Coordinates	54°59′″N73°22′″N
Name	Saint Swithun
Birth date	c. 800
Death date	July 02, 862
Feast day	15 July
Venerated in	Orthodox Church; Roman Catholic Church; Anglican Communion
Birth place	possibly Hampshire
Death place	Winchester, Hampshire
Titles	Bishop
Attributes	bishop holding a bridge, broken eggs at his feet
Patronage	Hampshire; Winchester; Southwark; the weather
Major shrine	Winchester Cathedral. Parts survive in cathedral museum. Also modern replacement shrine.
Prayer attrib	}}

Swithun (or Swithin) () (died c. 862) was an Anglo-Saxon bishop of Winchester and subsequently patron saint of Winchester Cathedral. His historical importance as bishop is overshadowed by his reputation for posthumous miracle-working. According to tradition, the weather on his feast day (15 July) will continue for forty days.

Recorded life

Swithun was Bishop of Winchester from 30 October 852 to his death on 2 July 862. However, he is scarcely mentioned in any document of his own time. His death is entered in the Canterbury manuscript of the ''Anglo-Saxon Chronicle'' (MS F) under the year 861. His signature is appended to the witness lists of several Anglo-Saxon charters. Of these charters three belong to 833, 838, 860–862. In the first Swithun signs as ''Swithunus presbyter regis Egberti'', in the second as ''Swithunus diaconus'', and in the third as ''Swithunus episcopus''. This means that if the second charter is genuine, the first must be wrong, and it is so marked in Kemble.

More than a hundred years later, when Dunstan and Æthelwold of Winchester were inaugurating their church reform, Swithun was adopted as patron of the restored church at Winchester, formerly dedicated to Saint Peter and Saint Paul. His body was transferred from its almost forgotten grave to Æthelwold's new basilica on 15 July 971, and according to contemporary writers, numerous miracles preceded and followed the move.

Traditional life

The revival of Swithun's fame gave rise to a mass of legendary literature. The so-called ''Vita S. Swithuni'' of Lantfred and Wulfstan, written about 1000, hardly contain any biographical fact; all that has in later years passed for authentic detail of Swithun's life is extracted from a biography ascribed to Goscelin of St Bertin's, a monk who came over to England with Hermann, bishop of Salisbury from 1058 to 1078. From this writer we learn that Saint Swithun was born in the reign of Egbert of Wessex, and was ordained priest by Helmstan, bishop of Winchester (838-c. 852). His fame reached the king's ears, and he appointed him tutor of his son, Æthelwulf (alias Adulphus), and considered him one of his chief friends.

Under Æthelwulf, Swithun was appointed bishop of Winchester, to which see he was consecrated by Archbishop Ceolnoth. In his new office he was known for his piety and his zeal in building new churches or restoring old ones. At his request Æthelwulf gave the tenth of his royal lands to the Church. Swithun made his diocesan journeys on foot; when he gave a banquet he invited the poor and not the rich. William of Malmesbury adds that, if Bishop Ealhstan of Sherborne was Æthelwulf's minister for temporal matters, Swithun was the minister for spiritual matters.

Swithun's best known miracle was his restoration on a bridge of a basket of eggs that workmen had maliciously broken. Of other stories connected with Swithun the two most famous are those of the Winchester egg-woman and Queen Emma's ordeal. The former is to be found in Goscelin's ''Life'' (c. 1100), the latter in Thomas Rudborne's ''Historia major'' (15th century), a work which is also responsible for the not improbable legend that Swithun accompanied Alfred on his visit to Rome in 856. He died on 2 July 862, and gave orders that he was not to be buried within the church, but outside in a vile and unworthy place.

Veneration

Swithun's feast day is 15 July. He was moved from his grave to an indoor shrine in the Old Minster at Winchester in 971. His body was probably later split between a number of smaller shrines. His head was certainly detached and, in the Middle Ages, taken to Canterbury Cathedral. Peterborough Abbey also had an arm. His main shrine was transferred into the new Norman cathedral at Winchester in 1093. He was installed on a 'feretory platform' above and behind the high altar. The retrochoir was built in the early 13th century to accommodate the huge numbers of pilgrims wishing to visit his shrine and enter the 'holy hole' beneath him. His empty tomb in the ruins of the Old Minster was also popular with visitors. The shrine was only moved into the retrochoir itself in 1476. It was demolished in 1538 during the English Reformation. A modern representation of it now stands on the site.

As he was Bishop of Winchester, there are many dedications to Swithun at churches throughout the south of England, especially in Hampshire. An example is the church in Headbourne Worthy to the north of Winchester, probably not a very notable church but its setting is superb: it is surrounded on three sides by a creek that flows from a spring in the village. The lych gate on the south is also a bridge over the creek, which is unusual. Other churches dedicated to St Swithun can be found in Lincoln, Worcester and western Norway, where the cathedral in Stavanger is dedicated to him. He is also commemorated by having St Swithin's Lane in the City of London, St Swithun's School for girls in Winchester and St. Swithun's quadrangle in Magdalen College, Oxford named after him

Proverb

The name of Swithun is best-known today for a British weather lore proverb, which says that if it rains on Saint Swithun's day, 15 July, it will rain for 40 days.

:''St Swithun's day if thou dost rain '' :''For forty days it will remain'' :''St Swithun's day if thou be fair'' :''For forty days 'twill rain nae mare ''

A Buckinghamshire variation has :''If on St Swithun's day it really pours '' :''You're better off to stay indoors. ''

Swithun was initially buried out of doors, rather than in his cathedral, apparently at his own request. William of Malmesbury recorded that the bishop left instructions that his body should be buried outside the church, ''ubi et pedibus praetereuntium et stillicidiis ex alto rorantibus esset obnoxius'' [where it might be subject to the feet of passers-by and to the raindrops pouring from on high], which has been taken as indicating that the legend was already well-known in the 12th century.

In 971 it was decided to move his body to a new indoor shrine, and one theory traces the origin of the legend to a heavy shower by which, on the day the move, the saint marked his displeasure towards those who were removing his remains. This story, however, lacks proof, and cannot be traced further back than the 17th or 18th century at most. Also, it is at variance with the 10th century writers, who all agreed that the move took place in accordance with the saint's desire expressed in a vision. James Raine suggested that the legend was derived from the tremendous downpour of rain that occurred, according to the Durham chroniclers, on Saint Swithun's Day, 1315.

More probable is John Earle's suggestion that the legend comes from a pagan or possibly prehistoric day of augury. In France, Saint Medard (8 June), Urban of Langres, and Saint Gervase and Saint Protais (19 June) are credited with an influence on the weather almost identical with that attributed to St Swithun in England. In Flanders, there is St Godelieve (6 July) and in Germany the Seven Sleepers' Day (27 June). There is a scientific basis to the legend of St Swithun's day. Around the middle of July, the jet stream settles into a pattern which, in the majority of years, holds reasonably steady until the end of August. When the jet stream lies north of the Islands of Great Britain and Ireland then continental high pressure is able to move in; when it lies across or south of the Islands of Great Britain and Ireland, Arctic air and Atlantic weather systems predominate.

Swithun is regarded as one of the saints to whom one should pray in the event of drought.

References

Sources

Powicke, F. Maurice and E. B. Fryde ''Handbook of British Chronology'' 2nd. ed. London:Royal Historical Society 1961.

Andrew Godsell "Saint Swithin and the Rain" in "Legends of British History" (2008).

Further reading

Lapidge, Michael. ''Cult of St Swithun'' (Oxford, 2003) (Winchester Studies, 4.ii).

Yorke, Barbara. "Swithun [St Swithun] (d. 863)." ''Oxford Dictionary of National Biography''. Oxford University Press, 2004.

Deshman, Robert, "Saint Swithun in Early Medieval Art," in Idem, ''Eye and Mind: Collected Essays in Anglo-Saxon and Early Medieval Art'' Edited by Adam Cohen (Kalamazoo, Michigan: Medieval Institute Publications, Western Michigan University, 2010) (Publications of the Richard Rawlinson Center).

