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Gilliland, Maegan Chloe Marie. "The text of the Pauline Epistles and Hebrews in Clement of Alexandria." Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/22015.
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The primary goal of this research is to produce a text-critical evaluation of the Pauline Epistles and Hebrews as represented in the writings of Clement of Alexandria, an early Christian theologian who lived ca. 200 AD. The result of such an undertaking will be a refined understanding of the transmission of the New Testament text at the end of the 2nd century, a time period for which we have very little textual data. Unlike our earliest New Testament manuscripts, the text of the early Church Fathers is preserved exclusively in later manuscripts. These manuscripts are often far removed from the original Patristic documents by both date and location. This results in an added layer of textual complexity for which the text critic must account, especially in the evaluation of a Church Father’s citation of New Testament manuscripts. Because of the multivalent nature of the research, the biblical data extracted from Clement of Alexandria’s writings will undergo several stages of statistical analysis comparing it to other early Greek New Testament manuscripts. The resulting data will reveal if the early text of the Pauline Epistles and Hebrews was stable (controlled) or if it underwent changes due to scribal additions and subtractions. It will also shed light on the citation techniques used by Clement of Alexandria, an early Christian reader. The combined data will allow New Testament scholars to generate a more precise critical edition of the Greek New Testament and come to a better understanding of how the earliest Christian communities transmitted the New Testament text.
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De, Wet Chris Len. "Slavery in John Chrysostom’s homilies on the Pauline epistles and Hebrews : a cultural-historical analysis." Thesis, University of Pretoria, 2012. http://hdl.handle.net/2263/25563.
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The aim of this study is to examine John Chrysostom’s views on slavery, specifically in his homilies on the Pauline Epistles and Hebrews. Roman slaveholding is approached as a complex habitus, and Chrysostom’s negotiation with and reimagination of this habitus is examined. The method of enquiry used is a cultural-historical analysis, and the theories of Michel Foucault and Pierre Bourdieu are extensively utilized. Moreover, based on the work of Jennifer Glancy, slavery is approached as a corporeal discourse – one focused on the slave as a body. The discursive formation of the slave-body is further deconstructed into four related corporeal discourses – namely the domesticity, heteronomy, carcerality and commodification of the slavebody. The study commences by revisiting and re-reading Hellenistic, early Roman, Judaistic, and early Christian sources on slaveholding from a cultural-historical perspective in order to reconstruct the main discursivities of the habitus of Roman slaveholding. Then, the first question asked is how Chrysostom understands the domesticity of the slave-body. Based on his exegesis of the haustafeln, it is concluded that Chrysostom negotiates and reimagines the discourse in three ways: a) he proposes a shift from strategic to tactical slaveholding; b) he formulates his theology, especially hamartiology and eschatology, on the Stoic-Philonic metaphor of domestic slavery; and, c) he advises that domestic slaves be reformed by being taught Christian virtue and trades. Secondly, Chrysostom accepts the heteronomy of all bodies, and hence uses slavery as a basis for his ethics. The body is either ruled by God or sin/passions, and the problem of institutional slavery is downplayed. Thirdly, Chrysostom affirms that slaves should remain in their carceral state and stay obedient to their masters, while masters ought to treat slaves justly since they are also slaves of God. Finally, Chrysostom sees slaves as both economic and symbolic capital, and the shift to tactical slaveholding supports his more general vision of promoting a popular asceticism in the city. Chrysostom does not simply accept, ameliorate or reject slaveholding – we rather see sophisticated discourses of negotiation and reimagination of slaveholding to fit in with his wider programme of social and ascetic reform among Christian households.Thesis (DLitt)--University of Pretoria, 2012.
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Radoicich, Russell. ""Adoption" in the Pauline epistles." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.
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Kim, Sung Joong. "The concept of [eirēnē] in the Pauline Epistles." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Chow, Thomas Ru-wen. "Pauline motivations a comprehensive study of the motivational characteristics in the Pauline epistles /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Weber, Laurie L. "The function of warning passages in the Pauline Epistles." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.
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Meggitt, Justin J. "Economic relationships in the Pauline Epistles : poverty and survival." Thesis, University of Cambridge, 1995. https://www.repository.cam.ac.uk/handle/1810/273026.
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Richardson, Enoch. "The priorities and efficacy of intercessory prayer in the Pauline epistles." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Gibbs, Gene. "What is new about the new covenant in two Pauline epistles." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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MacDonald, Margaret Y. "Institutionalization in Pauline communities : a socio-historical investigation of the Pauline and Deutero-Pauline writings." Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670395.
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Isaac, Andrew James. "Pauline principles for pastoral practice a teaching manual on the pastoral epistles /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Fulton, Karen Elaine. "The phenomenon of co-senders in Ancient Greek letters and the Pauline Epistles." Thesis, University of Aberdeen, 2011. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=167679.
