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Journal articles on the topic 'Apostle Paul'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2024

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1

Немат, Сара. "ПУТОВАЊА И МИСИЈА СВЕТОГ АПОСТОЛА ПАВЛА." ИСХОДИШТА 8, no. 1 (August 18, 2022): 189–205. http://dx.doi.org/10.46630/ish.8.2022.13.

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The scope of the work includes the chronology of Paul’s travels and the significance of the apostle’s mission, the geographical framework of the apostle’s travels and his most important missionary station, as well as certain socio-historical circumstances of the apostle’s time. At the same time, the key sources for the chronological review and systematization of the most significant events from the life of the Holy Apostle Paul are the Acts of the Apostles by Evangelist Luke, which presents the apostle’s life, mission and goals, and the foundations of his theological thought. In addition to the Acts of the Apostles, we will refer to Paul’s epistles in the context of confirming the authenticity of certain moments from the apostle’s life, as well as to a short note from the First Epistle of Clement of Rome on the suffering and death of the apostle Paul. The aim of the paper will be to point out the importance of the mission of the Apostle Paul, it is the importance of his missionary travels, the great success in spreading the teachings of Christ which he achieved with his sermons, with reference to important events from the journey, as well as the basic goals and ultimate achievements.

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2

MARGUERAT, DANIEL. "Paul après Paul: une histoire de réception." New Testament Studies 54, no. 3 (June 6, 2008): 317–37. http://dx.doi.org/10.1017/s0028688508000167.

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The article addresses the problem of the reception of Paul: how does the construction of the image of Paul in the Deuteropauline letters (Colossians, Ephesians, 2 Thessalonians), the Pastoral letters, the Acts of the Apostles and the apocryphal Acts of Paul relate together? The difficult question of the relationship between Paul in his letters and Paul in Acts is treated first. A typology of the reception of Paul is proposed following three poles: documentary (his letters), biographical (his life) and doctoral (his permanent authority for the Church). The conception that Paul's letters were the only regulation for the memory of Paul in the first century is denied. This three poles typology is applied to some topics of the Pauline tradition: the status of the apostle, the suffering of the apostle, and his teaching. It is possible to observe finally how the writings which honor the memory of the apostle have interpreted these topics by working out a feature present in the writings of the apostle.

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3

Doedens, Jaap. "The Things That Mark an Apostle." Biblical Annals 11, no. 1 (January 28, 2021): 99–120. http://dx.doi.org/10.31743/biban.9740.

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The Acts of the Apostles describes – sometimes in rather colorful details – signs and wonders wrought by the apostle Paul. Can this portrait of the apostle be corroborated based on his own letters? Or do we have to conclude that contemporaries of the apostle paint a more or less hagiographic picture of Paul’s miraculous activities? What is the place of miracles surrounding Paul and wrought by him within the whole of his life and mission? A survey of Paul’s letters allows us to get a view of how the apostle sees the function of signs, wonders, and mighty works within the dynamics of the proclamation of the gospel. Viewed in this way, the possible difference between information based upon Paul’s own communication and that of his contemporaries about him appears to decrease. A clearer picture of the part miracles play within the whole of Paul’s mission may also help to rethink modern and post-modern worldviews from a biblical perspective.

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4

Hafemann, Scott. "‘Self-Commendation’ and Apostolic Legitimacy in 2 Corinthians: A Pauline Dialectic?" New Testament Studies 36, no. 1 (January 1990): 66–88. http://dx.doi.org/10.1017/s0028688500010869.

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In his now programmatic article, ‘Die Legitimität des Apostels’, E. Käsemann drew attention to the fact that the issue at stake in 2 Corinthians was Paul himself and that, of all the accusations being levelled against him, Paul was especially being blamed for his supposed ‘Selbstlob’. From his opponents' perspective, Paul's μέτρον τοκανόνος; (10. 12 ff.) and his δοκιμή (13. 3, 6) appeared questionable, lacking the obvious and objective power and authority associated with apostleship. His boasting was thus viewed to be irresponsible, illegitimate, and deceitful (5. 12; 11. 16; 12. 16). Specifically, Paul lacked a ‘fixed μέτρον’, i.e. an objective evidence for his legitimacy, which was ‘controllable’. For, in contrast to the apostles in Jerusalem, Paul could not point to a commissioning from the earthly Jesus, the miraculous signs of an apostle, or financial support from churches to support his claims. Hence, ‘seinem Apostolat fehlt die nachprüfbare Eindeutig-keit’.

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5

Rosell, Tarris. "“Let no one delude you”: The apostle as moralist in the letter to Colossians." Review & Expositor 116, no. 4 (October 21, 2019): 411–20. http://dx.doi.org/10.1177/0034637319878789.

