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1
Hardenberg, Benedict Ralph. "City centres of the apostle Paul." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52732.
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Thesis (MPhil)--Stellenbosch University, 2002On title page: Master of Philosophy (Bible Skills)
ENGLISH ABSTRACT: The apostle Paul was called and commissioned to the city centres of the eastern Mediterranean world. These city centres were places of power, trade, wealth and travel. They were the nerve centres of civilisation in the East. People from various parts of the Roman Empire were found in these major cities. The city was therefore a highly significant institution in the Roman Empire. The governing authorities wanted hellenization and romanization to spread from these cities. The Christian leaders also decided that Christianity had to spread in the Roman Empire from its city centres. The apostle Paul's Christian mission was therefore to the various cities in the Roman Empire. The sociohistorical realities in these cities therefore formed the context of Paul's life and apostolic work and determined his relation to a city. The political, social, cultural and religious factors in a city could therefore impinge on his life and work. The apostle Paul was usually drawn to these large cities where he could find Jewish communities. As Christianity was resting on a Jewish foundation, his initial strategy was his work in the synagogues amongst the Jews. Paul also needed an alternative venue for his Christian work in the city. These alternate venues were usually the private homes of individuals who had become Christians. In these homes Paul established his church in a city. The hosts in these homes would usually become the benefactors and leaders in the church. Paul's apostolic work in a city was also done in the city streets. His church therefore became thoroughly mixed in terms of social status, however, the church gave all equal rights and privileges. When Paul left a city, he also placed on them the responsibility to reach their surrounding regions and provinces with the Christian message. These cities therefore had to be strategically located. The apostle Paul chose five specific cities that had an advantageous geographical position in the Roman provinces to complete his apostolic work in the eastern Mediterranean world.
AFRIKAANSE OPSOMMING: Die apostel Paulus was geroep en opgedrag vir die stedelike sentrums van die ooste Middellandse wereld. Hierdie stedelike sentrums was plekke van invloedryke mag, ekonomiese handel, rykdom en reis aktiwitiete. Hulle was ook die kern van menslike beskawing in die Ooste. Bevolkings groepe vanuit verskeie dele van die Romeinse ryk was in hierdie groot stede te vinde. Stede was 'n hoogs betekensvolle instelling in die Romeinse ryk. Die politieke owerhede wou he dat hellenization en romanization moes sprei van hierdie stede. Die Christelike leiers het ook besluit dat Christendom moes in die stede van die Romeinse ryk sprei. Die apostel Paulus se Christelike sending was dus tot die verskillende stede in die Romeinse ryk. Die sosio-historiese realiteite in hierdie stede was die samehang van Paulus se apostoliese werk en het ook sy verhouding met die betrokke stede bepaal. Die politieke, maatskaplike, kulturele en godsdienstige faktore in 'n stad kon dus 'n invloed uitoefen op sy lewe en werk. Paulus was gewoonlik aangetrokke tot hierdie groot stede waar Joodse gemeenskappe te vinde was. Aangesien Christendom in die Joodse geloof gegrondves was, was sy aanvanklike strategie om sy werk te loots in sinagoge waar Joode te vinde was. Paulus het ook 'n alternatiewe ontmoetings plek vir sy Christelike werk in die stede nodig gehad. Hierdie alternatiewe ontmoetingsplekke was gewoonlik in die huise van indiwidue wat Christene geword het. Die eienaar van hierdie huishouding het gedien as gasheer, weldoener en leier in die kerk. Paulus het ook sy apostoliese werk voortgesit in die stedelike strate. Sy kerke het as gevolg hiervan 'n gemende samelewing status gehad, nogtans het hy gepoog om alle Christene gelykwaardig te stel. Wanneer Paulus 'n stad verlaat het, het hy het ook aan hulle die verantwoordelikheid gegee om uit te reik na hulomliggende streke en provinsies met die Christen boodskap. Hierdie stede moes dus strategies gelee wees. Paulus het vyf spesifieke stede wat 'n voordelig geologiese posisie in die Romeinse provinsies uitgeken om sy apostoliese werk te voltooi in die ooste Middellandse wereld.
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Eastman, David L. "The cult of the apostle Paul in Philippi in late antiquity." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Debanné, Marc J. "Enthymemes in the letters of Paul." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=38175.
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While Pauline studies today are grappling with the question of the core of Paul's thought, the investigation of the apostle's social world is also gaining interest among scholars. The study of Paul's argumentation offers a fundamental contribution to both endeavours. Enthymemes, defined by the rhetorical tradition as the basic building blocks of deductive argumentation, constitute an important part of Paul's argumentation which until now has been relatively unexploited. Study of the manner in which Paul constructs enthymemes gives us insight into his thought world. The premisses that he uses as argumentative proofs can be viewed as a reflection of the common "social knowledge" of the Pauline milieu.The object of this inquiry is to study Paul's use of enthymemes as a rhetorical and argumentative tool and to evaluate what this reveals about his thought, his teaching, and his social world. The study begins with a discussion of the problem of enthymeme definition, followed by a clarification of criteria for identifying enthymemes in texts. A method of analysis is proposed. The entire corpus of Paul's seven undisputed letters is then "combed" for enthymemes, one epistle at a time. Enthymemes are identified and analysed, and their argumentative premisses are catalogued thematically. This exercise permits a serious consideration of Paul's modes of argumentation, rhetorical aims and social world in the context of each epistle. Results from different epistles are compared as a means to consider, in general, Paul's rhetorical habits.
This thesis argues that enthymeme analysis is a necessary first step in Pauline exegesis. It is also argued that more attention needs to be given to enthymeme study in the research into Paul's social world. The question of how enthymeme study can inform the study of Paul's theology and core convictions is also discussed.
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McIntyre, Mark H. "The use of MIMEOMAI and its cognates by the apostle Paul." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Strom, Mark. "Conversing across the ages : a conversation around some intellectual and social paradigms of Graeco-Roman antiquity, the apostle Paul, and modern evangelicalism /." View thesis View thesis, 1997. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030512.135020/index.html.
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Botha, Petrus Hendrik. "The Apostle Paul and homosexuality : a socio-historical study / Petrus Hendrik Botha." Thesis, North-West University, 2004. http://hdl.handle.net/10394/81.
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Like many other people I have thought about the biblical understanding of homosexuality.
Because of my previous study on sexual purity before marriage and the exegetical work
done on key biblical passages for that study, I thought I understood where the real issues
lay regarding the subject of homosexuality. This study is an attempt to contribute to the
current discussion in the Dutch Reformed Church in South Africa on the topic of
homosexuality.
In bringing this study to its final format I have received the indispensable help of others.
First and foremost I wish to express my gratitude to my promoter, Professor Fika J van
Rensburg. I am indebted to him beyond what mere words could convey in terms of
gratitude. Our academic relationship spans five years and has developed into a warm
friendship. It has been to my matchless benefit to be associated with him. I have profited
much from his biblical knowledge, scholarly experience and overall passion and love for
the Lord Jesus Christ.
I also want to thank Reverend Erlo Stegen of Mission Kwasizabantu for his support and
spiritual guidance. It is very special to be associated with a person who preaches the
Word of God unambiguously and who has given and dedicated his life to Christ and Christ
alone. Through his dedication Mission Kwasizabantu had become a home to the spiritual
homeless and a refuge for the spiritual weary. The Mission has also been my home since
1994.
I would like to express appreciation to Dr Andre van Niekerk and the North-West
University for the financial support to complete this study. It is my prayer that the critical
reader of this thesis will acknowledge that the money was well invested. I also wish to
express my sincere gratitude to my friend, Reverend Frits van der Menve, for proofreading
the manuscript.
A special word of thanks to the personnel of the Ferdinand Postma and Jan Lion Cachet
Libraries for their help and assistance. All my requests were always met with a smile and
helpful attitude. All work done for me was executed in a spirit of kindness and
benevolence.
