To see the other types of publications on this topic, follow the link: Paul's letter to the Romans.
Dissertations / Theses on the topic 'Paul's letter to the Romans'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Paul's letter to the Romans.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Dunson, Ben Clark. "Individual and community in Paul's Letter to the Romans." Thesis, Durham University, 2011. http://etheses.dur.ac.uk/3279/.
Full textAbstract:
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.
2
North, J. L. "Romans 12.11 : a textual, lexical and ethical study." Thesis, Durham University, 1988. http://etheses.dur.ac.uk/6416/.
Full textAbstract:
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.
3
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/.
Full textAbstract:
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.
4
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.
Full textAbstract:
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
5
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/.
Full text
6
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/.
Full textAbstract:
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.
7
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.
Full text
8
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.
Full text
9
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/.
Full textAbstract:
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.
10
Mueller, Dierk. "Military images in Paul's letter to the Philippians." Thesis, University of Pretoria, 2013. http://hdl.handle.net/2263/40199.
Full textAbstract:
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
unrestricted
11
Gabrielson, Jeremy. "Paul's non-violent Gospel : the theological politics of peace in Paul's life and letters." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1889.
Full textAbstract:
This thesis advances a claim for the centrality of a politics of peace in early Christianity, with particular focus given to the letters of Paul and the Gospel of Matthew. In brief, I argue that Paul’s task of announcing the gospel to the nations involved calling and equipping assemblies of people whose common life was ordered by a politics (by which I mean, chiefly, a mode of corporate conduct) characterised by peaceableness, and this theological politics was a deliberate participation in the political order announced and inaugurated by Jesus of Nazareth. To this end, there are three main components of the thesis. Chapter Two is focused on the Gospel of Matthew, particularly the way in which violence (and peace) are constructed by the evangelist. Chapter Three bridges the first and third components of the thesis, attending to the important question of the continuity between Jesus and Paul on the issue of non-violence. The third component involves two chapters. Chapter Four attempts to identify the trajectory of violence and peace in Paul’s biography and in the “biography” of his Galatian converts (as he portrays it), and the fifth chapter traces the presence of this non-violent gospel in (arguably) Paul’s earliest letter. The intended effect is to show that a politics of non-violence was an early, central, non-negotiable component of the gospel, that its presence can be detected in a variety of geographical expressions of early Christianity, that this (normally) “ethical” dimension of the gospel has a political aspect as well, and that this political dimension of the gospel stands in stark contrast to the politics of both the contemporary imperial power and those who would seek to replace it through violence.
12
Galletta, David. "The new Exodus in Paul's letter to the Galatians." Thesis, University of Wales Trinity Saint David, 2016. http://repository.uwtsd.ac.uk/738/.
Full textAbstract:
While various central themes have been suggested for Galatians, including justification by faith alone, the need for Gentiles to follow the Mosaic law (via the New Perspective on Paul), or sonship, none of them truly binds the letter together or is satisfactorily represented in all six chapters. The search within existent scholarship for a comprehensive thread has led to the discovery of the New Exodus theme. The New Exodus has enjoyed considerable attention in recent years and shows great promise for the construction of a consistent biblical theology. Yet the New Exodus in Galatians has not been explored with any depth. The premise of this thesis is that the New Exodus undergirds Paul’s theology as he writes his letter to the Galatians, and to recognize this will result in a clearer and more coherent reading of the letter. In particular, it highlights the way in which Paul views the salvific work of Jesus as fundamental to the life of the people of God as was the first exodus of Israel. A threefold approach is adopted. The study indentifies New Exodus motifs found in the OT prophets that are also located in Galatians to confirm the presence of the pattern there. It also recognizes apocalyptic antitheses that mark the inauguration of the New Exodus and examines the letter for evidence of these. And finally, the method uses an intertextual hermeneutic, which exposes Paul’s reliance on a wider use of the OT than is seen at the surface, and in particular, a reliance on Isaiah. The analysis presented here focuses on Galatians 1–4, while providing pointers for applying the results to remaining two chapters of the letter.