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The letter to Colossian Christians depicts the apostle as moralist, a teacher of what is good and right, while warning against immorality as he understands it. Some in Colossae have become disoriented or even deluded by teachings contrary to those of the apostles, prompting a moralistic response from Paul. The letter prompts ethics reflection for a contemporary Christian context of potential moral disorientation and delusion on issues such as honesty in government, immigration, and ownership of handguns. Discernment of moral matters is enhanced by tools such as Rosell’s “FARM Box” and a typology of moral situations. Some matters raised by Paul give reason to question the apostle’s moral teachings, such as those pertaining to wives and slaves. Mostly, his letter to Colossians makes good moral sense, arguably with universal application of rules such as, “Above all . . . walk in love.”

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6

Charles, Ronald. "Paul: The Pagans' Apostle by Paula Fredriksen." Toronto Journal of Theology 34, no. 1 (June 2018): 136–37. http://dx.doi.org/10.3138/tjt.2018-0029.

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7

Gupta, Nijay K. "Paul: The Pagans’ Apostle by Paula Fredriksen." Interpretation: A Journal of Bible and Theology 73, no. 2 (March 10, 2019): 196–98. http://dx.doi.org/10.1177/0020964318820599a.

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8

Reasoner, Mark. "Paul: The Pagans' Apostle by Paula Fredriksen." AJS Review: The Journal of the Association for Jewish Studies 44, no. 1 (April 2020): 192–95. http://dx.doi.org/10.1353/ajs.2020.0012.

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9

Silva, Alvaro. "Paul. The Pagans’ Apostle." Mayéutica 43, no. 95 (2017): 197–99. http://dx.doi.org/10.5840/mayeutica201743958.

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10

Lapidot, Elad. "Paul. The pagans’ apostle." Political Theology 20, no. 6 (April 1, 2019): 544–45. http://dx.doi.org/10.1080/1462317x.2019.1600252.

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11

Thorsteinsson, Runar M. "Female Apostle(s) at the Roots of Christianity." Religions 14, no. 5 (April 28, 2023): 584. http://dx.doi.org/10.3390/rel14050584.

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There is an increasing demand for the ordination of women as priests within the Roman Catholic Church. The Vatican’s primary argument against priestly ordination of women is biblical, appealing to certain historical events, specifically Jesus’ (alleged) choice of male apostles only. This article calls for a rethinking and rephrasing of such appeal to history. Due to the nature of our sources, the historically responsible question should not be whom Jesus appointed as apostles, but who were apostles in first-century Christianity. The article points out flaws in the Vatican’s reasoning in this respect and brings attention to evidence from earliest Christianity that does indeed speak in favor of women as priests, if an appeal is to be made to history in the first place. The evidence is Junia, a first-century female apostle, described as “prominent among the apostles” by the apostle Paul in his Letter to the Romans.

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12

Ming, David. "Paulus Sang Pendidik." JURNAL KADESI 4, no. 1 (December 6, 2021): 1–22. http://dx.doi.org/10.54765/ejurnalkadesi.v4i1.11.

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This article wants to Examine the teaching of Paul as a leading writer and educator who has the authority of Christ in his teaching. Where the Apostle Paul was an Apostle of Christ who preached the gospel of truth to non-Jews. Apart from being an Apostle, he is also an extraordinary teacher, through his teaching many souls are won, many teachers are born, even many churches of God were established through the ministry of the Apostle Paul. Through a personal experience encounter with Christ Jesus the Lord. Being the main Apostle in the writing of the New Testament. In his teaching. First: his teaching brought many people to a new understanding of Christ. The second gives a living testimony to those who hear it as a powerful form of evangelism. The research method that the author uses is quantitative with a theological approach. Where in this article, the author describes the Apostle Paul apart from being an educator and teacher as well as being a evangelist. The findings of this study are as a method of preaching the gospel of Christ. It is very important to imitate the Apostle Paul who has the ability as a teacher and educator so as to produce the next generation for the continuity of God's church in the ministry for the congregations it serves.

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13

Susanti, Aya. "Keselamatan Dalam Konsep Rasul Paulus." Integritas: Jurnal Teologi 1, no. 1 (June 27, 2019): 15–28. http://dx.doi.org/10.47628/ijt.v1i1.8.

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Salvation in the concept of the Apostle Paul is very worthy to be studied considering the Apostle Paul wrote the most books in the New Testament. In addition, the concept of salvation is a primary doctrine that becomes a dogmatic grip for the church of God. The author conducted a literature study from several relevant sources to discuss this topic. The author examines the view of salvation in general from the letter of the Apostle Paul and then ends more specifically according to Romans. The general letters written by Paul and especially the Romans indicate the Apostle Paul's concept of salvation is theomorphistic, departing from God, by God and for God. The concept is also in harmony with the contents of the Gospels and other books throughout the Bible

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14

Fathony, Bimba Valid. "Petunjuk Konsep Tauhid dalam Surat-Surat Rasul Paulus." Jurnal Ilmiah Citra Ilmu : Kajian Kebudayaan dan Keislaman 19, no. 1 (May 23, 2023): 45–57. http://dx.doi.org/10.58523/jici.v19i1.148.