Lastly, I would like to thank my wife Andra and my son Chris, whose lives are inextricably
bound with my own and who shared in the sacrifices associated with this study.Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2004.
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Edwards, Brian. "Self-deception at the intersection of Friedrich Nietzsche and the Apostle Paul." Thesis, Middlesex University, 2018. http://eprints.mdx.ac.uk/23527/.
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Self-deception is a key component in Friedrich Nietzsche’s concept of ressentiment. It also plays a significant role in Paul’s notion of the fall. This thesis explores issues of self-deception in the realm of Nietzsche-Paul discourse. Specifically, Nietzsche’s explication of self-deception inherent in ressentiment is used to elucidate Paul’s usage of self-deception in the context of the fall. Nietzsche’s work on ressentiment is set in historical context to identify circumstances, people, and events that influenced development of his overall thought. A literature review is also supplied to appreciate the development of ressentiment. The primary source for Nietzsche’s treatment of ressentiment are his late works. Analysis of Nietzschean ressentiment is conducted through them, first by means of a genealogical study of the castes of ressentiment, then in terms of an examination of the mechanism of ressentiment. This supplies a knowledge of the fundaments and workings of ressentiment requisite to identify its crowning feature, self-deception. The resulting platform allows a fresh reading of Pauline fallenness, specifically concerning the notion of self-deception, in terms of the internalisation and moralisation of ressentiment. Paul’s Letter to the Romans, particularly Chapters 1 and 2, is the material for this reading. The correspondence between select contours of Pauline fallenness and those of Nietzschean ressentiment validates the hypothesised association, propelling the investigation of self-deception forward. This brings to light a congruence of self-deception between the Nietzschean ressentiment-man and the Pauline fallen-man. It also recommends a driving motive for self-deception, fear of death. Death as a theme for Nietzsche is examined both biographically and philosophically. Seminal conclusions from the thesis argument are reviewed, contributions to the existing literature are offered, and significance of the project for the psychology of religion is discussed.
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Smith, James Andrew. "Marks of an apostle : context, deconstruction, (re)citation and proclamation in Philippians." Thesis, University of Sheffield, 2002. http://etheses.whiterose.ac.uk/3535/.
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Owens, Mark D. ""Behold, I make all things new" an intertextual analysis of new creation in Galatians, 2 Corinthians, and Ephesians." Thesis, University of Aberdeen, 2012. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=186637.
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This thesis investigates the relationship between the portraits of new creation in the Hauptbriefe (specifically, in 2 Corinthians and Galatians) and Ephesians. The thesis partly responds to those scholars who argue for a limited understanding (whether cosmological, anthropological, or ecclesiological) of the phrase kainh; ktivsiV in 2 Cor 5.17 and Gal 6.15. This thesis also partly responds to the lack of attention devoted to the new creation theme in Ephesians by investigating the depiction of new creation in Eph 1–2. Chapters two and three of this thesis investigate the background of new creation in the Pauline tradition through an analysis of various texts in Isaiah, Jeremiah, Ezekiel, 1 Enoch, and Jubilees. These chapters demonstrate that new creation and restoration were frequently associated with anthropological and cosmological renewal, the salvation of the Gentiles, and an Urzeit-Endzeit typology. The strong correlation between Isaiah’s new exodus and ANE temple-building traditions is a particularly significant contribution of the inquiry of Isaiah. Chapters four and five of this thesis primarily analyze the depictions of new creation in Gal 6.11–16; 2 Cor 5.11–21; and Eph 1–2. A salient point of this analysis is the suggestion that Eph 1.20–2.22 may be understood as an extended discussion of new creation modeled after Isaiah’s portrait of the new exodus as an act of temple-building. This examination demonstrates that the descriptions of new creation in all three of these texts are strongly linked with anthropological, eschatological, and ecclesiological notions, as well as an Urzeit-Endzeit typology. This thesis also points to a number of other correspondences between the portraits of new creation in the Hauptbriefe and that of Ephesians.
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Sawiak, Pawel. "" Be imitators of me": Paul's modus operandi in forming the Corinthians." Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:106926.
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Thesis advisor: Thomas D. StegmanThesis advisor: Christopher R. Matthews
Thesis (STL) — Boston College, 2016
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
11
Keene, Timothy Charles. "The use of narrative to facilitate the reading of Paul's ethics." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683347.
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Lee, Jae Kee. "Leadership characteristics of the apostle Paul that can provide model to today's BBFK pastor's." Lynchburg, Va. : Liberty University, 2003. http://digitalcommons.liberty.edu.
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Coffelt, Richard L. "The definition of s̲a̲r̲x̲ in the Apostle Paul's teachings concerning sanctification." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Butkovich, Alan J. "The significance of dialogue in the cross-cultural evangelism of the apostle Paul." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Wotherspoon, Iain David. "Original sin : divine and symbolic violence in the turn to the Apostle Paul." Thesis, University of Glasgow, 2016. http://theses.gla.ac.uk/7331/.
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When we take a step back from the imposing figure of physical violence, it becomes possible to examine other structurally violent forces that constantly shape our cultural and political landscapes. One of the driving interests in the “turn to Paul” in recent continental philosophy stems from wrestling with questions about the real nature of contemporary violence. Paul is positioned as a thinker whose messianic experience began to cut through the violent masquerade of the existing order. The crucifixion and resurrection of the Messiah (a slave and a God co-existing in one body) exposed the empty grounding upon which power resided. The Christ-event signifies a moment of violent interruption in the existing order which Paul enjoins the Gentiles to participate in through a dedication of love for the neighbour. This divine violence aims to reveal and subvert the “powers,” epitomised in the Roman Empire, in order to fulfil the labour of the Messianic now-time which had arrived. The impetus behind this research comes from a typically enigmatic and provocative section of text by the Slovene philosopher, cultural critic, and Christian atheist Slavoj Žižek. He claims that 'the notion of love should be given here all its Paulinian weight: the domain of pure violence… is the domain of love' (2008a, 173). In this move he links Paul’s idea of love to that of Walter Benjamin’s divine violence; the sublime and the cataclysmic come together in this seemingly perverse notion. At stake here is the way in which uncovering violent forces in the “zero-level” of our narrative worldviews aids the diagnosis of contemporary political and ethical issues. It is not enough to imagine Paul’s encounter with the Christ-event as non-violent. This Jewish apocalyptic movement was engaged in a violent struggle within an existing order that God’s wrath will soon dismantle. Paul’s weak violence, inspired by his fidelity to the Christ-event, places all responsibility over creation in the role of the individual within the collective body. The centre piece of this re-imagined construction of the Pauline narrative comes in Romans 13: the violent dedication to love understood in the radical nature of the now-time. 3 This research examines the role that narratives play in the creation and diagnosis of these violent forces. In order to construct a new genealogy of violence in Christianity it is crucial to understand the role of the slave of Christ (the revolutionary messianic subject). This turn in the Symbolic is examined through creating a literary structure in which we can approach a radical Nietzschean shift in Pauline thought. The claim here, a claim which is also central to Paul’s letters, is that when the symbolic violence which manipulates our worldviews is undone by a divine violence, if even for a moment, new possibilities are created in the opening for a transvaluation of values. Through this we uncover the nature of original sin: the consequences of the interconnected reality of our actions. The role of literature is vital in the construction of this narrative; starting with Cormac McCarthy’s No Country for Old Men, and continuing through works such as Melville’s Bartleby the Scrivener, this thesis draws upon the power of literature in the shaping of our narrative worlds. Typical of the continental philosophy at the heart of this work, a diverse range of illustrations and inspirations from fiction is pulled into its narrative to reflect the symbolic universe that this work was forged through. What this work attempts to do is give this theory a greater grounding in Paul’s letters by demonstrating this radical kenotic power at the heart of the Christ-event. Romans 13 reveals, in a way that has not yet been picked up by Critchley, Žižek, and others, that Paul opposed the biopolitical power of the Roman Empire through the weak violence of love that is the labour of the slaves of Christ on the “now-time” that had arrived.
