first-century Christians, by letting them shut and in some cases killed. An example of this is described in the Bible when he gives his approval to the death of a Jewish Christians of the first century, Stephen. Much of the Scriptures of the New Testament are attributed to Paul. He is quite commonly called Paul the Apostle, or even the thirteenth apostle thirteenth central bringer of the gospel, after the twelve disciples who traveled with Jesus himself.
One of the fiercest critics of Paul was Friedrich Nietzsche. He denounced Paul’s egalitarian view of man and universalist belief, according to which all peoples would have a part of the Resurrection of Christ and all people, regardless of their ethnicity, are called to be God’s people. “There is no distinction between Jew and Gentile,” Paul says in Romans (10, 12).
Nietzsche called this “the poison of the doctrine of” equal rights for everyone.” Paul’s Christianity are the most systematic spread “poison.” Nietzsche in his Antichrist hated the “rebels against everything privileges.” Paul would only be interested in the cross and death of Jesus in order to stir up. He had “hatred” against life.
The French philosopher and social critic Alain Badiou discerns here as a rival of Nietzsche’s Paul vision of ‘the truth’ about humanity. Nietzsche witnessed the fundamental inequality between people and legitimized the right of the strongest. Paul is special for Badiou because he is not a dialectician. The universal holds for Paul are not the denial of the private and vice versa. Universalism is with him as “passing the road and keeping distance to particularities that remain.” So Paul stayed Jew and went at once over the limits of his own religion. For Paul, Badiou says further, certainly not death but resurrection “that is the center of gravity in life.” Similarly Badiou defends the Paul paradox that weakness means true power.
‘Truth’, which was still attached to the pre-modern and modern thinking with universality, is often dismissed as subjective by postmodern philosophers. Badiou opposes this view of hetpostmodernisme, because any search for truth in advance dismantles and blocks. Badiou – himself incidentally atheist – appreciates Paul’s consistent proclamation of the “fable” of the Resurrection, which nevertheless laid the foundation for every “truth” procedure, which always leads from an irrational beginning to liberating political, groundbreaking science, breakthroughs in the arts or a true love that transcends everything.
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