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Dissertations / Theses on the topic '1 Corinthians 15:1-11'
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1
Doerksen, Mark G. "Paul's use of Genesis in 1 Corinthians 11:16, Ephesians 5:21-33, and 1 Timothy 2:11-15." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ26819.pdf.
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Smith, Jonathan Clifton. "Eschatological reward an exegetical analysis of 1 Corinthians 3:10-15 and 2 Corinthians 5:9-11 /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Pak, Joseph. "Pretribulational rapture in 1 Corinthians 15:50-58." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Chang, Steven S. H. "Motivations for stewardship an exegetical study of 2 Corinthians 8:1-15 /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Smith, Jay E. "An analysis of the pre-Pauline formula in 1 Corinthians 15:3b-5." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Kirk, David Richard. "Seeds and bodies : cosmology, anthropology and eschatology in 1 Corinthians 15:35-49." Thesis, University of the Highlands and Islands, 2016. https://pure.uhi.ac.uk/portal/en/studentthesis/seeds-and-bodies(07daf405-1a63-4074-8fae-870f976a2f11).html.
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This study examines 1 Corinthians 15:35-49, a passage that has caused scholarly puzzlement. The content of Paul's argument has been generally understood to emphasise discontinuity between the present human body and the body of the resurrection. However, Paul's use of the seed motif then seems to contradict ancient understandings of seeds; the purpose of his cosmological descriptions becomes opaque; and, at some points, elements of his argument appear redundant. This study answers Troels Engberg-Pedersen's call for a 'cosmological', rather than a 'cognitive', understanding of Paul's language, and brings together both causal and functional analyses of Paul's argument. By recognising both the philosophical background to Paul's motifs and his use of Old Testament intertexts, a new understanding of the passage is achieved. Furthermore, an examination of religious practices in Corinth provides the basis for proposing a reconstruction of the situation addressed by Paul. The study demonstrates that, in seeking a 'cosmological' reading, a fresh interpretation becomes possible; an interpretation that resolves some of the puzzles attending existing readings. Paul's seed material in vv.36-38 can be seen to accord with ancient understandings of seeds, and to emphasise continuity rather than discontinuity. An intertextual analysis of vv.39-41 identifies Psalm 8 as the hitherto undetected intertext which structures Paul's thought. Paul's argument portrays continuity between the present and eschatological ages, with Paul constructing a model of correspondence that emphasises a renewed cosmos as the context for the resurrection. A further model of correspondence in v.45 then allows Paul to write of the agency of Christ in the resurrection, and also the character of raised humanity (vv.47-49).
7
Smith, Travis Lee. "Towards establishing criteria for identifying Corinthian slogans and their application to 1 Corinthians 14:34-35 and 15:29." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1123.
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Chandler, W. Allen. "How to treat the disorderly an exegetical view from Matthew 18:15-17, 1 Corinthians 5:1-13, and 2 Thessalonians 3:6-15 /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Asher, Jeffrey R. "Polarity and change in 1 Corinthians 15 : a study of metaphysics, rhetoric, and resurrection /." Tübingen : Mohr Siebeck, 2000. http://catalogue.bnf.fr/ark:/12148/cb38888998g.
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Connor, Matthew M. "“Baptism on Behalf of the Dead”: 1 Corinthians 15:29 in its Hellenistic Context." Miami University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=miami1292184824.
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Emberley, William H. "An examination of the paradigmatic function of Matthew 18:15-17 & 1 Corinthians 5:1-5 in relation to church discipline." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p086-0049.
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Bush, Becky J. "The corporate aspects of church discipline a comparison of First Corinthians 5:1-13 with Matthew 18:15-20 /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Donahoe, Kate C. "From self-praise to self-boasting : Paul's unmasking of the conflicting rhetorico-linguistic phenomena in 1 Corinthians." Thesis, St Andrews, 2008. http://hdl.handle.net/10023/493.
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White, Joel R. "Christ, the firstfruits the Old Testament background of [aparchē] in 1 Corinthians 15:20-23 and its function in Paul's argument /." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.
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Thesis (Th. M.)--Gordon-Conwell Theological Seminary, South Hamilton, Mass., 2000.<br>Abstract and vita. "Aparchē" appears in Greek letters on t.p. Includes bibliographical references (leaves 130-139).
15
Vlachos, Chris Alex. "Law and sin an Edenic nexus? : a study with reference to 1 Corinthians 15:56 and the catalytic operation of the law /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p088-0157.
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Meyer, Roland. "L'hermeneutique paulinienne de la resurrection d'apres 1 corinthiens 15." Université Marc Bloch (Strasbourg) (1971-2008), 1987. http://www.theses.fr/1987STR20049.