External links

"St. Swithin or Swithun, Bishop and Patron of Winchester, Confessor", ''Butler's Lives of the Saints''

Catholic Encyclopedia entry on St. Swithin

''Guardian'' netnotes on St. Swithin's Day

Wilson's Almanac

Prosopography of Anglo Saxon England entry for Swithun

BBC "Landward" feature on St. Swithin's Day

Category:862 deaths Category:West Saxon saints Category:Bishops of Winchester Category:English legendary characters Category:People from Winchester Category:Weather lore Category:History of Winchester Category:People associated with Winchester Cathedral Category:9th-century bishops Category:9th-century Christian saints Category:Burials at Winchester Cathedral Category:Year of birth unknown

de:Swithin es:Swithun de Winchester eo:Swithun fr:Swithun la:Switunus (episcopus Wintoniensis) nl:Swithin no:Svithun av Winchester nn:Svithun av Winchester nrm:Saint Swithîn tl:San Swithun

Coordinates	54°59′″N73°22′″N
Name	Chris Rea
Background	solo_singer
Birth name	Christopher Anton Rea
Birth date	March 04, 1951
Origin	Middlesbrough, North Yorkshire, England
Instrument	Vocals, guitar, piano
Genre	Pop rock, Soft rock, Blues rock
Occupation	Musician, singer-songwriter
Years active	1978–present
Associated acts	The Memphis Fireflies
Label	Magnet, East West, Edel }}

Chris Rea ( ) (born Christopher Anton Rea, 4 March 1951, Middlesbrough, North Yorkshire, England) is an English singer-songwriter, recognisable for his distinctive, husky voice and slide guitar playing. The ''British Hit Singles & Albums'' stated that Rea was "one of the most popular UK singer-songwriters of the late 1980s. He was already a major European star by the time he finally cracked the UK Top 10 with his 18th chart entry; "The Road to Hell (Part 2)". By 2009, Rea had sold more than 30 million albums worldwide.

He is well known for his 1978 hit song "Fool (If You Think It's Over)" that charted #12 on the Billboard Hot 100 and spent three weeks at #1 on the U.S. Billboard adult contemporary chart. The song was later covered by Elkie Brooks and was a top 20 hit in the UK.

Although Rea had limited success in the United States, two of his albums, ''The Road to Hell'' and ''Auberge'', topped the UK Albums Chart.

Biography

Early life

Rea was born on 4 March 1951, as the son of a Middlesbrough ice-cream dairy manager. Beyond this, few details of his younger life were known as of February 2011. He attended Stainsby Secondary School which was segregated between girls and boys. (Now called Acklam Grange Secondary School) and it was the influence for his track 'Stainsby Girls' in 1985.

Early career

After leaving school Rea worked in casual labouring jobs, including working in his father's ice cream business. It was at the comparatively late age of 22 that Rea bought his first guitar and began his musical career, inspired by the music of Joe Walsh and Ry Cooder. A natural left-hander, Rea nevertheless learned to play the guitar right-handed. In 1973, he joined the Middlesbrough band Magdalene, replacing David Coverdale who later created Whitesnake. Rea then went on to form the band Beautiful Losers, which he left when he secured a solo recording deal with Magnet Records in 1974. In 1977 he performed on Hank Marvin's album ''The Hank Marvin Guitar Syndicate'' and also guested on Catherine Howe's EP, ''The Truth of the Matter''.

''Whatever Happened to Benny Santini?'' was Rea's debut album. It was released in June 1978 and produced by Elton John's music producer, Gus Dudgeon. The title of the album was a reference to "Benjamin Santini," the stage name that Rea's record label suggested he should adopt. The first single taken from the album, "Fool (If You Think It's Over)," was Rea's biggest hit in the United States, peaking at #12 on the Billboard Hot 100 and reaching #1 on the Adult Contemporary Singles chart. "Fool (If You Think It's Over)" was nominated for a Song of the Year Grammy, losing out to Billy Joel's "Just the Way You Are". Like most of Rea's early singles, "Fool (If You Think It's Over)" failed to appear on the UK Singles Chart on its first release, and only reached #30 when re-released in late 1978 to capitalise on its US achievement. It was also the first record played by Radio Caroline, after a long period off the air. Another cover of "Fool (If You Think It's Over)" by Kenny Craddock was used as the theme tune for BBC sitcom, ''Joking Apart''.

Dudgeon went on to produce Rea's next album, entitled ''Deltics''. Rea has since spoken about the difficult working relationship that he had with Dudgeon at the time, who he felt 'smoothed out' the blues influenced elements of his music in order to make it sound more like that of Elton John or Billy Joel.

Rea's second and third albums failed to provide any further hit singles. By the time his fourth album was released, Rea's relationship with his record company had deteriorated to the extent that it was not even given a title but was simply called "Chris Rea".

European breakthrough

By 1983 Rea's record company had become so uninterested in him that they released the raw demo tapes as his fifth studio album. The album, entitled "Water Sign", became a surprise hit in Ireland and mainland Europe, selling over half a million in just a few months and the single "I Can Hear Your Heartbeat" taken from it entered the top 20 across Europe. In 2002, Rea released ''Dancing Down the Stony Road'' following recording sessions in France and the UK. (An abridged version of the album was later released under the title ''Stony Road.'') The album was followed by a DVD of the same name, comprising a documentary and footage from a concert in Cologne. Rea set up his own JazzeeBlue label in 2003 to free himself from the pressure of record company expectations. Since then he has released the blues albums ''Blue Street (Five Guitars)'' (an instrumental jazz-blues album) and then ''The Blue Jukebox''. He has worked with David Knopfler for two albums: ''Wishbones'' (2001) and ''Ship of Dreams'' (2004).

''Blue Guitars'' and retirement

Following the release of the box set, ''Blue Guitars'', in 2005, it was announced that Rea would not record any further solo albums. He has stated that he would continue to make records with some of his favourite players under the name The Memphis Fireflies. A double DVD set and a separate double CD set was released in 2006, including live selections from Rea's farewell tour entitled ''The Road To Hell & Back''.

The return

In November 2007, Rea announced a new tour and a new album featuring 38 new tracks on three CDs and two vinyls, which included a hardback book in the style of a slightly tatty 12" vinyl sleeve. ''The Return of the Fabulous Hofner Blue Notes'' (a dedication to the 1960s guitar of the same name) was released in February 2008. In writing the album, Rea dreamed up a band that had never existed — a pastiche instrumental group from the late 1950s called The Delmonts.

The release of the album was followed by a European tour. The band was introduced as "The Delmonts featuring Chris Rea", and played in various venues across the UK, including the Royal Albert Hall in London.

His song "Driving Home for Christmas", which originally reached #53 in the UK chart when first released in 1988, re-entered at #33 nineteen years later in December 2007, making it the first time the song had made the UK Top 40.

In October 2009, Rhino released a new 2-disc best of compilation. ''Still So Far To Go - The Best of Chris Rea'' contained some of his best known hits over the last thirty years, many of them less well known, as well as more recent songs from his "blues" period. There are also two new songs "Come So Far, Yet Still So Far to Go" and the ballad "Valentino", a song about his dog that had died. The album was Rea's highest charting album in 15 years, reaching #8 and staying in the Top 50 for four weeks.

In 2010 Rea performed on a European tour called ''Still So Far to Go''. His special guest on stage was an Irish musician Paul Casey. The tour ended on 5 April in Belfast, United Kingdom.

In September 2011, Chris Rea will release "The Santo Spirito Project" containing two feature-length films on DVD written and directed by Chris and 2 accompanying CDs of related songs and music.

Family life

Rea is the son of Camillo Rea,(died December 2010) an immigrant from Italy and Winifred, of Irish descent (died September 1983). He has two brothers, Nick and Mike, and four sisters, Catherine, Geraldine, Paula and Camille.

He is married to Joan, with whom he has two daughters (Josephine, born 16 September 1983, and Julia Christina, born 18 March 1989). He used to live at Sol Mill in Cookham, Berkshire. This property also contained the Sol Mill Recording Studios where he produced some of his later albums. He also produced albums for other artists such as Sylvin Marc, and Robert Ahwai on his JazeeBlue label. The property was sold in 2006.

The name Rea was well-known locally thanks to the chain of "Rea's Ice Cream" shops owned by Rea's father. In later years the chain folded except for one shop operated by Camillo himself. Chris Rea holds a season ticket with Middlesbrough F.C..

Other interests

Rea is a huge fan of motor racing and races a Ferrari Dino and a 1955 Lotus 6. He recorded a song, "Saudade," in tribute to three-time Formula One world champion Ayrton Senna. It featured prominently in the BBC documentary that can be watched in full here (UK users only) and was released on ''The Very Best of Chris Rea'' (2001).

Politics

In August 2008, it was erroneously reported that Rea had donated £25,000 to the Conservative Party. This was followed by further incorrect reports in April 2010, just weeks before the UK general election, that Rea had donated a further £100,000 to the Conservatives. The donations were in fact made by a businessman called Chris Rea and not the musician. This error has been acknowledged by ''The Daily Mail'' newspaper, which printed a retraction. ''The Times'' reported in 2009 that Rea has been a longtime supporter of the Conservative Party. Rea supported the Conservative Candidate for Middlesbrough in the 2010 general election by allowing use of his song "Steel River" to highlight the plight of the local Corus steel workers who had lost their jobs.

