Relevant bibliographies by topics / Paul's letter to the Romans

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Academic literature on the topic 'Paul's letter to the Romans'

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Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Paul's letter to the Romans"

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Omanson, Roger L. "Review: Paul's Letter to the Romans." Bible Translator 41, no. 3 (July 1990): 351–52. http://dx.doi.org/10.1177/026009359004100308.

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Beker, J. Christiaan. "Suffering and Triumph in Paul's Letter To the Romans." Horizons in Biblical Theology 7, no. 2 (1985): 105–19. http://dx.doi.org/10.1163/187122085x00123.

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Marcus, Joel. "The Circumcision and the Uncircumcision in Rome." New Testament Studies 35, no. 1 (January 1989): 67–81. http://dx.doi.org/10.1017/s0028688500024504.

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In a recently-published article, P. Stuhlmacher has outlined three major contemporary theories of the occasion of Paul's letter to the Romans: 1) Romans is addressed to a specific situation within the Roman community itself, 2) it is composed primarily with Paul's forthcoming delivery of the collection to Jerusalem in mind, and 3) it emerges from a convergence of the first two motivations. While not wishing to deny that the Jerusalem trip was a preoccupation of Paul as he composed Romans (see Romans 15. 25, 30–32), I intend in this study to strengthen the Roman side of the equation, first by surveying a range of arguments about the Roman situation as it relates to the letter, then by suggesting a new approach to the question.
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Dunn, J. D. G. "Book Review: Paul's Letter to the Romans." Theology 93, no. 754 (July 1990): 318–19. http://dx.doi.org/10.1177/0040571x9009300424.

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Stenschke, Christoph. "Jewish Believers in Paul's Letter to the Romans." Neotestamentica 52, no. 1 (2018): 1–40. http://dx.doi.org/10.1353/neo.2018.0008.

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Stenschke, Christoph. "The Theology of Paul's Letter to the Romans." Religion and Theology 15, no. 1-2 (2008): 170–73. http://dx.doi.org/10.1163/157430108x308253.

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Weima, Jeffrey A. D. "The Reason for Romans: The Evidence of Its Epistolary Framework (1:1–15; 15:14–16:27)." Review & Expositor 100, no. 1 (February 2003): 17–33. http://dx.doi.org/10.1177/003463730310000102.

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The epistolary framework of Romans provides a crucial key to answering the difficult and much debated question of why Paul wrote this epistle. For the letter opening (1:1–7), thanksgiving section (1:8–15), apostolic parousia (15:14–32), and letter closing (15:33–16:27) all establish the authority of Paul's apostleship and of his gospel over the Roman Christians in a way that wins their acceptance of his gospel as it has been “preached” in the body of the letter. Paul believed himself to be both divinely obligated and uniquely qualified to share with the Roman Christians his gospel in the conviction that this would result in the strengthening of their faith. All other proposed reasons for the writing of Romans, therefore, must be integrated into Paul's primary concern “to preach the gospel also to you who are in Rome” (1:15).
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McFarland, Orrey. "Book Review: Paul's Letter to the Romans: A Commentary." Biblical Theology Bulletin: Journal of Bible and Culture 43, no. 3 (July 10, 2013): 172–73. http://dx.doi.org/10.1177/0146107913493566c.

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Carlson, Richard. "Book Review: Paul's Letter to the Romans: A Commentary." Interpretation: A Journal of Bible and Theology 50, no. 4 (October 1996): 432–34. http://dx.doi.org/10.1177/002096439605000422.

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Elliott, Neil. "Book Review: Final Account: Paul's Letter to the Romans." Interpretation: A Journal of Bible and Theology 52, no. 1 (January 1998): 91–92. http://dx.doi.org/10.1177/002096439605200118.

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Dissertations / Theses on the topic "Paul's letter to the Romans"

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Dunson, Ben Clark. "Individual and community in Paul's Letter to the Romans." Thesis, Durham University, 2011. http://etheses.dur.ac.uk/3279/.

