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Dissertations / Theses on the topic 'Corinthiens 15'

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Published: 4 June 2021
Last updated: 12 February 2022

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1

Meyer, Roland. "L'hermeneutique paulinienne de la resurrection d'apres 1 corinthiens 15." Université Marc Bloch (Strasbourg) (1971-2008), 1987. http://www.theses.fr/1987STR20049.

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Paul met en valeur la portee extraordinaire de l'evenement de paque. Dans l'humanite du christ, la resurrection est deja substantiellement realisee. Il est le premier, non chronologiquement, mais en tant que principe. En tant que cause des resurrections futures, celle du christ nous constituera a son image et elle exerce des maintenant son influence sur le croyant. Ces evenements echappent a la science historique, mais accepter la resurrection du christ c'est la reconnaitre dans l'esperance. Reconnaitre christ seigneur, c'est percevoir la realite de la vie eternelle. La materialite du corps du ressuscite n'est plus dans l'ordre terrestre, car l'esprit de dieu transcende dans son entite l'espace et le temps. Le corps spirituel n'appartient pas a l'anthropologie naturelle, mais a un element transcendant. Le "pneuma" donne naissance a une humanite nouvelle. La resurrection apparait comme un acte nouveau et necessaire. Elle n'est pas une revivification materialiste, mais une transformation radicale qui ne peut etre percue sans foi. L'esperance de la resurrection n'est pas subjective, mais elle repose sur la realite d'un evenement passe qui s'actualise en la personne du christ. La resurrection affirme la seigneurie du christ sur l'univers et la victoire definitive et complete sur la mort. La pensee paulinienne etablit constamment un lien entre le passe de la resurrection du christ et l'avenir eschatologique. L'evenement christologique est projete dans une attente eschatologique et l'attente eschatologique est fondee sur l'evenement christologique. Paul etablit une relation causale: les hommes ressuscitent parce que christ est ressuscite, et une relation temporelle: le christ est ressuscite le premier, viennent ensuite les hommes. La theologie et la christologie pauliniennes sont tournees vers l'eschatologie
Paul brings out the extraordinary far-reaching of the passover event. In christ's humanity resurrection is already substantially fulfilled. He is the first, not chronologicaly speaking, but as principle. Being the cause of the coming resurrections, christ's resurrection will appoint us to his image and it exerts from now its influence on the believer. These events escape the historical science, but to accept christ's resurrection means recognizing it in hope. To recognize christ as lord means perceiving the reality of eternal life. The materiality of the risen body is no more in the earthly nature, because god's spirit transcends, in its entity, space and time. The spiritual body doesn't belong to natural anthropology, but to a transcendant element. "pneuma" gives rise to a new humanity. Resurrection appears as a new and necessary act. It isn't a materialistic revification, but a radical transformation that cannot be perceived without faith. The hope of resurrection isn't subjective, but is based on the reality of a passed event that actualizes itself in christ's person. Resurrection affirms christ's lordship on the univers and the final and complete victory on death. The paulinian thought constantly establishes a connection between the passed of christ's resurrection and the eschatological future. The christological event is projected in an eschatological expectation and the eschatological expectation is based on the christological event. Paul establishes a causal relationship: men rise because christ is risen, and a temporal relationship: christ is risen first, then men. Paulinian theology and christology are turned towards eschatology
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2

Smith, Travis Lee. "Towards establishing criteria for identifying Corinthian slogans and their application to 1 Corinthians 14:34-35 and 15:29." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1123.

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3

Oragbe, Gabriel Nyiekaa. "Critical study of I Corinthians 15:20-28." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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4

Pak, Joseph. "Pretribulational rapture in 1 Corinthians 15:50-58." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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5

Smith, Jonathan Clifton. "Eschatological reward an exegetical analysis of 1 Corinthians 3:10-15 and 2 Corinthians 5:9-11 /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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6

Chang, Steven S. H. "Motivations for stewardship an exegetical study of 2 Corinthians 8:1-15 /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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7

Smith, Jay E. "An analysis of the pre-Pauline formula in 1 Corinthians 15:3b-5." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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8

Flower, Kendall Robert. "Paul's understanding of the reign of Christ in I Corinthians 15:20-28." La Mirada, CA : Talbot School of Theology, Biola University, 2008. http://dx.doi.org/10.2986/tren.042-0154.

