Proclamations and Conversions Discussed in Both Acts and Epistles: Galatia
Galatia consists of the cities of Iconium, Lystra and Derbe (according to the "southern theory"). These were visited by Paul and Barnabas on the first missionary journey and were later addressed by the epistle to the Galatians.

Timothy was from Lystra (Acts 16:1). There are instances where Paul's letters to him discuss his early days in teh faith andhis conversion; there are relavant to our study here.
 

Text Observations
AC 14:1 And it came about that in Iconium they entered the synagogue of the Jews together, and spoke in such a manner that a great multitude believed, both of Jews and of Greeks. [2] But the Jews who disbelieved stirred up the minds of the Gentiles, and embittered them against the brethren. [3] Therefore they spent a long time there speaking boldly with reliance upon the Lord, who was bearing witness to the word of His grace, granting that signs and wonders be done by their hands. [4] But the multitude of the city was divided; and some sided with the Jews, and some with the apostles. [5] And when an attempt was made by both the Gentiles and the Jews with their rulers, to mistreat and to stone them, [6] they became aware of it and fled to the cities of Lycaonia, Lystra and Derbe, and the surrounding region; [7] and there they continued to preach the gospel. The initial audience consisted of Jews and God-fearers in the synagogue. 

The message isn't discussed at all, the the only comments about the response is that a great multitude believed.

The proclamation of the gospel was accompanied with miraculous signs and bold speech in the face of opposition from disbelieving Jews.
 AC 14:8 And at Lystra there was sitting a certain man, without strength in his feet, lame from his mother's womb, who had never walked. [9] This man was listening to Paul as he spoke, who, when he had fixed his gaze upon him, and had seen that he had faith to be made well, [10] said with a loud voice, "Stand upright on your feet." And he leaped up and began to walk. [11] And when the multitudes saw what Paul had done, they raised their voice, saying in the Lycaonian language, "The gods have become like men and have come down to us." [12] And they began calling Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker. [13] And the priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates, and wanted to offer sacrifice with the crowds. [14] But when the apostles, Barnabas and Paul, heard of it, they tore their robes and rushed out into the crowd, crying out [15] and saying, "Men, why are you doing these things? We are also men of the same nature as you, and preach the gospel to you in order that you should turn from these vain things to a living God, WHO MADE THE HEAVEN AND THE EARTH AND THE SEA, AND ALL THAT IS IN THEM. [16] "And in the generations gone by He permitted all the nations to go their own ways; [17] and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness." [18] And even saying these things, they with difficulty restrained the crowds from offering sacrifice to them.

AC 14:19 But Jews came from Antioch and Iconium, and having won over the multitudes, they stoned Paul and dragged him out of the city, supposing him to be dead. [20] But while the disciples stood around him, he arose and entered the city. And the next day he went away with Barnabas to Derbe. 

 Reminiscent of the scene in Acts 3, Paul is apparently preaching in some public setting (though probably not a synagogue)  when he sees a lame man and heals him. 

The first response of the pagan hearers is to suppose that their gods have visited them, and that a sacrifice was in order. This forms the setting for the proclamation that was to follow.

Paul and Barnabas first deny the claim that they were gods. Then they said they preach the gospel in order that men might turn from such "vain things" (i.e. idolatry) to worship and serve the living God. 

They go on to talk about the living God to those who knew only the idols. They cite the language of Psalm 146:6 of God's work of creation, and go on to mention God's tolerance of man's waywardness. Yet this tolerance is accompanied with His witness in the rain, harvest and the blessings of life.