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This thesis contributes to the debate regarding the frequency with which letters with co-senders occurred in the Graeco-Roman world. While a number of scholars have noted the presence of co-senders in the Pauline letters, there is currently no agreement regarding the frequency of this phenomenon in the wider Graeco-Roman world and so no agreement regarding whether the Pauline practice of regularly including co-senders is unique or simply reflects a letter-writing convention of the time. An examination of a selection of ancient Greek letters from a variety of milieux – published works, papyri and inscriptions – and ranging in date from the second century B.C.E. to the fourth century C.E., suggests that letters with co-senders occurred with reasonable frequency, in the Graeco-Roman world, mainly in official and administrative correspondence. This in turn suggests that the Pauline letters are not especially unusual in their inclusion of co-senders in the letter prescript and are utilising an established convention. By identifying a significant body of extra-Biblical letters with co-senders, this thesis also aims to provide a broadly contemporary material with which the Pauline letters can be compared, to ascertain whether they follow the same conventions as other letters with co-senders. Such a comparison suggests firstly, that letters from multiple senders are often from co-workers, as in the case of the Pauline epistles; secondly, that the prescripts of the Pauline epistles present Paul as the primary sender; thirdly that the Pauline epistles are unusual in the frequency with which they use the first person singular, so referring to only one of the senders, in letters apparently from multiple senders. This thesis argues that the contribution of a co-sender to a letter can vary considerably from contributing to the creation of the letter to simply providing support for its contents. Therefore, both in the case of the Pauline epistles and more generally, each letter needs to be considered independently to ascertain the reasons for the inclusion of the co-sender(s) and their role within the letter.
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Ko, Sheung Chi. "A study of expository preaching of the Pauline epistles using Galatians as an example /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p078-0055.
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Hartney, Aideen M. "Men, women and money - transformation of the city : representations of gender in the homilies of John Chrysostom." Thesis, University of Liverpool, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.367177.
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Robertson, Charles Kevin. "Paul and conflict management in 1 Corinthians 1-6 : a systems approach." Thesis, Durham University, 1999. http://etheses.dur.ac.uk/1133/.
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Stanley, Christopher D. "Paul and the language of Scripture : citation technique in the Pauline Epistles and contemporary literature /." Cambridge ; New York ; Melbourne : Cambridge University press, 1992. http://catalogue.bnf.fr/ark:/12148/cb35699716f.
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Peterman, Gerald Walter. "Giving and receiving in Paul's Epistles : Greco-Roman social conventions in Philippians and selected Pauline texts." Thesis, King's College London (University of London), 1992. https://kclpure.kcl.ac.uk/portal/en/theses/giving-and-receiving-in-pauls-epistles--grecoroman-social-conventions-in-philippians-and-selected-pauline-texts(448b7908-cff7-4a2b-9bd9-1d56610df5e9).html.
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Rose, Anton John. "Paul, Christ and time : an investigation of apocalyptic and salvation-historical themes in the undisputed Pauline Epistles." Thesis, Durham University, 2015. http://etheses.dur.ac.uk/11351/.
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This thesis examines the subjects of history and time in the undisputed Pauline epistles, with reference to ongoing debates between apocalyptic readings of Paul, which emphasise the radical invasiveness of the Christ event, and salvation-historical readings, which emphasise continuity between the Christ event and Israel’s history. Current disagreements between prominent Pauline scholars such as J.L. Martyn and N.T. Wright can be traced back to similar debates in twentieth century New Testament scholarship, and the work of Rudolf Bultmann, Oscar Cullmann, and Ernst Käsemann, in particular. One broad area of agreement between apocalyptic and salvation-historical readings of Paul is the way in which they consider history in terms of chronologically-successive periods of time, and understand the significance of the Christ event in terms of its fixed place in this scheme. This thesis examines four key Pauline texts: 1 Corinthians 10, 2 Corinthians 3, Galatians 3-4, and Romans 9-11, arguing that neither apocalyptic or salvation-historical understandings can fully account for significant features of these texts. Instead, I argue that the work of Walter Benjamin and Karl Barth offers useful ways of thinking about history and time, allowing for a more cohesive reading of these texts. In particular, Barth’s claim that the Christ event is in history but not of history provides a way of considering the Christ event as both a concrete, historical occurrence, part of Israel’s history, and an event which is not dependent upon or limited to that history.
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Satta, Ronald F. "A paradigm for preaching Paul a step-by-step manual for preparing expository messages from the Pauline epistles /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Strawbridge, Jennifer Ruth. "'According to the wisdom given to Him' : the use of the Pauline Epistles by early Christian writers before Nicaea." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:81a6546b-95e1-44ad-afca-f32d0b038db1.