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Paul met en valeur la portee extraordinaire de l'evenement de paque. Dans l'humanite du christ, la resurrection est deja substantiellement realisee. Il est le premier, non chronologiquement, mais en tant que principe. En tant que cause des resurrections futures, celle du christ nous constituera a son image et elle exerce des maintenant son influence sur le croyant. Ces evenements echappent a la science historique, mais accepter la resurrection du christ c'est la reconnaitre dans l'esperance. Reconnaitre christ seigneur, c'est percevoir la realite de la vie eternelle. La materialite du corps du ressuscite n'est plus dans l'ordre terrestre, car l'esprit de dieu transcende dans son entite l'espace et le temps. Le corps spirituel n'appartient pas a l'anthropologie naturelle, mais a un element transcendant. Le "pneuma" donne naissance a une humanite nouvelle. La resurrection apparait comme un acte nouveau et necessaire. Elle n'est pas une revivification materialiste, mais une transformation radicale qui ne peut etre percue sans foi. L'esperance de la resurrection n'est pas subjective, mais elle repose sur la realite d'un evenement passe qui s'actualise en la personne du christ. La resurrection affirme la seigneurie du christ sur l'univers et la victoire definitive et complete sur la mort. La pensee paulinienne etablit constamment un lien entre le passe de la resurrection du christ et l'avenir eschatologique. L'evenement christologique est projete dans une attente eschatologique et l'attente eschatologique est fondee sur l'evenement christologique. Paul etablit une relation causale: les hommes ressuscitent parce que christ est ressuscite, et une relation temporelle: le christ est ressuscite le premier, viennent ensuite les hommes. La theologie et la christologie pauliniennes sont tournees vers l'eschatologie<br>Paul brings out the extraordinary far-reaching of the passover event. In christ's humanity resurrection is already substantially fulfilled. He is the first, not chronologicaly speaking, but as principle. Being the cause of the coming resurrections, christ's resurrection will appoint us to his image and it exerts from now its influence on the believer. These events escape the historical science, but to accept christ's resurrection means recognizing it in hope. To recognize christ as lord means perceiving the reality of eternal life. The materiality of the risen body is no more in the earthly nature, because god's spirit transcends, in its entity, space and time. The spiritual body doesn't belong to natural anthropology, but to a transcendant element. "pneuma" gives rise to a new humanity. Resurrection appears as a new and necessary act. It isn't a materialistic revification, but a radical transformation that cannot be perceived without faith. The hope of resurrection isn't subjective, but is based on the reality of a passed event that actualizes itself in christ's person. Resurrection affirms christ's lordship on the univers and the final and complete victory on death. The paulinian thought constantly establishes a connection between the passed of christ's resurrection and the eschatological future. The christological event is projected in an eschatological expectation and the eschatological expectation is based on the christological event. Paul establishes a causal relationship: men rise because christ is risen, and a temporal relationship: christ is risen first, then men. Paulinian theology and christology are turned towards eschatology
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Kim, Victor S. "Isaiah 28:11-12 in 1 Corinthians 14:21." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Tulloch, Stephen. "1 Corinthians 11:2-16 an historical, exegetical and hermeneutical study /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Gilkinson, Gary S. "Paul's prohibitions in 1 Timothy 2:11-15." Theological Research Exchange Network (TREN) Access this title online, 2001. http://www.tren.com/search.cfm?p047-0044.
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Oh, JungHwan. "Lawsuits in Pauls theological ethics : a historical and literary interpretation of 1 Corinthians 6:1-11." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86407.
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Thesis (PhD)--Stellenbosch University, 2014.<br>ENGLISH ABSTRACT: As human society develops, people often face unpleasant affairs in their daily lives. However, when they do not solve matters, they might resort to solving such matters through lawsuits. In the same way, serious problems sometimes appear in the church, so that Christians are forced to rely upon lawsuits. Different opinions can be suggested regarding going to the court to solve problems in Christian communities. Many people use 1 Corinthians 6:1-11 to support that Christians should not have lawsuits against fellow Christians. The question this dissertation investigates is, did Paul really say that Christians should not have lawsuits and should not go to the secular court?
In the first century C.E. a situation occurred in the Corinthian community where believers tried to solve trivial matters among themselves in a secular court, rather than within the community (1 Corinthians 6:1-11). In chapter 2, a general understanding of litigation in the first century C.E. is treated in different categories, focusing on the first century Roman society. This chapter sketches the Roman legal context for understanding civil lawsuits that happened in the Corinthian community. Chapter 3 concentrates on the interpretation of 1
Corinthians 6:1-11 as the text in focus in this study, in the light of its historical context. In particular, this chapter investigates various factors pertaining to the nature of lawsuits in Corinth with regard to the historical context. In chapter 4, 1 Corinthians 6:1-11 is examined in a literary analysis and subjected to an exegetical study. These literary devices allow for in depth investigation of the text, and structural and hermeneutical findings regarding Paul’s argument is presented. In chapter 5 the lawsuit is investigated in the light of two theological aspects, namely eschatology and ethics. Paul uses these two important notions to instruct the Corinthian believers regarding their new identity as God’s people and suggest the significant principle how to live as Jesus followers in their lives.
In sum, according to 1 Corinthians 6:1-11, Paul argues that lawsuits are not appropriate in the community of the faithful because it is harmful to the unity and the purity of the community. However, Paul’s concern is not for the lawsuits as such, but for how believers should behave and live ethically as Jesus followers before God. Believers as God’s people have to reveal the love of God through their behaviour and in their daily lives.<br>AFRIKAANSE OPSOMMING: In gemeenskappe, word mense soms gekonfronteer met onaangename ervarings in interaksie
met andere in hulle daaglikse lewens. Wanneer hulle sulke sake nie self kan bylê nie, mag
hulle besluit om hulle tot geregshowe te wend vir 'n oplossing. Op soortgelyke wyse ontstaan
daar soms ernstige probleme in die kerk, wat Christene noop om hulle te wend tot onderlinge
hofsake. Verskillende opinies word aangevoer oor die toepaslikheid van hofsake onder
Christene. In werklikheid vind vele mense in 1 Korintiërs 6:1-11 ondersteuning vir die
siening dat Christene nie hofsake behoort te hê teen mede-Christene nie. Hierdie proefskrif
loods ‘n ondersoek na die aard en omvang van Paulus se opdrag tov hofsake tussen gelowiges
in 1 Korintiërs 6:1-11.