13
Latta, Corey. "Election and unity in Paul's epistle to the Romans." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p018-0101.
Full text
14
Hart, J. David. "Romans a demonstration of Paul's model of spiritual formation /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1128.
Full text
15
Yang, Ah Li. "Paul's prophetic reapplication of Isaiah in Romans 9-11." Thesis, University of Bristol, 2000. http://hdl.handle.net/1983/3e3a93bf-53d7-4811-afdb-e09c77517cc7.
Full text
16
Lim, James Chun Kiat. "Glory as power in Paul's Epistle to the Romans." Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11910/.
Full textAbstract:
The subject of “glory”, used to translate the Greek term δόξα, has been relatively neglected in Pauline scholarship. Due to the wide semantic range of δόξα, the few studies on glory in Paul’s epistles have focused on certain aspects of it, such as its association with honour, effulgence or immortality. Although the association of glory with power has been noted by classical and biblical scholars, it has not been explored in detail within the Pauline corpus, particularly Romans where the connection is immediately evident in Romans 1:18-21 and 6:4. This study attempts to address this lacuna by exploring the relationship between glory and power in Romans by: (1) focusing on the concept of glory through paying attention to δόξα and other terms that are closely related to it, in particular honour and shame language, and (2) examining it from both Jewish and Graeco-Roman backgrounds since both traditions were probably influential on Paul’s Roman audience. Our exploration of the correlations of glory with power in the Graeco-Roman and Jewish traditions demonstrates the centrality of glory/honour in the ancient Mediterranean world, with glory/honour often denoting or connoting power. Glory is often a function of power, and power a function of glory/honour, such that the two mutually reinforce each other. This provides insights into the ways in which they could have shaped Paul’s understanding of their relationship. Our journey of glory through Romans traces the variegated connections between glory and power, under the categories of divine, human, eschatological and communal glory/power, and across a wide range of Pauline theological themes, providing fresh insights into Paul’s theology of glory and his arguments in Romans.
17
Davies, Glenn Naunton. "Faith and obedience in Romans." Thesis, University of Sheffield, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.328767.
Full text
18
Keesmaat, Sylvia C. "Paul's use of the Exodus tradition in Romans and Galatians." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.239448.
Full text
19
Lumpkin, Guy Roger. "Paul's use of the aorist infinitive in Romans 12:1." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
Full text
20
Johnston, David James. "The problem of Romans 7 : the law of Paul's opponents." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/15614.
Full textAbstract:
Determining the identity of the ‘I' who is speaking in Rom 7:7-25 and the nature of the problem being addressed has long been recognised to be one of the unsolved riddles in Paul's letters. This thesis articulates and defends the new view that the speaker in Rom 7 is a believer who has fallen prey to the deceptive teaching of Paul's opponents regarding the Law. In short, the problem of Rom 7:7-25 is the Law of Paul's opponents. The thesis principally establishes this identification of the Law and the speaker of Rom 7 through a close exegetical study of the event described in verses 8c to 10a, and then considers its consistent application to the argument throughout verses 7-25 and in Rom 8:2. Two central elements in the description of the event have been bypassed in the commentary tradition: the meaning of χωρίς νóμον in 7:8-9 and the referent and significance of áναζάωά in 7:9. Yet, taken together and interpreted in accordance with the lexica, they clearly identify the ‘I' of Rom 7 as a believer. Only of a believer can it be said that the one who used to live independently of the Law (χωρίς νóμον) is the one for whom sin should be reckoned as dead. In the same way, only of a believer can it be subsequently true that when the commandment came into his life, sin was resurrected (áναζάωά). Moreover, it will be argued that verses 10-11 establish a context of false teaching for the coming of the commandment, and therefore that the event is the arrival of deceptive false teaching regarding the Law as propagated by Paul's opponents. The thesis then considers the implications of this identification of the Law in the life of the believer in verses 8-10 for interpreting verses 7-11, where a state of sin-entwined Law is described; verses 21-25, where the two Laws are presented (Paul's and his opponents'); and Rom 8:2, where the believer is declared to be freed from ὀ νóμος τῆς άμαρτίας καί τοṽ θανάτον. As the solution to the problem of Rom 7, it is Paul's own hermeneutic of the Law that frees the believer form that of his opponents.