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The Apostle Paul is the most famous figure in the New Testament. His ministry has transcended geographical and national boundaries. Paul preached the Gospel and the teachings of Jesus to many nations and figures. The teachings that Jesus brought were the teachings of monotheism as well as the teachings preached by Paul, of course, many of his letters contained the concept of monotheism as described in this study. The purpose of this study is to analyze the concept of monotheism in the Epistles of the Apostle Paul. In this study the researcher analyzed the concept of monotheism in several letters written by the Apostle Paul. This study uses a qualitative research method with a library research approach and Paul Ricoer's hermeneutic analysis, which is suitable for use in the interpretation of sacred religious texts.

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15

McLean, Bradley H. "Galatians 2. 7–9 and the Recognition of Paul's Apostolic Status at the Jerusalem Conference: a Critique of G. Luedemann's Solution." New Testament Studies 37, no. 1 (January 1991): 67–76. http://dx.doi.org/10.1017/s0028688500015332.

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There can be no doubt that Paul considered himself an apostle at the point of his conversion. In the words of Ferdinand Hahn, Paul's ‘concept of apostleship is characterized by the fact of his being simultaneously converted, entrusted with the gospel, and sent out to the Gentiles’ When we say that Paul considered himself an ‘apostle’ we must clarify at the beginning what is meant by this term since it is susceptible of two interpretations. It could be used loosely to refer to any missionary who was ‘sent out’, as it is commonly used in the Didache. Indeed Paul occasionally used the word in this sense (e.g. 2 Cor 8. 23). However as John Knox observes, Paul's customary use of the term ‘apostle’ means ‘one who saw the Lord and was commissioned directly by him. Certainly when Paul saw himself as an “apostle”, he invariably has this higher meaning in mind.’

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16

Soyars, Jonathan E. "Book Review: Paula Fredriksen, Paul: The Pagans’ Apostle." Anglican Theological Review 103, no. 2 (May 2021): 252–53. http://dx.doi.org/10.1177/00033286211008120.

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17

전영준. "A Mystic, Paul the Apostle." Catholic Theology ll, no. 13 (December 2008): 81–108. http://dx.doi.org/10.36515/ctak..13.200812.81.

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18

Tichý, Ladislav. "The Apostle Paul and 'Truth'." Studia theologica 20, no. 1 (March 9, 2018): 165–74. http://dx.doi.org/10.5507/sth.2017.067.

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19

Lin. "Junia: An Apostle before Paul." Journal of Biblical Literature 139, no. 1 (2020): 191. http://dx.doi.org/10.15699/jbl.1391.2020.10.

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20

Foster, Paul. "Paul—Apostle to the Pagans." Expository Times 132, no. 3 (November 18, 2020): 128–32. http://dx.doi.org/10.1177/0014524620958940.

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21

Soards, Marion L. "Paul: Apostle and Apocalyptic Visionary." Biblical Theology Bulletin: Journal of Bible and Culture 16, no. 4 (November 1986): 148–50. http://dx.doi.org/10.1177/014610798601600406.

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22

Lin, Yii-Jan. "Junia: An Apostle before Paul." Journal of Biblical Literature 139, no. 1 (2020): 191–209. http://dx.doi.org/10.1353/jbl.2020.0010.

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23

Marpaung, Agus Marulitua, and Byung June Hwang. "Apostle Paul’s Vocation as the Turning Point of Religious Education from Monocultural to Multicultural." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 8, no. 1 (October 25, 2023): 471–83. http://dx.doi.org/10.30648/dun.v8i1.1200.

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Christians in this globalization era live in multicultural society. Therefore, multicultural education requires attention. Apostle Paul's vocation is an important moment about the turning point from monocultural to multicultural ministry. God's commission for the Twelve Apostles to teach and baptize to the ends of the earth, was apparently not fully understood by the Twelve Apostles. They are still Israel-centered minded in mission. By using literature study method, this article aimed to analyze the theological meaning of Paul's vocation in relation to religious education in multicultural context. The result of this study showed that the teaching and life of Apostle Paul had given some insight to accomplish religious education in multicultural context, by implementing contextual religious education. Therefore it could be concluded that religious education must always be aware of the students' life context. Awareness of this context includes awareness of their needs and potention.

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24

PATRICK, JAMES E. "Living Rewards for Dead Apostles: ‘Baptised for the Dead’ in 1 Corinthians 15.29." New Testament Studies 52, no. 1 (December 12, 2005): 71–85. http://dx.doi.org/10.1017/s002868850600004x.

