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Minard, Timothée. "La généralisation de la prophétie dans le Nouveau Testament : sources, modalités de déploiement, limites et enjeux." Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAK009.
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Plusieurs textes du Nouveau Testament permettent d’envisager une forme de généralisation de la prophétie au sein du christianisme naissant. Cela tranche avec l’absence relative d’une attente similaire au sein du judaïsme intertestamentaire, mise en évidence par une enquête au sein des littératures juives antiques. Une analyse des sources chrétiennes permet de constater la pratique d’un prophétisme communautaire au sein du christianisme primitif. Ces éléments d’arrière-plan pris en compte, il est démontré comment trois textes néotestamentaires envisagent, chacun à leur manière, le déploiement de la généralisation de la prophétie. Pour l’auteur des Actes, les croyants en Jésus-Christ forment un peuple prophétique qui est au bénéfice du déversement eschatologique de l’Esprit de prophétie annoncé par Joël 3. En 1 Corinthiens 12 à 14, Paul propose un ensemble de régulations concernant la mise en œuvre communautaire de la généralisation de la prophétie. L’Apocalypse invite à considérer le peuple de l’Agneau comme étant porteur d’un témoignage prophétique dans ce monde. L’analyse de ces textes prête une attention particulière aux enjeux sociologiques liés à la généralisation de la prophétieSeveral New Testament texts reflects a certain form of generalization of prophecy within early Christianity. This belief contrasts with the relative absence of a similar expectation within intertestamental Judaism, brought to light through an investigation of ancient Jewish literature. An examination of Christian sources reveals the practice of congregational prophecy within early Christianity.In light of these background elements, it is shown how three New Testament texts view, each in its own way, the deployment of the generalization of prophecy. For the author of Acts, believers in Jesus-Christ constitute a prophetic nation who is experiencing the eschatological outpouring of the Spirit of prophecy announced in Joel 3. In 1 Corinthians 12-14, Paul offers a set of regulations regarding the implementation of the generalization of prophecy in the Christian community. The book of Revelation invites to consider the people of the Lamb as bearers of a prophetic testimony in this world. The analysis of these texts pays attention to sociological issues related to the generalization of prophecy
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Lauer, Stewart. "Traces of a gospel writing in 1 Corinthians : rediscovery and development of Origen's understanding of 1 Corinthians 4:6B." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683037.
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Malcolm, Matthew R. "Paul and the rhetoric of reversal : kerygmatic rhetoric in the arrangement of 1 Corinthians." Thesis, University of Nottingham, 2011. http://eprints.nottingham.ac.uk/11812/.
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I argue that 1 Corinthians is a unified composition that exhibits kerygmatic rhetoric. That is, Jewish and Greco-Roman resources are brought into the service of an overall arrangement that is creatively suggested by Paul's kerygma of the Messiah who died, rose, and awaits cosmic manifestation. In particular, I demonstrate that the Jewish motif of dual reversal, whereby boastful rulers are destined for destruction while righteous sufferers are destined for vindication, serves as an influential conceptual motif in the formulation of Christian kerygma, and as such may be seen as an interpretative framework and rhetorical resource available to Paul. In 1 Corinthians 1–4 Paul evaluates struggles over leadership in the Corinthian congregation as an implicit expression of human autonomy, and responds by summoning the Corinthians to identify with Christ, by forgoing the role of the boastful ruler and adopting the role of the cruciform sufferer. This identification with the cruciform Christ consequently gives shape to Paul’s ethical instruction in 1 Corinthians 5–14, a section that draws on Jewish and Greco-Roman resources, while exhibiting a pattern of Pauline ethical argumentation expressive of Paul's kerygma of identification with the embodied Christ. In the final chapter of the main body of the letter (1 Corinthians 15), Paul utilises the Corinthian denial of "the resurrection of the dead" as the ultimate paradigm of their refusal to adopt a cruciform orientation, and urges that the dead in Christ will be raised to immortal glory, while present powers will be brought to nothing. I suggest that this attention to the creative influence of Paul’s kerygma on the form of his argumentation represents an important addition to the tools of the Pauline rhetorical analyst. Such an approach results in an historically attentive and exegetically persuasive account of the letter's arrangement that also finds great harmony with the perspective of the fourth century preacher John Chrysostom.
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O'Neill, Lucas. "Pulpit rhetoric the role of persuasion in preaching as examined in 1 Corinthians 1:17-2:5 /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1538.
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Sweatman, Carl S. "Spirit and the Cross, wisdom and communal discernment : a critical exploration of 1 Corinthians 2.1–3.4." Thesis, University of Gloucestershire, 2013. http://eprints.glos.ac.uk/2363/.
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This study explores Paul’s teaching on the role of the Spirit in 1 Cor 2.1– 3.4, and how that role relates to the themes of the cross, wisdom and discernment in that passage and the immediate context of 1 Cor 1–4. By providing a close reading of 1 Cor 2.1–3.4, this dissertation focuses on the reasons why Paul articulates and emphasises the Spirit’s essential role in the proclamation of the cross, in the mediation of divine wisdom and the exercise of communal discernment. This study also investigates how this pneumatological teaching applies to Paul’s further assessment of the Corinthian situation, as articulated in 1 Cor 5–15, and thus why the textual unit in which it appears occurs at such an early stage in Paul’s argument. After an introductory chapter surveying previous scholarship and situating a study of 1 Cor 2.1–3.4, chapter 2 shows how Paul is addressing a situation in Corinth which emerged after his initial sojourn and in which the Corinthians employ what he sees as faulty criteria of judgment, drawn from the conventions and styles of Graeco-Roman rhetoric, in assessing the apostles as heralds of God’s wisdom and themselves as wise, spiritual people. Paul counters these by arguing that the Corinthians’ original acceptance of the gospel came not through persuasive speech but by the Spirit working powerfully in the message he proclaimed. Chapter 3 explores Paul’s perception that the Corinthians have misconstrued the notion of revelation by defining it as a process by which one comes to know and receive divine wisdom through human ability or effort. This chapter then examines Paul’s corrective response and its assertion that divine wisdom can only be know and received through divine mediation, and that the Spirit is the means by which this occurs. Chapter 4 focuses on the topic of discernment. It investigates Paul’s perception that the Corinthians form their assessments by relying on human wisdom, why he holds this to be inappropriate for those who are in Christ and recipients of God’s wisdom, and why he underlines that Spirit-guided discernment is the only appropriate means for judging divine wisdom and those who proclaim it. A final chapter asks whether and how the issues examined in 1 Cor 2.1– 3.4 play out in 1 Cor 1–4 as a whole and then in the rest of the letter. The Corinthians’ failure to rely on God’s wisdom and Spirit-guided discernment and an internal stratification based on their own perceptions of wisdom and spirituality are seen as contributing to the social and ecclesial problems discussed later in the letter. At the same time what Paul has argued in 1 Cor 2.1–3.4 continues to inform his response, as he appeals for lives shaped by the wisdom of the gospel of the cross and for a community united in its discernment, both made possible by the Spirit.
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Phua, Liong Seng Richard. "Idolatry and authority : a study of 1 Corinthians 8.1-11.1 in the light of the Jewish diaspora." Thesis, University of Glasgow, 2002. http://theses.gla.ac.uk/1579/.