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Weekes, Kendall M. "The athletic and military metaphors of the Apostle Paul in the Philippian epistle." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Brown, Derek Ryan. "God of this age : Satan in the churches and Letters of the Apostle Paul." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5979.
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This thesis aims to elucidate the nature of the references to Satan in the undisputed Pauline corpus. Although scholarship has frequently devoted attention to the various “powers of evil” in Paul’s letters—including principalities, rulers, demons, etc.—insufficient consideration has been given to the figure of Satan as an isolated subject matter. Moreover, scholarship on the individual references to Satan has often neglected Paul’s depiction of Satan’s activity vis-à-vis his apostolic calling. This raises the question, how and why does the Apostle Paul refer to the figure of Satan in his letters? In order to address this question, the thesis commences by examining two key areas of background material. First, Chapter Two investigates the various “images” of Satan in the Hebrew Bible and Second Temple Jewish texts. Instead of delineating a historical sketch of the development of Satan in Jewish thought, emphasis is placed on the various roles in which Satan functions within these writings. Second, Chapters Two and Three investigate two aspects of Paul’s theology which relate to his references to Satan. First, Satan’s place within Paul’s apocalyptic theology is explicated (Chapter Three). Second, the thesis considers Paul’s self-understanding as the Apostle to the Gentiles and, critically, the importance of Paul’s churches for his apostleship (Chapter Four). Chapters Five and Six then utilize the findings of the previous chapters in their examination of the ten clear references to Satan in the undisputed Pauline letters. Chapter Five focuses on the sole reference to Satan in Romans (16:20) and the two references in 1 Thessalonians (2:18; 3:5). Chapter Six then analyzes the several references to Satan in the Corinthian correspondence (1 Cor 5:5; 7:5; 2 Cor 2:11; 4:4; 6:15; 11:14; 12:7), including their collective significance. On the basis of the examination of the Pauline references to Satan, it is argued that Paul—while sharing the Jewish and early Christian understanding of Satan as an enemy and tempter of the people of God—fundamentally characterizes Satan in his letters as the apocalyptic adversary who opposes his apostolic labor (kopos). Paul does so, it is argued, because he believed that his apostleship was pivotal in spreading the gospel at a crucial point in salvation history. The final chapter then anticipates the implications of the study for further research.
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Correia, Élcio Bernardino. "Paulo, mestre da sã doutrina." Pontifícia Universidade Católica de São Paulo, 2015. https://tede2.pucsp.br/handle/handle/18365.
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The object of this study is the role of the apostle Paul as master of sound doctrine. The main focus states that although the call of the Apostle is comprehensive and highlighted the multiplicity of roles, everything ends converging in the characterization of Paul as a master of sound doctrine to the nations.This master will find a multitude of contexts while the task of exposing the Gospel. Paul is called by God to present a doctrine, but not only once but the doctrine of God, the Gospel. Paul is called to teach the truth of Christianity in a world full of "truths." He is both a receiver and interpreter of biblical revelation.The work presents as foundation first whole biblical picture of the master's role in the Old Testament, with the underlying emphasis that God is the Master, the source of all truth. God is presented as the one who educates mankind and sets his pedagogy directly or intermediate way. Secondly discusses the maximum translation of God's teaching, Jesus Christ himself. This is presented as the Master Teacher. Finally, the Apostle is presented in the exercise of his calling as a master of sound doctrine to the nations
O objeto deste estudo é o papel do apóstolo Paulo como mestre da sã doutrina. O principal enfoque estabelece que embora o chamado do Apóstolo seja abrangente e destacado pela multiplicidade de papeis, tudo acaba convergindo na caracterização de Paulo como um mestre da sã doutrina para as nações. Este mestre irá encontrar uma profusão de contextos enquanto estiver na tarefa da exposição do Evangelho. Paulo é chamado por Deus para apresentar uma doutrina, mas não somente mais uma e sim a doutrina de Deus, Evangelho. Paulo é chamado para ensinar a verdade do cristianismo em um mundo cheio de verdades . Ele é tanto um receptor quanto intérprete de revelação bíblica. O trabalho apresenta como alicerce primeiramente todo um panorama bíblico do papel do mestre no Antigo Testamento, com a ênfase subjacente de que Deus é o Mestre, fonte de toda a verdade. Deus é apresentado como aquele que educa a humanidade e estabelece sua pedagogia de forma direta ou mediatária. Em segundo lugar aborda a tradução máxima do ensino de Deus, o próprio Jesus Cristo. Este é apresentado como o Mestre por excelência. Finalmente, o Apóstolo é apresentado no exercício de seu chamado como mestre da sã doutrina às nações
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Rugg, Stephen Peter. "The Prophet in the Apostle: Paul's Self-Understanding and the Letter to the Romans." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107510.
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Thesis advisor: Thomas D. StegmanThesis advisor: Andrew R. Davis
Thesis (STL) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Tofighi, Fatima. "The portraits of the Apostle : Paul of Tarsus and the rise of modern Europe." Thesis, University of Glasgow, 2014. http://theses.gla.ac.uk/5283/.
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This thesis deals with the conversation between the interpretations of Paul‘s letters and modern European thought. It is a narrative of an oft-neglected relationship; but, more than that, it tries to push this negotiation further than where it is now. Thus, in this project, I intend to play with the many possibilities that poststructuralist theory provides for alternative interpretations of biblical texts, and to uncover the ways that the Bible can offer new solutions to the challenges of modern thought. My study will focus on three issues: power, religion, and gender. I believe that the debates around these three topics have been crucial to the European self-definition. Besides, Paul has been present in the European discourse on politics, law, and sexuality. His letters have been interpreted only based on a certain kind of normativity at the expense of many alternative readings. The reception of Paul, in turn, provided some ground for further discussions on European identity. In chapter one, I draw on the complications of physical portraits of Paul to indicate the problems in offering a finalized clear picture of his message. Obsession with portraying the Apostle is not dissimilar to the recurrent reference to him in the works of European intellectuals since the Enlightenment. Paul has thus been involved in the construction of European identity. This does not mean that he has always conformed to what Europe wants. Rather, he has challenged the binary identities that European normativity has built. It is precisely in these moments that the arbitrariness of European discourse is betrayed. Relying on Judith Butler‘s theories on gender normativity, I try to spot the ways that identity was established through the reiteration of modern categories that may be far from what the text says. In the following chapters, I investigate three passages that signal Paul‘s challenge to modern normative identities. In the next chapter, I deal with the interpretation of Romans 13, where Paul tells the Roman Church to be subjected to political authorities. This chapter has troubled the interpreters because it is far from what is expected from Paul – promotion of justice in face of brutal regimes. I demonstrate that the readers of Romans 13 lost touch with Paul‘s ethos soon after his death. Relying on Hans Blumenberg‘s description of ―secularization by eschatology‖ at the time of the composition of the New Testament toward the end of the first century CE – i.e. the relegation of the end matters to the transcendental –, I argue that Paul was preaching in the context of what I call the ―daily messianic‖. My formulation of the ―daily messianic‖ consists of what continental philosophers, from Martin Heidegger to Michel Foucault, Jacques Derrida, and Giorgio Agamben see as a rupture within the worldly (i.e. ―secular‖) matters. This mode, which had subsumed Paul‘s discourse, was permeated by ―care‖ and ―anxiety; it was beyond calculation or metaphysical description; it was where the distinction between the body and the soul did not make sense; and it was directed toward justice. When the expectation of the parousia lost its immediacy, imminence, and immanence, Paul‘s words lost their messianic significance. No wonder, then, that with very few exceptions like the Jewish philosopher Jacob Taubes, the interpreters have read first and last parts of the chapter (vv. 1-7 on political subjection and vv. 11-14 on eschatology respectively) separately. In chapter three, I discuss the Incident at Antioch (Gal 2:12-14), where, according to Paul‘s report, Peter led others to Judaize while he could not do that himself all the time. The interpretation of this passage has been fraught with presuppositions regarding Paul‘s attitude toward Judaism. I show that the nineteenth century Protestant readings of Paul influenced philosophers, like Nietzsche and Freud, so that the supersession of ―guilt-inducing‖ Judaism by Christianity gave way to the supersession of ―guilt-ridden religion‖ by modernity. This picture has not changed substantially, as I argue, whether for biblical scholars (even the New Perspective theologians) or for the philosophers of the ―turn to religion‖ – Alain Badiou, Slavoj Žižek, or Jacques Derrida. In my alternative interpretation, I emphasize that because Paul‘s radical Jewishness has often been neglected, he has been taken as some sort of ―Lutheran Jewish‖ man. Read this way, the conflict between Paul and Peter is like any everyday argument between two rabbis. Paul mentions the story, however, in order to establish his authority as a true apostle. The fourth chapter is about the reception of 1 Corinthians 11:5-16, on women‘s veiling during prayer and prophecy. My survey of the reinterpretations of the passage in modern times shows that Paul‘s veiling injunction has often been construed to subdue the categories that at different points in history could not constitute the standard European identity. It has been assumed that the veil belonged to the ―Jewish‖, the ecstatic ―Greek‖, the exotic ―Oriental‖, or that it has been instituted to silence ―liberationist‖ women or to foreclose the possibility of homosexuality (or cross-dressing). In this manner, the veil has been forcefully discarded from the European stage. No wonder, then, that its resurgence functions as a threat to some European states. In this chapter, with the help of poststructuralists, I question some of the assumptions about the veil, femininity, subjectivity, and the ethnic other. According to my alternative interpretation, there is no need to reinterpret Paul‘s commandments by othering certain groups or by projecting the encounter between West and its others to the Corinthian correspondence. Paul might have used the veil as a means for integrating women into the church by their inclusion in the ―masculine‖ order. In conclusion, in response to the claim that modern Europe emerged as a gradual parting of ways between biblical scholarship and secular philosophy, I argue in my work that the conversation between the two has persisted, despite its fluxes throughout history. When this mutual relationship is acknowledged, it can even be pushed to its limits to, on the one hand, read the Bible through the possibilities that poststructuralist theory provides and, on the other, make informed interventions in continental philosophy.