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Baptism in the Corinthian church was an expression of allegiance to honour not only Christ but also the ‘patron’ apostle in whose testimony the convert had believed (1 Cor 1.12–17). Some apostles known to the Corinthians had died (cf. 15.6), yet their testimony lived on and bore fruit in Corinth, resulting in baptism for the honouring of the dead apostles. In the context of 15.20–34 Paul uses this practice to expose the hypocrisy of those who deny the resurrection and yet seek to honour apostles who depend on the resurrection for receiving honour, as do Christ and God the Father.

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25

Walsh, Richard. "Ready for His Closeup? Pasolini’s San Paolo and Paul, Apostle of Christ (2018)." Journal of the Bible and its Reception 6, no. 1 (April 24, 2019): 1–37. http://dx.doi.org/10.1515/jbr-2019-1004.

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AbstractThe article uses Sunset Boulevard (1950) and the cinematic Paul pattern to reflect on San Paolo, Pasolini’s script for an unrealized Paul film, and on Paul, Apostle of Christ (2018). Typical Paul films, including television and church-use productions, present Paul in terms of a repeated pattern including 1) a spectacularly conceived Acts, 2) his martyrdom, 3) hagiography, and 4) biopic film structure. Despite focusing on Luke’s writing of Acts, rather than the content of Acts, Paul, Apostle of Christ follows the cinematic pattern quite closely. Even though it follows Acts more closely, San Paolo deviates from the cinematic pattern extensively, primarily because it transposes Paul to modernity where Paul struggles weakly and apocalyptically, rather than spectacularly or hagiographically, against dominant institutions. Unlike most films about early Christianity, San Paolo is not about the triumph of Christianity. Sunset Boulevard makes a nice foil for Paul’s cinematic history and these two films specifically because of its story of a forgotten film star who fantasizes about a glorious cinematic return and because of its use of a dead, scriptwriter narrator to tell its story. Paul, too, still awaits cinematic celebrity. In San Paolo and Paul, Apostle of Christ, scripts, scriptwriters, and dead narrators dominate the tales.

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26

Soelistiyo, Daniel Zacheus, Hana Suparti, Paulus Sentot Purwoko, and Ana Lestari. "Implementation of the Teaching on the Life of the Apostle Paul in Serving Based on 2 Timothy 3:10-17." International Journal of Culture and Religious Studies 2, no. 3 (October 15, 2021): 1–18. http://dx.doi.org/10.47941/ijcrs.709.

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The pastor cannot be separated from his ministry life. In the church, the pastor is a leader, the attitudes and actions of pastors are often imitated by their congregation. Therefore, the pastor must maintain the attitudes and actions of his congregation as well as possible, the most important thing is that he must be able to set an example for others. For this reason, this article describes Paul's life teaching in serving as the goal in this writing which is beneficial for the implementation of the shepherd in serving God and others. Using descriptive qualitative method with literature study and analysis approach. So it can be concluded that the implementation of teaching about the life of the Apostle Paul in serving is based on 2 Timothy 3:10-17, among others: The Apostle Paul's Way of Life (Verse 10a). The Patience of the Apostle Paul (Verse 10b). The love of the Apostle Paul (Verse 10c). Perseverance of the Apostle Paul (Verse 10d). Live Hold on to the truth (Verse 14). Seek to know the Scriptures (Verse 15a). Wisdom (Verse 15b). Faith in Jesus (Verse 15). Living in the Word (Verse 16) Willing to Teach God's Word (Verse 16a). Willing to admit mistakes (Verse 16b). Willing to correct behavior (Verse 16c). Willing to be educated in the truth (Verse 16d). Willing to do good (Verse 17). All of this can be a guide for pastors in implementing Paul's teachings for the church and its ministry entrusted by God.

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27

Peric, Porfirije. "Antropology of the Saint Apostle Paul." Zbornik Matice srpske za drustvene nauke, no. 174 (2020): 147–66. http://dx.doi.org/10.2298/zmsdn2074147p.

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This paper analyzes and systematically examines the teaching of the Apostle Paul on man. In the first part of the study the influence of Jewish and ancient Greek anthropological teaching on the thought of the Apostle Paul is examined. The aim of this examination is to point out, on the one hand, that Paul?s teaching is primarily based on the Old Testament anthropology, while on the other hand, that it contains anthropological formulations which point to their Hellenistic origin. The second part deals with the most important anthropological terms: spirit (??????), soul (????), body (????/????), mind (????), and heart (??????). By the investigation of these terms and concepts behind them it is concluded that in the Pauline anthropological thought man is neither spirit, nor soul, nor body, but a complete being, a psychosomatic one, composed of both soul and body together.

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28

Jennings Jr., Theodore W. "Pasolini’s Specters of Paul." Biblical Interpretation 27, no. 4-5 (November 13, 2019): 507–17. http://dx.doi.org/10.1163/15685152-02745p03.