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1 Cor 8.1-11.1 concerns the subject of idolatry in first-century Christianity and ancient Judaism. Jews and Christians differ over what constitutes idolatry; and even within ancient Judaism and early Christianity, there was no consensus on what it meant. The NT passage concerns three parties, i.e. Paul, the ‘strong’, and the ‘weak’, who differed over idolatrous practices. Scholarly opinions concerning this particular passage differ significantly and one of the most important reasons for this state of affairs is the ambiguity of the definition of idolatry. In this thesis, a set of definitions are set up which are applied to the examination of the various relevant Diaspora Jewish literature, inscriptions and papyri, and finally the NT passage. And this reveals that while there is a package of definitions of idolatry, these definitions do not always operate as a package. Jews adopted different definitions and so carved out spaces for themselves. Some Jews adopted a blanket condemnation of anything related to Gentile religions and idols, e.g. Philo, Josephus, Joseph and Aseneth, and such like. Such Jews operated with strict definitions of idolatry and condemned everything related to idols and their makers. Other Jews operated with different definitions, although they still held the view that there was only one God. They did not condemn other religious traditions but held a concept that allowed the identification of the one true God with other people’s Gods, i.e. other people in fact worshipped the true God but called him by different names. These differences of opinion parallel those of the three parties in the NT passage under investigation. The ‘strong’ believed that there was only one God and that idols were nothing in the world. This view is held by both strict as well as accommodating Jews. But they differed over how this view might be applied. The ‘strong’ in Corinth applied this knowledge to justify their attendance at pagan temples and their consumption of idol-meat, and even possible participation in the pagan religious rituals.
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Van, Wyk Roelof Reinout. "Paul and empire : patronage in the Pauline rhetoric of 1 Corinthians 4:14-21." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/18014.
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Thesis (MTh)--Stellenbosch University, 2011.ENGLISH ABSTRACT: In reading the letters of Paul to the community in Corinth, it becomes apparent that Paul communicated from a position of authority. Given the existence of the mighty Roman Empire at the time of Paul’s writings, it raises questions regarding the ways such Empire would have affected Paul. This study assesses the possibility that Paul was influenced, not only by the material Roman world, but also by the socio-political and social-cultural dynamics of the Roman order. Paul may have utilised such order, but as spiritual leader, he could also have opposed it to his own ends and aims. The purpose of this study is to investigate such dynamism. The point of departure is, firstly to briefly discuss the nature of the Roman Empire that filled the ancient Roman world with coinage, statues, temples, poetry, song and public rhetoric. The ubiquitous Roman Empire enforced itself through power dynamics constituted in physical force, rhetoric, the patronage system and the Imperial Cult. Patronage operated in tandem with other aspects of the imperial system as a means of social control. It leads, therefore, to a more focussed investigation of patronage as one of the significant dimensions of Empire. Honour, prestige and status disparity governed social relations through complex, reciprocal relationships. No one was immune to the social tug-of-war, and within this context, Paul engaged in his Corinthian correspondence. Paul’s first Corinthian correspondence, specifically 1 Cor 4:14-21, is then comparatively investigated in the light of patronage as dimension of Empire. Paul integrated values such as honour and shame, and used the system of patronage in order to achieve his objectives with the Corinthian community. The socio-rhetorical analysis of this section of Paul’s correspondence investigates socio-cultural, intertextual and ideological aspects of the text. 1 Cor 4:14-21 is the culmination of the first part of Paul’s argument for ὁμόνια (concord), and he empowers his deliberation through patronage. He positions himself uniquely as father of the community, which empowers him with patria potestas (absolute authority). He also describes the way the Corinthians should bestow honour upon themselves. Paul’s use of a challenge-riposte and encomium brings all the weight of his argument to bear, upon his mimetic command to μιμηταί μου γίνεσθε (be imitators of me). The findings of this study indicate that Paul also opposes Empire in various ways. He opposes patronage, when he champions allegiance to an alternative Κύριος (Lord) that represents an alternative kingdom. He acts as a broker between Christ and the community, but the reciprocal relationship consists of shameful behaviour. Paul’s application of patronage does not serve to enhance his social position and poses a significant challenge to the norms of patronage in the Empire. The patent and unresolved tension within his rhetoric stretches between liberal use of patronage, and his opposition of aspects of the imperial order, such as patronage and the abuse of power. This leads to the conclusion that Paul still subjected the attributes of Empire to his own objectives. He had more than a purely political or merely spiritual agenda in mind and ultimately this remains the power and mystery of his argument.
AFRIKAANSE OPSOMMING: By die lees van die sendbriewe van Paulus aan die jong Christelike gemeente in Korinte val dit op dat Paulus, hoewel in herderlike trant, vanuit ’n gesagsposisie tot die gemeente spreek. Gesien die tyd waarin Paulus geleef het, ’n tydperk van die bestaan van die magtige Romeinse Ryk, rys die vraag onwillekeurig of Paulus as geestelike leier van opkomende gemeentes nie enigermate deur die heersende Romeinse maatskaplike orde beïnvloed is nie. In die onderhawige studie word die moontlikheid van nader betrag dat die sosiaal-politieke en sosiaalkulturele aspekte van die Romeinse bestel Paulus wel kon beïnvloed het. Die wyse waarop Paulus sodanige orde sou kon aanwend of moontlik teëstaan word ondersoek. Die vertrekpunt is dus om allereers die aard van die Romeinse Ryk - gekenmerk deur ‘n eie muntstelsel, tallose standbeelde, tempels, digkuns, sang en openbare retoriek - in hooftrekke uiteen te sit. Die uitgebreide Ryk het sy mag gevestig en gehandhaaf deur middel van kragdadigheid, retoriek, weldoenerskap en die Keiserkultus. Ter verdieping van die ondersoek word weldoenerskap as onderdeel van die Romeinse sosiaalpolitieke orde in fyner besonderhede beskou. Daaruit blyk dat beskermheerskap ter ondersteuning gedien het ten einde doeltreffender maatskaplike beheer uit te oefen. ‘n Verfynde wisselwerking het - deur middel van die dinamiek van eer, aansien en mag - sosiale verhoudings en gedrag beheer: niemand was teen die woelinge van die sosiale stryd gevrywaar nie. Dit was teen hierdie agtergrond van die werklikheid van die magtige Romeinse imperium dat Paulus met die Korintiërs gekorrespondeer het. Paulus word daarna vergelykenderwys ondersoek aan die hand van die gedeelte uit sy brief aan die Korintiërs soos gevind in 1 Kor 4:14-21. Daarin beroep hy hom op waardes soos eer en skaamte, terwyl hy die stelsel van weldoenerskap aanwend ten einde sy oogmerke met die gemeente te bereik. Die sosio-retoriese analise van hierdie gedeelte van Paulus se sendbrief ondersoek sosiaal-kulturele, intertekstuele en ideologiese aspekte van die brief. 1 Kor 4:14-21 is die hoogtepunt van die eerste gedeelte van Paulus se betoog vir ὁμόνια (eenheid) en hy versterk sy argument deur middel van weldoenerskap. Op uitsonderlike wyse posisioneer hy hom as vader van die gemeente: in sy betoog beklee hy hom met patria potestas (absolute gesag). Paulus se gebruik van ‘n challenge-riposte en van ‘n inkomium verleen groter seggenskrag aan sy direktief om hom na te volg; μιμηταί μου γίνεσθε (volg my na). Die uitkoms van hierdie studie is dat Paulus die imperiale orde ook op verskeie wyses sterk teëstaan. Wat Paulus verkondig het te make met ‘n alternatiewe Κύριος (Heer) en ‘n gans andersoortige koninkryk. Hy tree op as ‘n bemiddelaar (broker) tussen Christus en die gemeenskap, maar poog nie om sosiale bevordering te bewerkstellig, soos bepaal deur die norme van die imperial orde nie. Daar is dus ‘n aanwesige spanning in Paulus se retoriek wat dui daarop dat Paulus dimensies van die Ryk, soos weldoenerskap, ondergeskik gestel het aan sy eie doelwitte. Die slotsom waartoe geraak word, is dat by Paulus meer as suiwer politieke motivering enersyds, of bloot geestelike motivering andersyds, aanwesig was. Hierin is sowel die krag as die misterie van sy betoog geleë.