Tydens die eerste eeu A.J. het 'n situasie in die Korintiese gemeenskap ontstaan, waar
gelowiges 'n nietige saak wat onder hulle opgeduik het, probeer oplos het deur hulle tot 'n
sekulêre hof te wend, eerder as om dit binne hulle eie gemeenskap op te los (1 Korintiërs 6:1-
11). Om Paulus se denke oor hofsake te begryp, word verskeie aspekte rondom hofsake
vervolgens ondersoek. In hoofstuk 2 word 'n breë uiteensetting gegee van litigasie in die
eerste eeu A.J., in verskillende kategorieë, met die fokus op die eerste-eeuse Romeinse
samelewing. Hierdie hoofstuk bespreek die breër Romeinse Regskonteks waarbinne hofsake
in die Korintiese gemeenskap verstaan kan word. Hoofstuk 3 konsentreer op die interpretasie
van 1 Korintiërs 6:1-11 as die hoofteks in die lig van die historiese konteks en met besondere fokus op regsgedinge. In hoofstuk 4 word 'n literêre analise en eksegetiese studie van 1
Korintiërs 6:1-11 gedoen, met klem op die strukturele aspekte en hermeneutiese belang van
die perikoop. In hoofstuk 5 word die hofsake ondersoek teen die agtergrond van twee
teologiese aspekte, naamlik eskatologie en etiek, en binne 'n breër perspektief word besin oor
hoe Christene, as navolgers van Jesus, behoort op te tree in die huidige tydsgewrig.
Paulus se perspektief op regsgedinge in 1 Korintiërs 6:1-11 beklemtoon Paulus se
bekommernis oor die eenheid en die suiwerheid van die gemeenskap. Dit blyk dat Paulus se
besorgdheid nie soseer oor die regsgedinge self is nie, maar oor hoe gelowiges eties moet
optree en leef soos Jesus se volgelinge. Gelowiges as God se mense moet die liefde van God openbaar deur hulle gedrag en in hulle daaglikse lewens.
21
Christie, Vance E. "An investigation of Paul's headcovering regulations in 1 Corinthians 11:2-16." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Askin, Lindsey A. "Scribal culture in Ben Sira (Sir 38:1-15; 41:1-15; 43:11-19; 44-50)." Thesis, University of Cambridge, 2016. https://www.repository.cam.ac.uk/handle/1810/255388.
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The Book of Ben Sira, written at some point between 198 and 175 BCE, is a Second Temple Jewish wisdom text which regularly echoes or quotes the Hebrew Bible. A recent area of study in biblical scholarship has been that of scribal culture, written sources and physical remains left behind by societies with manuscripts and a scribal profession. While scholarship on Ben Sira has centred on his use of texts and on his sociocultural background, these issues might be better understood by examining Ben Sira through the lens of scribal culture as understood in biblical scholarship. This thesis proposes first to study the primary data of Ben Sira closely in order to discern characteristics of Ben Sira's individual scribalism or personal compositional style. This can then be compared to other evidence of ancient scribal culture. The central argument of the thesis is that the lens of scribal culture tells us more about the complexity of this ancient composition. Chapter One introduces the thesis and covers scholarship on Ben Sira and on scribal culture. Chapter Two examines the portrayals of Noah (Sir 44:17-18) and Phineas (Sir 45:23-26), exploring how Ben Sira uses one major biblical source in each. Looking at the portrayals of Hezekiah-Isaiah (Sir 48:17-25) and Josiah (Sir 49:1-3), Chapter Three highlights the harmonization of multiple sources. Chapter Four examines Ben Sira's lines on weather (Sir 43:11-19) in order to evaluate the relationship between quotation and literary model. Chapter Five approaches the sociocultural and textual spheres on the subjects of death and the body (Sir 41:1-15). Chapter Six investigates Ben Sira's perspectives on physicians (Sir 38:1-15) in the light of ancient medicine. Each of the selected passages shed a slightly different light on the scribalism of Ben Sira.
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Filippini, Renato. "New Testament and hermeneutics a case study of 1 Corinthians 11:17-34 /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Montier, Curtis E. "Let Her Be Shorn: 1 Corinthians 11 and Female Head Shaving in Antiquity." Thesis, University of North Texas, 2015. https://digital.library.unt.edu/ark:/67531/metadc822830/.
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In 1 Corinthians 11:3-15, Paul writes that if a woman is to be so immodest as to wear her hair uncovered while praying or prophesying in a Christian assembly she might as well shave her head. Paul instructs the Corinthians that it is “one and the same” for a woman to have her head shaved and for her to unveil her hair. There is a large body of works cataloging the modesty standards in Hellenistic Greece but Paul’s reference to head-shaving remains obscure. This thesis looks to find the best explanation of Paul’s instructions. Research in this topic began as an investigation of a popular modern view. It can be found in conversation or a simple Google search, that women in Ancient Greece with their head shaved were prostitutes. Beyond being prostitutes, they were probably temple prostitutes. The evidence does not bear this out as there is no artwork depicting prostitutes, or indeed any women, with their heads shaved. Instead prostitutes are shown in Greek erotic art with both long and short hair, some with and some without head coverings. Literary sources do offer several different examples of women who had their hair cut off. There are examples of women shaving their hair off in Lucian’s The Syrian Goddess, Tacitus’ Germania, Plutarch’s Lycurgus and Roman Questions, several Talmudic sources, and On Fortune II, formerly attributed to Dio Chrysostom. By examining these sources in tandem with 1 Corinthians 11, the most probable impetus behind Paul’s writing relates to punishments for adultery.