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The aim of this thesis is to determine the relationship between the individual and the community in Pauline theology, focusing the investigation specifically on these motifs in Romans. Previous Pauline scholarship has for most of the twentieth- and twenty-first centuries failed to recognize the integral connection between these two dimensions of Paul’s thought, wrongly pitting either the individual or the community against the other. This investigation will present a typology of individuals in Romans in order to highlight the diversity of ways in which Paul thinks of individuals, as well as the necessarily communal location of these individuals. Chapter one surveys recent Pauline scholarship on the question of individuals and community, noting that the dominant tone of this research is anti-individual in its fundamental orientation. This chapter concludes with an outline of the entire dissertation. Chapter two provides a detailed analysis of the debate that developed between Rudolf Bultmann and Ernst Käsemann over the role of the individual in Paul’s letters. This debate set the agenda for the scholarship surveyed in Chapter one, and thus warrants a thorough treatment. Chapter three brings the Stoic philosopher Epictetus into the conversation in order to provide a contemporary example of a thinker who, like Paul, attempted to do justice to both individual and communal/societal themes in his philosophical output. While Epictetus’ way of relating the individual and the community is different from Paul’s, it shows clearly that this is not an anachronistic question in antiquity, contrary to the claims of much Pauline scholarship. The comparison between Epictetus and Paul illuminates our understanding of Paul’s theology even (perhaps especially) when it shows the different ways in which the two thinkers answered the same basic question, that of how to relate individuals and community/society. Chapter four is the first half of the typology of individuals in Romans. It looks at four different types of individuals as they are found in Romans 2, 3 and 4: characteristic, generic, binary and exemplary individuals. Definitions of each type are offered as they are discussed. Chapter five presents the second half of the typology of individuals in Romans, looking at four other types of individuals in Romans 5, 7, 12 and 16: representative, negative exemplary, somatic and particular individuals. While the communal nature of Pauline theology is evident in Chapter four, it becomes especially clear in Chapter five. Finally, Chapter six summarizes the findings of the entire investigation, while also pointing to other Pauline texts that could be used to fill out the typology of individuals. Two main conclusions are enumerated. First, that both Paul and Epictetus place great emphasis on the individual and the individual’s place within community or society, although Epictetus’ concern for emotional invulnerability (seen in his prioritizing of individual, cognitive action) is in marked tension with Paul’s more foundationally communal way of thinking. Second, filling out the second part of the point just mentioned, it is maintained that although Paul’s theology must be understood as retaining a vital place for individuals, these are necessarily individuals-within-community, and that the prevalent scholarly antitheses between these two categories (on either side of the debate) are fundamentally misleading.
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North, J. L. "Romans 12.11 : a textual, lexical and ethical study." Thesis, Durham University, 1988. http://etheses.dur.ac.uk/6416/.

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This study divides itself into three parts the opening chapter sets out the textual position. Most of the material here is well known, but additions to it can still be made. Since text, as a selection from a group of variants, and interpretation, as a justification and understanding of that selection, are always associated both in method and in exegesis, (^1) the first chapter also presents an attempt to trace the history of the interpretation of Romans 12.11c, particularly in its earlier, less well-known stages and particularly where is read. The second chapter, the backbone of the thesis, presents in detail the lexical materials, which show how often appears in other writers in company with one or other of the words found in the Pauline context (especially in vv. 11-13) or with their cognates. My conclusion can be put in this interrogatory form: If this word occurs elsewhere in Greek literature (and with necessary changes in Latin literature) in similar company, should we not reconsider the possibility of it's originality in Romans 12.11c? Chapter three assumes this originality and suggests an exegesis of Romans 12 which gives its proper weight within its context, especially within chapters 11-15.
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Carson, Marion L. S. "The privilege of Israel christology and the Jews in Paul's letter to the Romans /." Connect to e-thesis, 1998. http://theses.gla.ac.uk/1087/.