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This thesis is a study of the interpretation and reception of the writings attributed to the apostle Paul based on the collation of references to Pauline texts in pre-Nicene Christian writings. The material is analysed utilising a method worked out by Teresa Morgan and Raffaella Cribiore to understand the nature and extent of indebtedness to literary authorities in ancient pedagogy. The application of their method means that the most frequently cited passages from the Pauline corpus become the focus for detailed examination, and a chapter is devoted to the following passages: 1 Corinthians 2.6-16, Ephesians 6.10-17, 1 Corinthians 15.50-58, and Colossians 1.15-20. In each chapter, selections from early Christian texts which use these passages are chosen for in-depth analysis because they are representative in their interpretative approaches of the totality of texts examined. Across many different early Christian writings, images and phrases from these Pauline pericopes were used to support and defend a wide range of theological arguments about the nature of divine wisdom and its contrast with human wisdom, the importance of standing firm in faith, the nature of resurrection and the body, and the nature of Christ. On the basis of the analysis throughout this thesis, conclusions are drawn firstly, about the close connection between scriptural interpretation and theological doctrines; secondly, about early Christian formation, separate from scholarly attempts to recover early Christian catechesis, school teaching, and pedagogy; and finally, about early Christian identity and how it is formed and informed by early Christian use of these four passages.
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Knapper, Daniel. "The Tongue of Angels: Pauline Style and Renaissance English Literature." The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1574171968581074.
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Hong, Sung Cheol. "The principalities and powers in Pauline literature and the Roman imperial cult." Thesis, University of Wales Trinity Saint David, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683218.
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Samra, James George. "Being conformed to Christ in community : a study of maturity, maturation and the local church in the undisputed Pauline epistles." Thesis, University of Oxford, 2005. https://ora.ox.ac.uk/objects/uuid:2923aa88-7bfe-4d70-a72f-d51be4b45256.
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This thesis explores Paul's conception of maturity, paying special attention to the maturation process and the role of the local church in facilitating this process. Although maturity is a subject central to Paul's theology it is often overlooked in Pauline studies. The thesis is an exegetical-theological study of the seven generally accepted epistles, which makes heuristic use of three studies for the purpose of illuminating Paul's thoughts regarding maturity: a survey of modern psychology, an analysis of the writings of the community of Qumran and an analysis of Philo's presentation of the Therapeutae. We argue that Paul understood his apostolic commission to involve delivering mature believers on the day of Christ and this suggests that the concept of maturity was important to his life, work and thought. Paul's understanding of maturity reflects a tension arising from the apocalyptic and eschatological framework underlying much of his thought. Believers are to become in character what they are declared to be in status. It is suggested that the central motif of Paul's conception of maturity is believers being conformed to the image of Christ. This is a process that begins here and now whereby believers' attitudes and actions become aligned with those exhibited by Christ, who provides the defining standard of maturity for Paul. We suggest that for Paul there are five means used by the Spirit to conform believers to the image of Christ and these five means are presented and analyzed as components of the maturation process. They are: identifying with Christ, enduring suffering, experiencing the presence of God, receiving and living out wisdom from God, and imitating a godly example. The thesis concludes by arguing that Paul expected the local church to facilitate this process of maturation so that believers' participation in a local assembly would result in their being conformed to Christ. The church does this by facilitating the five components of the maturation process.
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Williams, Guy J. "The spirit world in the faith of Paul : a critical examination of approaches to spiritual beings in the authentic Pauline epistles." Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.442891.
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Schumacher, Robin Maurice. "A biblical investigation of the Pauline apologetic framework and its implications for evangelism in a postmodern context / by Robin Schumacher." Thesis, North-West University, 2011. http://hdl.handle.net/10394/4585.
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This work is an investigation to uncover the apologetic framework used by the Apostle Paul and discuss how it might be applied to current evangelistic efforts in Postmodernism. To be certain, there are a number of issues that face Christianity in the twenty–first century. I will give particular emphasis to the philosophical teachings and arguments that are characterized as being postmodernist in nature. Although within Postmodernism numerous individual challenges to Christian thought are present, I have selected four core issues to examine: (1) relative truth; (2) relative language and meaning; (3) philosophical pluralism; (4) a perceived lack of authenticity in the lives of professing Christians. The first three have been chosen because I believe there to be a meaningful downward progression from the first to the third, which culminates in what I believe is a relegation of the Christian Gospel to the realm of opinion and not truth. The fourth challenge has been selected because of recent research that argues it has perhaps become the single biggest obstacle for postmodernists in considering Christianity as a valid belief system.
Once each of these evangelistic challenges is explored in detail and traced from its point of origin, attention is then given to uncovering the apologetic framework used by the Apostle Paul in the first century. This process is basically two–step in nature. Step one involves gaining an understanding of the Apostle Paul's world and discovering the factors that molded him into God's first century apologist. This involves examining Paul's culture, the competing religions and philosophies of the first century, the background and education of the Apostle, and his conversion and commissioning by God while on the road to Damascus. The resulting information allows us to build a bridge between the first century world of the Apostle Paul and today's postmodernist age.