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Gardner, Paul Douglas. "The gifts of God and the authentication of a Christian : an exegetical study of 1 Corinthians 8 - 11:1." Thesis, University of Cambridge, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.292820.
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Dion, Marie-France. "À l'origine du concept de l'élection divine : critique des sources de Jg 10, 16-11, 40 ; I S 9, 1-10, 16 ; I S 11, 1-15 /." [Montréal] : Université de Montréal, 2003. http://wwwlib.umi.com/cr/umontreal/fullcit?pNQ91913.
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Thèse (Ph.D.) -- Université de Montréal, 2004.<br>"Thèse présentée à la Faculté des études supérieures En vue de l'obtention du grade de Philosophiae Doctor (Ph.D.) En Théologie, études bibliques" Version électronique également disponible sur Internet.
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Lakey, Michael J. "Image and glory of God, glory of man : evangelicals and Paul's hermeneutics of gender in 1 Corinthians 11:2-16." Thesis, Durham University, 2007. http://etheses.dur.ac.uk/1845/.
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Hall, Katharine German. "Response to 1 Timothy 2:11-12 or its parallel, 1 Corinthians 14:34-35 by three sixteenth-century Protestant women theologians: Argula von Grumbach, Marie Dentiére, and Anne Askew." Digital Commons at Loyola Marymount University and Loyola Law School, 2014. https://digitalcommons.lmu.edu/etd/141.
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The Protestant women who engaged in theology and biblical scholarship throughout the sixteenth century faced numerous barriers entering into and being heard within their Protestant movements. Because Protestants recognize Scripture as the primary authority on matters of faith, 1 Timothy 2:11-12, along with its parallel in 1 Corinthians 14:34-35, provided a unique impediment to sixteenth-century Protestant women theologians. These women faced the burden of both affirming the authority of Scripture and simultaneously contravening the biblical prohibition against women teaching. Many women theologians of the time; including Argula von Grumbach, Marie Dentiére, and Anne Askew; addressed this issue in their writings. These writings offer a glimpse into how they each wrestled with the question of women’s roles in the religious movements of their times. In this thesis, I argue that von Grumbach, Dentiére, and Askew interpreted 1 Timothy 2:11-12 or its parallel 1 Corinthians 14:34-35 to their audiences in a variety of ways to argue that their involvement in the Reformation was exempted from the Pauline injunction against women teaching or holding authority over men.
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Ho, Sin Pan Daniel. ""Cleanse out the Old Leaven, that you may be a New Lump" : a rhetorical analysis of 1 Cor 5-11:1 in light of the social lives of the Corinthians." Thesis, University of Sheffield, 2012. http://etheses.whiterose.ac.uk/2810/.
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This study offers a new interpretation of 1 Cor 5—11:1 from a social identity approach. The goal is to investigate and analyse the inner logic of Paul in these six chapters from the ears of the Corinthian correspondence. It takes into account the Jewish tradition inherited from Paul and daily social lives of the audience. Through the analysis of the literary structure of 1 Cor 5-11:1, research on social implications of Satanic language in ancient Jewish literature, rhetorical analysis of intertextual echoes of Scripture and Christ language in 1 Cor 5-11:1 in light of the social values prevalent in the urban city of Roman Corinth, it is argued that Paul has consistently indoctrinated new values for the audience to uphold which are against the main stream of social values in the surrounding society throughout 1 Cor 5-11:1. Paul does not engage in issues of internal schism per se, but rather in the distinctive values insiders should uphold so as to be recognisable by outsiders in their everyday social lives. While church is neither a sectarian nor an accommodating community, it should maintain constant social contact with the outsiders so as to bring the gospel of Christ to them. In addition, the social lives of the insiders should live out some radical values that could challenge the existing shared social values prevalent in the urban city Corinth. Those new values are mainly based on Scripture, ancient Jewish literature and the implications of the new social identity of the church defined by Jesus Christ. As a result, the logical flow, unitary design and coherence of 1 Cor 5—11:1 become more apparent.
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Kariuki, Njiru Paul. "Charisms and the Holy Spirit's activity in the body of Christ : an exegetical-theological study of 1 Corinthians 12,4-11 and Romans 12,6-8 /." Roma : Ed. Pontificia università gregoriana, 2002. http://catalogue.bnf.fr/ark:/12148/cb39103007x.
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Burgland, Lane A. "Marriage and the image of God as it is reflected in Paul's understanding of women and the ministry in four passages 1 Cor. 11:2-16; 14:33b-36; Eph. 5:22-33; 1 Tim. 2:11-15 /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Philips, Long Volney. "The reign and rejection of King Saul : a synchronic exegetical approach to the Saul narratives in 1 Samuel 9-11 and 13-15." Thesis, University of Cambridge, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.238679.