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Suzuki, Shigeru. "The nature of the believer's co-crucifixion with Christ according to the Apostle Paul." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Louy, Stephen D. "Origins of Christian identity in the Letters of Paul." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/6439.
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A common theme in examining Christian identity focuses on the emergence of that identity, on locating the point in time within the history of the Christian church that one can first observe a clearly identifiable community which can be called ‘Christian.’ There is evidence that a clear sense of a Christian identity existed by the second century CE. This is expressed in several authors from the second century CE, who employ ‘ethnic’ terminology to refer to the Christians as a ‘new’ or ‘third’ race. What allowed these authors to identify the Christians as a distinct ‘race’ so soon after the emergence of the group? This study explores the origins of this ‘race’ of Christians. Examination of the earliest existent Christian texts, the undisputed letters of the apostle Paul, demonstrates a group which exists partially within the Jewish identity group, and yet simultaneously displays features of a unique group identity. Two methods of investigation are employed to explore the origins of a Christian ‘race.’ First, from those authors who describe the Christians as a ‘race,’ a ‘vocabulary of identity’ is identified, and instances of this vocabulary are examined in the undisputed Pauline corpus to demonstrate the continued Jewish identity of Paul and many of his congregants. Second, a series of group identity features which are unique to the Jewish identity group are drawn from the work of John Hutchinson and Anthony D. Smith, James D.G. Dunn, and E.P. Sanders. An examination of these features in the undisputed Pauline corpus shows the beginnings of a distancing between the nascent Christian movement and its Jewish parent body. Continuing the investigation, the study explores the Pauline epistles for evidence of uniquely Christian group identity features. A series of these identifiers are examined, demonstrating the methods by which the earliest Christ-followers were identified as Christ-followers. These Christ-following identifiers served as the basis for the eventual ‘ethnic’ distinction of the Christian movement. The thesis concludes that the Pauline epistles reveal the origins of the later Christian ‘race’, and that during the first century Paul and his congregations simultaneously existed within the Jewish identity group, and alongside this group as members of an identifiable Christ-following identity group.
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Strom, Mark. "Conversing across the ages : a conversation around some intellectual and social paradigms of Graeco-Roman antiquity, the apostle Paul, and modern evangelicalism." Thesis, View thesis View thesis, 1997. http://handle.uws.edu.au:8081/1959.7/14.
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In Part One, I first argue that the life and thought of educated Graeco-Romans was profoundly shaped by a tension between characteristions of a primary reality and the social experiences of everyday reality. The tension surfaced in various models, images, and expectations of the real-the-essence-the-ideal-the-perfect which both reflected and reinforced the presumption of a higher reality lying somewhere other than in the stuff of everyday life. The second chapter sketches the broad contours of Paul's preoccupation with Jesus Christ. I note how his focus on Christ spilled over into a penchant for the historical, the personal, and the social. I explore these as three interdependent axes of his thought. In chapter three I use the vantage point constructed in the first two chapters to see the distinctiveness of Paul's thought and experience over against the patterns of Graeco-Roman philosophy, theology, religion, and morality. Part Two, explores the ways in which Paul's knowledge of Christ offered coherence within the contingencies of everyday experience. Chapter four focuses on Paul's conversations for change. The topic of these chapters are really inseparable not only from each other, but from those of the previous chapters on Paul's life and thought. Thus certain themes recur through chapters two to five so that the four chapters form a continuous presentation of Paul's life and thought, albeit from several different perspectives. Part Three carries the conversation forward to evangelicalism. In chapter six, I view the sermon as a critical event in the life of evangelicalism, and as the bridge between the academy and the congregation. I concentrate on the intellectual and social phenomena which highlight an evangelical's experience of the movement as a system and a culture. This leads me to consider how evangelical meanings have broken down in the experience of some evangelicals. In chapter seven, I look at ways in which the system and culture and evangelicalism shape the reading of Paul. My focus here is on the drive to attach the epithets 'biblical' and 'unbiblical' to people, propositions, and behaviours. I argue that the intellectual and social phenomena suggest that being 'biblical' or otherwise has as much to do with social acceptability as it does with proximity to the biblical texts. This brings me full circle to the analogies which evangelicalism holds both Paul and to his Graeco-Roman milieu.
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Harper, George. "Repentance in Pauline theology." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75747.
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This thesis is an investigation of the place and function of repentance in the theology of Paul as determined by the critical application of the categories "getting-in" and staying-in" to the passages where the term is used and to passages where the concept may be implied. It contains an exegesis of those passages and an analysis of Paul's conversion experience. Consideration is also given to the implications this study has for other areas of New Testament study.The main theses are that repentance was used by Paul in a variety of ways and played a more important role for him than has been thought and that Paul's place in early Christianity was in line with the teaching of Jesus and the early Christian church.
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Campbell, John J. "The dynamic of sin in the life of a believer according to the apostle Paul." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Mulreany, John P. "The Priest as Cultic Figure, Servant Leader and Apostle : Images from Hebrews, John and Paul." Thesis, Boston College, 2010. http://hdl.handle.net/2345/2481.
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Thesis advisor: Daniel J. HarringtonThis thesis examines scripture as a source for inspiration and renewal for priests. Each chapter contains an exegesis of a key passage that uses priestly imagery and then reflects on the passage in its context and looks for implications regarding contemporary priesthood, especially the cultic, servant leader and apostolic dimensions. The three chapters cover the Letter to the Hebrews, the Gospel of John and selections from St. Paul, in turn
Thesis (STL) — Boston College, 2010
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Opio, Joseph. "Man in the eschaton in the visions of Paul the Apostle and Maximus the Confessor." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Martini, Jeromey Quinn. "Body now and not yet : an exegetical study of the Apostle Paul's anthropology, eschatology, and ethics in first Corinthians." Thesis, University of Edinburgh, 2009. http://hdl.handle.net/1842/5818.