The second step in uncovering Paul's apologetic framework is to examine the biblical texts that describe the Apostle's evangelistic efforts and thoughts regarding the delivery of an apologia for the Christian faith. This equates to an investigation of the book of Acts and the Pauline corpus. The conclusions of this inquiry result in a new apologetic classification - that of tria martus or 'three witness' apologetics - with the cornerstone verse of the framework being 1 Thess. 1:5, which says: "for our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake." Labeling each component of Paul's apologetic framework results in an analysis being performed of the message of Paul, the method of Paul, and the manner of Paul. After this has been done, one last question with respect to Paul's framework needs to be answered: Is the Apostle's apologia prescriptive or descriptive? While the book of Acts describes Paul's evangelistic and apologetic method in action, does Paul prescribe his method in his writings? Answering this question is pivotal in deciding whether to take Paul's framework and apply it to today's postmodernist culture.
I believe the evidence points to Paul's framework being prescriptive, so the task then becomes how to apply the Apostle's apologia to Postmodernism, and how it addresses the challenges to Christianity that were identified earlier. As Paul's apologetic framework consists of three components, it becomes sensible for modern day apologists to take each part of the Apostle's framework and apply it to the various dimensions of the postmodernist unbeliever. This application results in an evangelist speaking to the rational, spiritual, and moral dimensions of non–Christians, with each challenge of Postmodernism being appealed to amongst the various dimensions.
When applied, I believe three–witness apologetics represents a strong framework for giving honest and robust answers to the postmodernist unbeliever. While the postmodernist culture certainly poses some threats to Christianity, I firmly believe that the Apostle Paul would have thrived in today's climate and eagerly sought out converts from Postmodernism. I also believe that those who choose to use his apologetic framework will enjoy a harvest that enlarges the body of Christ and brings glory to the Creator of all humankind.Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2011.
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Jacobs, Victor Stephen. "Arthrous occurrence and function in the Pauline corpus with particular focus on the text of Romans." Thesis, University of Wales Trinity Saint David, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683335.
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Ehrensperger, Kathy. ""... That we may be mutually encouraged" : feminist interpretation of Paul and changing perspectives in Pauline studies." Thesis, University of Wales Trinity Saint David, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683181.
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Zoccali, Christopher. "Whom God has called : the relationship of church and Israel in Pauline interpretation, 1920 to the present." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683375.
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Williams, Guy. "The spirit world in the letters of Paul the Apostle a critical examination of the role of spiritual beings in the authentic Pauline Epistles." Göttingen Vandenhoeck & Ruprecht, 2009. http://d-nb.info/994239165/04.
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Jani, Witness. "A comparison of Paul's sexual ethics in 1 Thessalonians 4:1-8 with the sexual ethics of the so-called deutero-Pauline epistles of Ephesians and Colossians with a view toward the question of Pauline authorship." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Angers, Dominique. "L’usage de σήμερον en Luc-Actes, dans le corpus paulinien et dans l’épître aux Hébreux : itinéraires et associations d’un motif deutéronomique." Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAK012.
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Cette thèse porte sur l’usage du terme σήμερον (« aujourd’hui ») en Luc-Actes (vingt-deux occurrences), dans la correspondance paulinienne (Romains 11.8 ; 2 Corinthiens 3.14, 15) et dans l’épître aux Hébreux (1.5 ; 3.7, 13, 15 ; 4.7 [à deux reprises] ; 5.5 ; 13.8). Elle accorde une importance particulière à la possibilité de l’influence de l’ « aujourd’hui » du Deutéronome dans le Nouveau Testament. Deux hypothèses principales sont au cœur de cette étude. D’une part, celle de la thématisation, dans le Deutéronome comme dans les trois corpus néotestamentaires envisagés, du mot « aujourd’hui » : dans chaque cas, ce terme acquiert le statut de thème théologique à part entière. En effet, ses divers emplois démontrent un travail de réflexion sur « l’aujourd’hui ». D’autre part, celle d’une influence deutéronomique commune : les trois écrivains néotestamentaires sont conscients des attaches théologiques de l’aujourd’hui deutéronomique. Ils transposent volontairement et diversement ce motif vétérotestamentaire à la lumière de l’événement Jésus-Christ. En fin d’enquête, on constate que l’aujourd’hui lucanien, l’aujourd’hui paulinien et l’aujourd’hui de l’épître aux Hébreux, tout en conservant des accents qui leur sont propres, contribuent tous à mettre en valeur les mêmes concepts théologiques clés, parmi lesquels figurent l’accomplissement de l’Écriture, l’eschatologie en cours de réalisation, l’avènement du salut, l’annonce de la bonne nouvelle et la proclamation de la parole de DieuThis dissertation examines the use of the term σήμερον (“today”) in Luke-Acts (22 occurrences), the Pauline letters (Romans 11:8; 2 Corinthians 3:14, 15) and the Epistle to the Hebrews (1:5; 3:7, 13, 15; 4:7 [twice]); 5:5; 13:8). It gives special attention to the possible influence of the Deuteronomic “today” in the New Testament. Two main hypotheses are at the heart of this study. First, the word “today,” in Deuteronomy as well as the three New Testament corpora under consideration, becomes a theological theme of its own. In effect, it is argued that its various occurrences reveal the presence of reflective work on “the today.” Second, in the minds of the three New Testament authors who give attention to this motif, there seems to be an awareness of certain theological associations that are bound up with the Deuteronomic “today.” In diverse manners, they intentionally transpose this Old Testament motif in the light of the Christ event. By the end of this investigation, it becomes apparent that Luke’s today, Paul’s today and the today of the Epistle to the Hebrews, while each possessing unique characteristics, all contribute to emphasize the same key theological concepts, such as the fulfillment of Scripture, an inaugurated and progressively realized eschatology, the coming of salvation, the heralding of the good news and the proclaiming of God’s Word
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Hewitt, Jay Thomas. "In Messiah : Messiah discourse in Ancient Judaism and 'In Christ' language in Paul." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31138.