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Lee, SangBok (Lloyd). "The New Jerusalem imagery in the book of Revelation 21:1-22:5." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Tucker, Joseph Brian. "'You belong to Christ' : Paul and the formation of social identity in 1 Corinthians 1-4." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683374.
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Lee, Kyung-Suk. "Paul's corporate perspective in 1 Corinthians with special relevance to Ekklesia as the new covenant community of God's holy people : towards a corporate interpretation." Thesis, University of Wales Trinity Saint David, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683198.
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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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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.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.
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.
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Törnkvist, Rut. "The use and abuse of female sexual imagery in the book of Hosea : a feminist critical approach to Hos 1-3 /." Uppsala : Uppsala university library, 1998. http://catalogue.bnf.fr/ark:/12148/cb40210014q.
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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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Nam, Roger Sangburm. "Portrayals of economic exchange in the Book of Kings." Diss., Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1779835111&sid=1&Fmt=2&clientId=48051&RQT=309&VName=PQD.
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Allen, Garrick V. "Early Jewish textual culture and the New Testament : the reuse of Zechariah 1-8 in the book of Revelation." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/6944.
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The text of the book of Revelation preserves examples of scriptural reuse that cohere with similar patterns of borrowing in other ancient Jewish works. This thesis describes the processes of reuse employed by Revelation's notional author (John), and places them into conversation with modes of reuse employed in other ancient Jewish texts, using Zechariah 1-8 as a test case. The design of the study has been crafted to explore these examples in a manner consistent with ancient textual composition. In the first chapter, I examine a dominant aspect of Jewish and early Christian textual culture: pluriformity. I argue that a pluriform scriptural tradition (in both Hebrew and Greek) was a controlling force that shaped the processes of scriptural reuse and, in turn, composition in this period. This analysis also delimits the possible forms of Zechariah available to ancient readers. With textual pluriformity in mind, the next chapter examines the text of Zech 1-8 preserved in John's scriptural references (Rev 5.6; 6.1-8, 9-11; 7.1; 11.4; 19.11-16). While this analysis is complicated by the author's presentation of reused material in Revelation, the evidence strongly suggests that John was familiar with a Hebrew form of Zechariah. Once John's preferred form of Zechariah is identified, the third chapter describes his techniques of reuse. This portion of the thesis consists of a catalogue and discussion of the differences in graphic representation between segments of Zech 1-8 and their instantiation in Revelation. This examination builds a set of textual data that accesses John's processes and strategies of reading. The fourth section of the thesis explores John's habits of reading as witnessed in his techniques of reuse. This section identifies features of Zech 1-8 that motivated John to engage with and alter the wording of antecedent material. Not every textual difference can be accounted for in this way, but it is evident that John is cognisant of the features of a particular form of Zech 1-8. Many of the differences between source and reuse can be explained as John's attempt to comprehend ambiguities in Zechariah. The final section of the thesis is a comparative analysis. The results of the preceding examinations of Revelation are compared to instances of the reuse of Zechariah in early Jewish literature, including works in the Hebrew Bible, the ancient versions of Zechariah, Dead Sea Scrolls, and works commonly classified as “deutero-canonical.” This analysis grounds previous observations about John's reuse in their native textual culture and acts as an historical control. The evidence suggests that John's modes of reading, reformulation, and reuse are similar to those found in other early Jewish works. The thesis concludes that scriptural reuse in the book of Revelation cannot be understood apart from the realities of textual pluriformity and the practices of scriptural reuse in Jewish antiquity. This approach suggests that John is a “scribal” expert—a careful reader of his scriptural tradition—and that his modes of reuse are conditioned by the textual culture of this period.
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Thomas, Heath Aaron. "Poetry and theology in the book of Lamentations : an investigation of Lamentations 1-3 using the aesthetic analysis of Umberto Eco." Thesis, University of Gloucestershire, 2007. http://eprints.glos.ac.uk/3177/.
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The present study assesses how Lamentations 1-3 synthetically presents its theology. It accomplishes this task by assessing the poetry through the aesthetic analysis of Italian semiotician Umberto Eco to discover how, in terms of genre, structure, and poetics, theology is presented for the model reader of Lamentations 1-3. Chapter I introduces the problem of theology in Lamentations and the difficulties and possibility of focussing the present research upon Lamentations 1-3. Within this discussion, these chapters are set in their historical context. Chapter I concludes by suggesting that interpretation of theology remains a complex task and employs the metaphors of horizons "behind," "within" and "in front of' the text as theoretical tools by which different approaches could be categorised. Chapter 2 surveys past research using the metaphors of "behind," "Within," and "in front of' the text as a heuristic framework. Each horizon is assessed in tum: historical paradigms of Gottwald, Albrektson, Westermann, and Brandscheidt (world "behind" the text); literary paradigm of Renkema (world "within" the text); and the feminist approaches of Seidman, Guest, and O'Connor (world "in fromt of' the text). Finally, Chapter 2 adopts an "integrated" approach, typified by Dobbs-Allsopp, that takes seriously all three horizons in interpreting Lamentations 1-3. Chapter 3 provides an entree into the theory of Umberto Eco. His theory is useful because it coheres with the integrated approach adopted in the study, it provides a helpful means to assess aesthetic texts, such as Lamentations, and it enables distinctions between kinds of texts-how texts are designed differently to elicit different responses from model readers (open and closed). In light of the theological ambiguity in Lamentations, the open/closed distinction is shown to be useful. Finally, Eco employs the concept of the cultural encyclopaedia, a theoretical device that describes the cumulative amount of cultural data available to the producer of a text at the time of its production. Chapter 4 frames the borders of encyclopaedic content for research into Lamentations 1-3. It presents the possible genres, structures, and poetics suggested for Lamentations research in the past. The analysis shows that Lamentations cannot be reduced to one genre but rather exploits different genres to advance its theology. As to structure, analysis reveals that the acrostic is the most evident structuring device in the book. And finally, a number of poetic devices activated in the encyclopaedic world of Lamentations 1-3 are explored, including repetition, wordplay and enjambment, imagery, speaking voices, and allusion. This discussion frames the exegesis of Lamentations 1-3, accomplished in Chapters 5-7. Chapters 5-7 assess Lamentations 1-3 using Eco's aesthetic theory. Each chapter presents an introduction to the structure, genre, speaking voices, and strophic divisions of Lamentations 1-3, follows with detailed exegesis of the chapters, and then concludes with a catalogue of the ways in which structure, genre, and poetics impinge upon theological portrayal in the poetry. Analysis shows Lamentations 1-3 tends towards "open" rather than "closed" textual strategies for their model readers. Recognition and cataloguing of the persistent poetic use of repetition proves to be an area that the present study adds to scholarly discussion, as well as how repetition impinges upon theological presentation in the book. There are two primary functions of repetition: intensification (upon suffering, sin, judgment) or combination (to recast previously held understandings or to provide interpretative depth). Repetition provides a variety of interpretative horizons for the reader in regards to the book's theology. Chapter 8 concludes with a summary of results, an initial discussion of Lamentations 4 and 5, and the possible purpose of poetry and theology in Lamentations 1-3. The study concludes that the theology varies, but this is part of the function of the poetry. The poetry is designed to bring the reader on an interpretative journey through its contents rather than to teach a particular perspective. Despite the various ways in which the relationships can be configured, the poetry persistently drives the reader to address YHWH in prayer: each of the poems includes, and concludes with, prayer to the deity concerning various sources of pain. That the poetry highlights prayer to YHWH-even when he is the cause of pain-reveals this interpretative journey has a destination. The poetry of Lamentations 1-3 is designed to enable the reader to address God in light of the perspectives adopted and sufferings endured through the reading process.