21
Steury, Wayne F. "Paul's teaching of pastoral theology in his first letter to Timothy." Online full text .pdf document, available to Fuller patrons only, 1996. http://www.tren.com.
Full text
22
Whiteside, Nathanael S. "Paul's use of the Old Testament in Romans 10:5-8." Theological Research Exchange Network (TREN), 2004. http://www.tren.com.
Full text
23
Arbanas, Michael. "The chosen people of God in Paul's Epistle to the Romans." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
Full text
24
Tanaka, Terri-Lynn W. P. H. "Paul's use of the Old Testament in Romans 9:19-23." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.
Full text
25
Lierman, J. D. "Paul's use of the concept of slavery in Romans 6:6-23." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
Full text
26
Miller, Gregg E. "The function of the Holy Spirit passages in Paul's letter to the Galatians." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
Full text
27
Peterlin, Davorin. "Paul's letter to the Philippians in the light of disunity in the church." Thesis, University of Aberdeen, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.387219.
Full textAbstract:
The purpose of this study is to demonstrate that the theme of disunity is more widespread in Phil than is usually acknowledged, and that it underlies the whole of Phil. It is suggested that the situation of disunity in the church is the background against which Phil is to be read. The thesis is divided into two parts. Part One draws attention to the distribution of the theme of disunity throughout much of the letter. Following the sequential order of Phil, I deal with the following main units: 1:1-11, 1:12-26; 1:27-2:18, 3:1-4:1, 4:2,3. The following questions will be addressed: What are the characteristics of disunity in the Philippian church? Which factors contributed to its emergence? Who are the participants? What can be concluded about the dynamics of their interactions? Can all these references be taken as facets of one and the same situations? Part Two focuses on the collection of money to be sent as relief to Paul, as well as the mission of Epaphroditus. The two key texts are 2:25-30 and 4:10-20. The principal questions here are: What kind of independent information about disunity do these sections supply? Are there traits parallel to those already observed in Part One? How does this episode fit into the wider framework of Phil? But before dealing with these two passages within the general context of disunity in the church, considerable space will be devoted to two topics relevant for establishing the historical context. One is the issue of the size, composition, and structure of the Philippian church, and the other is Paul's policy toward the financing of his missionary endeavours through the acceptance of financial support in general, and in particular from the Philippians.
28
Harvey, David. "Face in Galatians : 'boasting in the Cross' as reconfigured honour in Paul's Letter." Thesis, University of Manchester, 2017. https://www.research.manchester.ac.uk/portal/en/theses/face-in-galatians-boasting-in-the-cross-as-reconfigured-honour-in-pauls-letter(4bde8a10-ad49-4b65-ae7e-3746e3f13f1f).html.
Full textAbstract:
This thesis uses a model of honour to make sense of Paul's response to the situation in Galatians as he describes it in Galatians 6.12-15. We argue that the use of εὐpieροsigmaωpieέω at 6.12, and its close proximity to kappaalphaυχάομalphaι in the following verses, highlights that honour concern is present in this situation. We assess this by considering face, a term used by social theorists to describe the 'self as it appears to others', and facework, the strategies for maintaining and managing such - this is considered both as a social-scientific model and as a concept within ancient Mediterranean culture. This argument holds that Paul contradicts the opponents' seeking of 'good face' (εὐpieροsigmaωpieέω) as it is in direct contrast to what we term God's 'prosopagnosia' - pieρόsigmaωpieον [ὁ] θεὸς ἀνθρώpieου οὐ Gammaalphaμβάνει (2.6), and to his own position, which is to 'boast in the cross' (6.14). We read the idea of the boast in the cross as Paul's attempt to reconfigure honour within the Christian assemblies of Galatia, a reconfiguring that centralises Christ's disregard for common perceptions of honour, exemplified in his crucifixion. This approach then makes sense of Paul's autobiographical data as his own attempt to model Christ's 'prosopagnosia' and similarly reads the data in 5.13-6.10 as Paul's exhortation that the community live in this manner.