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9

Kirk, David Richard. "Seeds and bodies : cosmology, anthropology and eschatology in 1 Corinthians 15:35-49." Thesis, University of the Highlands and Islands, 2016. https://pure.uhi.ac.uk/portal/en/studentthesis/seeds-and-bodies(07daf405-1a63-4074-8fae-870f976a2f11).html.

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This study examines 1 Corinthians 15:35-49, a passage that has caused scholarly puzzlement. The content of Paul's argument has been generally understood to emphasise discontinuity between the present human body and the body of the resurrection. However, Paul's use of the seed motif then seems to contradict ancient understandings of seeds; the purpose of his cosmological descriptions becomes opaque; and, at some points, elements of his argument appear redundant. This study answers Troels Engberg-Pedersen's call for a 'cosmological', rather than a 'cognitive', understanding of Paul's language, and brings together both causal and functional analyses of Paul's argument. By recognising both the philosophical background to Paul's motifs and his use of Old Testament intertexts, a new understanding of the passage is achieved. Furthermore, an examination of religious practices in Corinth provides the basis for proposing a reconstruction of the situation addressed by Paul. The study demonstrates that, in seeking a 'cosmological' reading, a fresh interpretation becomes possible; an interpretation that resolves some of the puzzles attending existing readings. Paul's seed material in vv.36-38 can be seen to accord with ancient understandings of seeds, and to emphasise continuity rather than discontinuity. An intertextual analysis of vv.39-41 identifies Psalm 8 as the hitherto undetected intertext which structures Paul's thought. Paul's argument portrays continuity between the present and eschatological ages, with Paul constructing a model of correspondence that emphasises a renewed cosmos as the context for the resurrection. A further model of correspondence in v.45 then allows Paul to write of the agency of Christ in the resurrection, and also the character of raised humanity (vv.47-49).
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10

Asher, Jeffrey R. "Polarity and change in 1 Corinthians 15 : a study of metaphysics, rhetoric, and resurrection /." Tübingen : Mohr Siebeck, 2000. http://catalogue.bnf.fr/ark:/12148/cb38888998g.

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11

Connor, Matthew M. "“Baptism on Behalf of the Dead”: 1 Corinthians 15:29 in its Hellenistic Context." Miami University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=miami1292184824.

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12

Chandler, W. Allen. "How to treat the disorderly an exegetical view from Matthew 18:15-17, 1 Corinthians 5:1-13, and 2 Thessalonians 3:6-15 /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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13

Doerksen, Mark G. "Paul's use of Genesis in 1 Corinthians 11:16, Ephesians 5:21-33, and 1 Timothy 2:11-15." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ26819.pdf.

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14

Bush, Becky J. "The corporate aspects of church discipline a comparison of First Corinthians 5:1-13 with Matthew 18:15-20 /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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15

White, Joel R. "Christ, the firstfruits the Old Testament background of [aparchē] in 1 Corinthians 15:20-23 and its function in Paul's argument /." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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Thesis (Th. M.)--Gordon-Conwell Theological Seminary, South Hamilton, Mass., 2000.
Abstract and vita. "Aparchē" appears in Greek letters on t.p. Includes bibliographical references (leaves 130-139).
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16

Emberley, William H. "An examination of the paradigmatic function of Matthew 18:15-17 & 1 Corinthians 5:1-5 in relation to church discipline." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p086-0049.

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17

Vlachos, Chris Alex. "Law and sin an Edenic nexus? : a study with reference to 1 Corinthians 15:56 and the catalytic operation of the law /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p088-0157.

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18

Byrnes, Michael. "Conformation to the death of Christ and the hope of resurrection : an exegetico-theological study of 2 Corinthians 4,7-15 and Philippians 3,7-11 /." Roma : Ed. Pontificia università gregoriana, 2003. http://catalogue.bnf.fr/ark:/12148/cb390960138.

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19

Farrier, Daniell E. "The realization of the resurrection of the dead in I Corinthians 15 the consummate redemption of the church as a function of covenantal union with the resurrected Christ /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p068-0576.