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My study is a first step toward understanding the lived experience of the earliest followers of Christ. Restricting my study to Paul’s portrayal of believers in 1 Corinthians, I focus where Paul’s anthropology, eschatology, and ethics converge, asking: How does Paul propose believers live as bodies in the eschatological tension that comprises Christ’s resurrection and return – believers belonging still to the κόσμος, already to Christ? My primary aim is to establish the premises that in 1 Corinthians believers are indistinguishable from bodies: believers are bodies. I establish my premiss by closely examining Paul’s concept of death as he argues it in 1 Corinthians 15. I argue that there Paul portrays believers consistently as bodies: whether bodies dead or bodies alive, believers are bodies. My aim, secondarily, is to relate that premiss to the believer’s lived experience as Paul portrays it. If Paul portrays believers always as bodies, how does he expect believers-as-bodies to live in the world as he conceives it? I apply my premiss to Paul’s contention in 1 Corinthians 6 that πορνεία uniquely violates the body. Before unpacking Paul’s argument about πορνεία and the body, however, I first address the question: What is πορνεία? After reviewing competing proposals on πορνεία’s meaning, I examine primary Second Temple sources on πορνεία before proposing that πορνεία functions in the Second Temple period chiefly as an othering term, distinguishing the faithful from ‘Others’. I then turn to 1 Corinthians 6.12-20 and Paul’s argument concerning believers-as-bodies and πορνεία. I conclude that Paul there presents believers as bodies that belong already materially to the Lord, though they belong still to the κόσμος that contests the Lord. Believers are bodies ‘in Christ’, in the κόσμος, constituent of each. I approach Paul exegetically and ideationally. I read Paul’s arguments and their inherent logics as they present themselves to me and I defend my reading of them. I make no claims about the social reality Paul’s arguments represent, nor do I claim either a foundational or a final reading of 1 Corinthians, Paul, or Paul’s followers. I offer in the end the barest beginning of an examination of the lived experience of the earliest recorded followers of Christ – a platform from which to consider more broadly lived experiences in Christian origins. I achieve a perspective from which to assess Paul’s followers, concluding with some ideas for further study.
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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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Schumacher, Robin Maurice. "A biblical investigation of the Pauline apologetic framework and its implications for evangelism in a postmodern context / by Robin Schumacher." Thesis, North-West University, 2011. http://hdl.handle.net/10394/4585.
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This work is an investigation to uncover the apologetic framework used by the Apostle Paul and discuss how it might be applied to current evangelistic efforts in Postmodernism. To be certain, there are a number of issues that face Christianity in the twenty–first century. I will give particular emphasis to the philosophical teachings and arguments that are characterized as being postmodernist in nature. Although within Postmodernism numerous individual challenges to Christian thought are present, I have selected four core issues to examine: (1) relative truth; (2) relative language and meaning; (3) philosophical pluralism; (4) a perceived lack of authenticity in the lives of professing Christians. The first three have been chosen because I believe there to be a meaningful downward progression from the first to the third, which culminates in what I believe is a relegation of the Christian Gospel to the realm of opinion and not truth. The fourth challenge has been selected because of recent research that argues it has perhaps become the single biggest obstacle for postmodernists in considering Christianity as a valid belief system.
Once each of these evangelistic challenges is explored in detail and traced from its point of origin, attention is then given to uncovering the apologetic framework used by the Apostle Paul in the first century. This process is basically two–step in nature. Step one involves gaining an understanding of the Apostle Paul's world and discovering the factors that molded him into God's first century apologist. This involves examining Paul's culture, the competing religions and philosophies of the first century, the background and education of the Apostle, and his conversion and commissioning by God while on the road to Damascus. The resulting information allows us to build a bridge between the first century world of the Apostle Paul and today's postmodernist age.
The second step in uncovering Paul's apologetic framework is to examine the biblical texts that describe the Apostle's evangelistic efforts and thoughts regarding the delivery of an apologia for the Christian faith. This equates to an investigation of the book of Acts and the Pauline corpus. The conclusions of this inquiry result in a new apologetic classification - that of tria martus or 'three witness' apologetics - with the cornerstone verse of the framework being 1 Thess. 1:5, which says: "for our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake." Labeling each component of Paul's apologetic framework results in an analysis being performed of the message of Paul, the method of Paul, and the manner of Paul. After this has been done, one last question with respect to Paul's framework needs to be answered: Is the Apostle's apologia prescriptive or descriptive? While the book of Acts describes Paul's evangelistic and apologetic method in action, does Paul prescribe his method in his writings? Answering this question is pivotal in deciding whether to take Paul's framework and apply it to today's postmodernist culture.
I believe the evidence points to Paul's framework being prescriptive, so the task then becomes how to apply the Apostle's apologia to Postmodernism, and how it addresses the challenges to Christianity that were identified earlier. As Paul's apologetic framework consists of three components, it becomes sensible for modern day apologists to take each part of the Apostle's framework and apply it to the various dimensions of the postmodernist unbeliever. This application results in an evangelist speaking to the rational, spiritual, and moral dimensions of non–Christians, with each challenge of Postmodernism being appealed to amongst the various dimensions.
When applied, I believe three–witness apologetics represents a strong framework for giving honest and robust answers to the postmodernist unbeliever. While the postmodernist culture certainly poses some threats to Christianity, I firmly believe that the Apostle Paul would have thrived in today's climate and eagerly sought out converts from Postmodernism. I also believe that those who choose to use his apologetic framework will enjoy a harvest that enlarges the body of Christ and brings glory to the Creator of all humankind.Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2011.
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Simmons, William A. "Jesus and Paul : the realization of the grace of God in the lives of outcasts and sinners." Thesis, University of St Andrews, 1990. http://hdl.handle.net/10023/11641.
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The purpose of the study is to advance the question of Paul's relationship to the historical Jesus by going beyond a mere paralleling of texts and by concentrating on the genuinely theological themes that join them. In contrast to the "new hermeneutic", and Eberhard Jungel in particular, the method of enquiry will emphasize events that speak rather than "speech-events" (Sprachereignisse) . The central thesis suggests that Jesus and Paul are related on an essentially theo-logical level. That is, they realized God, both in their perception and experience, as one who offered grace and reconciliation to the outcasts and sinners of their day. It is proposed that Jesus' deliberate table-fellowship with toll collectors and sinners revealed such a theology. It is further suggested that this fresh vision of God emboldened the Hellenists, and eventually the Apostle Paul, to welcome uncircumcised Gentiles as equal members of the people of God. Paul's violent persecution of the Hellenists was short-lived, for on the Damascus road he too experienced the God who justifies the ungodly. And finally it was postulated that the experience of the Spirit among the Gentiles served as evidentiary proof that God was indeed open to outsiders. Egalitarianism and mutual acceptance was to be the norm for the church. Thus the goal of the dissertation is to argue that the theological continuity expressed above is not due to mere coincidence, but is traceable to the deeds and words of the historical Jesus.
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Uzodimma, Geraldine Chimbuoyim. "An Exegetical and Theological Study of Paul's Concept of Reconciliation in Romans 5:1-11: Envisioning a Transformative Human Relationship." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108077.