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AbstractThis essay explores the remarkable radicalities as well as ironies of the Paul featured in both Pasolini’s screenplay and other receptions of Paul’s letters. Pasolini’s depiction stages a series of potential historical correspondences by setting the words written or attributed to the apostle (in those letters and the Acts of the Apostles) into the times of Pasolini’s own life. This juxtaposition allows for a more complex view of the radical, passionate, but manipulative saint and more recent politics of revolution, corruption, and accommodation. The tension between two different views of Paul, organizing militant cells and struggling with bodily weakness, then, provide entry points for identification with and interrogation of notions of sexual liberation and political transformation. These political investments are brought into further relief throughout by situating both Pasolini and Paul in a genealogy of Marxist thinkers and organizers, from Engels and Lenin, through Benjamin, to Agamben and Badiou, surfacing important new insights about the Paul of history and of reception in the West.

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29

Cook, Michael L. "Book Review: Paul, The Pagans’ Apostle. By Paula Fredriksen." Theological Studies 79, no. 2 (May 29, 2018): 431–32. http://dx.doi.org/10.1177/0040563918767330c.

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30

Marguerat, Daniel. "L'apôtre, mère et père de la communauté (1 Thessaloniciens 2/1-12)." Études théologiques et religieuses 75, no. 3 (2000): 373–89. http://dx.doi.org/10.3406/ether.2000.3604.

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Some suprising passages in Paul’s letters could help us to revise the stereotypical image of the apostle. In 1 Th 2/1-12, for instance, Paul presents his missionary engagement by using motherly as well as fatherly figures. It is with an emotional vocabulary that Paul, in this passage, calls the Thessalonian Christians to find, in their own personal history, the traces of the power of the Gospel. Collective consciousness of an apostolate and theological reading of interpersonal relationships are both strongly emphasized in this earliest writing of the apostle Paul.

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31

Daunton-Fear, Andrew. "Ignatius of Antioch and the Apostle Paul." Scrinium 11, no. 1 (November 16, 2015): 59–63. http://dx.doi.org/10.1163/18177565-00111p08.

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This paper looks at the establishment of the church in the city of Antioch in Syria, and the part played by the apostle Paul in its early history. It then examines the indebtedness of Ignatius to the apostle as seen in his letters written nearly half a century after Paul’s death. Finally it suggests why the bishop outstrips his model in his zeal for martyrdom.

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32

Scroggs, Robin, and James D. G. Dunn. "The Theology of Paul the Apostle." Journal of Biblical Literature 118, no. 3 (1999): 565. http://dx.doi.org/10.2307/3268209.

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33

Ellington, Dustin W., and John Ashton. "The Religion of Paul the Apostle." Journal of Biblical Literature 121, no. 4 (2002): 774. http://dx.doi.org/10.2307/3268585.

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34

Green, Richard. "The Apostle Paul: Public Relations Expert." Heythrop Journal 57, no. 4 (November 9, 2015): 621–24. http://dx.doi.org/10.1111/heyj.12310.

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35

Krentz, Edgar. "Book Review: Paul: Rabbi and Apostle." Interpretation: A Journal of Bible and Theology 40, no. 2 (April 1986): 212–14. http://dx.doi.org/10.1177/002096438604000225.

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36

Saldarini, Anthony J. "Book Review: Paul: Rabbi and Apostle." Biblical Theology Bulletin: Journal of Bible and Culture 16, no. 2 (May 1986): 80. http://dx.doi.org/10.1177/014610798601600207.

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37

Sharp, Jeffrey R. "Book Review: Paul: Rabbi and Apostle." Review & Expositor 82, no. 4 (December 1985): 604–5. http://dx.doi.org/10.1177/003463738508200413.

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38

Arlow, Ruth. "Re St Paul the Apostle, Choppington." Ecclesiastical Law Journal 20, no. 2 (May 2018): 238–39. http://dx.doi.org/10.1017/s0956618x18000200.

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39

Klinker-De Klerck, Myriam. "Paul. A Biography Tom Wright." European Journal of Theology 30, no. 1 (March 1, 2021): 201–4. http://dx.doi.org/10.5117/ejt2021.1.014.klin.