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Lim, Kar-Yong. ""The sufferings of Christ are abundant in us" (2 Cor 1:5) : a narrative dynamics investigation of Paul's sufferings in 2 Corinthians." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683346.
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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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Bundvad, Mette. "Time in the book of Qohelet." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:49fc7a7e-7725-4f7f-8696-feb5e569920e.
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This thesis explores the theme of time in the book of Qohelet. Throughout his work Qohelet depicts the temporal reality as intensely problematic for human attempts to fashion a meaningful existence, even in the present. A tension is established in the book between the temporal realities of the world and human time-experience. This tension becomes especially apparent in relation to the field of human cognition: our ability to understand and respond properly to our temporal conditions is drawn fundamentally into doubt by Qohelet. The lacking correspondence between temporal reality and human experience of time affects every temporal area in our existence. Qohelet does not allow the human being any meaningful access to either past or future because of the reality of oblivion. Unable to appeal to a meaningful human continuity, individual human beings are unable to make sense of their present existence too. In addition to analysing Qohelet’s conception of time, the thesis investigates the consequences which this time-conception has for the author’s own philosophical endeavour. Significantly, Qohelet aims to describe an area of reality which he considers fundamentally inaccessible to the human mind. This results in an ongoing tension between statements of knowledge and statements of ignorance; between wanting to investigate human life in time and being unable to do so. This dichotomy is especially apparent in Qohelet’s discussion of the lost temporal horizons of past and future. Past and future cannot be approached directly, but must either be discussed through an examination of their influence on the present or established negatively, simply by stating their inaccessibility. Qohelet’s three main narrative texts demonstrate this particularly clearly. A final chapter uses the analysis of Qohelet’s time conception to undertake a comparative analysis of Qohelet and early layers of 1 Enoch.
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Lubani, Sanned. "The role of the Exodus motif in 1 Cor.10:1-13 : an intertextual study." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86451.
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Thesis (MTh)--Stellenbosch University, 2014.ENGLISH ABSTRACT: The goal of the study is to show that Paul’s usage of the Exodus Motif in 1 Corinthians 10 is intertextual in that it contains echoes and allusions from the exodus tradition. These intertextual echoes and allusions also form intratextual echoes and allusions, which show that the pericope is not limited to having significance only for immediate issues found in surrounding chapters 8, 9 and 10 but has intratextual implications for the whole epistle. Special focus has been placed upon 1 Corinthians 10:1-13, and an exegesis done using an intertextual method of interpretation, to show intertextual and intratextual echoes and allusions; and how the pericope is the centre of the whole epistle, and that issues addressed in the epistle find their parallels in the pericope. In the course of the study and as part of its broader scope, vital parallelisms are traced, biblically and theologically, between the Exodus and the Corinthian church. Finally, it has been established that the pericope is a midrashic paraenesis and it is theological in nature since it shows a faithful God in action. It is all about how God and humans act and react to issues of mutual concern.
AFRIKAANSE OPSOMMING: Die doel van die studie is om aan te toon dat Paulus se gebruik van die eksodusmotief in 1 Korinthiërs 10 intertekstueel is, in die sin dat dit eggo’s van en verwysings na die eksodustradisie bevat. Hierdie intertekstuele eggo’s en verwysings vorm ook intratekstuele eggo’s, wat aandui dat die belang van die perikoop hom nie tot onmiddellike kwessies in die omliggende hoofstukke 8, 9 en 10 beperk nie, maar ook intertekstuele implikasies het vir die brief in geheel. Daar word in die besonder gefokus op 1 Korinthiërs 10:1 – 3, waarvan ‘n eksegese deur middel van ‘n intertekstuele interpretasiemetode gedoen word. Dit dui inter- en intratekstuele eggo’s aan, sowel as hoe die perikoop die middelpunt van die hele brief is en ook dat kwessies wat in die brief aangespreek word, hul parallelle in die perikoop vind. Deur die loop van die studie en as deel van die breëer omvang daarvan, word essensiële parallelle op bybelse en teologiese gronde nagetrek, tussen die Eksodus en die Korinthiese kerk. Laastens is daar vasgestel dat die perikoop ‘n midrash paranese is en dat dit teologies van aard is, aangesien dit ‘n getroue God in aksie uitbeeld. Dit handel oor hoe God en mense optree en reaggeer op kwessies wat hulle wedersyds raak.
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Mqala, Lieberman Mxolisi. "An assessment of African Christian beliefs in ancestors in view of a responsible interpretation of 1 Corinthians 8:4-6 within the South African context." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/49744.
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Thesis (MPhil)--Stellenbosch University, 2003ENGLISH ABSTRACT: The object of this study is to assess African Christian beliefs in ancestors in lieu of a responsible interpretation of 1 Corinthians 8 :4 - 6. Warranting this assessment is the confusion that arises from the perception that African beliefs in ancestors and the tenets of Christian faith are compatible. Scriptural teaching seems to address the question of "ancestral worship" and does seem to portray it as something mutually exclusive to the tenets of Christian faith. Some of the authors cited in the thesis attest to this, and others seem to be rising in defence of "ancestor worship" by accommodating it without any problem on the same level as Christianity. Syncretism arises in the desire to strike a compromise between the two religions and allow African Christians to practise "ancestor worship" whilst confessing to be Christians at the same time. The selected text, ] Corinthians 8: 4-6, will be the centre of the assessment into the practice of "ancestor worship" by African Christians. This is because it contains a passage where Paul addresses the issue of food dedicated to idols. Paul's resolution of the issue - with his intention of maintaining harmony in the church and in the spirit of love - seems to accommodate the eating of meats offered to idols, but encourages abstinence in consideration of the weak. This principle of love may seem to bring accommodation, yet after a rigorous discussion the thesis concludes that the text still excludes the worship of idols. "Ancestor worship" is in this thesis seen to be within the given definitions of idolatry as it involves the sacrificing of meats and foods to ancestors and the deceased. In the final analysis the quest for a solution to ancestor beliefs and practices by African Christians challenges the Church to focus on a responsible interpretation of Biblical texts, and in such a way that it would bring light as to whether ancestor beliefs and practices are in continuation with Biblical perspectives or not.
AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om Afrika-Christene se opvattings met betrekking tot hul voorouers aan die hand van 'n verantwoorde verstaan van 1 Korintiers 8:4-6 te evalueer. Die studie is genoodsaak deur verwarring oor die vraag of die beginsels en praktyke van "voooroueraanbidding" met die Christelike geloof versoen kan word. Vol gens die studie blyk dit dat die gekose teks die vraag van "vooroueraanbidding" aanspreek, en wel as onversoenbaar met die wesensaard van die Christelike geloof. Sommige van die bronne waarna die tesis verwys, onderskryf hierdie standpunt, terwyl ander "vooroueraanbidding" verdedig en probleemloos op dieselfde vlak as die Christelike geloof akkommodeer. Die gevolg is dat sinkretisme ontstaan as 'n kornpromis tussen die twee perspektiewe, wat dit vir belydende Afrika-Christene moontlik maak om "vooroueraanbidding" te bedryf. 1 Korintiers 8:4-6 vonn die kemgesigspunt vanwaar die praktyk van "vooroueraanbidding" deur Afrika-Christene geevalueer word. In die gedeelte bespreek Paulus die vraag of Christene voedsel mag eet wat aan afgode gewy is. In die lig van sy bedoeling om 'n gees van liefde en eenheid in die gemeente aan te moedig, laat hy ruimte vir Christene se vryheid om afgodsvleis te eet, maar beveel aan dat dit ter wille van swakkeres in die geloofliefs gelaat moet word. Hoewel die liefdesbeginsel ruimte mag laat vir die akkommodering van "vooroueraanbidding", kom die tesis 11<'1 indringende bespreking tot die slotsom dat I Korintiers 8:4-6 dit as 'n opsie vir Christene uitsluit, "Vooroueraanbidding" word hier gedefinieer as afgodery, aangesien dit die offerande van vleis en ander kos aan voorouers en afgestorwenes insluit. Om enigsins 'n oplossing vir die probleem van "vooroueraanbidding" deur Afrika- Christene te vind, vra in die finale instansie dat kerke sal fokus op 'n verantwoorde interpretasie van die Bybel, wat sal kan aandui of sodanige geloofspraktyke 'n voortsetting van Bybelse perspektiewe is al dan nie.
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Nguyen, Daniel Xuan-Vu. "Pauline Freedom: Idolatry and the Vietnamese Ancestor Cult." Trinity Lutheran Seminary / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=trin1455712662.
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Townsend, Colby. "Rewriting Eden With The Book of Mormon: Joseph Smith and the Reception of Genesis 1-6 in Early America." DigitalCommons@USU, 2019. https://digitalcommons.usu.edu/etd/7681.
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The colonists living in the new United States after the American War for Independence were faced with the problem of forming new identities once they could no longer recognize themselves, collectively or individually, as subjects of Great Britain. After the French Revolution American politicians began to weed out the more radical political elements of the newly formed United States, particularly by painting one of the revolution’s biggest defenders, Thomas Paine, as unworthy of the attention he received during the American War for Independence, and fear ran throughout the states that an anarchic revolution like the French Revolution could bring the downfall of the nation. State, local, and regional organizations sprang up to fight Jacobinism, the legendary secret group of murderers and anarchists that fought against the French government.
This distressing situation gave rise to new literature that sought to describe the “real” origins and background of Jacobinism in the War in Heaven and in Eden, and a new movement against Jacobinism was established. Fears about the organization of secret societies did not wane in the decades after the French Revolution, but worsened in the last half of the 1820s when a Freemason, William Morgan, disappeared under mysterious circumstances in connection to an exposé of Masonry he had written. Most Americans assumed that Freemasons had abducted and murdered Morgan in order to keep their oaths and rites secret.
One influential early American who was influenced by this socio-historical was Joseph Smith, Jr., the founding prophet of Mormonism. Smith interpreted the Eden narrative in light of the movement against secret societies, and literary motifs common to anti-Jacobin literature during the period provided language and interpretive strategies for understanding the Eden narrative that would influence how Smith produced his new scripture. Only a few months after the publication of the Book of Mormon Smith edited the version of Eden found there into the text of the Bible itself and made the biblical narrative conform to the version found in the Book of Mormon through his own revisions and additions.
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Villeneuve, Merda Rachel de. "L’elocutio en 1 Corinthiens. Inventaire, stratégie et herméneutique." Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040166.
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Cette thèse analyse 1 Co comme une œuvre de la littérature grecque du 1er siècle. L’hypothèse heuristique est la suivante : il y a un style épistoral mis en œuvre par Paul pour porter au mieux son message. Destinée à être lue, l’épître est aussi discours, et la lettre joue avec les modalités de l’écrit et de l’oral, ce qui lui confère un style original. Cette recherche se focalise donc sur l’elocutio, élément qui définit en rhétorique le style, et regroupe tous les procédés, qu’ils soient lexicaux, syntaxiques ou poétiques, propres à caractériser le mode d’expression. Notre étude propose une lecture minutieuse, in extenso, de 1 Co, en laissant le texte révéler sa dimension sonore. La méthodologie comprend une phase de repérage des procédés les plus fréquents qui soutiennent l’oralité de l’écriture de Paul. À partir de cet inventaire, les grands traits stylistiques sont identifiés. Le processus poétique éclaire le développement thématique de la missive, riche d’une dynamique propre au dialogue et d’une cartographie sonore destinée à la mise en voix de la lettre. La conclusion à laquelle aboutit une telle lecture est que l’oralité constitue une composante essentielle de la stratégie de Paul en 1 Co. Il y a un lien entre le style déployé par l’auteur et les enjeux de la lettre. On peut dès lors parler d’une herméneutique de l’oralité. À partir des critères du style oral proposés par Walter Ong, cette thèse propose pour finir une définition de l’elocutio de 1 Co qui montre à quel point Paul met en œuvre une poétique au service de sa politique. Celle-ci est double : rectifier et édifier. Entre un style combattif et un style réconciliant, la lettre déploie un discours tout orienté vers la figure du Christ ressuscité. L’inouï du kérygme paulinien donne lieu à une créativitéstylistique qui convertit la rhétorique, au sens large du terme, en une rhétorique de la conversionThis dissertation analyzes 1Co as a work of Greek literature from the 1stcentury. The heuristic hypothesis is as follows: there is an epistoral style which Paul used to convey his message the best he could. As the letter was meant to be read, and is also a discourse, it played with the modalities of both writing style and orature, which is what makes its style distinctive. This research focuses on elocutio, an element that defines style in rhetorics, and which covers all processes, whether lexical, syntactic or poetic, that characterize the mode of expression. Our study proposes a thorough, in-depth reading of 1Co, allowing the text to reveal its aural dimension. The methodology includes a phase of identification of the most frequent processes that support the orality of Paul's writing. With this inventory, the main stylistic traits are identified. The poetic process illuminates the thematic development of the missive, whose dynamics is proper to dialogue and whose sound cartography suggests that the letter has to be voiced aloud. The conclusion reached by such a reading is that orality is an essential component of Paul's strategy in 1Co. There is a link between the style used by the author and the purpose of the letter. We can then speak of a hermeneutics of orality. Based on the criteria which Walter Ong suggested to distinguish orature, this thesis proposes a definition of the elocutio of 1Co, which shows to what extent Paul’s poetics was meant to serve his policy. This one is twofold: to rectify and to edify. Between a fighting style and a style of reconciliation, the letter deploys a discourse fully oriented towards the figure of the resurrected Christ. What had been so far unheard of in Paul’s kerygma gives rise to a stylistic creativity which subverts rhetorics in the broader sense of the term to change it into a rhetorics of conversion
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Opperman, Melissa. "Selibaat : die verstaan van die konsep van ʼn selibate leefstyl, vanuit 1 Korintiers 7:1-28, en die verantwoordelike gebruik van die konsep vandag." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71657.
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Thesis (MDiv)--Stellenbosch University, 2012.ENGLISH ABSTRACT: This dissertation deals with the concept of celibacy, as interpreted from 1 Corinthians 7: 1-28, the development of the term in the Protestant tradition, and its use in our current context (which includes the Reformed tradition). This dissertation makes a thorough exegetical study and it especially analyses the Protestant tradition (with the development of celibacy within the tradition). Lastly it looks at the way the term celibacy is used today in the Dutch Reformed tradition. The main focus is precisely the relationship and differences that occur between 1 Corinthians 7: 1-28 and the use of the term celibacy in the Protestant tradition, and also the use of celibacy in our understanding today.