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Thesis (Ph.D.) -- University of Glasgow, 1998.
Thesis submitted to the Department of Theology and Religious Studies, Faculty of Divinity, University of Glasgow, in fulfilment of the degree of Doctor of Philosophy. Includes bibliographical references (p. 224-250). Print version also available.
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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. Stegman
Thesis 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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Carson, Marion Laird Stevenson. "The privilege of Israel: Christology and the Jews in Paul's letter to the Romans." Thesis, University of Glasgow, 1998. http://theses.gla.ac.uk/1087/.

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Burrowes, Brett David. "From letter to spirit : the transformation of Torah in Paul's symbolic world as reflected in his Letter to the Romans." Thesis, Durham University, 2004. http://etheses.dur.ac.uk/3119/.

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In this thesis the transformation of Paul's thought regarding Torah is analyzed. A combination of theological and sociological approaches are used in the attempt to discern what sociological factors underlie the change in his theological perspective on the law, sin, the Spirit, and Christ as expressed in Romans 1 and 7:1-8:13. Toward this end, a method derived from Peter Berger's sociological theory of religion in The Sacred Canopy is applied to these chapters. In Berger's view, religion is viewed as a forming a symbolic social universe that exists perpetually in a state of uncertainty and threat and which therefore requires legitimation. Although Romans 7-8 was written long after Paul's conversion, it is my contention that certain sociological threats to his Jewish symbolic universe underlie his writing here. Paul experienced a greater degree of resolution to these threats in his vision of Christ than he did in his life under Torah. Specifically, these threats are not only Gentile cultural and political oppression, but also the deeper threat of Israel's sin which has brought about this oppression. In his vision, Paul experienced not only a personal transformation through the indwelling spirit of Christ, the law itself underwent a transformation from letter to Spirit. I argue that that this transformation is to be understood on the basis of a Hellenistic kingship ideology which contrasts the written law as lifeless letter with the king as the living embodiment of the law. For Paul, Christ is the exalted king, the embodiment of righteousness and divine law. So the law is no longer merely an external set of commands written on stone, but is identified with the Spirit of the exalted and enthroned Christ. Christ himself is the living embodiment of the law, who now dwells within his people by his Spirit to live the divine law out through them. In this way, the exalted Christ answers the threat of Israel’s sin to his Jewish symbolic universe.
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Rock, Ian. "Implications of Roman imperial ideology for an exegesis of Paul's letter." Thesis, University of South Wales, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.553174.

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Holland, Thomas Seaward. "The Paschal-New Exodus motif in Paul's Letter to the Romans with special reference to its Christological significance." Thesis, University of Wales Trinity Saint David, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683150.

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Linebaugh, Jonathan Andrew. "God, grace, and righteousness : wisdom of Solomon and Paul’s Letter to the Romans in conversation." Thesis, Durham University, 2011. http://etheses.dur.ac.uk/922/.