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Modern interpreters of Paul, confronted with the ubiquitous and enigmatic phrase “in Christ,” have generally ignored “messiah” as a determinative category for explaining the idiom. This is due in part to a scholarly tradition which holds that Paul did not use χριστός with its conventional sense of “messiah.” However, recent scholarship on early messianology, emphasizing the creative interpretation of scripture in the production of messiah texts, has found that Paul’s usage follows the conventions of ancient Jewish messiah language. Drawing upon this revisionist model, I argue that Paul’s use of the phrase ἐν χριστῷ and its variants is explicable in terms of his messianic re-appropriation of authoritative literary traditions. Put differently, Paul’s “in Christ” language is an innovation that nevertheless follows the customs of ancient Jewish messiah speculation. Chapter one, recounting modern treatments of “participationism” and associated language in Paul, illustrates a virtually uniform neglect of messiahship in describing his “in Christ” language. Chapter two reviews the rise of revisionist accounts of ancient Jewish messiah language which eschew the totalizing concept of “the messianic idea” and emphasize instead linguistic conventions common to messiah texts: the creative re-appropriation of scripture, the reuse of messiah syntagms in new literary contexts, and the frequent recourse to a relatively small pool of literary sources to generate conceptions of messiahship. Chapter three, a study of Paul’s messianic interpretation of the promises concerning Abraham’s seed, concludes that the phraseology “in Christ” derives from the Jewish scriptural words “in your seed,” and that the use of the idiom to denote Christ’s instrumentality in God’s actions and the identification of people as believers arises from this tradition. Chapter four, a study of Paul’s messianic interpretation of the victory of the Danielic heavenly man, concludes that Paul’s concept of solidarity with the messiah is based on that between Daniel’s “one like a son of man” and the people of God and is often expressed with the phrase “in Christ.” Finally, chapter five is a two-part catalog of “in Christ” language in Paul’s letters, part one consisting of a syntactical analysis of every instance and part two a conceptual analysis of every instance in light of the findings of chapters three and four. In sum, Paul’s “in Christ” language, like ancient Jewish messiah language generally, is the product of its author’s creative interpretative enterprise to understand and explain his messiah.
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Young, David. "Hesitating over Hebrews: the reception of the Epistle to the Hebrews as a case study in problematizing the concept of canon." Thesis, 2019. https://hdl.handle.net/2144/37046.
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Athanasius of Alexandria’s list of canonical scriptures has often been taken as a natural terminus in the long, inevitable process that led to the development of a fixed “New Testament.” Recently, however, a number of scholars have challenged this point of view, arguing instead that citations, canon lists, and manuscript copies must each be placed within their own distinctive social and historical contexts before any judgment about the relationship of a given passage or book to the shifting category “sacred writing” can be made. When this careful attention to social context is applied to the use and reproduction of the work known as the Epistle to the Hebrews, a complex story of the book’s reception emerges.
The Epistle to the Hebrews was written about, quoted, and reproduced to a variety of ends throughout the early Christian period. As I show, its reception was influenced not by canonical concerns per se, but instead by the utility of its theological arguments, its shifting relationship to the Pauline corpus, the history of its translation into Latin, and, to a lesser extent, its appearance in lists of sacred scripture produced by fourth- and fifth-century theologians. By placing ancient discussions of Hebrews’ status within bibliographic methodologies, assessing citation patterns in light of broader compositional and citational practices, and situating Christian manuscript evidence within the editorial customs of the time, I argue that the “canonicity” of Hebrews was never seriously questioned. Instead, historical accident, late antique book cultures, changing attitudes toward the function of apostolic authorship, and the varying transmission of scriptures in Greek and Latin conspired to produce a complex textual and material record. As the reception of even this one book shows, the transmission of early Christian writings rarely conformed to the supposedly rational decisions of church leaders about the inclusion or exclusion of certain works.
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"Regressive development of woman's status in Pauline Epistles." Chinese University of Hong Kong, 1993. http://library.cuhk.edu.hk/record=b5887760.
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by Ho Lai Han.Thesis (M.Div.)--Chinese University of Hong Kong, 1993.
Includes bibliographical references (leaves 82-85).