AFRIKAANSE OPSOMMING: Hierdie skripsie handel oor die konsep van selibaat, soos geïnterpreteer vanuit 1 Korintiërs 7: 1-28, die ontwikkeling van die term in die Protestantse tradisie en ook die gebruik daarvan in ons huidige konteks (wat die Nederduitse Gereformeerde tradisie insluit). Die skripsie maak ʼn deeglike eksegetiese studie en die skripsie ontleed ook veral die Protestantse tradisie (met die ontwikkeling van selibaat binne die tradisie). Dit kyk ook laastens na die manier hoe die term selibaat vandag gebruik word vanuit die Nederduitse Gereformeerde tradisie. Die hooffokus is juis die verbande en verskille wat daar ontstaan tussen 1 Korintiërs 7:1-28 en die gebruik van die term selibaat in die Protestantse tradisie, en ook die gebruik van selibaat in ons verstaan van die konsep vandag.
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Vogel, Manuel. "Commentatio mortis." Göttingen Vandenhoeck & Ruprecht, 2006. http://bvbr.bib-bvb.de:8991/F?func=service&docl̲ibrary=BVB01&docn̲umber=014911465&linen̲umber=0001&funcc̲ode=DBR̲ECORDS&servicet̲ype=MEDIA.
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Davies, James P. "Paul among the apocalypses? : an evaluation of the 'apocalyptic Paul' in the context of Jewish and Christian apocalyptic literature." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/6945.
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One of the most lively and enduring debates in New Testament studies is the question of the significance of ‘apocalyptic' thought in Paul. This has recently given birth to a group of scholars, with a common theological genealogy, who share a concern to emphasise the ‘apocalyptic' nature of Paul's gospel. Leading figures of this group are J. Louis Martyn, Martinus de Boer, Beverly Gaventa and Douglas Campbell. The work of this group has not been received without criticism, drawing fire from various quarters. However, what is often lacking (on both sides) is detailed engagement with the texts of the Jewish and Christian apocalypses. This dissertation attempts to evaluate the ‘apocalyptic Paul' movement through an examination of its major theological emphases in the light of the Jewish apocalypses 1 Enoch, 4 Ezra, 2 Baruch and the Christian book of Revelation. Placing Paul in this literary and historical context confirms his place as an apocalyptic thinker, but raises important questions about how this is construed in these recent approaches. Each chapter will address one of four interrelated themes: epistemology, eschatology, cosmology and soteriology. The study intends to suggest that the ‘apocalyptic Paul' movement is characterised at key points in each area by potentially false dichotomies, strict dualisms which unnecessarily screen out what Paul's apocalyptic thought affirms.
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Heimburger, Robert Whitaker. "A theological response to the "illegal alien" in federal United States law." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:43010cbe-32a9-4ecd-abcf-cf57f729bbd5.
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Today, some twelve million immigrants are unlawfully present in the United States. What response to this situation does Christian theology suggest for these immigrants and those who receive them? To this question about the status of immigrants before the law, the theological literature lacks an understanding of how federal U.S. immigration law developed, and it lacks a robust theological account of the governance of immigration. To fill this gap, the thesis presents three stages in the formation of the laws that designate some immigrants as aliens unlawfully present or illegal aliens, drawing out the moral argumentation in each phase and responding with moral theology. In the first stage, non-citizens were called aliens in U.S. law. In response to the argument that aliens exist as a consequence of natural law, Christian teaching indicates that immigrants are not alien either in creation or for the church. In the second stage, the authority of the federal government to exclude and expel aliens was established, leaving those who do not comply to be designated illegal aliens. To the claim that the federal government has unlimited sovereignty over immigration, interpretations of the Christian Scriptures respond that divine sovereignty limits and directs civil authority over immigration. In the third stage, legal reforms that were intended to end discrimination between countries allowed millions from countries neighboring the U.S. to become illegal aliens. These reforms turn out to be unjust on philosophical grounds and unneighborly on theological grounds. While federal law classes many as aliens unlawfully present in the United States, Christian political theology indicates that immigrants are not alien, the government of immigration is limited by divine judgment, and nationals of neighboring countries deserve special regard.
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McNamara, Derek Michael. "The rhetoric of honour and shame in 1 Corinthians 1-6." Thesis, 2008. http://hdl.handle.net/10500/2757.
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The subject and scope of this dissertation is Paul’s use of honour and shame
language in 1 Cor 1–6. The methodology applied is a modified socio-rhetorical
criticism as developed by George A. Kennedy.
Two interrelated aspects of first century Corinthian culture will also be
examined in connection with Paul’s rhetoric in 1 Cor 1–6; that of the patron-client
relationship and the role of honour and shame in that relationship and in the larger
society. It will be argued that Paul’s rhetorical argument in 1 Cor 1–6 is heavily based
upon the social values of honour and shame.
This study will examine 1 Cor 1–6 in three sections. The first section to be
examined will be that of 1:1–2:5. Paul begins this section by presenting Jesus as the
super-patron who is over and above all the members of the congregation. This
presentation of Jesus rebukes the patronal based factionalism and it also elevates Paul to
the unique status as that of apostle and proclaimer Jesus.
The second section to be examined will be 1 Cor 4. In this section Paul
continues to reduce the status of the patrons as he elevates his own status. By the end of
this section Paul seeks to re-establish himself not only as the apostle and proclaimer of
Jesus, but also as the Corinthians’ father through the gospel.
The third section to be examined will be 1 Cor 5–6. In this section it will be
argued that Paul addresses three issues in connection with patronal abuse; that of the
incestuous man in 1 Cor 5, the abuse of the law courts in 6:1–10, and immoral banquets
in 6:11–20.Biblical and Ancient Studies
D.Litt. et Phil. (Biblical Studies)
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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.
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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.Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.
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Meier, Alfred. "Freiheit zum Verzicht : Exegetisch-missiologische Untersuchung zur Missionarischen Ethik in Afrika nach 1. Korinther 9, 1-27 : volume 2." 2001. http://hdl.handle.net/10500/17428.
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Schaller, Markus. "Paul's argumentation on sexual issues in Corinth, specifically pertaining to 1 Corinthians 5-7." Thesis, 2005. http://hdl.handle.net/10500/2062.
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This study is devoted to Paul's rhetorical argumentation on sexual issues (`porneia') in Cor-inth, and focuses especially 1. Corinthians 5:1-7:9.
Paul uses `porneia' according to the Jewish tradition as body violation, pollution and as Satanic power. The term describes different forms of sexual behaviour which Paul rejects (like incest or intercourse with prostitutes at Roman banquets) and can be summarised as `illegiti-mate sexual intercourse'. For Paul, the only legitimate sexual intercourse is that within mar-riage (7:1-9). Therefore Paul's reference to the marriage is his answer to the problem of `por-neia', even if Paul sees many advantages in celibacy.
As a probable background which explains the occurrences of `porneia' in Corinth, we see next to sexual abstinence within existing marriages (7:1-7) the strong influence of a Roman élite, which based its behaviour on hedonistic slogans and on the mortality of the body. Ac-cordingly, Paul's argumentation emphasises the high significance of the human body (6:12-20) and ascribes an eschatological perspective to it with the references to the resurrection of the body in 1 Corinthians 6:14 and chapter 15.New Testament and Ancient Near Eastern Studies
(M. Th. (New Testament))
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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.Prof. J. A Du Rand
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Mothoagae, Itumeleng Daniel. "New Testament as normative : the morality of cohabitation with specific reference to 1 Corinthians 7." Diss., 2013. http://hdl.handle.net/10500/13839.