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Thesis advisor: Thomas StegmanThesis advisor: Colleen Griffith
The fundamental premise underlying this work is that in Rom 5:1-11, Paul presents God’s reconciliation of humanity with Godself through Jesus’ death as both a key expression of God’s salvific activity and as the foundation and model of reconciliation among peoples. Contrary to studies which create a dichotomy in Paul’s understanding of reconciliation as either a reconciliation between God and humans or a reconciliation among humans themselves, this study presents reconciliation as a key Pauline soteriological expression which has both vertical and horizontal implications with emphasis on how Paul’s theology of reconciliation shapes his discourse on God’s righteousness and the social relationship of the new people of God, especially in reference to gender and ethnic/racial relationships. While there may be no explicit reference to the horizontal dimension of reconciliation in the text of Rom 5:1-11, it is the task of this study to demonstrate that in the letter to the Romans, horizontal reconciliation presupposes vertical reconciliation and both are inseparable. Among ndi Igbo, the perennial cultural practice of inequality and the subordination of persons because of ethnicity/class (Osu Caste System) and gender (discrimination and subordination of women) are among the major causes of disaffections that breed tensions, conflicts, and division within the community. This study proposes that embodying Paul’s ethics of vertical and horizontal reconciliation by the Igbo Christian communities can go a long way towards enhancing social and cultural transformation that can lead to peaceful interpersonal relationships and a just Christian community
Thesis (STL) — Boston College, 2018
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Lawrence, Nicholas A. (Nicholas Alan). "The Full Armor of God." Thesis, University of North Texas, 1997. https://digital.library.unt.edu/ark:/67531/metadc278177/.
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The Full Armor of God is a musical composition based on the apostle Paul's comparison in Ephesians 6:10-20 between armor for physical combat and armor for spiritual warfare. The instrumentation consists of the following: oboe/English horn, bassoon, two violins, viola, cello, and bass. Texts on Roman armor as well as commentaries and sermons on the scriptures were consulted for the basis of the musical materials. The piece combines imagery and historical associations with abstract renderings of both the physical and the spiritual.
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Manibog, Lianna Jean. "New Perspectives on Paul and Marx: William Blake's <">The Chimney Sweeper<"> in <<>i>Songs of Innocence and Experience<<>/i>." BYU ScholarsArchive, 2018. https://scholarsarchive.byu.edu/etd/7337.
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New Perspectives on Paul and Marx: William Blake<'>s <&hyphen>œThe Chimney Sweeper<&hyphen> in Songs of Innocence and ExperienceLianna Jean Rose ManibogDepartment of English, BYUMaster of Arts This article explores the function of religion in socio-political spheres. Karl Marx is famously against religion in all its various capacities, arguing that it is a tool used by power structures to control the masses. William Blake, the British poet, is also seen as critical of religion, and because of this his works are often read through a Marxist lens. And yet depictions of Blake as a staunchly anti-religious man don<'>t seem to fit with what we know of him and his works. This article reexamines key texts that deal with the question of how faith and society intersect, particularly reading the works of the Apostle Paul through a Jewish understanding. In doing so, we gain a new understanding of religion as a balancing weight that combats the dangers of the oppressive governments that Marx staunchly opposed.
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Chae, Daniel Jong-Sang. "Paul as apostle to the Gentiles : his apostolic self-awareness and its influence on the soteriological argument in Romans." Thesis, Brunel University, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.260215.
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Chester, Stephen J. "Conversion at Corinth : an exploration of the understandings of conversion held by the Apostle Paul and the Corinthian Christians." Thesis, University of Glasgow, 1999. http://theses.gla.ac.uk/3936/.
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Conversion has been a neglected topic in recent New Testament research. The thesis attempts to end this neglect through the pursuit of two inter-connected aims. They are: (i) to clarify crucial theoretical issues surrounding the study of conversion and converts, so making more accessible to New Testament scholars the insights offered by recent studies of conversion in several different disciplines. (ii) to explore the understanding of conversion held by Paul and the Corinthians, so contributing to our knowledge of each, and allowing the perspectives of an advocate of conversion and those who responded to his advocacy to be compared. The structure of the thesis flows from these aims. Part 1, Studying Conversion and Converts, examines theoretical issues. The nature of conversion is discussed. Is conversion a universal phenomenon or a particular one? Is it essentially an individual phenomenon or a social one? It is concluded that conversion is best approached through particular understandings of it, but that there are some common features across time and across the boundaries of religious traditions. One of the most important of these common features is that conversion involves both a personally acknowledged transformation of the self and a socially recognised display of change. Alongside the need to understand conversion stands the need to understand converts. Recent studies recognise that converts are active in their own transformation, especially in the accounts which they offer of their conversion experience. Taking issue with dominant recent trends, it is concluded that although such conversion accounts develop they do not necessarily distort. The work on conversion of New Testament scholars Gaventa and Segal is briefly reviewed in the light of the preceding theoretical discussions, and some broad questions with which to approach particular understandings of conversion are defined. These concern expectations as to how conversion takes place, and expectations as to its consequences. Anthony Gidden's structuration theory is selected as an appropriate theoretical resource with which to pursue these questions.
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Hansen, Bruce. ""All of you are one" : the social vision of Gal 3:28, 1 Cor 12:13 and Col 3:11." Thesis, St Andrews, 2007. http://hdl.handle.net/10023/433.
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Ribeiro, Joelma Batista dos Santos. "A apologia de Paulo na Segunda Carta aos Coríntios: uma análise retórica." Pontifícia Universidade Católica de São Paulo, 2010. https://tede2.pucsp.br/handle/handle/14622.
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The present dissertation focuses on the field research of Text and Discourse in the Oral and Written Modalities. Its goal is to investigate the constitution of the rhetorical proves: ethos, pathos and logos in the theological discourse, due the fluency of such a discourse in our society. We present a panoramic view of the history of Bible canonization and its process of translations of the New and the Old Testaments. We have selected as a sample for analyzes the chapters 10, 11, 12 and 13 of the Second Letter of Paul to the Corinthians, text which forms Paul s apology. In order to help this analyzes, we have done a presentation of Paul s Biography as well as of the city of Corinth and its Christian community. We have also written about the general characteristics of Paul s writings, dedicating a special attention to the Second Letter to the Corinthians, source of our sample of analyzes. To achieve the established objective, we used the theories of Classic Rhetoric and The New Rhetoric from Michel Meyer (1993, 1994, 2007), Chaïm Perelman and Lucie Olbrechts-Tyteca (1996). We have started the analyses rescuing some of the historical, linguistics and theological aspects of Paul and the Corinthians community and looked for each one of the rhetorical proves methodologically separated. The analyses proved the argumentation within Paul s discourse is made up by the rhetorical proves that are intertwined and superposed with one each other, which goal is to conquer the audience
Esta dissertação se insere na linha de pesquisa: Texto e discurso nas Modalidades Oral e Escrita. Tem como objetivo investigar a constituição das provas retóricas: ethos, pathos e logos no discurso teológico, dada a importância e influência desse discurso na sociedade. Apresentamos um panorama histórico do processo de canonização dos textos bíblicos e de suas traduções, tanto no Novo como no Antigo Testamento. Nomeamos como amostra de análise os capítulos 10, 11, 12 e 13 da Segunda Carta aos Coríntios, que formam a Apologia de Paulo. Com vistas a auxiliar a análise, realizamos uma apresentação da biografia do apóstolo Paulo, da cidade e da comunidade cristã de Corinto. Também discorremos sobre as características gerais dos escritos paulinos e dedicamos especial atenção à Segunda Carta aos Coríntios, fonte da nossa amostra. Para cumprir os objetivos estabelecidos nos embasamos nos eixos teóricos da Retórica Clássica e da Nova Retórica de Michel Meyer (1993, 1994, 2007), Chaïm Perelman e Lucie Olbrechts- Tyteca (1996). Iniciamos a análise com o resgate de alguns aspectos históricos, linguísticos e teológicos do relacionamento de Paulo com a comunidade de Corinto, e partimos para a investigação de cada uma das provas retóricas metodologicamente separadas. A análise constatou que a argumentação presente no discurso é tecida pela provas retóricas que se entrelaçam e se imbricam, com o intuito de conquistar a adesão do auditório
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Faustini, Silvio Junior. "Gestão de pessoas no ministério de Paulo em Éfeso (Atos 19.1-10)." Faculdades EST, 2011. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=291.