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Ableiter, Astrid. "Das Lehrverbot für die Frau in 1 Tim 2, 11-15 Darstellung und Auswertung verschiedener exegetischer Auslegungsmöglichkeiten im evangelikalen Bereich unter berücksichtigung hermeneutischer Gesichtspunkte /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Dawson, Samuel A. "A difference in function the role of women in relationship to men in the context of the local church (1 Timothy 2:11-15) /." Online full text .pdf document, available to Fuller patrons only, 1992. http://www.tren.com.
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Dally, Svea. "Kvinnor vid τὸ πάσχα och κυριακὸν δεῖπνον : En komparativ studie av hur Lukas och Paulus framställer kvinnors plats och roll vid påskmåltiden τὸ πάσχα i Luk 22:7-30 samt vid Herrens måltid κυριακὸν δεῖπνον i 1 Kor 11". Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-443905.
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The essay draws on Angela Standhartingers article ”Frauen in Mahlgemeinschaften. Diskurs und Wirklichkeit einer antiken, frühjüdischen und frühchristlichen Mahlpraxis” which examines the representation of women in the ancient tradition of symposia. This thesis studies how Luke and Paul represent women at The Last Supper τὸ πάσχα and the Lord’s Supper κυριακὸν δεῖπνον, and therefore focusses on the pericopes Luke 22:7-30 as well as 1 Cor. 11. Even though these biblical texts are written by men from an androcentric perspective, they show spaces - gaps which are opposed to what the texts seem to convey. Thus, it is possible to break through the patriarchal discourse to render women visible in the texts. I argue that Luke and Paul represent women in their roles and positions both out of their personal experiences and social ideology. Yet, reflecting on a Christan social order, there can be noticed an earthly approach, relating to the cultural order, in Luke 22:7-30 in distinction from a cosmic approach in 1 Cor. 11.
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Perron-Nault, Sonny. "Éclairage théologique et historique du credo corinthien : critique de la forme et histoire de la tradition de 1 Corinthiens 15:1-11." Thèse, 2016. http://hdl.handle.net/1866/18722.
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Ce mémoire de maîtrise a comme sujet la constitution du credo présent en 1 Corinthiens 15:1-11, son origine, son contexte littéraire et historique en 1 Corinthiens, ainsi que la théologie et l’historicité des éléments le constituant. Il se penche premièrement sur la question de la délimitation du credo présent dans cette péricope. Suite à une analyse basée sur la critique des formes, une version longue du credo incluant les v. 3b-7 (excepté le v. 6b) est défendue.
Deuxièmement, la question de la réception de la tradition par Paul est abordée ainsi que son utilisation contextuelle en 1 Co 15. D’un côté, il est soutenu que Paul a probablement reçu le credo de l’apôtre Pierre et Jacques, le frère de Jésus, à Jérusalem vers l’an 36 et que la formation du credo est antérieure à cela. De l’autre côté, Paul s’en sert en 1 Co 15 pour contrer une perspective grecque de la vie après la mort qui considérait la résurrection corporelle comme absurde puisque cette notion était perçue comme un retour dans des corps identiques aux corps présents, c’est-à-dire mortel (corruptible) et caractérisé par le vice (péché).
Troisièmement, le credo est systématiquement analysé sur le plan théologique et historique. Sur le plan théologique, il est démontré que l’union mystique des chrétiens avec le Christ est présupposée et que cette idée remonte probablement à la tradition présente en 1 Co 11:23-25. De plus, És 53, Os 6:2 et Gn 22:4 sont présentés comme les principaux textes ayant servi à l’élaboration de cette tradition ancienne. Enfin, il est argumenté que les trois événements fondateurs, à savoir la mort, l’ensevelissement et les apparitions du Christ, sont d’ordre historique. L’auteur ne se prononce pas sur l’historicité de la résurrection, considérant qu’il s’agit d’un « fait-explication » ce qui diffère d’un « fait- observation » ce qui nécessiterait une autre méthodologie qui dépasse le cadre de ce mémoire.<br>This Master’s thesis deals with the creed found in 1 Corinthians 15:1-11: its origin, literary and historical contexts in I Corinthians as well as the theology and historical significance of its parts. It is focused primarily on identifying the boundaries of the creed in the pericope. A form criticism analysis leads to an argument for a long version of the creed which includes verses 3b-7 (but excluding v. 6b).
Secondly, the question of Paul’s use of tradition is addressed as well as its contextualization in I Corinthians 15. On the one hand, it is argued that Paul received the creed from the Apostle Peter and James, the brother of Jesus, in Jerusalem around the year AD 36, and that the creed had been formed before that time. On the other hand, Paul uses it in 1 Corinthians 15 to oppose a Greek perspective on life after death, which viewed physical resurrection as absurd. In this perspective, resurrection meant a return to a body identical to the present body, which is mortal/corruptible and characterized by vice/sin.
Thirdly, the creed is systematically analyzed on both the theological and historical levels. On the theological level, it will be demonstrated that the mystical union of Christians with Christ is presupposed and that the notion probably goes back to the tradition present in 1 Corinthians 11:23-25. Furthermore, Isaiah 53, Hosea 6:2 and Genesis 22:4 are presented as the primary texts used to develop this ancient tradition. Finally, it is argued that three founding events, namely, the death, the burial and the appearances of Christ, are to be considered historical. The author does not take a position on the historicity of the resurrection, considering that it is an explanatory fact and not an observed fact. This question would require another methodology which goes beyond the scope of this thesis.
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Asher, Jeffrey R. "Polarity and change in 1 Corinthians 15 : a study of metaphysics, rhetoric, and resurrection /." 1999. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9934022.