Films

Rea has also been an actor, playing the lead in the 1999 comedy film, ''Parting Shots'', alongside John Cleese, Bob Hoskins and Joanna Lumley. Rea played a character who was told that cancer gave him six weeks to live, and decided to kill those people who had badly affected his life.

He also had a cameo role in the 1996 film, ''La Passione'', for which he wrote the soundtrack.

References in Rea's lyrics

Rea has acknowledged that many of his songs were 'born out of Middlesbrough,' his home town. Perhaps the most famous of these is the song "Stainsby Girls," from the album ''Shamrock Diaries,'' which he wrote and composed in tribute to his wife Joan, who had attended Stainsby Secondary Modern School years before it was renamed Acklam Grange Secondary School. The song "Steel River," on the same album, reflects Rea's feelings about the re-development of Middlesbrough town centre while he was out of the country touring: "Steel River" is also another name for the River Tees. In the song there is a mention of 'salmon who have lost their steel mother' and, in the 1980s, it looked like they were gone for good. However, salmon stocks are slowly beginning to recover.

Discography

''Whatever Happened to Benny Santini?'' (1978)

''Deltics'' (1979)

''Tennis'' (1980)

''Chris Rea'' (1982)

''Water Sign'' (1983)

''Wired to the Moon'' (1984)

''Shamrock Diaries'' (1985)

''On the Beach'' (1986)

''Dancing with Strangers'' (1987)

''The Road to Hell'' (1989)

''Auberge'' (1991)

''God's Great Banana Skin'' (1992)

''Espresso Logic'' (1993)

''La Passione'' (1996)

''The Blue Cafe'' (1998)

''The Road to Hell: Part 2'' (1999)

''King of the Beach'' (2000)

''Dancing Down the Stony Road / Stony Road'' (2002)

''Blue Street (Five Guitars)'' (2003)

''Hofner Blue Notes'' (2003)

''The Blue Jukebox'' (2004)

''Blue Guitars (2005)

''The Return of the Fabulous Hofner Bluenotes'' (2008)

''Still So Far To Go: The Best of Chris Rea'' (2009)

''Santo Spirito Blues'' (2011)

References

External links

Official site

Fan site

Fan site

Official site of Rea's record label, JazzeeBlue

IMDb Parting Shots

Interview on the Britsound Radio Show, November 2005

Category:1951 births Category:Living people Category:English singer-songwriters Category:English male singers Category:English rock singers Category:English blues singers Category:English people of Italian descent Category:British people of Irish descent Category:English rock guitarists Category:Slide guitarists Category:English blues guitarists Category:People from Middlesbrough Category:Italian British musicians

an:Chris Rea cs:Chris Rea da:Chris Rea de:Chris Rea es:Chris Rea fa:کریس ریا fr:Chris Rea gl:Chris Rea it:Chris Rea ka:კრის რი hu:Chris Rea nl:Chris Rea ja:クリス・レア no:Chris Rea pl:Chris Rea pt:Chris Rea ro:Chris Rea ru:Ри, Крис sk:Chris Rea sl:Chris Rea fi:Chris Rea sv:Chris Rea zh:克里斯·利亚

Coordinates	54°59′″N73°22′″N
Name	Billy Bragg
Background	solo_singer
Birth name	Stephen William Bragg
Born	December 20, 1957Barking, London, England
Instrument	Vocals, guitar
Genre	Folk punkFolk rockAlternative rock
Years active	1977–present
Associated acts	The BlokesRiff-RaffWilco
Website	billybragg.co.uk
Notable instruments	}}

Stephen William Bragg (born 20 December 1957), better known as Billy Bragg, is an English alternative rock musician and left wing activist. His music blends elements of folk music, punk rock and protest songs, and his lyrics mostly deal with political or romantic themes. His music career has lasted more than 30 years.

Early life

Bragg was born in 1957 in Barking, Essex, the son of Dennis Frederick Austin Bragg, an assistant sales manager to a Barking cap and hat maker, and his wife, Marie Victoria D'Urso. Bragg was educated at Barking Abbey Secondary School in Barking.

Career

In 1977, Bragg formed the punk rock/pub rock band Riff Raff, and toured London's pubs and clubs. The band released a series of singles, which did not receive wide exposure. He also worked in Guy Norris Records in Barking. Bragg became disillusioned with his music career, and in May 1981 joined the British Army as a recruit destined for the Queen's Royal Irish Hussars of the Royal Armoured Corps. After three months, he bought his way out of the army for £175 and returned home, having attended basic training but having never served in a regiment as a soldier.

Bragg began performing frequent concerts and busking around London, playing solo with an electric guitar. His roadie at the time was Andy Kershaw, who became a BBC DJ (Bragg and Kershaw later, in 1989, appeared in an episode of the BBC TV programme, "Great Journeys", in which they travelled the Silver Road from Potosí, Bolivia, to the Pacific coast at Arica, Chile).

Bragg's demo tape initially got no response from the record industry, but by pretending to be a television repair man, he got into the office of Charisma Records' A&R; man Peter Jenner. Jenner liked the tape, but the company was near bankruptcy and had no budget to sign new artists. Bragg got an offer to record more demos for a music publisher, so Jenner agreed to release them as a record. ''Life's a Riot with Spy Vs. Spy'' was released in July 1983 by Charisma's new imprint, Utility. Hearing DJ John Peel mention on-air that he was hungry, Bragg rushed to the BBC with a mushroom biryani, so Peel played a song from ''Life's a Riot with Spy Vs. Spy'' although at the wrong speed (since the 12" LP was, unconventionally, cut to play at 45rpm). Peel insisted he would have played the song even without the biryani and later played it at the correct speed.

Within months, Charisma had been taken over by Virgin Records and Jenner, who had been laid off, became Bragg's manager. Stiff Records' press officer Andy Macdonald – who was setting up his own record label, Go! Discs – received a copy of ''Life's a Riot with Spy Vs. Spy''. He made Virgin an offer and the album was re-released on Go! Discs in November 1983. In 1984, he released ''Brewing Up with Billy Bragg'', a mixture of political songs (e.g., "It Says Here") and songs of unrequited love (e.g., "The Saturday Boy"). The following year he released ''Between the Wars'', an EP of political songs that included a cover version of Leon Rosselson's "The World Turned Upside Down" – the EP made the top 20 of the UK Singles Chart and earned Bragg an appearance on ''Top of the Pops''. Bragg later collaborated with Rosselson on the song, "Ballad of the Spycatcher". In 1985, his song "A New England", with an additional verse, became a Top 10 hit in the UK for Kirsty MacColl. After MacColl's early death, Bragg always sang the extra verse in her honour. In 1984–1985 he toured North America.

In 1986, Bragg released ''Talking with the Taxman about Poetry'', which became his first Top 10 album. Its title is taken from a poem by Vladimir Mayakovsky and a translated version of the poem was printed on the record's inner sleeve. ''Back to Basics'' is a 1987 collection of his first three releases: ''Life's A Riot With Spy Vs. Spy'', ''Brewing Up with Billy Bragg'', and the ''Between The Wars EP''. Bragg released his fourth album, ''Workers Playtime'', in September 1988. With this album, Bragg added a backing band and accompaniment. In May 1990, Bragg released the political mini-LP, ''The Internationale''. The songs were, in part, a return to his solo guitar style, but some songs featured more complicated arrangements and included a brass band. The album paid tribute to one of Bragg's influences with the song, "I Dreamed I Saw Phil Ochs Last Night", which is an adapted version of Earl Robinson's song, "I Dreamed I Saw Joe Hill Last Night", itself an adaptation of a poem by Alfred Hayes.

The album ''Don't Try This at Home'' was released in September 1991, and included the song, "Sexuality", which reached the UK Singles Chart. Bragg had been persuaded by Go! Discs' Andy and Juliet Macdonald to sign a four-album deal with a million pound advance, and a promise to promote the album with singles and videos. This gamble was not rewarded with extra sales, and the situation put the company in financial difficulty. In exchange for ending the contract early and repaying a large amount of the advance, Bragg regained all rights to his back catalogue. Bragg continued to promote the album with his backing band, The Red Stars, which included his Riff Raff colleague and long-time roadie, Wiggy.

Bragg released the album ''William Bloke'' in 1996 after taking time off to help raise his son. Around that time, Nora Guthrie (daughter of American folk artist Woody Guthrie) asked Bragg to set some of her father's unrecorded lyrics to music. The result was a collaboration with the band Wilco and Natalie Merchant (with whom Bragg had worked previously). They released the album ''Mermaid Avenue'' in 1998, and ''Mermaid Avenue Vol. II'' in 2000. A rift with Wilco over mixing and sequencing the album led to Bragg recruiting his own band, The Blokes, to promote the album. The Blokes included keyboardist Ian McLagan, who had been a member of Bragg's boyhood heroes The Faces. The documentary film Man in the Sand depicts the roles of Nora Guthrie, Bragg, and Wilco in the creation of the Mermaid Avenue albums.