29
Sabou, Sorin Vasile. "Between horror and hope : Paul's mataphorical language of death in Romans 6.1-11." Thesis, Brunel University, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340393.
Full text
30
Elass, Mateen Assaad. "Paul's understanding and use of the concept of election in Romans 9-11." Thesis, Durham University, 1996. http://etheses.dur.ac.uk/5193/.
Full textAbstract:
This thesis contends that Paul is wholly consistent in his understanding and use of the concept of election in Romans 9-11. Drawing upon both Old Testament teaching and a double predestinarian tradition finding its most coherent and reasoned expression in the Dead Sea Scrolls, Paul employs the concept of election in Romans 9 to demonstrate how God may be considered faithful to His covenant with Israel. At present, the Creator honors His word by selecting out of ethnic Israel those whom He has predestined as children of promise. These comprise true Israel, and are recognized in Paul's day as Jews embracing Jesus as Messiah. Along with believing Gentiles, they constitute the "vessels of mercy predestined to eschatological glory." The remainder of Israel is hardened into unbelief, and viewed as "vessels of wrath prepared for destruction." Thus, in Romans 9 Paul dismisses a purely nationalistic concept of election in favor of an Israel formed by God's sovereign election of individuals to salvation. Romans 11, however, seems to overrule this individualized perspective of election. Paul declares that God has not completely or finally rejected unbelieving, ethnic Israel. As a corporate entity, through the existence of 'the remnant' she enjoys the continuity of both a theocratic and soteriological election. Although most of his contemporary, unbelieving kinsmen have not been chosen to salvation, Paul holds firmly to the mystery that at the close of the age God will bring future Israel into His mercy. Here, at the consummation of history, God's individualized, electing purpose (Rom 9) and His corporate election of all Israel (Rom 11) dovetail, and God is fully glorified as both Jew and Gentile are rescued from disobedience solely through the sovereign, elective mercy of God.
31
Magda, Ksenija. "Paul's territoriality and mission strategy : searching for the geographical awareness paradigm behind Romans /." Tübingen Germany : Mohr Siebeck, 2009. http://www.mohr.de/nc/theologie/schriftenreihen/reihe/wissenschaftliche-untersuchungen-zum-neuen-testament-2reihe-wunt-ii/seite/9/detail/detail.html.
Full textAbstract:
Thesis (doctoral)--London School of Theology, 2008.Author's name at head of title. "Can Romans, as an insight into Paul's mission strategy, show the apostle's territorial paradigm and offer solutions for the making of Paul's theology and mission? Ksenija Magda analyzes how spatial theories by the geographer Robert D. Sack can be utilized for the clarification of long-standing questions in Pauline theology."--Page [4] of printed paper wrapper. Includes bibliographical references (p. [193]-200) and indexes.
32
Toney, Carl N. "Paul's inclusive ethic resolving community conflicts and promoting mission in Romans 14 - 15." Tübingen Mohr Siebeck, 2007. http://d-nb.info/99017588X/04.
Full text
33
Marion, Stephen E. "Paul's teaching regarding governmental authority and Christian submission in Romans 13:1-7." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
Full text
34
Keay, Robert David. "A proposal concerning Paul's use of Hosea in Romans 9 canonical, traditional, contextual /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
Full text
35
Magda, Ksenija. "Paul's territoriality and mission strategy searching for the geographical awareness paradigm behind Romans." Tübingen Mohr Siebeck, 2008. http://d-nb.info/99480461X/04.