Full textAbstract:
‘Cohabitation’ has become another form of ‘marriage’. It appears to be challenging what is regarded by many as a traditional marriage practice. As a trend cohabitation has found resistance from those who cling to traditional marriage practices such as Christian marriage and African marriage. It has raised moral concerns, especially among the churches. The New Testament has been used to address moral issues, and consequently, there is a tendency to regard the New Testament as an authority on such issues. The first letter of Paul to the Corinthians, chapter seven, one text among many, in both the Hebrew Scriptures and the New Testament, has been used authoritatively to address issues surrounding marriage, divorce, marriage annulments, celibacy and sexual conduct. Richard Hays sees the New Testament as being ‘normative’ in dealing with such ethical issues. In this dissertation I argue that when dealing with issues of ethics the New Testament is insufficient to address contemporary moral issues. On its own the New Testament cannot be taken as normative as other sources offer influential views that must be taken into account including the role of conscience as well as how Paul links a theology of the body with his moral theology.Biblical and Ancient Studies
M. Th. (New Testament)
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Maré, Pieter Johannes. "Die metafoor "Julle is 'n tempel van God" (1 Kor 3:16) as 'n etiese kernmoment in die raamwerk van 'n Pauliniese leefstyl." Thesis, 2012. http://hdl.handle.net/10210/8173.
Full textAbstract:
D.Litt.et Phil.The world in which the Christian community finds themselves today, is a world that has in many ways spiritually lost its way. This has led to the ethical and moral decay that has as a result, social problems, as well as social and political corruption. The Church is also experiencing a crisis. The Church, until recently was the centre of many people‟s existence, but now increasingly people are removed from the church and churchless. Is there an antidote to counteract this assault on the Christian faith? As per the argument in this dissertation, the answer lies in the lifestyle of the faithful, according to their confession. A way of life that confirms and not renounces the Biblical truths is the only way in which the Church‟s credibility can be restored in a post modern milieu. It is also one of the most important ways in which the decay in society can be counteracted; a Church that can yet again, as a bride of Christ perform her missiological duty as the salt and light of the world. This conclusion has forced the relevance of this research to the forefront. Paul describes the Corinthians as the holy temple of God in which the Holy Spirit resides (1 Cor 3:16-17). Two questions immediately arise: what relevance does this metaphor have on a Christian lifestyle and can a metaphor, applied 2000 years ago to the Christians in Corinthians, have any hermeneutical value, today? Can it serve as an ethical core moment in the post-modern time in which we find ourselves? These are some of the questions addressed in this research. The temple motif is a central theme found throughout the Bible. This is born through God‟s desire to live amidst his people. He instructs Moses to build a tent tabernacle, so that He “can live in their midst” (Ex 25:8). This tabernacle moved with the Israelites, everywhere they went. This was the place where God revealed his special presence, where daily offerings were made as atonement for the people‟s sins and where, once a year on the Great Day of Reconciliation the high priest went into the Most Holy to atone for the sins of the people as well as his own. Everything in and around the tabernacle was characterized by holiness.
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VanBeek, Lawrence Henry. "The letter of Jude's use of 1 Enoch : the Book of the Watchers as scripture." Thesis, 1997. http://hdl.handle.net/10500/17792.
Full text
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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.Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.
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Shumilin, Alexander. "Holy Spirit and church in First Corinthians : the role of the Holy Spirit in creating unity with special reference to 1 Cor. 12-14." 2001. http://hdl.handle.net/10500/16027.
Full textAbstract:
The main goal of this study is to demonstrate the role of the Holy Spirit in building up Church unity, based on the exegesis of I Corinthians. The current theme is urgent; however, little attention has been paid to it in research literature.
We have noted that it is not human wisdom but the Holy Spirit who is the key to our faith, salvation, and understanding of divine mysteries. The Holy Spirit along with Christ brings forward the building of the Church and guides it. One Spirit is the foundation for Church unity. The Holy Spirit administers spiritual gifts according to His will and establishes their orderly operation. Seeking the guidance of the Spirit,
trusting and obeying Him brings unity, whereas following different authorities, mistrusting and disobeying Him results in disunity.Biblical and Ancient Studies
M. Th. (New Testament)
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Meier, Alfred. "Freiheit zum Verzicht: Exegetisch-Missiologische Untersuchung zur Missionarischen Ethik in Afrika nach 1. Korinther 9,1-27." Thesis, 2002. http://hdl.handle.net/10500/929.
Full textAbstract:
Text in German and EnglishBasing the following on the premise that one-seded balance of power in mission work impedes fellowship and partnership (chapter 2), it is the intention of this treatise to investigate, with the help of the method of text pragmatics and incorporating the Malian context (chapter 1), what findings from 1 Corinthians 9 are helpful towards dealing with the problem (chapters 3-4). Paul describes the problem of financial support in detail, yet actually it serves to lead to the real aim of the text, i.e. Paul, while in Corinth, lived exemplarily by renouncing, on his own free will, his apostolic rights, thus demonstrating a model of how the "strong" and the "weak" could treat each other in good partnership. Paul lived his apostolic freedom being bound to Christ and in responsibility for people. This mentality of incarnational lifestyle (chapter 5) enables us to put the missionary's behaviour and the partnership problem between Western mission agency and African church in their proper place both, christlogically, and ecclesiologically (chapter 6). When applying this to practice in missionary life (chapter 7), it becomes evident ... - what consequences renunciation on his own free will has on the missionary's status and social and communicative behaviour (chapter 7.2 and 7.3); - how "power, control and one-sidedness" may be reduced where partners in missionary work cooperate. When putting this in concrete terms we have to ask, how missionaries can contribute to strengthen their partner in the host country by renouncing their right to a say, within the structures on the national level (chapter 7.4). Additionally, possibilities of the African partner having more say in administering finances and in where the missionaries are to serve, are shown. On the international level, suitable management structures are to make clear that the West is ready to renounce one-sided control, and to invite African partners to share responsibilities on the highest level. Finally, it becomes clear that more interchurch partnership certainly reduces the hegemony of the mission agency, but, in the end, may stimulate the missionary effort (chapter 7.5). Annotations on financial support of missionary work ends this treatise.
Ausgehend von der Prämisse, dass einseitige Machtverhältnisse in der Missionsarbeit Gemeinschaft und Partnerschaft negativ beeinträchtigen (Kap. 2) verfolgt die vorliegende Studie das Ziel, mit Hilfe der textpragmatischen Methodik und unter Einbeziehung des malischen Kontextes (Kap. 1) zu untersuchen, welche Einsichten aus 1 Kor. 9 hilfreich sind, um dieser Problematik zu begegnen (Kap. 3-4). Obwohl Paulus das Problem der materiellen Unterstützung ausführlich darstellt, dient es letztlich nur als Hinführung zum eigentlichen Skopus des Textes. Dieser besteht darin, dass Paulus in Korinth freiheitlichen Verzicht auf Inanspruchnahme apostolischer Rechte exemplarisch gelebt hat und so ein Modell aufzeigt, wie "Starke" und "Schwache" partnerschaftlich miteinander umgehen können. Paulus lebt apostolische Freiheit als Bindung an Christus und in Verantwortung für Menschen. Diese Mentalität des inkarnatorischen Lebensstil (Kap. 5) ermöglicht es, das Verhalten des Missionars heute und die Partnerschaftsproblematik zwischen westlicher Missionsgesellschaft und afrikanischer Kirche sowohl christologisch als auch ekklesiologisch einzuordnen (Kap. 6). Bei der missionspraktischen Anwendung (Kap. 7) wird deutlich, ... - wie sich freiheitlicher Verzicht auf den Status und das soziale und kommunikative Verhalten des Missionars auswirkt (Kap. 7.2 und 7.3). - wie "Macht, Kontrolle und Einseitigkeiten" in der Kooperation der am missionarischen Handeln beteiligten Partnern reduziert werden können. Die Konkretionen beziehen sich auf die Frage, wie Missionare im Gastland durch freiwilligen Verzicht auf Mitspracherechte in den Strukturen auf nationaler Ebene zur Stärkung des Partners beitragen können (Kap. 7.4). Des Weiteren werden die Möglichkeiten verstärkter Mitsprache afrikanischer Partner bei der Verwaltung von Finanzen und dem Einsatzort der Missionare aufgezeigt. Auf internationaler Ebenen sollen adäquate Leitungsstrukturen die Bereitschaft des Westens zum Verzicht auf einseitige Kontrolle verdeutlichen und afrikanische Partner zur Mitverantwortung auf höchster Ebene einladen. Schliesslich wird deutlich, dass verstärkte zwischenkirchliche Partnerschaften zwar die Vormachtstellung der Missionsgesellschaft reduziert, aber letztlich die Missionsarbeit befruchten kann (Kap. 7.5). Anmerkungen zur finanziellen Unterstützung missionarischer Arbeit beschliessen die Abhandlung.