In 2004, Bragg joined Florida ska-punk band Less Than Jake to perform a version of 'The Brightest Bulb Has Burned Out' for the ''Rock Against Bush'' compilation.

At the 2005 Beautiful Days Festival in Devon, Bragg teamed up with the Levellers to perform a short set of songs by The Clash in celebration of Joe Strummer's birthday. Bragg performed guitar and lead vocals on "Police and Thieves", and performed guitar and backing vocals on "English Civil War", and "Police on my Back".

In 2007, Bragg moved closer to his English folk music roots by joining the WOMAD-inspired collective The Imagined Village, who recorded an album of updated versions of traditional English songs and dances and toured through that autumn. Bragg released his album ''Mr. Love & Justice'' in March 2008. This was the second Bragg album to be named after a book by Colin MacInnes. In 2008, during the NME Awards ceremony, Bragg sang a duet with British solo act Kate Nash. They mixed up their two greatest hits, Nash playing "Foundations", and Bragg redoing his "A New England". Bragg also collaborated with the poet and playwright, Patrick Jones, who supported Bragg's Tour.

In 2008, Bragg played a small role in Stuart Bamforth's film "''A13: Road Movie''". Bragg is featured alongside union reps, vicars, burger van chefs and Members of Parliament in a film that explored "the overlooked, the hidden and the disregarded."

He was involved in the play ''Pressure Drop'' at the Wellcome Collection in London in April and May 2010. The production, written by Mick Gorden, and billed as "part play, part gig, part installation", featured new songs by Bragg. He performed during the play with his band, and acted as compere.

Bragg curated the Leftfield stage at Glastonbury Festival 2010.

He will also be partaking in the Bush Theatre's 2011 project ''Sixty Six'' where he has written a piece based upon a chapter of the King James Bible.

Politics

Bragg has been involved with grassroots, broadly leftist, political movements, and this is often reflected in his lyrics. Bragg has recorded and performed cover versions of famous socialist anthems ''The Internationale'' and ''The Red Flag''. Bragg said in an interview: "My theory is this; I'm not a political songwriter. I'm an honest songwriter. I try and write honestly about what I see around me now." In another interview, Bragg said: "I don't mind being labelled a political songwriter. The thing that troubles me is being dismissed as a political songwriter." In an interview with ''Bullz-Eye'', Bragg said:

I would then say that I am Mr. Love and Justice, and to check out the love songs. That’s how I capture people. People do say to me, “I love your songs, but I just can’t stand your politics.” And I say, “Well, Republicans are always welcome. Come on over!” I would hate to stand at the door, saying to people, “Do you agree with these positions? If not, you can’t come in.”

Bragg expressed support for the 1984 miners' strike, and the following year he formed the musicians' alliance Red Wedge, which promoted the Labour Party and discouraged young people from voting for the Conservative Party in the 1987 general election. Following the defeat of the Labour Party and the repeated victory of Margaret Thatcher and her Conservative government, Bragg joined Charter88 to push for a reform of the British political system.

Also during the 1980s, Bragg travelled to the Soviet Union a few times, after Mikhail Gorbachev had started to promote the policies of perestroika and glasnost. During one trip, he was accompanied by MTV, and during another trip he was filmed for the 1998 mini-documentary ''Mr Bragg Goes to Moscow'', by Hannu Puttonen.

In 1999, Bragg appeared before a commission that debated possible reform of the House of Lords.

During the 2001 UK general election, Bragg attempted to combat voter apathy by promoting tactical voting in an attempt to unseat Conservative Party candidates in Dorset, particularly in South Dorset and West Dorset. The Labour Party won South Dorset with their smallest majority, and the Conservative majority in West Dorset was reduced.

Bragg has developed an interest in English national identity, apparent in his 2002 album ''England, Half-English'' and his 2006 book ''The Progressive Patriot''. The book expressed his view that English socialists can reclaim patriotism from the right wing. He draws on Victorian poet Rudyard Kipling for an inclusive sense of Englishness. Bragg has participated in a series of debates with members of the Socialist Workers Party who disagree with his argument. Bragg also supports Scottish independence.

Bragg has been an outspoken opponent of fascism, racism, bigotry, sexism and homophobia, and is a supporter of a multi-racial Britain. As a result, Bragg has come under attack from far right groups such as the British National Party. In a 2004 ''The Guardian'' article, Bragg was quoted as saying:

The British National Party would probably make it into a parliament elected by proportional representation, too. It would shine a torch into the dirty little corner where the BNP defecate on our democracy, and that would be much more powerful than duffing them up in the street – which I'm also in favour of.

Also in 2004, Bragg collaborated with American ska punk band Less Than Jake to record a song for the ''Rock Against Bush'' compilation album.

During the 2005 general election campaign in the Bethnal Green and Bow constituency, Bragg supported Oona King, a pro-Iraq war Labour candidate, over George Galloway, an anti-war Respect Party candidate, due to a belief that splitting the left-wing vote would allow the Conservatives to win the seat. Galloway overturned King's 10,000-strong majority to become his party's only MP.

In March 2006, journalist Garry Bushell (a former Trotskyist who ran as a candidate for the English Democrats in 2005) accused Bragg of "pontificating on a South London council estate when we all know he lives in a lovely big house in West Dorset".

In January 2010, Bragg announced that he would withhold his income tax as a protest against the Royal Bank of Scotland's plan to pay bonuses of approximately of £1.5 billion to staff in its investment banking business. Bragg set up a Facebook group, made appearances on radio and television news programmes, and made speech at Speakers' Corner in London's Hyde Park. Bragg said,“Millions are already facing stark choices: are they willing to work longer hours for less money, or would they rather be unemployed? I don’t see why the bankers at RBS shouldn’t be asked the same.”

On the eve of the 2010 general election, Bragg announced that he would be voting for the Liberal Democrats because "they've got the best manifesto". He also backed the Lib Dems for tactical voting reasons. Bragg later expressed disappointment with the party, stating that 'the Lib Dems had failed democracy'.

Bragg was also very active in his hometown of Barking as part of Searchlight's Hope not Hate campaign, where the BNP's leader Nick Griffin was standing for election. At one point during the campaign Bragg squared up to BNP London Assembly Member Richard Barnbrook, calling him a "Fascist Racist" and saying "when you're gone from this borough, we will rebuild this community". The BNP came third on election day.

Bragg is a board director and key spokesman for the Featured Artists Coalition, a body representing the rights of recording artists. Bragg founded the organisation Jail Guitar Doors, which supplies instruments to prisoners to encourage them to address problems in a non-confrontational way.

Bragg is a regular at the Tolpuddle Martyrs' Festival, an annual event celebrating the memory of those transported to Australia for founding a union in the 1830s.

In January 2011, news sources reported that 20 to 30 residents of Bragg's Dorset hometown, Burton Bradstock, had received anonymous letters viciously attacking Bragg and his politics, and urging residents to oppose him in the village. Bragg claimed that a BNP supporter was behind the letters, which argued that Bragg is a hypocrite for advocating socialism while living a wealthy lifestyle, and referred to him as anti-British and pro-immigration.

In July 2011 Billy joined the growing protests over the News of the World phone hacking affair with the recording of "Never Buy the Sun" which references many of the scandals key points including the Milly Dowler case, police bribes and associated political fallout. It also draws on the 22 year Liverpool boycott of ''The Sun'' for their coverage of the Hillsborough Disaster.