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Mwaniki, Lydia Muthoni. "God's image or man's glory? : a Kenyan postcolonial feminist reading of 1 Corinthians 11:1-16." Thesis, 2011. http://hdl.handle.net/10413/3043.
Full textAbstract:
This study uses a postcolonial feminist analysis to show how a biblical text (1 Cor 11:1-16),
because of its patriarchal and imperial background, excludes women from the image of God. It
demonstrates how this text has been taken up, developed and appropriated to support the
subordination of women throughout the Christian tradition from the Church Fathers to the
reformers and right up to the present day postcolonial Kenyan Church context. While this text
has been used for a long time to oppress women, this study argues that a critical reading of the
text from a postcolonial feminist perspective shows that gender disparity exists in this and in
other gender-biased Pauline and post-Pauline texts because they were based on the existing
patriarchal and imperial structures, which subordinated women to men. Further the study
demonstrates that the texts have continued to subordinate women to men throughout the history
of Christian tradition. Most churches, such as the Anglican Church, express belief in the
Scriptures. Yet such churches like the Anglican Church of Kenya, which seemingly supports
gender equality through its gender inclusive article in its Constitution, does not offer guidance
about how such texts are to be read and appropriated by Christians. The study offers a method to
fill this gap. It is hoped that the academy and the church will avail themselves of this method in
their reading practices of the Bible. It takes into account the history of gender and imperial biases
in the construction of texts such as 1 Cor 11:1-16 that exclude women from the image of God.<br>Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.
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Dion, Marie-France. "À l'origine du concept de l'élection divine : critique des sources de Jg 10, 16-11, 40 ; I S 9, 1-10, 16 ; I S 11, 1-15." Thèse, 2003. http://hdl.handle.net/1866/14462.
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"Selected socio-cultural issues in 1 Corinthians 5 to 11 applied to pastors of the Church of the Nazarene in Gauteng." Thesis, 2008. http://hdl.handle.net/10210/223.
Full textAbstract:
The researcher started the study with the premise that Theological Docetism which is defined as the tendency to theologise or spiritualise apparent social issues without due regard for other possible factors (Hawthorne & Martin 1993: 893), is widespread among pastors. This hypothesis, based on intuition and observation rather than on science, required investigation and the researcher set about doing so with the aim of showing how some social and cultural practices of the first century influenced the issues in the church at Corinth and then to do a parallel study on the way issues are dealt with by pastors in the Church of the Nazarene in Gauteng in particular. The purpose of the study is to create awareness of the practice of Theological Docetism among pastors in the Church of the Nazarene and to encourage a change in attitude and conduct with regard to dealing with church related problems. Selected issues in 1 Corinthians chapters 5 to 11 were used as reference for possible socio-cultural influence. A literary review of the work of notable scholars in the field of the socio-cultural and historical background of the New Testament such as Wayne Meeks, Victor Furnish, Bruce Malina, Abraham Malherbe, and others, was done to determine their findings on what influenced the issues in the church at Corinth. The issues under scrutiny in the church at Corinth were incidences of immorality and 5 lawsuits, questions concerning marriage, the apparent abuse of Christian freedom, uncertainty about whether to consume meat offered to idols, the conduct of some women during worship and the sharing of food at the love feast. Based on the literary review, a socio-historical summary revealed that the congregation’s understanding of their “newness in Christ” (2 Corinthians 5: 14 – 20) was compounded or seriously influenced by their socio-cultural environment. For instance, the researcher focused attention on the issues of lawsuits, the immoral man, food sacrificed to idols and the factions at the love feast and found that the way the members of the Corinthian congregation thought and acted was habitual because they had learnt to do so from others before them (Nolan 1995: 73). The immoral man (1 Corinthians 5: 1 – 13) was tolerated by the congregation because he was a patron to some of them and the rest were afraid to offend him because of the social ramifications inherent in patron – client relationships. The love of honour (Neyrey 1998: 15 – 34) fuelled the dispute between the Christian brothers (1 Corinthians 6: 1 – 11) because public attestation and consent to claims of honour was best obtained in courts of law. Class, status and honour contributed significantly to the issue surrounding the eating of meat sacrificed to idols (1 Corinthians 8: 1 – 13) while class distinctions was at the root of the problems experienced at the love feast or common meal (1 Corinthians 11: 17 – 34). It is the researcher’s conclusion that the issues or problems at Corinth did not have purely spiritual origins and that this needs to be taken into account when the text is interpreted by modern readers. 6 The parallel study relating to Theological Docetism in the Church of the Nazarene in Gauteng was done by means of a survey in which a questionnaire containing both open-ended and closed-ended questions was used as the primary tool for collecting data. There are rules that govern the design and use of questionnaires and the researcher was careful to follow these very closely. The research process for this section was done in three stages. The first stage involved the identification of the intended respondents and the construction of the survey questionnaire. The intended respondents were pastors of the Church of the Nazarene in Gauteng who are presently involved in pastoring churches on the District. The questionnaire was carefully and objectively designed for gathering data surrounding demographics, Scriptural information and church information. Since data in descriptive survey research is susceptible to distortion through the introduction of bias into the design of the questionnaire, the researcher was careful to state questions that fulfil his specific research