ABSTRACT --- p.iii
ACKNOWLEDGMENTS --- p.iv
ABBREVIATIONS --- p.v
Chapter
Chapter I. --- INTRODUCTION --- p.1
Chapter II. --- EGALITARIAN PAULINE PASSAGES --- p.6
Chapter A. --- In General (Gal 3:28) --- p.6
Chapter 1. --- Equality through Baptism --- p.8
Chapter 2. --- Casting off Gnostic Influence --- p.8
Chapter a. --- Traces of Alteration --- p.8
Chapter b. --- The Myth of Androgyne --- p.10
Chapter 3. --- Assertion of Sexual Equality --- p.14
Chapter 4. --- Social-ecclesial Implication --- p.17
Chapter B. --- In Social-ecclesial Contexts --- p.21
Chapter 1. --- In Marriage (1 Cor 7:1-7) --- p.21
Chapter a. --- Sexual Abstinence in Marriage --- p.21
Chapter b. --- Mutual and Equal Rights --- p.24
Chapter 2. --- In Worship (1 Cor 11:3-16) --- p.25
Chapter a. --- Insistence on Proper Head Attire --- p.27
Chapter i. --- Jewish Argument --- p.27
Chapter a) --- "Meaning of k∈φαλn (""head"")"
Chapter b) --- "Implication of k∈φαλn (""head"")"
Chapter ii. --- Stoic Arguments --- p.31
Chapter iii. --- Argument of Church Practice --- p.32
Chapter b. --- Meaning of Proper Head Attire --- p.33
Chapter i. --- Proposal of Bound Hair --- p.33
Chapter ii. --- Proposal of Veil --- p.34
Chapter iii. --- Conclusion about Meaning of Proper Head Attire --- p.36
Chapter c. --- Prevalence of Pagan Cults --- p.39
Chapter d. --- Assertion of Sexual Equality --- p.41
Chapter i. --- Repudiating Connotation of Woman's Subordination --- p.41
Chapter ii. --- Correcting Jewish Thought of Woman's Subordination --- p.42
Chapter C. --- Concluding Remarks --- p.44
Chapter III. --- MALE CHAUVINIST DEUTERO-PAULINE PASSAGES --- p.45
Chapter A. --- In General (1 Tim 2:11-15) --- p.45
Chapter B. --- In Social-ecclesial Contexts --- p.48
Chapter 1. --- In Marriage --- p.48
Chapter a. --- Col 3:18 --- p.48
Chapter b. --- Eph 5:22-33 --- p.49
Chapter c. --- Tit 2:4-5 --- p.51
Chapter 2. --- In Worship --- p.52
Chapter a. --- """1 Cor 14:33b-35""" --- p.53
Chapter b. --- 1 Tim 2:8-10 --- p.56
Chapter C. --- Concluding Remarks --- p.56
Chapter IV. --- FACTORS LEADING TO REGRESSIVE DEVELOPMENT OF WOMAN'S STATUS --- p.58
Chapter A. --- Insufficient Consolidation in Pauline Churches --- p.60
Chapter 1. --- Situational Nature of Pauline Passages --- p.60
Chapter 2. --- Prominence of Women Leaders Reflected in Pauline Epistles --- p.61
Chapter B. --- Conformity to Sitz im Leben in Deutero-Pauline Churches --- p.64
Chapter 1. --- Conformity in Form --- p.65
Chapter 2. --- Conformity in Content --- p.66
Chapter C. --- Concluding Remarks --- p.68
Chapter V. --- CONTEXTUAL REFLECTION --- p.70
Chapter A. --- Christian Authority --- p.71
Chapter 1. --- Literal Interpretation of Bible --- p.71
Chapter 2. --- Abuses in the Church --- p.72
Chapter B. --- Sustaining Convictions --- p.75
Chapter C. --- To Christianize or Be Paganized? --- p.76
Chapter VI. --- CONCLUSION --- p.78
BIBLIOGRAPHY --- p.82
35
Kim, Jay Jongsung. "The concept of holiness in the Pauline epistles." Thesis, 2004. http://hdl.handle.net/10392/320.
Full textAbstract:
This dissertation has attempted to define Paul's concept of holiness and how he develops and applies the concept in his letters. This task has focused on Pauline theology, conducting an in-depth exegetical study on various Pauline epistles. All texts on holiness which occur in all thirteen Pauline epistles are examined and discussed.
Chapter 1 begins with a question on how Paul, as a Pharisee, might have reevaluated the concept of holiness through the Christ event. This chapter briefly covers the history of research on the concept of holiness in Pauline epistles.
Chapter 2 surveys the Old Testament concept of holiness, focusing on the word "holiness." This survey examines the conceptual meaning of the word in the nature of God and in the ritual setting, and also the common definition for the descriptive usage in persons and things.
Chapter 3 examines the pharisaic concept of holiness, and compares this with the concept in the Old Testament.
Chapter 4 defines the concept of divine holiness. This concept is subdivided into two aspects: the holiness of God manifested in believers (Rom 6:19-22; Eph 4:24; 1 Thess 3;13; and 2 Thess 2:13), and the holiness of Christ (Rom 1:4; 1 Cor 1:30; and Col 1:9-22). For the in-depth exegetical study, Romans 6:19-22 is mainly covered.