Discography

''Life's a Riot with Spy Vs Spy'' (1983)

''Brewing Up with Billy Bragg'' (1984)

''Talking with the Taxman about Poetry'' (1986)

''Back to Basics'' (1987)

''Workers Playtime'' (1988)

''The Internationale'' (1990)

''Don't Try This at Home'' (1991)

''William Bloke'' (1996)

''Bloke on Bloke'' (1997)

''Mermaid Avenue'' (1998) (with Wilco)

''Mermaid Avenue Vol. II'' (2000) (with Wilco)

''England, Half-English'' (2002) (with the Blokes)

''Mr. Love & Justice'' (2008)

Further reading

Billy Bragg, ''The Progressive Patriot: A Search for Belonging'' (London: Bantam Press, 2006) ISBN 978-0-593-05343-0

Billy Bragg, ''How we all lost when Thatcher won'': (guardian.co.uk, 5 March 2009)

See also

Red Wedge

Charter88

George Gimarc

References

External links

Braggtopia

Billy Bragg collection at the Internet Archive's live music archive

Billy Bragg's Big Busk At Lincoln Center, 27 July 2011

Category:1957 births Category:Alternative rock musicians Category:Anti-corporate activists Category:Anti-fascists Category:British socialists Category:English activists Category:English buskers Category:English-language singers Category:English male singers Category:English political writers Category:English singer-songwriters Category:English socialists Category:English tax resisters Category:Living people Category:People associated with Oxford Brookes University Category:People from Barking Category:Folk punk musicians Category:Live Music Archive artists

ca:Billy Bragg de:Billy Bragg es:Billy Bragg fr:Billy Bragg it:Billy Bragg nl:Billy Bragg pt:Billy Bragg ru:Брэгг, Билли simple:Billy Bragg fi:Billy Bragg sv:Billy Bragg

Saint Swithun Wells (c. 1536 – 10 December 1591) was an English Roman Catholic martyr who was executed during the reign of Elizabeth I.

Wells was born at Brambridge, Hampshire in 1536, and was christened with the name of the local saint and bishop Swithun. He was for many years a schoolmaster at Monkton Farleigh in Wiltshire. During this period, he attended Protestant services, but in 1583, was reconciled to the Catholic Church. In 1585 he went to London, where he purchased a house in Gray's Inn Lane.

In 1591, Edmund Gennings was saying Mass at Wells's house, when the priest-hunter Richard Topcliffe burst in with his officers. The congregation, not wishing the Mass to be interrupted, held the door and beat back the officers until the service was finished, after which they all surrendered peacefully. Wells was not present at the time, but his wife was, and she was arrested along with another priest by the name of Gennings, Polydore Plasden, and three laymen named John Mason, Sidney Hodgson, and Brian Lacey. Wells was immediately arrested and imprisoned on his return. At his trial, he said that he had not been present at the Mass, but wished he had been.

He was sentenced to die by hanging, and was executed outside his own house on 10 December 1591, just after St. Edmund Gennings. On the scaffold, he said to Topcliffe, "I pray God make you a Paul of a Saul, of a bloody persecutor one of the Catholic Church's children." His wife, Alice, was reprieved, and died in prison in 1602.

Swithun Wells was canonized by Pope Paul VI on October 25, 1970, as one of the Forty Martyrs of England and Wales. His feast day, along with that of the other thirty-nine martyrs, is on 25 October.

External links

''Catholic Encyclopedia'': Ven. Swithin Wells

Category:1536 births Category:1591 deaths Category:People from Winchester (district) Category:English Roman Catholics Category:English saints Category:English Roman Catholic saints Category:Forty Martyrs of England and Wales Category:People of the Tudor period Category:People executed by hanging Category:People executed under the Tudors Category:Executed English people Category:16th-century Christian saints

es:Swithun Wells pl:Switun Wells ru:Уэллс, Свитун

{{Infobox saint | name=Paul the Apostle | birth_date=ca. AD 5 | death_date=ca. AD 67 was one of the most influential early Christian missionaries, with his writings forming a considerable portion of the New Testament. His influence on Christian thinking has been significant due to his role as a prominent apostle of Christianity during the spreading of the Gospel through early Christian communities across the Roman Empire.

According to the Bible, Paul was known as Saul prior to his conversion, and was dedicated to the persecution of the early disciples of Jesus in the area of Jerusalem. While traveling from Jerusalem to Damascus on a mission to "bring them which were there bound unto Jerusalem", the resurrected Jesus appeared to him in a great light. Saul was struck blind, but after three days his sight was restored by Ananias of Damascus, and Paul began to preach that Jesus of Nazareth is the Jewish Messiah and the Son of God.

Along with Simon Peter and James the Just he was one of the most prominent early Christian leaders. He was also a Roman citizen—a fact that afforded him a privileged legal status with respect to laws, property, and governance.

Fourteen epistles in the New Testament are attributed to Paul. His authorship of seven of the fourteen is questioned by modern scholars. Augustine of Hippo developed Paul's idea that salvation is based on faith and not "Works of the Law". Martin Luther's interpretation of Paul's writings heavily influenced Luther's doctrine of sola fide.

Paul's conversion dramatically changed the course of his life. Through his missionary activity and writings he eventually transformed religious belief and philosophy around the Mediterranean Basin. His leadership, influence and legacy led to the formation of communities dominated by Gentile groups that worshiped the God of Israel, adhered to the Judaic "moral code", but relaxed or abandoned the "ritual" and dietary obligations of the Mosaic law all on the basis of Paul's teachings of the life and works of Jesus Christ and his teaching of a new covenant (or "new testament") established through Jesus' death and resurrection. The Bible does not record Paul's death.

Sources

The main source for historical information about Paul's life is the material found in several of his epistles and the Book of Acts. However, these epistles contain comparatively little information about Paul's past. The Book of Acts also recounts Paul's career but leaves several parts of Paul's life out of its narrative, such as his (alleged) execution in Rome. Scholars such as Hans Conzelmann and 20th century theologian John Knox (not to be confused with the 16th century John Knox) dispute the historical reliability of the Acts of the Apostles. Paul's own account of his background is found particularly in Galatians. According to some scholars, the account in ''Acts'' of Paul visiting Jerusalem contradicts the account in Paul's letters. (See the Acts of the Apostles article). Some scholars consider Paul's accounts to be more reliable than those found in Acts.

Names

Along with being ethnically Jewish, Paul was born a Roman citizen . "Paul" was part of his three-part Roman name. His given name was Saul (), perhaps after the biblical King Saul, a fellow Benjaminite and the first king of Israel who was replaced by King David, the second king of the united Kingdom of Israel. In , in Latin ''Paulus'' or ''Paullus'', in ''Šaʾul HaTarsi'' (''Saul of Tarsus'')

When Jesus spoke to him prior to his conversion to Christianity on the Road to Damascus, Jesus called him "Saul" in confronting him for persecuting the Christians: "Saul, Saul, why do you persecute me?” Shortly thereafter, in addressing a disciple named Ananias, Jesus referred to "a man from Tarsus named Saul."

The earliest biblical reference to his being called "Paul" is recorded in : "...Saul, who was also called Paul...." All subsequent New Testament verses refer to him as "Paul" or with the appended title "Apostle Paul."

Prior to conversion

Paul, whose Hebrew name was Saul, claimed to be "of the stock of Israel, ''of'' the tribe of Benjamin, a Hebrew of the Hebrews; as to the law, a Pharisee." But the Bible reveals very little about Paul's family. Paul's "sister's son" is mentioned in . ''Acts'' also quotes Paul indirectly referring to his father by saying he was "a Pharisee, the son of a Pharisee".

''Acts'' identifies Paul as from the Mediterranean city of Tarsus (in present-day south-central Turkey), well-known for its intellectual environment . He was also born a citizen of Rome, an honor not often granted to "outsiders." It is possible that Paul's family purchased the Tarsian citizenship with money earned from their trade. His family were tent-makers, a trade that Paul uses to support himself throughout his ministry. Scripture does not say how Paul's family acquired a Roman citizenship, but scholars speculate that his father or grandfather may have been honored with it for some sort of military service.

Although born in Tarsus, Paul was raised in Jerusalem "at the feet of Gamaliel" , a leading authority in the Sanhedrin in the mid 1st century CE. Gamaliel once gave very level headed advice to the Sanhedrin in , to "refrain" from slaying the disciples of Jesus. This is in great contrast to the rashness of his student Saul, who zealously persecuted the "saints".

Paul confesses that "beyond measure" he persecuted the "church of God" prior to his conversion. ''Acts'' records how Paul as a young man stood by and guarded the coats of those who stoned Stephen, the first Christian martyr.

Conversion and mission

Paul's conversion can be dated to 31 – 36 by his reference to it in one of his letters. According to the Acts of the Apostles, his conversion (or metanoia) took place on the road to Damascus where he claimed to have experienced a vision of the resurrected Jesus after which he was temporarily blinded. Luke, the author of Acts of the Apostles, likely learned of his conversion from one of these three sources: Paul himself, from the church in Jerusalem, or from the church in Antioch.

Post-conversion testimony

In the opening verses of , Paul provides a litany of his own apostolic claim and his post-conversion convictions about the risen Christ:

Paul describes himself as

*a servant of Christ Jesus

*called to be an apostle

*set apart for the gospel of God

Paul describes Jesus as

*having been promised by God "beforehand" through his prophets in the holy Scriptures

*being the Son of God

having biological lineage from David ("according to the flesh")

*having been declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead

*being Jesus Christ our Lord

*the One through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations, "including you who are called to belong to Jesus Christ."