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Summary This biography of Paul intertwines narrative elements and up-to-date knowledge of the context in which the apostle lived. Wright develops the story by interweaving details from Acts and Paul’s letters. At the same time, he introduces his readers to the socio-cultural, political and religious reality of Paul’s world. Sometimes the reader gets the impression that everything fits together too neatly. Much of Wright’s reconstruction is based on informed conjecture. Some interpretations that underpin his argument (e.g., the idea of a continuing exile) have been disputed since his earlier work on Paul. However, this is a beautiful bottom-up narrative that provides a realistic and vivid portrait of the apostle. Zusammenfassung Diese Paulusbiographie verbindet narrative Elemente und aktuelles Wissen über den Lebenskontext des Apostels. Wright entfaltet die Geschichte, indem er Einzelheiten aus der Apostelgeschichte und den Paulusbriefen miteinander verflicht. Gleichzeitig macht er die Leser mit der sozio-kulturellen, politischen und religiösen Welt des Paulus bekannt. Zuweilen bekommt der Leser den Eindruck, dass sich alles allzu glatt zusammenfügt. Vieles in Wrigths Rekonstruktion basiert auf wohlinformierter Schlußfolgerung. Einige Auslegungen, die sein Argument festigen (z.B. die These eines andauernden Exils) sind schon seit seinem früheren Werk über Paulus umstritten. Nichtsdestoweniger stellt dies eine von unten nach oben verlaufende Erzählung dar, die ein wirklichkeitsnahes und anschauliches Porträt des Apostels liefert. Résumé Cette biographie de Paul entremêle éléments narratifs et connaissances les plus récentes sur le contexte dans lequel l’apôtre a vécu. Wright développe l’histoire en entrelaçant les informations fournies par les Actes et les lettres de Paul. En même temps, il présente à ses lecteurs la réalité socioculturelle, politique et religieuse du monde qu’a connu Paul. Il arrive que le lecteur ait l’impression que l’ensemble est un peu trop cohérent. Wright fonde une grande partie de sa reconstitution sur de savantes conjectures. Certaines des interprétations qui sous-tendent son argumentation (comme par exemple l’idée d’un exil permanent) ont été contestées depuis la publication de son ouvrage précédent sur Paul. Reste que le livre est un très beau travail de reconstitution historique [et de réflexion théologique] offrant au lecteur un portrait de l’apôtre à la fois réaliste et saisissant.

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40

Lollar, Jacob A. "“The History that Should be Placed at the Beginning of the Book of Paul the Apostle”: New Evidence for the Syriac Euthalian Apparatus in Apocryphal Texts." Hugoye: Journal of Syriac Studies 24, no. 1 (October 1, 2021): 187–216. http://dx.doi.org/10.31826/hug-2021-240106.

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Abstract This paper introduces some overlooked witnesses to the Syriac translation of the Euthalian Apparatus found in apocryphal narratives about Paul. The narratives entitled the “History of Paul”, the “Martyrdom of Paul the Apostle and the Discovery of His Severed Head”, and “The History That Should be Placed at the Beginning of the Book of Paul the Apostle” preserve portions of the prologue to Paul’s Epistles attributed to Euthalius. These narratives circulated independently from New Testament manuscripts where the Euthalian Apparatus typically circulates as paratextual material. They are clearly dependent on the Euthalian prologue and are valuable witnesses for understanding the development and use of the Apparatus in Syriac. These three narratives appear to preserve an early version of the Euthalian Apparatus prior to the insertion of the martyrium Pauli in the fifth century.

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Wasiyono, Natanael. "Memahami Teologi Paulus tentang Dosa." SOTIRIA (Jurnal Theologia dan Pendidikan Agama Kristen) 2, no. 2 (December 28, 2019): 79–87. http://dx.doi.org/10.47166/sot.v2i2.12.

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The term in the field of theology which is often discussed and even taken place in the study of religious education is sin. One term that is easy to read but has a fundamental and profound meaning if examined further. Indonesian means sin with a very simple sentence. But if we study sin based on the Greek terminology, the meaning will be very broad and very profound. In this case the terms of sin will be explained by the Apostle of all tribes, the Apostle Paul. The term sin received much and deep attention in the theology of the Apostle Paul. By the Apostle Paul, sin was not just breaking God's law. Therefore an explanation of the terms of sin put forward by the Apostle Paul in Greek terminology and its meaning in depth combined with a discussion of the origin of sin, the universality of sin, and the consequences of sin will be discussed in this paper. Abstrak: Istilah dalam bidang ilmu Theologia yang kerap diperbincangkan bahkan mengambil tempat dalam kajian pendidikan keagamaan adalah dosa. Satu istilah yang mudah untuk dibaca namun memiliki makna yang mendasar dan mendalam jika dikaji lebih lanjut. Bahasa Indonesia memaknai dosa dengan kalimat yang sangat sederhana. Namun jika kita mengkaji dosa berdasarkan terminologi dalam bahasa Yunani maka maknanya akan sangat luas dan sangat mendalam. Dalam hal ini akan dijabarkan istilah-istilah dosa yang dibahas oleh sang Rasul segala suku bangsa yaitu Rasul Paulus. Istilah dosa mendapat perhatian yang banyak dan mendalam dalam theologia Rasul Paulus. Oleh Rasul Paulus, dosa ternyata tidak hanya sekedar melanggar hukum Tuhan. Oleh sebab itu penjelasan istilah-istilah dosa yang dikemukakan oleh Rasul Paulus dalam terminologi bahasa Yunani dan artinya secara mendalam yang dipadukan dengan pembahasan asal mula dosa, universalitas dosa, dan akibat dosa akan dibahas dalam tulisan ini.