Full text
36
Grenholm, Cristina. "Romans interpreted : a comparative analysis of the commentaries of Barth, Nygren, Cranfield and Wilckens on Paul's "Epistle to the Romans /." Uppsala : Almqvist & Wiksell, 1990. http://catalogue.bnf.fr/ark:/12148/cb35455828k.
Full text
37
Tsang, Sam. "Symbolic universe, metaphor and conviction : a study of the slave metaphor in Paul's letter to the Galatians." Thesis, University of Sheffield, 2002. http://etheses.whiterose.ac.uk/3421/.
Full textAbstract:
This thesis investigates the symbolic universe of Paul's social world to interpret his slave metaphors in his letter to the Galatians. It adopts the approach to metaphor belonging to the 'New Rhetoric' of C. Perelman and L. Olbrechts- Tyteca, which not only deals with the formation of metaphors but also incorporates the formation process into the interpretive model for metaphors. This approach enables a nuanced account of the various argumentative functions of Paul's slave metaphors in Galatians. The findings are related to the question of Paul's own convictions regarding slavery as witnessed in Galatians 3.28. In order to interpret the process and meaning of Paul's slave metaphors, this study investigates the social context from which Paul formed his metaphors, namely Greco-Roman slavery in the first century. This context provides the better-known area of discourse (the 'phoros') under which aspect the lesser- known area is presented (the 'theme') in a metaphor (a fusion of theme and phoros). Galatians evidences three distinct slave metaphors, revolving around Paul as a 'slave' of Christ, the 'enslavement' threatened by Paul's 'opponents', and the manumission, adoption, and potential re-enslavement of his Galatian converts. The route from Paul's metaphors to his own convictions about slavery is indirect, but the latter will be of vital interest to contemporary readers. This thesis raises the question of Paul's convictions only after working carefully through the argumentative functions of Paul's metaphors. Raising the question in this way, one is able to provide a more circumspect answer than is sometimes found when this latter question is placed to the fore. In his letters, Paul's concerns are not those of the modern reader. Instead, he used what he could from his environment.
38
Middendorf, Michael Paul. "Paul's portrayal of Judaism St. Paul's critique of Judaism in Romans 3:19-31 and evidence from Judaism which validates his assessment /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
Full text
39
Fox, Kenneth A. "Paul's attitude toward the body in Romans 6-8, compared with Philo of Alexandria." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/NQ64777.pdf.
Full text
40
Indradjaja, Daniel. "Paul's concept of the "old man" in the development of Romans 6:1-14." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
Full text
41
Namgung, Young. "The vexata quaestio of Paul's quotations in the epistolary framework of Romans 1-11." Thesis, University of Pretoria, 2015. http://hdl.handle.net/2263/53067.
Full textAbstract:
The vexata quaestio of the letter to the Romans is both the starting point and destination of this study. This vexata quaestio of Romans owes its existence to a hermeneutical conundrum: At first glance, the situational context, in which Paul was situated at the time of his writing, does not seem to correspond to its theological context, in which Paul s theological perspectives could be substantiated. In other words, this hermeneutical conundrum drives a wedge between why Paul wrote this letter and what/how Paul spoke of in this letter. When it comes to the situational context of Romans, it is not easily concretized into the epistolary framework of this letter. As a result, speculation looms large in reconstructing such a situational context more than the text of Romans itself can support, and thereby the theological context of this letter comes to be contingent on the speculation of the why of the matter. It is for this reason that we are faced with various implications of the vexata quaestio of the letter to the Romans in the scholarly arena of Pauline studies. Especially, the vexata quaestio of this letter revolves around (1) Paul s overall purpose in writing it to the Roman church he neither founded nor visited beforehand; and (2) Paul s use of quotations from the Jewish Scriptures in the course of his argumentation, which appears to be frequent but concentrated in this letter more than in his other letters.