Paul's writings give some insight into his thinking regarding his relationship with Judaism. He is strongly 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 asserted that he received the Gospel not from any person, but by a personal revelation of Jesus Christ. Paul claimed independence from the Jerusalem community (possibly in the Cenacle), but was just as quick to claim agreement with it on the nature and content of the gospel. What is remarkable about such a conversion is the changes in the thinking that had to take place. He had to change his concept of who the messiah was, particularly the absurdity of accepting a crucifed messiah. Perhaps more challenging was changing his conception of the ethnic superiority of the Jewish people. There are debates as to whether Paul understood himself as commissioned to take the gospel to the Gentiles at the moment of his conversion.

Early ministry

After his conversion, Paul went to Damascus, where Acts 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 travelled to Mt. 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 asserted that he received the Gospel not from any person, but by the revelation of Jesus Christ.. Paul claimed almost total independence from the Jerusalem community. At the end of this time, Barnabas went to find Paul and brought him back to Antioch.

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."

First missionary journey

The author of the Acts arranges Paul's travels into three separate journeys. The first journey, led initially by Barnabas, takes Paul from Antioch to Cyprus then southern Asia Minor (Anatolia), and back to Antioch. In Cyprus, Paul rebukes and blinds Elymas the magician who was criticizing their teachings. From this point on, Paul is described as the leader of the group.

They sail to Perga in Pamhylis. John Mark leaves them and returns to Jerusalem. Paul and Barnabas go on to Pisidian Antioch. On the Sabbath they go to the Synagogue. The leaders invite them to speak. Paul reviews Israelite history from life in Egypt to King David. He introduces 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 recounts the story of Jesus' death and resurrection. He quotes from the Hebrew scriptures to show that Jesus was the promised Messiah who brought them forgiveness for their sins. Both the Jews and the 'God-fearing' Gentiles invited them talk more the 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.

Antioch served as a major Christian center for Paul's evangelizing.

Second missionary journey

Paul leaves for his second missionary journey from Jerusalem, in late Autumn 49, after the meeting of the Jerusalem council 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 book of Acts 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.

Paul and Silas initially visited Tarsus (Paul's hometown), Derbe and Lystra. In Lystra, they met Timothy, a disciple who was spoken well of, and decided to take him with them. The Church kept growing, adding believers, and strengthening their faith daily.

In Philippi, men who were not happy about the conversion of their slave turned the city against the missionaries and Paul and Silas were put in jail. After a miraculous earthquake, the gates of the prison fell apart and Paul and Silas were able to escape; 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.

Around 50–52, Paul spent 18 months in Corinth. The reference in Acts to proconsul Gallio helps ascertain this date (cf. Gallio inscription). Paul met Aquila and Priscilla in Corinth 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. In 52, the missionaries sailed to Caesarea to greet the Church there and then traveled north to Antioch where they stayed for about a year before leaving again on their third missionary journey.

Third missionary journey

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 for early Christianity, and stayed there for almost 3 years. He performed numerous miracles, healing people and casting out demons, and he apparently organized missionary activity into the hinterlands. 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 4 letters to the church in Corinth admonishing them for their pagan behavior.

Then Paul went through Macedonia and up to Greece, and as he was getting ready to leave for Syria, he changed his plans because of Jews who had made a plot against him and had to go back through Macedonia. At this time it is likely that Paul visited Corinth for three months (56–57). In Paul wrote that he visited Illyricum, but he may have meant what would now be called Illyria Graeca that was part of the Roman province of Macedonia, which is now modern day Albania.

Paul and his companions hit other cities on their way back to Jerusalem 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.

Journey to Rome and beyond

After Paul's arrival in Jerusalem at the end of his third missionary journey, he became involved in a serious conflict with some Asian Jews. The conflict eventually led to Paul's arrest and eventual imprisonment in Caesarea for about a year and a half. Finally, Paul and his companions sailed for Rome where Paul would eventually stand trial for his alleged crimes. ''Acts'' states that Paul preached in Rome for two years from his rented home while awaiting trial. It does not state what happened after this time, but it is likely Paul was freed by Nero and continued to preach in Rome. It is possible that Paul also traveled to other countries like Spain and Britain before dying as a martyr. See the ''Arrest and death'' section below.

Persecution

Many plots were made against Paul in the last years of his life, especially by Jews who would stir the crowd and excite them when Paul was preaching . He was beaten more than once, and put in prison. He was persecuted in every one of his missionary journeys. He was persecuted because of a “lack of understanding, preconceptions, irritations and provocation.” The message of a risen Christ and Savior was aggravating for Jews as well as many pagan believers. During his first missionary journey, Paul was stoned in the city of Lystra for healing a crippled man. Some Jews dragged him out of the city thinking he was dead but when his disciples came around him, he miraculously got up and went into the city. Paul was also put in prison while he was in Philippi and also in Jerusalem.

Council of Jerusalem

Most scholars agree that a vital meeting between Paul and the Jerusalem church took place some time in the years 48 to 50, described in and usually seen as the same event mentioned by Paul in . The key question raised was whether Gentile converts needed to be circumcised. At this meeting, Paul claims in his letter to the Galatians that Peter, James, and John accepted Paul's mission to the Gentiles. See also Circumcision controversy in early Christianity.

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

Incident at Antioch

Despite the agreement achieved at the Council of Jerusalem, as understood by Paul, Paul recounts how he later publicly confronted Peter, also called the "Incident at Antioch" over Peter's reluctance to share a meal with Gentile Christians in Antioch.

Writing later of the incident, Paul recounts: "I opposed [Peter] to his face, because he was clearly in the wrong". Paul reports that 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.

The final outcome of the incident remains uncertain. The Catholic Encyclopedia states: "Paul's account of the incident leaves no doubt that Peter saw the justice of the rebuke." In contrast, L. Michael White's ''From Jesus to Christianity'' claims: "The blowup with Peter was a total failure of political bravado, and Paul soon left Antioch as persona non grata, never again to return."

The primary source for the ''Incident at Antioch'' is Paul's letter to the Galatians.

Visits to Jerusalem in Acts and the epistles

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.

	* First visit to Jerusalem	** "after many days" of Damascus conversion	** preaches openly in Jerusalem with Barnabas	** meets apostles		* First visit to Jerusalem	** three years after Damascus conversion	** sees only Cephas (Peter) and James
	* Second visit to Jerusalem,	** for famine relief		* There is debate over whether Paul's visit in Galatians 2 refers to the visit for famine relief (Acts 11:30, 12:25) or the Jerusalem Council (Acts 15). If it refers to the former, then this was the trip made "after an interval of fourteen years" (Gal. 2:1).
	* Third visit to Jerusalem	** with Barnabas	** "Council of Jerusalem"	** followed by confrontation with Barnabas in Antioch		* Another visit to Jerusalem	** 14 years later (after Damascus conversion?)	** with Barnabas and Titus	** possibly the "Council of Jerusalem"	** Paul agrees to "remember the poor"	** followed by confrontation with Peter and Barnabas in Antioch
	* Fourth visit to Jerusalem	** to "greet the church"		* Apparently unmentioned.
	* Fifth visit to Jerusalem	** after an absence of several years	** to bring gifts for the poor and to present offerings	** Paul arrested		* Another visit to Jerusalem	** to deliver the collection for the poor

Arrest and death

Paul arrived in Jerusalem in 57 with a collection of money for the community there. Acts reports that he was warmly received. But Acts goes on to recount how he was interrogated by James for 'teaching all the Jews living among the gentiles to forsake Moses, and that you tell them not to circumcise their children or observe the customs'.(Acts 21, 21) Paul underwent a purification ritual in order to give the Jews no grounds to bring accusations against him for not following their law. Paul however continued to preach against circumcision, Jewish dietary restrictions, and other requirements of the Torah. This made a final rift inevitable with the Jews. Paul caused a stir when he appeared at the Temple, and he escaped being killed by the crowd by being taken into custody. He was held as a prisoner for two years in Caesarea until a new governor reopened his case in 59. When accused of treason, he appealed to Caesar, claiming his right as a citizen of Rome to appear there before a proper court and to defend himself of the charges.

Acts recounts that on the way to Rome Paul was shipwrecked on "Melite" (Malta), where he was met by Publius and the islanders, who showed him "unusual kindness". He arrived in Rome ''c'' 60 and spent two years under house arrest. All told, during his ministry the Apostle Paul spent roughly 5½ to 6 years as a prisoner or in prison.

Irenaeus of Lyons in the 2nd century believed that Peter and Paul had been the founders of the Church in Rome and had appointed Linus as succeeding bishop. 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 (Acts 28:14-15). Also Paul wrote his letter to the church at Rome before he had visited Rome (Romans 1:1,7,11-13; 15:23-29). However, Paul would have played an important role in the life of the early church at Rome.