Chapter 5 analyzes the concept of holiness in man. First, Paul's addressing believers and the church as 'holy ones' is discussed. Second, Paul's teaching on how God willed and made them to be holy (Rom 15:16; 1 Cor 1:2; 3:17; 6:11; 7:14; 2 Cor 7:1; Eph 1:4; 2:21; 5:25-27; 1 Thess 4:3-7; 5:23; and 2 Tim 2:21) is examined.
Chapter 6 observes Paul's extensive application of the word, "holy" to things other than man or God. Paul has applied the word "holy" to the Scripture (Rom 1:2), the Law (Rom 7:12), the living sacrifice (Rom 12:1), human body and spirit (1 Cor 7:34), kiss (Rom 16:16; 1 Cor 16:20; 2 Cor 13:12; and 1 Thess 5:26) and God's created foods (1 Tim 4:4-5). Finding the descriptive meaning of the word "holy" has focused so that the common understanding of the concept may be derived for the extensive usage.
Chapter 7 concludes with the summary of the concept of holiness. Further research has been suggested for possible implications in Paul's overall theological thought.
This work suggests that through the Christ event, Paul has reevaluated the concept, especially from his Pharisaic understanding. For Paul, God's holiness is one of the most important of the divine attributes along with righteousness, love, and faithfulness, and he assumed this for his preaching and teaching as a foundational factor. Paul refers to either divine holiness that has been manifested to believers through Christ or the holiness accomplished in believers through divine activity. He states that believers are established without blame, salvation has been secured, and a new humanity has been created in the likeness of God. He exhorts believers to pursue a life of holiness, demonstrating and perfecting holiness as they reflect God's moral purity in their lives and hearts.This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
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Echevarria, Miguel. "The Future Inheritance of Land in the Pauline Epistles." Diss., 2014. http://hdl.handle.net/10392/4616.
Full textAbstract:
Chapter 1 introduces the need for an updated study on the inheritance in the Pauline epistles, examines the history of research on this topic, and states the thesis of this dissertation. Then it explains the method that will be employed to examine the relevant inheritance texts and provides an overview of the dissertation.
Chapter 2 argues that typology and intertextuality are significant for interpreting the inheritance in Paul. Thus it explains these hermeneutical concepts before moving on to an analysis of the pertinent texts.
Chapter 3 contends that in Genesis to Chronicles the central understanding of the inheritance is the land of Canaan promised to Abraham and his descendants (e.g.Gen 15:3-5, 17:8; 21:10), the territory to which Israel sojourned and established a kingdom.
Subsequently, chapter 4 displays that the Psalms and Prophets expand the inheritance to include the eschatological world (e.g., Ps 2; Isa 54, 65-66). When God's people enter their inheritance, David's royal descendent will reign over them forever (Ezek 36-37; cf. Dan 7).
Chapter 5 demonstrates that the Second Temple literature, in line with the Psalms and Prophets, expands the inheritance to include the whole world (e.g., Sir 44:21; Jub. 22:14, 32:19). This is the place to which God's people will be resurrected to dwell (e.g., 4 Ezra 7) and over which Messiah will reign (e.g., 1 En. 51:1-5; 1QHª 14:29-31).
Chapter 6 argues that Paul's interpretation of the inheritance in Galatians follows that of the Old Testament and Second Temple literature, for he views this theme to be the renewed world (3:15-29; 4:21-31) where God will establish his lasting monarchy (4:1-7). Paul also suggests that the Spirit will see to it that believers receive their future inheritance (4:1-7).
Chapter 7 then examines the pertinent passages in Romans and other Pauline texts, confirming the observations about the inheritance in Galatians.
Chapter 8 summarizes the findings of each chapter and affirms the thesis of this dissertation.
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Stegmann, Robert Norman. "The Christ story as a narrative substructure of the Pauline ethos." Thesis, 2008. http://hdl.handle.net/10210/221.