objective and that they were constructed in such a way that only the most important and relevant data was generated. The second stage involved the pilot test of the questionnaire, the creation of the cover letter that accompanied it and a discussion with the District Superintendent of the Gauteng churches during which the aims and purpose of the study was explained and permission sought to conduct the survey. The pilot test was conducted among ordained elders of the Church of the Nazarene who are all former full time pastors and are now serving as faculty and staff at the academic institution where the researcher is employed. The third stage involved the distribution and collection of the questionnaire. A full sampling of the intended respondents resulted in a fifty percent response and return rate. 7 Data generated by the survey led to the conclusion that pastors of the Church of the Nazarene in Gauteng knew of the problems in the church at Corinth but understood the causes of the problems to be fundamentally spiritual in nature. Responses generally referred to “unsanctified people, lack of love for each other and compromise with sin”. The respondents know what the cultural background of the Christians at Corinth was but indicated that the major influences on the problems were, again, essentially spiritual. Present application indicated that the pastors know and can communicate the doctrine of Sanctification (fundamental to the Church of the Nazarene) which is defined as a subsequent work of grace by the Holy Spirit that cleanses the believer from the principle of sin, enabling him or her to live in harmony with God and man. Problems (specifically moral and interpersonal) would generally be construed to be due to an unsanctified spirit or compromise with sin. Respondents further indicated that cultural values that are in conflict with the Bible and Christian values should be rejected but there is reservation with regard to whether a sanctified person should struggle with moral and interpersonal issues. The persuasion in this regard is that as the believer grows in grace these issues that cause struggle will become less. However, more pastors believe unreservedly that a sanctified believer should not struggle with moral and interpersonal issues. The implication is that if the sanctified struggles there must be something wrong with the consecration or there is compromise with sin. People who cause problems are generally told to pray and ask God for guidance. This advice generally corresponds with the understanding of the origin of 8 problems. The belief surrounding this understanding is that moral and interpersonal struggles which generally result in problems in the church stem from persons who are unsanctified and compromising with sin. It is further postulated that Sanctification or the second / subsequent work of grace cleanses the heart from the principle or inclination to sin. Therefore, if the person sins, he or she cannot be sanctified and must be encouraged to seek the experience by asking God for guidance. The hypothesis of the study was proven to be correct by the data generated through the survey. Recommendations to remedy the current practice of Theological Docetism in the Church of the Nazarene in Gauteng involve the pastors making a conscious effort to learn the cultural backgrounds of their increasingly diversified congregants, gaining crosscultural communication skills and embarking on lifelong learning endeavours.<br>Prof. J. A Du Rand
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Farrell, Anne. "Étude du registre d'immersion et de l'état de présence interne chez les jeunes entre 11 et 15 ans qui socialisent dans les espaces de clavardage et de jeu." Mémoire, 2008. http://www.archipel.uqam.ca/1181/1/M10470.pdf.
Full textAbstract:
Les jeunes adolescents développent une conduite de socialisation traversée par différents modes d'interactions et de registres actifs non seulement dans l'espace physique et matériel, mais aussi dans l'environnement virtuel. En effet, même si les jeunes sont seuls devant un système technique, l'environnement virtuel leurs permet de socialiser, c'est-à-dire que les sensations qu'ils ressentent leur donnent l'impression de « présence » de l'autre. Or, nous supposons -tout comme les chercheurs en réalité virtuelle -que la sensation d'immersion est l'illusion, ou la croyance, qu'a l'utilisateur d'être transporté ailleurs, tandis que l'état de présence interne est l'impression de présence de l'utilisateur dans l'environnement virtuel. Mais quel est cet endroit dans lequel le jeune utilisateur a l' impression d'être transporté alors qu'il clavarde ou qu'il joue avec d'autres dans l'environnement virtuel? Comment les jeunes peuvent-ils reconnaître les autres dans l'environnement virtuel? Est-ce que les représentations mentales des jeunes construites à partir des perceptions et sensations de l'espace physique sont transférées vers des actions possibles dans l'environnement virtuel? Dans le but de répondre à nos questions, nous avons étudié les deux approches élaborées par les chercheurs en réalité virtuelle. Toutefois, notre étude s'est révélée non concluante. En effet, il semble que la position défendue par les chercheurs est fondée sur l'idée que l'espace n'est valable que pour la réalité extérieure. Ainsi, avons-nous décidé d'explorer deux autres théories fondées sur l'intentionnalité de conscience et la psychologie de l'image. En outre, c'est à partir de certaines idées de l'esquisse d'une théorie des émotions de Jean-Paul Sartre (1938) et de l'espace de représentation de Mario Robriguez Cobos, Silo (1995) que nous avons résolu notre problème. En fait, notre étude nous a permis de concevoir un nouveau modèle conceptuel incluant les concepts suivants: le registre d'immersion, l'état de présence interne, les registres de coprésence et la reconnaissance de l'autre. Finalement, afin de valider notre modèle, nous avons opérationnalisé nos concepts et les avons confrontés à notre compilation de données d'entretiens de groupes, que nous avons recueillis auprès des jeunes. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Immersion, Présence, Registre, Coprésence, Intentionnalité de la conscience, Réalité
virtuelle, Jeunes, Socialisation.
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Du, Preez Andreas Petrus. "Die erediens as uitdrukking van die dinamiese ontmoeting tussen God en mens : 'n pentakostalistiese perspektief / Andreas Petrus du Preez." Thesis, 2014. http://hdl.handle.net/10394/11051.