Neither the Bible nor other history says how or when Paul died. According to Christian tradition, Paul was beheaded in Rome during the reign of Nero around the mid-60s at ''Tre Fontane Abbey'' (English: Three Fountains Abbey). By comparison, tradition has Peter being crucified upside-down. Paul's Roman citizenship accorded him the more merciful death by beheading.

In June 2009, Pope Benedict announced excavation results concerning the tomb of Paul at the Basilica of Saint Paul Outside the Walls. 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 were consistent with the traditional claim that the tomb is Paul's.

Writings

Fourteen epistles in the New Testament are attributed to Paul. Seven of these -- Romans, 1st Corinthians, 2nd Corinthians, Galatians, Phillipians, 1st Thessalonians and Philemon -- are almost universally accepted as being actually written by Paul. Scholars generally agree that four others were not written by Paul, those being 1st Timothy, 2nd Timothy, Titus, and Hebrews. As to the remaining three -- Ephesians, Colossians and 2nd Thessalonians -- scholars are almost evenly divided. Of those written by Paul, all except Galatians appear to have been dictated through a secretary, who would paraphrase the message, as was the practice among 1st-century scribes. The epistles were circulated in the Christian community and read aloud by church members along with other works. Paul's epistles were viewed from early times as scripture and later established as Canon of Scripture. Critical scholars regard Paul's epistles, which were written between 50 and 62 AD, to be the earliest books of the New Testament. They are referenced as early as c. 96 by Clement of Rome.

Authorship

Paul's letters are largely written to churches which he had visited; he was a great traveler, visiting Cyprus, Asia Minor (modern Turkey), mainland Greece, Crete, and Rome. His letters are full of expositions of what Christians should believe and how they should live. He does not tell his correspondents (or the modern reader) much about the life of Jesus; his most explicit references are to the Last Supper and the crucifixion and resurrection. His specific references to Jesus' teaching are likewise sparse, raising the question, still disputed, as to how consistent his account of the faith is with that of the four canonical Gospels, Acts, and the Epistle of James. The view that Paul's Christ is very different from the historical Jesus has been expounded by Adolf Harnack among many others. Nevertheless, he provides the first written account of what it is to be a Christian and thus of Christian spirituality.

Of the fourteen letters attributed to Paul and included in the Western New Testament canon, there is little or no dispute that Paul actually wrote at least seven, those being Romans, First Corinthians, Second Corinthians, Galatians, Philippians, First Thessalonians, and Philemon. Hebrews (no relation to the Gospel according to the Hebrews), which was ascribed to him in antiquity, was questioned even then, never having an ancient attribution, and in modern times is considered by most experts as not by Paul (see also Antilegomena). The authorship of the remaining six Pauline epistles is disputed to varying degrees.

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 John's gospel. On the other hand, the personal notes in the letter connect it to Philemon, unquestionably the work of Paul. Internal evidence shows close connection with Philippians. Ephesians is a very similar letter 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 which contrasts with the reference in . Finally, according to R.E. Brown, it exalts the Church in a way suggestive of a second generation of Christians, 'built upon the foundation of the apostles and prophets' now past. 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 of Tarsus's thinking. It has to be noted, 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 St. Paul's life, and throws considerable light upon them.

The Pastoral Epistles, 1 and 2 Timothy, and Titus have likewise been put in question as Pauline works. Three main reasons are advanced: first, their difference in vocabulary, style, and theology from Paul's acknowledged writings; Defenders of the authenticity note, that they were then probably written in the name and with the authority of the Apostle by one of his companions, to whom he distinctly explained what had to be written, or to whom he gave a written summary of the points to be developed, and that when the letters were finished, St. Paul read them through, approved them, and signed them. Secondly, the difficulty in fitting them into Paul's biography as we have it. They, like Colossians and Ephesians, were written from prison but suppose Paul's release and travel thereafter. However, Christianity was not yet declared a religio illicita at the time they were written, and according to Roman law there was nothing deserving of death against him. Finally, the concerns expressed are very much the practical ones as to how a church should function. They are more about maintenance than about mission.

2 Thessalonians, like Colossians, is questioned on stylistic grounds, with some noting, among other peculiarities, a dependence on 1 Thessalonians yet a distinctiveness in language from the Pauline corpus. This, again, is explainable by the possibility of St. Paul requesting one of his companions to write the letter for him under his instructions.

Atonement

Paul wrote down much of the theology of atonement. Paul taught that Christians are redeemed from the Law (see Supersessionism) and 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 baptism, a Christian shares in Jesus' death and in his victory over death, gaining, as a free gift, a new, justified status of sonship.

Relationship with Judaism

Some scholars see Paul (or Saul) as completely in line with 1st-century Judaism (a "Pharisee" and student of Gamaliel), others see him as opposed to 1st-century Judaism (see Marcionism), while still others see him as somewhere in between these two extremes, opposed to "Ritual Laws" (see for example Circumcision controversy in early Christianity) but in full agreement on "Divine Law". These views of Paul are paralleled by the views of Biblical law in Christianity.

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 the faith of 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. Nevertheless, in Romans he insisted on the positive value of the Law, as a moral guide.

E. P. Sanders' publications have since been taken up by Professor James Dunn who coined the phrase "The New Perspective on Paul" and N.T. Wright, the Anglican Bishop of Durham. Wright, noting a difference between Galatians and Romans, the later being much more positive about the continuing covenant between God and his ancient people than the former, contends that works are not insignificant but rather proof of attaining the redemption of Jesus Christ by grace (free gift received by faith) and that Paul distinguishes between works which are signs of ethnic identity and those which are a sign of obedience to Christ.

World to come

According to Ehrman, Paul believed that Jesus would return within his lifetime. He states that Paul expected that Christians who had died in the mean time would be resurrected to share in God's kingdom, and he believed that the saved would be transformed, assuming supernatural bodies.

Paul's teaching about the end of the world is expressed most clearly in his letters to the Christians at Thessalonica. Heavily persecuted, it appears that they had written asking him first about those who had died already, and, secondly, when they should expect the end. He assures them that the dead will rise first and be followed by those left alive. This suggests an imminence of the 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.

Role of women

A verse in the first letter to Timothy, 1 Timothy 2:12 ("I suffer not a woman"), traditionally attributed to Paul, is often used as the main biblical authority for prohibiting women from becoming ordained clergy and or holding certain other positions of ministry and leadership in Christianity, though Paul's authorship of this letter is debated. The Letter to Timothy is also often 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. The apparent message of this verse may seem anachronistic to 21st century Western societies with their emphasis on gender egalitarianism and non-discrimination.

The KJV translation of this passage seems to be saying that women in the churches are to have no leadership roles vis a vis men. Whether it also forbids women from teaching children and women is dubious as even those Catholic churches that prohibit female priests, permit female abbesses to teach and exercise authority over other females. Any interpretation of this portion of Scripture must wrestle with the theological, contextual, syntactical, and lexical difficulties embedded within these few words. Fuller Seminary theologian J. R. Daniel Kirk finds evidence in Paul’s letters of a much more inclusive view of women. He writes that is a tremendously important witness to the important role of women in the early church. Paul praises Phoebe for her work as a deaconess and Junia who was (according to some scholars) an Apostle. Kirk points to recent studies that have led "many scholars" to conclude that the passage in ordering women to "be silent" during worship was a later addition, apparently by a different author, and not part of Paul’s original letter to Corinth. Other scholars such as Giancarlo Biguzzi, claim that Paul's restriction on women speaking in is genuine to Paul but applies to a particular case of prohibiting asking questions or chatting and is not a general prohibition on any woman speaking since in Paul affirms the right of women to prophesy. Kirk's third example of a more inclusive view is : "There is neither Jew nor Greek, slave nor free, ''male nor female'', for you are all one in Christ Jesus (italics added). In pronouncing an end within the church to the divisions which are common in the world around it, he concludes by highlighting the fact that "...there were New Testament women who taught and had authority in the early churches, that this teaching and authority was sanctioned by Paul, and that Paul himself offers a theological paradigm within which overcoming the subjugation of women is an anticipated outcome."

Influence on Christianity

Paul's influence on Christian thinking arguably has been more significant than any other New Testament author. Paul declared that faith in Christ made the Torah unnecessary for salvation, exalted the Christian church as the body of Christ, and depicted the world outside the Church as under judgment.

Lord's Supper

Paul's writings include the earliest reference to the supper of the Lord, a rite traditionally identified as the Christian Eucharist.

Eastern tradition

In the East, church fathers reduced the element of election in Romans 9 to divine foreknowledge. The themes of predestination found in Western Christianity do not appear in Eastern theology.