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This thesis places the Wisdom of Solomon and Paul’s letter to the Romans in conversation. While the lexical and thematic parallels between Wisdom 13-15 and Romans 1.18-2.5, and to a lesser extent Wisdom 10-12 (or 10-19) and Romans 9-11, have often been noted, comparisons between these two texts have typically identified points of continuity and discontinuity without enquiring into the hermeneutical rationale and theological basis for the observed similarity-in-contrast. This thesis attempts to deepen the dialogue between Wisdom and Romans, not primarily by an examination of Paul’s use of or dependence upon Wisdom but by attempting to consider and compare the essential theological grammar of both texts. Part one offers a reading of Wisdom without reference to Romans. In this way, this thesis both fills a scholarly gap – as no large scale comparison of Wisdom and Romans provides a complete reading of the former text – and allows the terms of Wisdom’s theological description to be configured on the basis of its own basic theological structures. It will be argued that Wisdom’s absolute distinction between the righteous (Israel) and the ungodly (non-Israel), its emphatic articulation of divine grace and its rereading of Israel’s scripture are consistent with and comprehended within a fundamental theological conviction: the God of illimitable love is immutably just. Part two considers pivotal sections of Romans in dialogue with Wisdom. Taking Wisdom’s central concerns and motifs as topics of conversation, chapters six, seven and eight compare and consider the relationship and respective soteriological status of Jew and Gentile (chapter six), the meaning and relationship of divine righteousness and grace (chapter seven), and the hermeneutical logic that shapes the respective rereadings of Israel’s scripture (chapter eight). These multiple points of comparison reflect a common conversational pattern: while Wisdom and Romans share much in terms of theme, vocabulary and theological mode, the theologies they articulate are ultimately incommensurable. The central thesis of part two is that the anthropological, semantic and hermeneutical differences between Wisdom and Romans point to and are generated by a material contrast at the level of the texts’ essential theological logic: Wisdom’s theology is governed by and reflective of the nuclear significance of the protological order σοφία fashioned, sustains and reveals; the theology of Romans is determined by and radiates from the generative and centrifugal significance of the divine act that is the event, impact and proclamation of Jesus Christ.
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Mueller, Dierk. "Military images in Paul's letter to the Philippians." Thesis, University of Pretoria, 2013. http://hdl.handle.net/2263/40199.

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The city of Philippi was founded as a Roman military colony in 42 BC, directly following one of the largest battles of antiquity, the civil war battle of Philippi. This study shows that one hundred years later, at the time of writing of Paul’s letter to the Philippians, the identity of the city was still deeply connected to its military history. The apostle Paul found in the historical and sociological ties of the Philippians with the military reasons for drafting his letter in a rhetorical arrangement similar to the historical reports of commander’s speeches to his assembled troops before battle. Not only does the vocabulary of Paul’s ethical commands parallel the general’s harangues, as has been previously pointed out by Biblical scholarship, but in Paul’s letter one also finds correspondences to the three largest motifs of the general’s speeches: the objective of the war, the confidence for victory and the rewards for courage and obedience. The major unified theme of Philippians is the mutual military-partnership for the advance of the gospel in a hostile context (Phil. 1:7-12; 1:20; 2:19-24; 2:25-30; 3:12-15; 4:3; 4:10-19). Paul in his letter to the Philippians uses consistently military imagery – and not once athletic imagery, as typically assumed by exegetical scholars – to demonstrate that the courageous sharing of the faith will always result in victory for the one who proclaims Christ. This victory is guaranteed through the unsurpassable abilities of the supreme general, Jesus Christ, whose death on the cross and whose resurrection is portrayed as a military victory and whose exaltation by God the Father acknowledges Christ as the victorious general in an universal extent (Phil. 2:8-11). The victory of the gospel campaign is further guaranteed by the LORD’s initiation of the war for the spread of the faith and by His presence with those who fight in His behalf for the spread of the good news (Phil. 1:5-7; 2:12-13; 2:14-15; 3:1; 4:4). Victory in the Philippian context means either the reception of the gospel by unbelievers or the death of the messenger on account of rejection of and opposition to the gospel; the suffering of the emissary of the gospel serves to glorify Christ and it is compensated by the superior enjoyment of Christ at the resurrection (Phil. 1:19-25). The reward, which God promises to the messenger of the gospel is several times stated in Philippians to be the exalted experience of fellowship with Christ at the resurrection (Phil. 1:21; 3:8-11; 3:20-21; 4:3). The reading of Philippians in light of the appropriation of military terminology confirms that Paul’s main purpose in writing Philippians is to encourage his partners to continue to take risks, to be unafraid of suffering and to make sacrifices in order to boldly testify about Christ and to continue to financially contribute to the mission of spreading the faith. The book of Philippians challenges the contemporary self-centred prosperity culture of the church to take risks and make sacrifices for the proclamation of Christ to unbelievers, sacrifices, which are supremely compensated by a life for the glory of Christ and the surpassing promise of the enjoyment of the glory of God in His Son Christ Jesus.
Thesis (PhD)--University of Pretoria, 2013.
gm2014
New Testament Studies
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Books on the topic "Paul's letter to the Romans"

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Kruse, Colin G. Paul's letter to the Romans. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2012.