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O objetivo geral da pesquisa é identificar um referencial bíblico que descreva a
existência de um método de Gestão de Pessoas (GP) no ministério de Paulo em Éfeso. Para
atingir este alvo, foram estabelecidos os seguintes objetivos específicos: O que é GP? Qual o
verdadeiro sentido, ou a interpretação correta de (At 19.1-10)? De acordo com a perícope
delimitada e seu contexto, é possível identificar um processo de gestão e formação de líderes
na estadia de Paulo em Éfeso? Estas perguntas e objetivos básicos harmonizam a pesquisa da
seguinte forma: A primeira parte aborda: as etapas históricas e o processo evolutivo da GP;
suas premissas conceituais, explicitando com detalhes o que ela é; seus objetivos principais no
que se refere ao gerenciamento de pessoas; e os processos utilizados para sua efetivação no
contexto das organizações. Dez argumentos sobre a relevância de uma GP na igreja finalizam
esta primeira parte. Vale expor neste instante que o APÊNDICE I - (exegese histórico crítica
de Atos 19.1-10) agregado a pesquisa tem como objetivo fundamentar as afirmações feitas no
segundo capítulo e apontar um referencial bíblico da GP no ministério de Paulo. O método
exegético histórico/crítico é um dos procedimentos mais utilizados para análises diacrônicas
da bíblia e submete o texto selecionado a mais de quarenta estágios distintos, que por sua vez,
possibilitam diferentes olhares e permitem uma interpretação literal, ampla e profunda da
perícope delimitada. O segundo e último capítulo toma como base os elementos conceituais
do primeiro capítulo e encadeia com o conteúdo da exegese de (At 19.1-10) e didaticamente
constrói uma ponte entre as ações de Paulo em Éfeso e o processo de GP do século 21. Esta
última parte finaliza com a identificação de três habilidades de Paulo no que se refere ao
processo de agregar, aplicar e capacitar pessoas para o exercício do serviço cristão. Dentro
desse prisma, o presente trabalho pretende fornecer reflexões e ferramentas que viabilizem a
implantação da GP no contexto eclesiástico atual. Acredita-se que a mesma possa alinhar os
interesses da igreja com os interesses de seus colaboradores e trazer uma interdependência
maior entre ambos.The purpose of this research paper is to identify a biblical model that describes the existence of a People Management (PM) method in Pauls ministry at Ephesus. To achieve this end, we established the following specific goals: What is PM? What is the real meaning or the correct interpretation of Acts 19.1-10? According to the text and its context, is it possible to identify a leadership management and training process during Pauls stay in Ephesus? These questions and basic objectives shape the research as follows: The first part addresses: the historic phases and progression of PM; its conceptual premises, explaining with details what they are; its main objectives in relation to people management; and the processes used to implement it in the context of organizations. Ten arguments supporting the relevance of PM in church end this first part. It would be good to point out that the APPENDIX I (historical critical exegesis of Acts 19.1-10) included in this research paper seeks to substantiate the affirmations made in the second chapter and point out the biblical model of PM in Pauls ministry. Historical critical exegesis is one of the most common procedures in diachronic analysis of the Bible, and submits the selected text to forty distinct stages, which in turn, permit different viewpoints and allow an exact, deep and wide interpretation of the selected text. The second and last chapters are based on the conceptual elements of the first chapter and link these with the exegesis (Acts 19.1-10) didactically building a bridge between Pauls actions in Ephesus and the process of 21st century PM. This last part ends with the identification of three of Pauls skills in the process of aggregating, applying and enabling people to exercise Christian service. Within this perspective, this work intends to provoke thought and provide tools to make PM implementation viable in the current ecclesiastical context. It is believed that PM can align the interests of the church with those of its collaborators and encourage greater interdependence between both.
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Kwok, Hon Lee. "Use of Isaiah in the Pauline letters : with special reference to his self-conception of being an Apostle to the Gentiles." Thesis, University of Edinburgh, 2009. http://hdl.handle.net/1842/4154.
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Many may have noticed that Paul employs large number of passages from the book of Isaiah in his various Epistles. Some of those Isaianic texts are used as explicit citations whilst others are used in a more nuanced manner such as allusions and intertextual echoes. Yet, in spite of the importance of Isaiah in Paul’s letters and the centrality of Paul’s vocation as an apostle to the Gentiles in Paul’s life, no specialized study of the relationship between these two significant aspects has appeared to date. More specifically, amongst those who notice the significance of Isaiah in Paul’s Epistles, it has been widely held that Paul identifies himself with the Isaianic Servant in the way that he sees himself as the fulfilment of the Isaianic Servant. The present study seeks to explore how Paul reads Isaiah as reflected in Galatians, Romans, and 1 and 2 Corinthians, four of his undisputed authentic letters, where explicit citations and clear allusions are detected. It is not so much a study of the mechanics of citation or allusion per se as of seeing Paul as a reader and interpreter of the scriptural text. Special attention is paid to the interplay of Paul’s reading of the Isaianic texts, the role of the servant figure portrayed in Isaiah 40-66, and his understanding of Jesus as well as his own Gentile mission in the light of Isaiah. Based on a slightly modified model set out by Richard Hays, the study proceeds by looking at some of the major instances of Paul’s using of Isaianic texts within the larger literary contexts, both in Isaiah and in the flow of Paul’s argument. The goal of the study is fourfold: First, to see whether Paul’s use of these ancient texts is ‘atomistic’, taken the text out of context and applied it to his argument to serve his own purpose or given consideration of the wider context of the original text. Second, to explore how Paul reads Isaiah in the light of his special called ministry as an apostle to the Gentiles, and how the reading of the scriptural text provides him insights to God’s ongoing salvific work in the history of Israel and the person of Jesus. Third, to clarify Paul’s sense of identification with the Isaianic servant figure in relation to the ministry of Jesus and his own mission; and finally, how Paul views the Gentile mission in which he is involved in relation to the final salvation of Israel and humanity. Particular attention has been paid to Paul’s identification of the Isaianic Servant. It has been argued that he sees Jesus as the eschatological fulfilment of the Isaianic Servant. Jesus’ death and resurrection established the foundation of hope and provided a paradigm for his apostolic existence. He sees himself as the Isaianic servant in the sense that he lives a life in total identification with that of Christ, who, though experiences suffering and death, will be vindicated eventually by God.
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Harp, Barbara Tychsen. "The intermediate state in Pauline eschatology : an exegesis of 2 Corinthians 5, 1-10." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23216.
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This thesis will examine closely two aspects of Pauline theology, namely, the timing of the resurrection and the state of the believer who dies before the parousia. Through exegesis of 2 Cor 5:1-10, the basic consistency in Paul's thinking and the arguments for and against the intermediate state will be examined. Chapter 1 analyzes what 1 Thess. 4, 1 Cor. 15, and 2 Cor. 5 have to say on the issue, comparing the passages as to content and compatibility. Chapters 2 and 3 pursue more fully questions related to the issue of postmortem existence. Chapter Two deals with Paul's use of verb $ underline{ eta o iota mu alpha sigma beta alpha iota}$ as a metaphor for death and the idea of the intermediate state as soul-sleep (psychopannychism). Chapter 3 explores the matter of Paul's concept of the "I" or "self" (or "naked" self), raised by Paul in 2 Cor. 5:3. The Pauline anthropology is compared with Hellenistic anthropological dualism in order to show the similarities and differences.
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Mmuoebonam, Kenneth. "Nous Christou and Communal Transformation: A Rhetorical and Literary Reading of 1 Cor 2:16." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107472.
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Thesis advisor: Thomas D. StegmanThesis advisor: Christopher R. Matthews
The history of interpretation of the phrase nous Christou, which Paul employs in 1 Cor 2:16, mainly focuses on tracing the Hellenistic influence on his writings. No doubt, the Greek language Paul employs in explaining the gospel and the dominant culture of his world make this scholarly proclivity a credible one. But Paul, being a faithful Jew and a creative writer, is capable of appealing to his rich and diverse religious heritage, and his literary ingenuity to communicate his message. This angle of interpretation is seldom explored in discussing the nous Christou
Thesis (STL) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Hewitt, Jay Thomas. "In Messiah : Messiah discourse in Ancient Judaism and 'In Christ' language in Paul." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31138.