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Nowak, Dominik. "„Homo Salvandus” – przyczynek do teologii antropologicznej Apostoła Pawła." Studia Warmińskie 48 (December 31, 2011): 63–79. http://dx.doi.org/10.31648/sw.287.

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Anthropology of apostle Paul is entirely existential. According to him human's life with all it's dimensions has it's source in God. In person's life there is nothing that would not come from God and not be his gift at the same time. At the same time Paul describes very clearly the human's sin. It separates human from God so much that he himself is not able too overcome it. The human condition is then dramatic but all the same it isn't hopeless. Paul strongly emphasize that there is salvation for all the humanity in the person of Jesus. The human for the apostle means homo salvandus – the one who needs rescue from God's.

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Демиденко, С. С. "Epicurean and St. Apostle Paul’s teaching: similarities and differences." Труды кафедры богословия Санкт-Петербургской Духовной Академии, no. 1(21) (March 1, 2024): 10–17. http://dx.doi.org/10.47132/2541-9587_2024_1_10.

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Статья знакомит читателя с рядом текстологических параллелей в трудах святого апостола Павла и философов-эпикурейцев. Автор приводит свой анализ сходств и различий между этическим учением ап. Павла и эпикурейцев, опираясь на оригинальные тексты Посланий апостола и произведений античных мыслителей. Именно поэтому в данной работе приводятся краткие исторические сведения об эпикурейской традиции, после чего следует главная ее часть — анализ письменного наследия ап. Павла и эпикурейцев в свете их этического учения. Рассматриваемая тема весьма актуальна, поскольку не разработана в достаточной степени ни русскими учеными, ни зарубежными. Этим же обусловлена новизна, поскольку в различных исследовательских материалах, учебных пособиях и т. д. если и встречается сопоставление этического учения ап. Павла и представителей эпикурейской философии, то лишь в общих чертах, без анализа оригинальных текстов Посланий апостола и произведений эпикурейцев. The article introduces its reader to a number of textual parallels in the works of St. Paul the Apostle and of Epicurean philosophers. In this article, the author provides his analysis of the similarities and differences between the ethical teaching of St. Paul and of the Epicureans, based on the original texts of the Epistles of the St. Apostle and on the works of ancient thinkers. That is why this work provides brief historical information about the Epicurean tradition, followed by its main part — the analysis of the written heritage of St. Paul and of the Epicureans in the light of their ethical teaching. The topic under consideration is currently very relevant, since it has not been sufficiently developed either by Russian or foreign scholars. This is the reason for the novelty of the topic, since in various research materials, textbooks, etc., a comparison of the ethical teachings of St. Paul and of the representatives of Epicurean philosophy is made only in general terms, without analyzing the original texts of St. Apostle’s Epistles and Epicurean works.

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Purdaryanto, Samuel. "STRATEGI MELAYANI UNREACHED PEOPLE GROUPS BERDASARKAN KAJIAN EKSEGETIS 1KORINTUS 9: 19-23." Manna Rafflesia 6, no. 2 (April 30, 2020): 178–99. http://dx.doi.org/10.38091/man_raf.v6i2.122.

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This theme discusses the exegetical study of contextual evangelism in 1 Corinthians 9: 19-23. Contextual evangelism has always been an interesting topic in discussions of Missiology and Ecclesiology. Although sometimes controversy, contextual evangelism is still one of the effective methods of preaching the gospel to the neglected tribes. The preaching of the cross-cultural gospel was one of the points Paul talked about with the church in the city of Corinth. The Apostle Paul said that preaching the gospel was a must for him (1 Corinthians 9:16). And in chapters 9: 19-23 the apostle Paul tells how the method or method he used to preach the gospel to those who are culturally different from himself. Gospel preaching is a mandate or the Great Commission given by the Lord Jesus to believers, and must be preached to all tribes and languages. In preaching the Gospel, Paul sets an example that is a strategy in contextual evangelism. The Apostle Paul willingly devoted himself "I made myself a servant, 1 Corinthians 9:19." Paul also adjusted to be able to understand those of different cultures "by becoming like". So you can win as much as possible. As well as a strong vision to win as many people as possible for Christ, so that they become saved. Paul understood the mandate given, to make Jews and non-Jews to be mursed Christ. Challenges and obstacles in preaching Inil are always there, but understanding methods based on God's word is the choice to get rid of these obstacles.

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Gaponenkov, Alexey А. "The Bible in the religious and philosophical works of N. S. Arseniev: Mystical experience." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 23, no. 1 (March 21, 2023): 9–14. http://dx.doi.org/10.18500/1819-7671-2023-23-1-9-14.