Full textAbstract:
Pentecostalism has, in recent times, undeniably contributed towards the growth of the
church as a whole. Public worship services inherently submit and contribute towards the
meeting between man and God as well as fellowship between the people who form part of
said service. Public services in honor of God speak to the purposes of God and man’s
fundamental desire to meet with our Creator. Consequently, research into this phenomenon
proves vital in determining and even extending the role of the Pentecostal ideology in
correlation to the longevity of honorary public services.
Chapters 2 through 4 shed light on some of the key concepts that clarifies the dynamic
nature of these events, throughout the service wherein the radiant power of God touches the
human heart in some astounding ways.
Exegetic studies have been undertaken into 2 Chronicles 5-7 which examines these
instances of divine meeting in the Old Testament while the second chapter of Acts deals with
the event from a New Testament perspective. In addition to this, 1 Corinthians 11-14 was
utilized to highlight the role of the Holy Ghost as the instigator for divine meeting.
Specific issues addressed by the research include service preparation and the role of music
and its contribution to ambience preceding a meeting between man and God. Moreover, a
keen focus on the sermon and the delivery thereof as well as its progression leading up to
the conclusion and summary in closing and prayer, are all dealt with as part of this study.
This dynamic, in essence, becomes visible through the statement issued by the life of each
disciple as a living testament to this consuming and changing event. Honorary public
services fit the bill as an event to promote divine meeting.
Chapter 5 delves into some of the auxiliary sciences i.e. sociology, communication science,
psychology and the field of antropology. The principles in chapters 2 through 4 are affirmed
by these aspects of science and provide perspective on the practical applications thereof.
All these factors in relation to practice have also been scrutinized through empirical
research. This research clearly places divine meeting as a central to and inseparable from
perceiver experience.
Chapter 7 provides practical guidelines to alternative approaches in practicum. The study
proposes a model whereby certain aspects can be examined from a Pentecostal point of
view in order to tailor services as a dais for divine meeting. Most importantly it should be
evident in the life of the participant that they have truly encounter God. This meeting is the
prime objective and at the heart of public service. It serves and should always serve as a
doorway to Christian life.<br>PhD (Liturgics), North-West University, Potchefstroom Campus, 2014
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Chetty, Leslie Jonathan. "The relevance of 2 Corinthians 5:18-21 and Romans 5:1-11 for reconciliation between victims and offenders, for serious crime, especially rape, for bringing about healing via mediation." Thesis, 2001. http://hdl.handle.net/10413/2899.
Full textAbstract:
This thesis looks at how relevant 2 Corinthians 5:18-21 and Romans 5:1-11 is for bringing about reconciliation between victims and offenders in serious crime. Their relevance is discussed in the light of a psychological model of rape trauma and recovery and the real experiences of rape victims and rape offenders. The crime of rape is used and examined paradigmatically for serious crime as a whole. I contend in this thesis that reconciliation between victims and offenders, in serious crime, can promote healing, especially if it is done through careful mediation.<br>Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.
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Barry, Christopher. "An anthropological approach to the New Testament? : a critical analysis of Mary Douglas's "Grid/group" model with respect to understanding the dynamics of the early Corinthian church, as alluded to in 1 Corinthians, and particularly 14:33B-36 & 11:17-34." Thesis, 1996. http://hdl.handle.net/10413/5890.
Full textAbstract:
The last three decades has seen a significant shift in the discipline of New
Testament studies. In particular we have observed the rise of the social
sciences and with them, new methodologies which have eclipsed the more
traditional "criticisms" such as form criticism and source criticism. New
Testament scholars have realised that we can no longer afford to ignore these advances, and have produced a prolific amount of work which draws upon sociology in particular, and also social anthropology and psychology.
Despite the consensus that the social sciences are able to provide invaluable tools for the study of the New Testament, the research that has drawn on these tools has not been without critique. A common thread to these evaluations is that the focus is so exclusively social scientific that the text often becomes lost in the endeavour. When the text is referred to, it is used not unlike a proof text - to prove the suspicions one has already formed. Similarly, we have noticed that those literary studies which relate more to the structure, plot and themes of a text may become so focused on specific words, tenses and so on, that the actual people and context of the text become lost in the exercise. Therefore our challenge is to develop an approach that takes both the social sciences and the text into equal account. This thesis is then an experiment in method. In the quest for an inclusive and holistic approach to the New Testament, we propose to combine Mary Douglas's anthropological "grid/group" model with a series of questions developed by Howard Kee which are aimed at "Interrogating the text". Having discussed a number of methodological considerations we suggest a four step approach which we believe will enable us to analyze the New Testament from a comprehensively anthropological perspective, while at the same time considering the text responsibly and fully. As a test of our methodology we first analyze the complete text of Paul's first letter to the Corinthians, and then compare our approach with a similarly anthropological method adopted by Stephen Barton in his 1986 article
entitled, Paul's sense of place: an anthropological approach to community
formation in Corinth (1) which discusses the specific texts of 1 Cor. 1:17-34
and 14:33b-36. The results of this test were mixed. On the one hand our methodology provided a detailed examination of the views held by both the Corinthians and Paul which we were able to contrast. Our use of Douglas's "grid/group" "model also allowed a certain amount of prediction as to how these players would likely have responded to events. However, we discovered that the questions used to "Interrogate the text" are somewhat tedious and repetitive. Therefore, some modification and refinement of these questions would be advocated. (1.) New Testament Studies, vol. 32, pp. 225-246.<br>Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1996.