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Modern interpreters of Paul, confronted with the ubiquitous and enigmatic phrase “in Christ,” have generally ignored “messiah” as a determinative category for explaining the idiom. This is due in part to a scholarly tradition which holds that Paul did not use χριστός with its conventional sense of “messiah.” However, recent scholarship on early messianology, emphasizing the creative interpretation of scripture in the production of messiah texts, has found that Paul’s usage follows the conventions of ancient Jewish messiah language. Drawing upon this revisionist model, I argue that Paul’s use of the phrase ἐν χριστῷ and its variants is explicable in terms of his messianic re-appropriation of authoritative literary traditions. Put differently, Paul’s “in Christ” language is an innovation that nevertheless follows the customs of ancient Jewish messiah speculation. Chapter one, recounting modern treatments of “participationism” and associated language in Paul, illustrates a virtually uniform neglect of messiahship in describing his “in Christ” language. Chapter two reviews the rise of revisionist accounts of ancient Jewish messiah language which eschew the totalizing concept of “the messianic idea” and emphasize instead linguistic conventions common to messiah texts: the creative re-appropriation of scripture, the reuse of messiah syntagms in new literary contexts, and the frequent recourse to a relatively small pool of literary sources to generate conceptions of messiahship. Chapter three, a study of Paul’s messianic interpretation of the promises concerning Abraham’s seed, concludes that the phraseology “in Christ” derives from the Jewish scriptural words “in your seed,” and that the use of the idiom to denote Christ’s instrumentality in God’s actions and the identification of people as believers arises from this tradition. Chapter four, a study of Paul’s messianic interpretation of the victory of the Danielic heavenly man, concludes that Paul’s concept of solidarity with the messiah is based on that between Daniel’s “one like a son of man” and the people of God and is often expressed with the phrase “in Christ.” Finally, chapter five is a two-part catalog of “in Christ” language in Paul’s letters, part one consisting of a syntactical analysis of every instance and part two a conceptual analysis of every instance in light of the findings of chapters three and four. In sum, Paul’s “in Christ” language, like ancient Jewish messiah language generally, is the product of its author’s creative interpretative enterprise to understand and explain his messiah.
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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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Govaerts, Robert. "Cosmic prayer in Paul, in Maximus the Confessor and in the emergent Christian cosmology : creation's longing for personal and loving communion with and within the Holy Trinity." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683364.
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Tappenden, Frederick S. "Embodying resurrection : conceptualisations of this life and the next in the undisputed Paulines." Thesis, University of Manchester, 2012. https://www.research.manchester.ac.uk/portal/en/theses/embodying-resurrection-conceptualisations-of-this-life-and-the-next-in-the-undisputed-paulines(6d6d9b79-83b1-4ef9-b8da-b4c0e0f0cb09).html.
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This study examines the centrality of the body in the apostle Paul's resurrection ideals. It is argued that Paul holds to a non-propositional understanding of resurrection that is grounded in recurrent patterns of human embodiment. Such an assertion stands in stark contrast to the pervading scholarly consensus, which is exceedingly cognicentric in its outlook and premised on an untenable opposition of body and mind. In contrast to this consensus, which disembodies resurrection, the present study demonstrates the extent to which Paul's resurrection ideals are somatically grounded. Working within a theoretical matrix that integrates the study of cognition and culture, this study utilises methodologies drawn from cognitive linguistics. Three theoretical concepts are particularly elaborated in relation to Paul: (1) Mark Johnson's understanding of image schemata, (2) George Lakoff and Mark Johnson's understanding of conceptual metaphor, and (3) Gilles Fauconnier and Mark Turner's understanding of conceptual blending. These three theoretical concepts are utilised in concert with one another and thus constitute this study's methodological apparatus. After demonstrating the inherent cognicentrism of standard scholarly approaches (ch. 1), this study examines four aspects in which resurrection can be seen as an embodied concept. Chapter 2 establishes a conceptual framework in which resurrection texts can be both identified and interpreted. It is argued that the concept of RESURRECTION is necessarily abstract and metaphorical in nature, though fundamentally grounded in recurrent patterns of human embodiment. In ch. 3 attention is directed to Paul's transformation metaphors and notions of both dualism and monism in the apostle's thought. It is argued that Paul works within a dualistic framework characterised not by opposition (e.g., body vs. soul) but rather by tensive integration (e.g., the embodied soul). Building on this assertion, in ch. 4 we examine the extent to which Paul understands resurrection as a present (and not merely future) experience. Critically assessing the apostle's eschatological outlook, this chapter argues that the somatic interior functions as the location of present resurrection. In ch. 5 this experience of present resurrection is further elaborated in light of Paul's broader participationist ideals. It is demonstrated that Paul's eschatology fosters a specific kind of resurrection experience in the present, one that is mapped onto the human body itself and elaborated via an in-out transformative interplay. Finally, ch. 6 offers a synthesis of the argument, scholarly contribution, and suggested avenues for further research.
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Cockrell, Jeffrey. "Paul and the salvation of Israel in Romans 9-11 in light of the new perspective." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683353.
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Strom, Mark, of Western Sydney Hawkesbury University, of Health Humanities and Social Ecology Faculty, School of Social Ecology, and David Russell. "Conversing across the ages : a conversation around some intellectual and social paradigms of Graeco-Roman antiquity, the apostle Paul, and modern evangelicalism." THESIS_FHHSE_SEL_Strom_M.xml, 1997. http://handle.uws.edu.au:8081/1959.7/14.
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In Part One, I first argue that the life and thought of educated Graeco-Romans was profoundly shaped by a tension between characteristions of a primary reality and the social experiences of everyday reality. The tension surfaced in various models, images, and expectations of the real-the-essence-the-ideal-the-perfect which both reflected and reinforced the presumption of a higher reality lying somewhere other than in the stuff of everyday life. The second chapter sketches the broad contours of Paul's preoccupation with Jesus Christ. I note how his focus on Christ spilled over into a penchant for the historical, the personal, and the social. I explore these as three interdependent axes of his thought. In chapter three I use the vantage point constructed in the first two chapters to see the distinctiveness of Paul's thought and experience over against the patterns of Graeco-Roman philosophy, theology, religion, and morality. Part Two, explores the ways in which Paul's knowledge of Christ offered coherence within the contingencies of everyday experience. Chapter four focuses on Paul's conversations for change. The topic of these chapters are really inseparable not only from each other, but from those of the previous chapters on Paul's life and thought. Thus certain themes recur through chapters two to five so that the four chapters form a continuous presentation of Paul's life and thought, albeit from several different perspectives. Part Three carries the conversation forward to evangelicalism. In chapter six, I view the sermon as a critical event in the life of evangelicalism, and as the bridge between the academy and the congregation. I concentrate on the intellectual and social phenomena which highlight an evangelical's experience of the movement as a system and a culture. This leads me to consider how evangelical meanings have broken down in the experience of some evangelicals. In chapter seven, I look at ways in which the system and culture and evangelicalism shape the reading of Paul. My focus here is on the drive to attach the epithets 'biblical' and 'unbiblical' to people, propositions, and behaviours. I argue that the intellectual and social phenomena suggest that being 'biblical' or otherwise has as much to do with social acceptability as it does with proximity to the biblical texts. This brings me full circle to the analogies which evangelicalism holds both Paul and to his Graeco-Roman milieu.Doctor of Philosophy (PhD)
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Du, Toit Philip la Grange. "Paul and Israel : flesh, spirit and identity." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85831.
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Ehrensperger, Kathy. ""... That we may be mutually encouraged" : feminist interpretation of Paul and changing perspectives in Pauline studies." Thesis, University of Wales Trinity Saint David, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683181.
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