In order to steer away from too much speculation, this study draws attention to distinctive epistolary conventions such as the letter opening, the thanksgiving period, the apostolic parousia, and the letter closing. A comparative study of the form and function of distinctive epistolary conventions will give a glimpse of the why, namely Paul s overall purpose in writing this letter. It is considered that the reason why Paul wrote this letter is to proclaim his gospel according to his apostolic responsibility. This overall purpose functions as standard controls in reading the content (Jervis 1991:27). It compels us to look into the contours of Paul s argumentation in Romans 1 11, which will be interdependent with the overall purpose of the letter. In doing so, we come to the conclusion that the following pattern unfolds as an essential literary texture of Romans 1 11, namely themanner of a rhetorical question + Paul s response with ?? ???????
in an emphatic manner + his use of quotations from the Jewish Scriptures. Including
such an essential literary texture of Romans 1 11, it is worth noting that Paul s use of
quotations from the Jewish Scriptures appears to be coupled with its respective rhetorical
questions at several significant points in the course of Paul s argumentation in Romans
1 11. It necessitates launching into the three-dimensional approach to Paul s use of
quotations from the Jewish Scriptures in order to better understand how Paul managed to
unfold what he spoke of in the letter body. The three-dimensional approach consists of
the tradition-historical investigation, textual version comparison, and hermeneutical
investigation, which serves to shed more light on the functional dimension in this quest
for the Vorlage (Steyn 2011:24). This three-dimensional approach allows us to delve
into Paul s theological perspectives. In doing so, we come to the conclusion that Paul s
use of quotations from the Jewish Scriptures carries a soteriological significance.
All in all, this study is aimed at dealing with this vexata quaestio of Paul s letter to the
Romans, which revolves around the literary genre, Paul s overall purpose in writing this
letter, and his use of quotations from the Jewish Scriptures, in a holistic manner. In doing
so, this study can pave the way for a better understanding of how Paul managed to unfold
what he spoke of in the letter body in terms of why he wrote this letter to the Roman
church.Thesis (PhD)--University of Pretoria, 2015.
tm2016
New Testament Studies
PhD
Unrestricted
42
Middendorf, Michael Paul. "The "I" in the storm Paul's use of the first person singular in Romans 7 /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
Full text
43
Shively, Elizabeth E. "An analysis of Paul's use of Deuteronomy 30:12-14 in Romans 10:6-8." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
Full text
44
Bond, James Nicholas. "Renewing the mind : Paul's theological and ethical use of phronēma and cognates in Romans and Philippians." Thesis, University of Aberdeen, 2005. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=195783.
Full textAbstract:
The following study explores how the apostle Paul relates Christian thinking with Christian praxis. More precisely, this study endeavours to bring clarity to Paul’s concept of the renewed mind. The thesis has two distinct, yet interrelated objectives. First, it explores the theological foundations and ethical motivations related to Paul’s understanding of the renewed mind. Secondly, it attempts to show how these two aspects of Paul’s gospel organically relate to each other. This study accomplishes these objectives through an examination of Paul’s use of фρονειν and cognates. Generally speaking, the word group means to think, or to have an attitude or mindset. Although scholars have noted that a connection exists between this word group and Paul’s concept of the renewed mind, the relationship has not been fully explored or developed. The ground is not well trodden and therefore this study seeks to make fresh observations. The study focuses on what фρονειν and cognates contribute to our understanding of Paul’s concept of the renewed mind. More precisely, the study focuses primarily on Paul’s use of фρονειν and its cognates in Romans and Philippians. It will be argued that this word group serves as a lexical bridge spanning the gap between Paul’s theology and ethics. Simply put, this study argues that the apostle’s understanding and employment of the contexts in which the word group is found we will be able to move towards a better understanding of Paul’s concept of the renewed mind.