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The article traces the formation of the mystical experience of Nikolai Sergeevich Arseniev (1888–1977) on the basis of the memoir book “Gifts and Encounters of the Life Path” (1974), and the stages of his consideration of biblical studies. The analysis of Arseniev’s exegetical work “The Religious Experience of the Apostle Paul” (1935) is proposed. He was one of the Russian thinkers in whose writings the Holy Scripture occupied a central place, and almost all of his religious ideas grew out of New Testament books, and biblical concepts. As an exegete, he studied the problem of the Logos in the Gospel of John the Evangelist and the mystical experience of the Epistles of the Apostle Paul. The cross-cutting theme of Arseniev’s works was mysticism in ancient cults, the poetry of the Middle Ages, the works of the desert fathers, the texts of Russian and Western European ascetics of piety, religious philosophers (A. S. Khomyakov, I. V. Kireevsky, S. N. Trubetskoy, S. L. Frank) and biblical scholars. He relied on the mystical experience of the Church, the unity of Christians. In the Epistles of the Holy Apostle Paul, Arseniev emphasized the mysticism of life in Christ, Christian realism, the realism of the Cross of the Lord, and the realism of Resurrection. In general, the mystical experience of Paul, his preaching and activity, according to Arseniev, differs from “our usual experience” and is more real, since the apostle is “subdued”, “captured” by Christ, His fullness, and the grace of God.

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Aleksiy (Razdorov), Priest. "New Testament Anthropology: Conscience as an Anthropological Phenomenon in the Context of the Epistles of St. Paul the Apostle." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 1 (February 16, 2021): 114–24. http://dx.doi.org/10.37482/2687-1505-v080.

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This article examines the New Testament teaching about man in the authentic epistles of Paul the Apostle. In particular, it studies the anthropological phenomenon of conscience as one of the important ethical terms in Christian worldview. In spite of the fact that this topic has been thoroughly investigated by Western biblical science, Russian theological environment has not been paying it sufficient attention. Therefore, from the position of theological and philological research within the framework of the historical and cultural approach, the article dwells on conscience expressed by Paul the Apostle through the term συνείδησις in the epistles to the Corinthians and the Romans, whose authorship as St. Paul’s is unquestioned by modern biblical studies. The research shows that Paul the Apostle used the term συνείδησις in a sense related to human awareness, without any explicit emphasis on morality as in the works by Stoic philosophers. For St. Paul, the term συνείδησις in a general sense means an autonomous anthropological instance of a person’s judgеment/assessment of his/her own behaviour in relation to the norms, laws and rules adopted by him/her. However, depending on the historical circumstances in the life of Christian communities, Paul the Apostle gave this term his own semantic connotations. According to this research, in the text of the Pauline epistles συνείδησις appears not only as a general anthropological phenomenon, but also as an independent (autonomous) personified witness to the truth, as an instance that checks the correspondence between the declared value norms in the mind and the person’s own behaviour. This instance reflects the mental activity of a conscious human as a person in any cultural and historical epoch regardless of his/her religious preferences.

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Pranoto, David Susilo. "STUDI EKSEGETIS UNGKAPAN MENGUCAP SYUKUR DALAM SEGALA HAL MENURUT 1 TESALONIKA 5:18." Manna Rafflesia 3, no. 2 (April 30, 2017): 113–30. http://dx.doi.org/10.38091/man_raf.v3i2.71.

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Give thanks is an attitude of the human heart. Giving thanks shows an attitude that is based on a believer's faith in God. Even though this is a simple command, reality shows many believers' failure to give thanks. The Apostle Paul also saw this reality, therefore through 1 Thessalonians, the apostle Paul wanted to give teachings and appeals so that the believers in Thessalonica could show an attitude of life to give thanks. But there are different things that Paul taught with the concept of thanksgiving of unbelievers. Therefore, to understand these differences, it is very important to study thanksgiving from a biblical perspective, in this article specifically doing the exegetical study of the expression "giving thanks in all things" according to 1 Thessalonians 5:18.

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Kardis, Mária. "Early Christian Tradition in Theology of Apostle Paul." E-Theologos. Theological revue of Greek Catholic Theological Faculty 2, no. 1 (April 1, 2011): 56–66. http://dx.doi.org/10.2478/v10154-011-0006-1.

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Early Christian Tradition in Theology of Apostle Paul One of the most important questions in disciple Paul's theology is knowledge of source without is not possible to comprehend the Paul's theology. Among the sources belong not just his letters and The Acts of disciples but ideas, literature and philosophic-religious lines that time period, the early Christian tradition, cultural backround - judaizm and helenizm. Paul is confronted with existing elements in Christian churches which is knotting, interpretating and showing them in his letters. The aim of this contribution is to show spesifics of the first Christian tradition which Paul met. And how deep he is taken what he met in form of the first disciple's kerygma.

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Meeks, Wayne A. "The Polyphonic Ethics of the Apostle Paul." Annual of the Society of Christian Ethics 8 (1988): 17–29. http://dx.doi.org/10.5840/asce198883.

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Still, Todd D. "Paul: An Appealing and/or Appalling Apostle?" Expository Times 114, no. 4 (January 2003): 111–18. http://dx.doi.org/10.1177/001452460311400402.

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