Unfortunately the sermon ends with a mob of Jews from Antioch and Iconium stirring up the crowd against them, stoning Paul and dragging him out of the city. Yet, it is said the disciples (probably converts) stood around him and he arose and returned into the city for the night.
AC 14:21 And after they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch,  In Derbe, all that is said is the generic comments that they "preached the gospel" (euanggelizo, verb ptc.) and "made many diciples" (matheteuo, verb ptc.). 
AC 14:22 strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, "Through many tribulations we must enter the kingdom of God." [23] And when they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed.  These verses serve to summarize the Galatian mission. The disciples who had believed in the Lord are urged to continue in the faith, entering the kingdom of God through trials.
GAL 1:3 Grace to you and peace from God our Father, and the Lord Jesus Christ, [4] who gave Himself for our sins, that He might deliver us out of this present evil age, according to the will of our God and Father, [5] to whom be the glory forevermore. Amen. Paul summarizes the gospel message in his opening: Jesus gave himself for our sins, to bring salvation, acccording to the will of God.
GAL 1:23 "He who once persecuted us is now preaching the faith which he once tried to destroy." Paul preached "the faith" -- a favorite early term for Christianity.
GAL 2:2 And it was because of a revelation that I went up; and I submitted to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, for fear that I might be running, or had run, in vain.  Paul presented his gospel to the leaders in Jerusalem
GAL 2:15 "We are Jews by nature, and not sinners from among the Gentiles; [16] nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, that we may be justified by faith in Christ, and not by the works of the Law; since by the works of the Law shall no flesh be justified.  Key component of the message: faith in Christ brings justification, not works of the Law.
GAL 2:20 "I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me, and delivered Himself up for me.  The gospel is again summed up: The Son loved me and gave Himself for me. Paul's response is faith in him and being crucified (perfect tense verb) with him. (cf Rom 6:3-4)
GAL 3:1 You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified? [2] This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith?

[3] Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? [4] Did you suffer so many things in vain--if indeed it was in vain? [5] Does He then, who provides you with the Spirit and works miracles among you, do it by the works of the Law, or by hearing with faith? [6] Even so Abraham BELIEVED God, and it was reckoned to him as righteousness. [7] Therefore, be sure that it is those who are of faith who are sons of Abraham. [8] And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "ALL THE NATIONS SHALL BE BLESSED IN YOU." [9] So then those who are of faith are blessed with Abraham, the believer.

 Another reminder: the crucifixion of Christ was a prominent aspect of the message.

But now Paul goes on to discuss the the connection between faith in the gospel of Christ and the promise given to Abraham. This is in direct opposition to the Law of Moses (which the rest of this passage goes on to discuss). His point is that those with faith in Christ are heirs of the promise given to Abraham.
 
GAL 3:26 For you are all sons of God through faith in Christ Jesus. [27] For all of you who were baptized into Christ have clothed yourselves with Christ.  "Through faith" in Christ is how they became sons of God.  This faith is connected to the promise given to  Abraham, and also to their baptisms: all who were baptized into Christ clothed themselves with Christ. 
 GAL 4:8 However at that time, when you did not know God, you were slaves to those which by nature are no gods. [9] But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and worthless elemental things, to which you desire to be enslaved all over again? Paul regards their conversion a "coming to know God" but then reverses himself and says "God came to know them." 
GAL 5:24 Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. There's that past tense (aorist here) crucifixion of the flesh. Connected with Gal 2:20.
GAL 614 But may it never be that I should boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. [15] For neither is circumcision anything, nor uncircumcision, but a new creation. [16] And those who will walk by this rule, peace and mercy be upon them, and upon the Israel of God. Paul again keeps the cross of Jesus prominent in his message. 

Through the cross, Paul and the world have been crucified to each other. 

Lastly, circumcision doesn't matter in this-- only a new creation.
1TI 6:11 But flee from these things, you man of God; and pursue righteousness, godliness, faith, love, perseverance and gentleness. [12] Fight the good fight of faith; take hold of the eternal life to which you were called, and you made the good confession in the presence of many witnesses. Timothy was from Galatia. Paul's charge to Timothy involves his public "good confession" presumably made at his baptism (ref. Acts 8:37, Romans 10:9).
2 TI 1:5 For I am mindful of the sincere faith within you, which first dwelt in your grandmother Lois, and your mother Eunice, and I am sure that it is in you as well.  Timothy has both a mother and a grandmother who were believers, and Timothy grew in time to have his own "sincere faith."

In the Galatian letter, we may notice the past tense actions that seem connected to their conversion: justified through faith in Christ, sons of God through faith, coming to know God, crucified with Christ, crucified the flesh. The crucifixion of Jesus prominent-- perhaps because of the idolatry and sacrifices of the natives (Acts 14)-- Jesus may have been presented as the "best sacrifice?"

Timothy presents an interesting case of a Galatian. Having a Christian grandmother and mother (though a Greek father), he too grew to have a "sincere faith" like them. Little is known more precisely about his and upbringing and conversion, though interestingly he was not circumcised until he joined Paul as a missionary (Acts 16:3). His conversion at least consisted of a "good confession."

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