45
Lung, Kwong Lo. "Paul's purpose in writing Romans : the upbuilding of a Jewish and Gentile Christian community in Rome." Thesis, Durham University, 1988. http://etheses.dur.ac.uk/6641/.
Full textAbstract:
The aim of this thesis is to provide a comprehensive study of Paul's purpose in writing Romans, showing the coherence between the 'frame' and the 'body' of the letter and the relationship between the situation of Roman Christians and the main argument of the letter. In order to bring a more objective approach to the study of the letter, we develop a methodology which we call personae analysis. This approach takes Romans seriously as a letter and as Paul's argumentation in the context of the interaction between himself and his addressees. In Chapter 1, we argue for the feasibility of studying Romans as a letter addressed to the situation in Rome. In Chapters 2 to 4 (Part I), we use information mainly from Roman authors, Jewish authors and the inscriptional data from Roman Jewish catacombs to reconstruct a plausible situation of the Roman Jewish community in the first century C.E. with special reference to the social intercourse between Jews and Gentiles. In Chapters 5 to 8 (Part II), we reconstruct a plausible situation of the Roman Christians and develop a hypothesis of Paul's purpose in writing Romans. We suggest that one of Paul's main purposes in writing the letter is to persuade the Jewish and Gentile Christians in Rome to build up a Christian community net work, which he does by arguing in accordance with his understanding ot the gospel. With the assumption that Gentile Christians are not required to become Jews and Jewish Christians are not expected to relinquish their connection with non-Christian Jews, Paul expects that he can promote the upbuilding of this community net-work by means of his letter before he arrives in Rome to launch his mission to Spain. Thus this community net-work would give concrete support to his mission to Spain and spiritual support for his journey to Jerusalem. In Chapters 9 to 11 part III we test our hypothesis in a survey of Paul's main argument in the doctrinal core of the letter, Rm. 1-11.In the Conclusion, we draw out from our study some theological, missiological and hermeneutical implications for our understanding of Paul, his letters and his relationship with Judaism.
46
Sherwood, Aaron. "Paul's use of the Old Testament in Romans 9:6-29 God's judgment upon Israel's idolatry /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p048-0337.
Full text
47
Abasciano, Brian J. "Paul's use of the Old Testament in Romans 9:1-9 : an intertextual and theological exegesis." Thesis, University of Aberdeen, 2004. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU185035.
Full textAbstract:
This investigation builds upon recent developments in the study of Paul's use of Scripture that centre around the concept of "intertextuality". An exegetical method is proposed, dubbed "intertextual exegesis", which incorporates into a thorough traditional exegesis a comprehensive analysis of Paul's use of Scripture against the background of interpretive traditions surrounding the texts alluded to, with great emphasis placed on analysing the original contexts of Paul's citations and allusions. Such an intertextual exegesis is conducted in Romans 9:1-9 with an awareness of the broader unit of chapters 9-11 especially, and also the epistle as a whole. It is found that many of the themes Paul deals with in Romans 9-11 are also present in ancient Jewish and Christian interpretive traditions surrounding the passages he invokes, and more importantly, that Paul's scriptural quotations and allusions function as pointers to their broad original contexts, from which he developed much of the form, content and direction of his argument, holding significance for a number of exegetical details as well as broader themes and rhetorical movements. In Romans 9:1-9, understood intertextually, Paul argues that despite the fact that ethnic Israel has been rejected and the word of God spoken to Israel has been fulfilled in the Church made up of Jews and Gentiles, the word of God has not failed, because the true Israel is the community of those who believed in Christ whether Jew or Gentile. The final chapter seeks to draw conclusions concerning the significance of Paul's use of the Old Testament in Romans 9:1-9 for the exegesis and theology of Romans and for Pauline intertextuality. The identity of the true people of God is central to Romans 9-11 and the epistle. And Paul's use of Scripture is contextual and referential, calling for attention to Pauline intertextuality in standard exegetical procedure.