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20

Donahoe, Kate C. "From self-praise to self-boasting : Paul's unmasking of the conflicting rhetorico-linguistic phenomena in 1 Corinthians." Thesis, St Andrews, 2008. http://hdl.handle.net/10023/493.

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21

Perron-Nault, Sonny. "Éclairage théologique et historique du credo corinthien : critique de la forme et histoire de la tradition de 1 Corinthiens 15:1-11." Thèse, 2016. http://hdl.handle.net/1866/18722.

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Ce mémoire de maîtrise a comme sujet la constitution du credo présent en 1 Corinthiens 15:1-11, son origine, son contexte littéraire et historique en 1 Corinthiens, ainsi que la théologie et l’historicité des éléments le constituant. Il se penche premièrement sur la question de la délimitation du credo présent dans cette péricope. Suite à une analyse basée sur la critique des formes, une version longue du credo incluant les v. 3b-7 (excepté le v. 6b) est défendue. Deuxièmement, la question de la réception de la tradition par Paul est abordée ainsi que son utilisation contextuelle en 1 Co 15. D’un côté, il est soutenu que Paul a probablement reçu le credo de l’apôtre Pierre et Jacques, le frère de Jésus, à Jérusalem vers l’an 36 et que la formation du credo est antérieure à cela. De l’autre côté, Paul s’en sert en 1 Co 15 pour contrer une perspective grecque de la vie après la mort qui considérait la résurrection corporelle comme absurde puisque cette notion était perçue comme un retour dans des corps identiques aux corps présents, c’est-à-dire mortel (corruptible) et caractérisé par le vice (péché). Troisièmement, le credo est systématiquement analysé sur le plan théologique et historique. Sur le plan théologique, il est démontré que l’union mystique des chrétiens avec le Christ est présupposée et que cette idée remonte probablement à la tradition présente en 1 Co 11:23-25. De plus, És 53, Os 6:2 et Gn 22:4 sont présentés comme les principaux textes ayant servi à l’élaboration de cette tradition ancienne. Enfin, il est argumenté que les trois événements fondateurs, à savoir la mort, l’ensevelissement et les apparitions du Christ, sont d’ordre historique. L’auteur ne se prononce pas sur l’historicité de la résurrection, considérant qu’il s’agit d’un « fait-explication » ce qui diffère d’un « fait- observation » ce qui nécessiterait une autre méthodologie qui dépasse le cadre de ce mémoire.
This Master’s thesis deals with the creed found in 1 Corinthians 15:1-11: its origin, literary and historical contexts in I Corinthians as well as the theology and historical significance of its parts. It is focused primarily on identifying the boundaries of the creed in the pericope. A form criticism analysis leads to an argument for a long version of the creed which includes verses 3b-7 (but excluding v. 6b). Secondly, the question of Paul’s use of tradition is addressed as well as its contextualization in I Corinthians 15. On the one hand, it is argued that Paul received the creed from the Apostle Peter and James, the brother of Jesus, in Jerusalem around the year AD 36, and that the creed had been formed before that time. On the other hand, Paul uses it in 1 Corinthians 15 to oppose a Greek perspective on life after death, which viewed physical resurrection as absurd. In this perspective, resurrection meant a return to a body identical to the present body, which is mortal/corruptible and characterized by vice/sin. Thirdly, the creed is systematically analyzed on both the theological and historical levels. On the theological level, it will be demonstrated that the mystical union of Christians with Christ is presupposed and that the notion probably goes back to the tradition present in 1 Corinthians 11:23-25. Furthermore, Isaiah 53, Hosea 6:2 and Genesis 22:4 are presented as the primary texts used to develop this ancient tradition. Finally, it is argued that three founding events, namely, the death, the burial and the appearances of Christ, are to be considered historical. The author does not take a position on the historicity of the resurrection, considering that it is an explanatory fact and not an observed fact. This question would require another methodology which goes beyond the scope of this thesis.
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22

Asher, Jeffrey R. "Polarity and change in 1 Corinthians 15 : a study of metaphysics, rhetoric, and resurrection /." 1999. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9934022.

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