Western tradition

Augustine's foundational work on the gospel as a gift (grace), on morality as life in the Spirit, on predestination, and on original sin all derives from Paul, especially Romans.

In the Reformation, Martin Luther expressed Paul's doctrine of faith most strongly as justification by faith alone. John Calvin developed Augustine's predestination into double predestination.

Modern theology

In his commentary The Epistle to the Romans (Ger. Der Römerbrief; particularly in the thoroughly re-written second edition of 1922) Karl Barth argued that the God who is revealed in the cross of Jesus challenges and overthrows any attempt to ally God with human cultures, achievements, or possessions. Some theologians believe this work to be the most important theological treatise since Friedrich Schleiermacher's On Religion: Speeches to its Cultured Despisers.

As in the Eastern tradition in general, Western humanists interpret the reference to election in Romans 9 as reflecting divine foreknowledge.

Church tradition

Various Christian writers have suggested more details about Paul's life.

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

"By reason of jealousy and strife Paul by his example pointed out the prize of patient endurance. After that he had been seven times in bonds, had been driven into exile, had been stoned, had preached in the East and in the West, he won the noble renown which was the reward of his faith, having taught righteousness unto the whole world and having reached the farthest bounds of the West; and when he had borne his testimony before the rulers, so he departed from the world and went unto the holy place, having been found a notable pattern of patient endurance."

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, when Rome was devastated by a fire, or a few years later, to 67. The San Paolo alle Tre Fontane church was built on the location where the execution was believed to have taken place. A Roman Catholic liturgical solemnity of Peter and Paul, celebrated on June 29, may reflect the day of his martyrdom, other sources have articulated the tradition that Peter and Paul died on the same day (and possibly the same year). The apocryphal Acts of Paul, the apocryphal Acts of Peter suggest that Paul survived Rome and traveled further west. Some hold the view that he 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 ''ad Catacumbas'' 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. However, Bede's use of the word "relic" was not limited to corporal remains.

Paul, who was quite possibly martyred in Rome, has long been associated with that city and its church. Paul is the patron saint of London.

Critical views

Elaine Pagels, professor of religion at Princeton University and an authority on Gnosticism, argues that Paul was a Gnostic and that the anti-Gnostic Pastoral Epistles were "pseudo-Pauline" forgeries written to rebut this.

British Jewish scholar Hyam Maccoby contended that the Paul as described in the Book of Acts and the view of Paul gleaned from his own writings are very different people. Some difficulties have been noted in the account of his life. Paul as described in the Book of Acts 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 Book of Acts.

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 bare 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.

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.

Maccoby theorized that Paul synthesized Judaism, Gnosticism, and mysticism to create Christianity as a cosmic savior religion. According to Maccoby, Paul's Pharisaism was his own invention, though actually he was probably associated with the Sadducees. Maccoby attributed the origins of Christian anti-Semitism to Paul and claims that Paul's view of women, though inconsistent, reflects his Gnosticism in its misogynist aspects.

Professor Robert Eisenman of California State University, Long Beach argues that Paul was a member of the family of Herod the Great. Professor Eisenman makes a connection between Paul and an individual identified by Josephus as "Saulus," a "kinsman of Agrippa." Another oft-cited element of the case for Paul as a member of Herod's family is found in where Paul writes, "Greet Herodion, my kinsman."

Among the critics of Paul the Apostle was Thomas Jefferson who wrote that Paul was the "first corrupter of the doctrines of Jesus." Howard Brenton's 2005 play "Paul" takes a skeptical view of his conversion.

F.F. Powell argues that Paul, in his epistles, made use of many of the ideas of the Greek philosopher Plato, sometimes even using the same metaphors and language. For example, in ''Phaedrus'', Plato has Socrates saying that the heavenly ideals are perceived as though "through a glass dimly." These words are echoed by Paul in .

See also

Achaichus

Conversion of Paul

Jesusism

New Covenant

Old Testament: Christian views of the Law

Paul of Tarsus and Judaism

Pauline Christianity

Pauline Epistles

Persecution of Christians in the New Testament

Persecution of religion in ancient Rome

St. Paul's Cathedral

References

Notes

Bibliography

Aulén, Gustaf. ''Christus Victor'' (SPCK 1931)

Brown, Raymond E. ''An Introduction to the New Testament.'' Anchor Bible Series, 1997. ISBN 0–385–24767–2.

Brown, Raymond E. '' The Church the Apostles left behind''(Chapman 1984)

Bruce, F.F. 'Is the Paul of Acts the Real Paul?' ''Bulletin John Rylands Library'' 58 (1976) 283–305

Bruce, F.F., ''Paul: Apostle of the Heart Set Free'' (ISBN 0–8028–4778–1)

Conzelmann, Hans, ''the Acts of the Apostles—a Commentary on the Acts of the Apostles'' (Augsburg Fortress 1987)

Davies, W. D. "The Apostolic Age and the Life of Paul" in Matthew Black, ed. Peake's Commentary on the Bible. London: T. Nelson, 1962. ISBN 0-8407-5019-6

Davies, W. D. ''Paul and Rabbinic Judaism: Some Rabbinic Elements in Pauline Theology.'' S.P.C.K., 3rd ed., 1970. ISBN 0-281-02449-9

Dunn, James D.G., 1990, ''Jesus, Paul and the Law'' Louisville,KY: Westminster John Knox Press. ISBN 0-664-25095-5

Dunn, James D. G., ''Jesus, Paul, and the Gospels'' (Grand Rapids (MI), Wm. B. Eerdmans, 2011).

Hanson, Anthony T. ''Studies in Paul's Technique and Theology.'' Eerdmans, 1974. ISBN 0-8028-3452-3

Harris, Stephen L. ''Understanding the Bible.'' Palo Alto: Mayfield. 1985. ISBN 978-1-55934-655-9

Holzbach, Mathis Christian, Die textpragmat. Bedeutung d. Kündereinsetzungen d. Simon Petrus u.d. Saulus Paulus im lukan. Doppelwerk, in: Jesus als Bote d. Heils. Stuttgart 2008, 166-172.

Irenaeus, ''Against Heresies,'' i.26.2

Maccoby, Hyam. ''The Mythmaker: Paul and the Invention of Christianity.'' New York: Harper & Row, 1986. ISBN 0–06–015582–5.

Kim, Yung Suk. ''A Theological Introduction to Paul's Letters''. Eugene, Oregon: Cascade Books, 2011. ISBN 978-1608997930

MacDonald, Dennis Ronald, 1983. ''The Legend and the Apostle: The Battle for Paul in Story and Canon'' Philadelphia: Westminster Press.

Murphy-O'Connor, Jerome, ''Jesus and Paul: Parallel lives'' (Collegeville, Minn.: Liturgical Press, 2007) ISBN 0-8146-5173-9

Murphy-O'Connor, Jerome, ''Paul the Letter-Writer: His World, His Options, His Skills'' (Collegeville, Minn.: Liturgical Press, 1995) ISBN 0-8146-5845-8

Murphy-O'Connor, Jerome, ''Paul: A Critical Life'' (Oxford: Clarendon Press, 1996) ISBN 0-19-826749-5

Ogg, George. “Chronology of the New Testament.” Matthew Black, ed. ‘’Peake's Commentary on the Bible.’’ Nelson, 1962. ISBN 0-8407-5019-6

Rashdall, Hastings, ''The Idea of Atonement in Christian Theology'' (1919)

Ruef, John, ''Paul's First letter to Corinth'' (Penguin 1971)

Sanders, E.P., ''Paul and Palestinian Judaism'' (1977)

Segal, Alan F. ''Paul, the Convert'', (New Haven/London, Yale University Press, 1990) ISBN 0-300-04527-1.

Segal, Alan F., "Paul, the Convert and Apostle" in ''Rebecca's Children: Judaism and Christianity in the Roman World'' (Harvard University Press 1986).

External links

2008 Saint Paul year

Catholic Encyclopedia: Paul of Tarsus

Catholic Perspective on Paul

Documentary film on Apostle Paul

Encyclopædia Britannica: Paul, 1911

Maps of Paul's three missionary journeys and final captive journey

Novena to Saint Paul Apostle

Paul's mission and letters From PBS Frontline series on the earliest Christians.

Representations of Saint Paul

Saint Paul of Tarsus: the true story

"Saint Paul, the Apostle." Encyclopædia Britannica Online. 2009.

The Apostle and the Poet: Paul and Aratus Dr. Riemer Faber

The Apostle Paul's Shipwreck: An Historical Examination of Acts 27 and 28

Why Paul Went West: The Differences Between the Jewish Diaspora Biblical Archaeology Review

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