48
Olford, David Lindsay. "Paul's use of cultic language in Romans : an exegetical study of major texts in Romans which employ cultic language in a non-literal way." Thesis, University of Sheffield, 1985. http://etheses.whiterose.ac.uk/3531/.
Full textAbstract:
In this study cultic language used in Romans will be viewed as an aspect of the letter as a whole. In Part One we survey foundational studies concerned with Paul's use of cultic language (chapter I) and assess contributions to the discussion of historical and theological questions that are relevant to this thesis (chapters II and III). By means of this survey we state the need for the exegetical method of this study and we justify Romans as the text for our exegeses. In Part Two we present our exegeses based on the suggestion that cultic language is significant to the argument (3: 25,5: 9,8: 3), and structure (12: 1,15: 16, [1: 9]) of the letter (Chapter I). Paul uses cultic language in 1: (16)18-11: 36 to explain his gospel, and to defend his thesis that the gospel is the power of God (chapters II [3: 25], III [5: 9], IV [8: 3], V [11: 16a]). (Chapter V also illustrates Paul's ability to use cultic language without explanation, and without direct connection to other cultic images in the letter). Paul, furthermore, uses cultic language to introduce his ethical directives (Chapter VI [12: 1]). Here, the apostolic 'priestly' exhorter calls for the community sacrifice of obedience which is the authentic worship of those justified by faith and baptized with Christ. Paul also uses cultic language to describe his ministry which acts as a rationale for his manner in writing (Chapter VII [15: 16]). Paul is the priestly minister bringing about the acceptable offering of the Gentiles. In Part Three we conclude our study by emphasizing that although Paul has not directed a polemic against the Temple nor consciously unified a 'Christian cultus', his cultic language functions to authenticate and illustrate his claim that the gospel is the power of God resulting in salvation, and in this way he defends his own ministry.
49
Loubser, G. M. H. "Ethics in the new creation a celebration of freedom! : a perspective from Paul's letter to the Galatians /." Pretoria : [s.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-05152006-100351/.
Full text
50
Hardin, J. K. "Galatians and the imperial cult? : a critical analysis of the first-century social context of Paul's letter." Thesis, University of Cambridge, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.603686.
Full textAbstract:
This study assesses the imperial cult as a possible background for understanding the social setting of Paul’s letter to the Galatian churches. After providing a new reading of certain sections of the letter, I offer a fresh hypothesis for the situation of the Galatian churches. The thesis also aims to contribute to the ongoing debate on the importance of the imperial cult for our appreciation of the setting of the NT writings. In order to place this study within the broader context of Galatians scholarship, I first discuss some recent studies on the social and religious context of Galatians, including two hypothesis on the setting of the letter with special reference to the imperial cult. The chapter ends by setting out the aims of, and the approach taken in, this study (Chapter One). The thesis is then advanced in two parts, each consisting of two chapters. In Part One, ‘The Imperial Cult and Ideology in the Roman World and in Galatia’, I begin with a thematic sketch and assessment of emperor worship and imperial ideology during the Julio-Claudian period (Chapter Two). This chapter is followed by a more specific study on the province of Galatia; its primary aim is both to explore historically and to assess critically the presence and reception of imperial ideology and the public worship of the emperor (Chapter Three). In Part Two, ‘The Imperial Cult in the Galatian Letter’, I then turn to Paul’s letter in order to evaluate the imperial cult as a backdrop from which to understand the crisis in Galatia. I begin with a study of Gal 6.12-13, specifically Paul’s claim that the ‘agitators’ were compelling the Galatians to be circumcised only that they (the agitators) might avoid persecution for the cross of Christ. After arguing that Paul’s charge in the first instance should be taken at face value, I evaluate critically the recent hypothesis that the sources of persecution were the civic authorise, who were persecuting the members of the Galatian churches for not observing the imperial cult (Chapter Four).