Christian Spirituality, Church History and Missiology
D.Th. (Missiology)
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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.Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1996.
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Sweetman, Roseanne Lopers, Andel Henry J. Van, Robert E. VanderVennen, Calvin Seerveld, Kathy Vanderkloet, and Bernard Zylstra. "Perspective vol. 16 no. 1 (Feb 1982)." 2013. http://hdl.handle.net/10756/251293.
Full text
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Schaller, Markus. "Eschatologie als Motiv der Ethik bei Paulus." Thesis, 2016. http://hdl.handle.net/10500/23124.
Full textAbstract:
Text in German, summaries in English and GermanDie vorliegende Arbeit untersucht, wie die paulinische Ethik von der Eschatologie bestimmtwird. Ausgehend von einer Untersuchung der hellenistisch-römischen Jenseitserwartung und ihren (möglichen) ethischen Implikationen werden der 1. Thessalonicherbrief, der1. Korintherbrief und der Römerbrief hinsichtlichdesVerhältnisses von Ethik und Eschatologie analysiert. Durch Bestimmung und Zuordnung eschatologischer Einzelmotive zu ethischen Weisungen wird die These erhoben, dass eschatologische Motive primär der Begründung exklusivethischer Mahnungen dienen, wenngleich sie auch bei inklusiv-ethischen Themen zum Einsatz kommen.Zugleich zeichnet sich ab, dass das (von Paulus charakterisierte)ethisch-moralische Versagen und die Hoffnungslosigkeit der Heiden sowie die Hoffnung und der ethische Anspruch an Christen in Korrelation zueinander stehen.
This thesis examines how Paul’s ethical teaching is determined by his eschatology. Based on a survey of Hellenistic-Roman expectations regarding the hereafter and their potential ethical implications, this study examines 1 Thessalonians, 1 Corinthians and Romans in order to understand the relation between ethics and eschatology. By identifying and matching individual eschatological motifs with ethical directives the thesis proposed that eschatological motifs are primarily utilized as the foundation for exclusive ethical exhortations, although they also appear in the context of inclusive ethical issues. At the same time, it becomes clear that the moral-ethical depravity and hopelessness of the Gentiles (as they are characterised by Paul) as well as hope and the ethical demands on Christians on stand in correlation with each other
New Testament
D. Th. (New Testament)
44
Clark, Mathew S. "An investigation into the nature of a viable pentecostal hermeneutic." Thesis, 1997. http://hdl.handle.net/10500/17890.
Full textAbstract:
Current pentecostal scholarship is attempting to articulate pentecostal theological distinctives.
For hermeneutics, this involves both a descriptive and a prescriptive approach to the use of the
Bible. The descriptive approach appraises the historical roots of pentecostalism, which include the
Wesleyan I Holiness movement, the radical Reformation, Tertullian and Montanism, and
earliest charismatic communities. These understood Christian Scripture as guidelines to a Way
of behaviour and testimony, rather than a source-book of doctrine. This 'alternative history'
experienced the Enlightenment on a different level to protestantism and fundamentalism. Many
of the concerns of historical church theology and hermeneutics during the last centuries are thus
not always shared by pentecostals. The choice is: articulate a distinctive pentecostal
hermeneutic, or 'borrow' from non-pentecostal theology.
The prescriptive approach first investigates some of the latter options: some identify closely
with conservative evangelical hermeneutics. Others prefer the political hermeneutic of the
socio-political contextual theologies. The burgeoning Faith Movement has influenced many
pentecostals. Some pentecostal scholars show interest in 'post-modern' literary theory.
A viable pentecostal hermeneutic might be prescribed as follows: It respects the demands of
scientific method, not ignoring the concerns of contemporary hermeneutical philosophy and
literary theory. It highlights specifically pentecostal concerns: the teleology of any encounter
with the text; historical continuity with the early church groups; implementation, demonstration and realisation of the literal intent of the text; the role of biblical narrative in defining
experience of God; and the authority granted ongoing revelation via the charismata in the light of the canon.
Application of a pentecostal hermeneutic would emphasise an holistic understanding of
Scripture, the crucial role of the charismatic community, awareness of issues in the ongoing
hermeneutical debate, and the need for the interpreter's personal ongoing charismatic
experience. In a distinctively pentecostal exegesis of 1 Corinthians 14 prophecy is discussed
as normal liturgical activity, as a confrontation of outsiders and unbelievers, in terms of its
regulation, and in the light of spiritual discernmentBiblical and Ancient Studies
Th. D. (New Testament)
45
Burgi, Martin. "Die Kreuzestheologie des Corpus Paulinum: Perspektiven aus dem Neuen Testament und aus der Wirkungsgeschichte." Diss., 2018. http://hdl.handle.net/10500/26511.
Full textAbstract:
Text in German with summaries in German and EnglishDie Kreuzestheologie erlebt seit Beginn des 20. Jahrhunderts eine anhaltende Renaissance. Die vorgelegten Beiträge gehen zwar von gemeinsamen Wurzeln aus, verzweigen sich jedoch in vielfältige, teilweise disparate Entwürfe. Deshalb ist neu zu fragen, was Kreuzestheologie ist. Die Antwort wird in sieben Schriften des Corpus Paulinum gesucht, welche auf ihren kreuzestheologischen Gehalt befragt werden. Dabei zeigt sich trotz unterschiedlich häufiger Verwendung der kreuzestheologischen Begriffe durchwegs die entscheidende Bedeutung des Kreuzes Jesu in den theologischen Grundlinien. Kreuzesaussagen erscheinen immer im Zusammenhang mit den zentralen Thesen der paulinischen Briefe. Der exegetische Befund führt zum Schluss, dass bei der paulinischen Kreuzestheologie von einem theologischen Ansatz zu sprechen ist, der zurecht umfassenden und kritischen Anspruch auf christliche Theologie und kirchliche Praxis erhebt.
The “theology of the cross” has seen a remarkable come-back since the beginning of 20th century. While the various contributions share similar roots, they differ widely in their approaches and constructions. Therefore, the simple question regarding the nature of a theology of the cross has to be raised again. This study seeks answers in seven writings of the Corpus Paulinum, which will be examined for their use of references to Jesus’ death on the cross. Although these letters differ significantly in their use of crossrelated terminology, they consistently testify to the crucial significance of the cross of Jesus in their theological paradigm. Statements about the cross are always an essential ingredient in the argumentation of these letters. The exegetical survey leads to the conclusion that Pauline theology of the cross is an all-encompassing and critical approach and principle for Christian theology and ecclesial practice.
New Testament
M. Th. (New Testament)