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Paul's letter to the Romans. London: SMC Press, 1989.

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Paul's letter to the Romans. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2012.

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Romans--Paul's letter of hope. Rome: Biblical Institute Press, 1987.

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Reading Paul's letter to the Romans. Atlanta: Society of Biblical Literature, 2012.

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Paul's letter to the Romans: A commentary. Louisville, Ky: Westminster/John Knox Press, 1994.

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Paul's letter to the Romans: A commentary. Grand Rapids, Mich: William B. Eerdmans Pub., 2011.

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Paul's letter to the Romans: A commentary. Edinburgh: T&T Clark, 1994.

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Stendahl, Krister. Final Account: Paul's Letter to the Romans. Minneapolis: Fortress Press, 1995.

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Jesus only: Paul's letter to the Romans. Roseville, CA: Amazing Facts, 2004.

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Book chapters on the topic "Paul's letter to the Romans"

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Tobin, Thomas H. "Paul's Letter to the Romans." In The Blackwell Companion to the New Testament, 398–412. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444318937.ch22.

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Coccini, Francesca. "Paul and the Destiny of Israel in Origen’s Commentary on the Letter to the Romans." In Ancient Perspectives on Paul, 279–96. Göttingen: Vandenhoeck & Ruprecht, 2013. http://dx.doi.org/10.13109/9783666593598.279.

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Thorsteinsson, Runar M. "Paul's Letter to the Romans." In Roman Christianity and Roman Stoicism, 89–104. Oxford University Press, 2010. http://dx.doi.org/10.1093/acprof:oso/9780199578641.003.0007.

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Thorsteinsson, Runar M., Matthew Thiessen, and Rafael Rodríguez. "Paul’s Interlocutor in Romans:." In The So-Called Jew in Paul's Letter to the Romans, 1–38. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctt1b3t70f.4.

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"The impact of Romans and interactions with Romans in Church history." In The Theology of Paul's Letter to the Romans, 150–61. Cambridge University Press, 2003. http://dx.doi.org/10.1017/cbo9780511615467.008.

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"To the Romans a Roman? The rhetoric of Romans as a model for preaching the Gospel in Rome." In The Theology of Paul's Letter to the Romans, 113–34. Cambridge University Press, 2003. http://dx.doi.org/10.1017/cbo9780511615467.006.

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"Romans in its canonical context." In The Theology of Paul's Letter to the Romans, 135–49. Cambridge University Press, 2003. http://dx.doi.org/10.1017/cbo9780511615467.007.

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"The relevance of Romans reconsidered." In The Theology of Paul's Letter to the Romans, 162–71. Cambridge University Press, 2003. http://dx.doi.org/10.1017/cbo9780511615467.009.

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"Front Matter." In Paul's Letter to the Romans and Roman Imperialism, i—vii. The Lutterworth Press, 2017. http://dx.doi.org/10.2307/j.ctvz0hb9x.1.

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"The Argument and Style of the Exordium and Propositio of Romans 1:1–17." In Paul's Letter to the Romans and Roman Imperialism, 104–35. The Lutterworth Press, 2017. http://dx.doi.org/10.2307/j.ctvz0hb9x.10.

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Conference papers on the topic "Paul's letter to the Romans"

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Faraoanu, Iulian. "FAITH, WAY OF HUMAN RIGHTEOUSNESS IN THE LETTER TO THE ROMANS." In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s8.007.

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