Full textAbstract:
Pauline theology and Pauline ethics have generally been placed in sharp antithetical contrast to each other. Such a dialectical tension has resulted in a lopsided understanding of the interrelationship that exists between these two components. It is therefore necessary to examine the relationship between Paul¡¦s theology and ethics by providing a basic (and selected) overview of each in an attempt to reconcile them. The interrelationship between these two components will be considered from a narrative perspective in an attempt to restore a sense of coherence within the broad spectrum of Pauline theology. Within Paul¡¦s theological framework several important and selected themes will be considered: „« The Centrality of the Gospel in Paul: It will be proposed that the gospel, understood as the story about Jesus¡¦ death and resurrection, fundamentally shapes and informs Paul¡¦s entire theological and ethical framework. It is the gospel that provides coherence to the Pauline corpus. „« Pauline Soteriology: The concern will be to show that Paul¡¦s understanding of salvation moves from the objective and historical reality of what was achieved in Jesus¡¦ death and resurrection to subjective appropriation. This is profoundly expressed in the variety of metaphors (picture words) Paul employs to speak about what is first and foremost an existential experience for the believer. „« Pauline Ecclesiology: The story of Jesus¡¦ death and resurrection expresses the reality that individuals are brought into an existential experience of salvation, but this is furthermore enhanced by the fact that such an experience is given meaning within the context of the ejkklhsia. The contention is that the church, as the community of faith, is the sphere wherein which individuals mature spiritually. „« Paul¡¦s Eschatological Vision: Christ's death and resurrection was an event of eschatological significance. It portended the end of one age and the beginning of a new age. Pauline eschatology brings into sharper focus the nature of community life and profoundly shapes Paul¡¦s ethological discourses. It is suggested that Paul¡¦s ethological reflections make sense only when understood as flowing out of his theological framework. Furthermore, an examination of Pauline ethics suggests that he persistently brings the gospel to bear on the various contingencies that he is confronted with. Paul¡¦s ethics centres on the cross of Jesus Christ, which functions metonymically to evoke, as the focus, the significance and meaning of the cross. For Paul, the cross and all that it embodies presents a call to cruciformity ¡V life in the pattern of the cross. It is proposed, by way of a theological exposition of 1 Cor. 11.17-34, that Paul¡¦s ethology is a result of an ongoing dialogue, he is engaged in, between the Christ event and the various ethical contingencies he is called upon to deal with. The gospel forms the basis of Paul¡¦s reflective discourses. It provides Paul with an undergirding narrative framework that shapes his worldview. A brief overview of the important role that worldviews perform will show that Paul responds to his communities of faith from the perspective of worldview. That is, Paul is concerned to shape the behaviour of his Christian converts by sculpting their particular frames of reference. The frame of reference he seeks to inculcate within the lives of his converts is based on the story of Jesus Christ. It is this story that becomes paradigmatic for the ethos Paul seeks to set up. Furthermore, it is suggested that it is possible to trace the narrative contours of Paul¡¦s reflective discourses. Such a suggestion is supported by showing that 1 Corinthians as a whole resonates with echoes of a narrative; a narrative that is rooted in the Christ event. The mapping out of these narrative contours in Paul¡¦s letters will reflect the centrality of the gospel story. Moreover, it is suggested that by tracing the narrative substructure present in 1 Cor. 11.17-34, that the reader will gain a deeper appreciation of how the gospel functions within Paul¡¦s theological and ethical framework. Finally, it is proposed that Paul¡¦s reflective discourses shape and conform his ethos in such a way as to provide a meaningful framework out of which he calls the community of faith to live out its witness. In so doing, Paul emphasises the importance of remembering (recalling) the stories that constitute the Christian worldview.Prof. JA Du Rand
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Ndou, Takalani Kenneth. "A comparison between Johannine and Pauline eschatology." Thesis, 2012. http://hdl.handle.net/10210/7305.
Full textAbstract:
M.Litt. et Phil.The focus on this script is based on the comparison between the Johannine and Pauline eschatology. Eschatology is the field of interest of many scholars and theologians. Both the Old and the New Testament, examine eschatology as the hope of the Messiah's coming and the end of the Age. Eschatology is the teaching or doctrine of the last things, the Second coining of Our Lord Jesus Christ. John and Paul use different words, with the same meaning, to describe the Second coming of the Messiah. They approach the subject matter under the following headings: Parousia, resurrection, judgment and eternal life. In order to define John and Paul's meaning of eschatology, the following passages are important: John 5:19-29; I and II Thessalonians and I Corinthians 15. When we read the entire fourth gospel, the strong emphasis is upon the presence of salvation in the believers life. Paul, for instance, speaks of salvation as both a present experience and future hope. This is clearest in Paul's declaration in Romans 8:24 "for in hope we are saved". The central message in both Johannine and Pauline gospels is Jesus Himself is life, He offers life to men in the present. The aim of this script, is to bring this important aspect of the eschatology of John and Paul to the fore. This script also highlights the importance of eschatology as the foundation of the Christian faith (Creed). Jesus Christ will come again to judge the living and the dead. Christians look forward with hope to the resurrection of the dead and the life in the world to come. We shall realise in this script that salvation, eternal life, resurrection and judgment are a realized or present reality. The reason why this study has been undertaken is to look at the presentation of eschatology as present and future, in John and Paul letters.
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Jonas, Shivuri Resemate. "The Pauline church unity founded on baptism." Diss., 2002. http://hdl.handle.net/10500/2204.
Full textAbstract:
The Concept of the Pauline church unity founded on baptism is investigated from a practical theological perspective in terms of both the theoretical and practical method. After outlining the theological principles of this analogy; an actual situation of a local church is researched and the findings of this empirical analysis are used to indicate terms of a practical model of the body of Christ.
An essential theological principle is that the church is to serve the Kingdom of God and to be a continuing incarnation of the word of God. The church which is full of quarrels and divisions would not be able to proclaim the word of God freely. Instead of preaching the word of God; they will concentrate on calling themselves that; I am of Paul, and I of Apollos; and I of Cephas; and I of Christ. This type of expression does
not build unity among Christians. What we must do as Christians is that we should accept one another regardless of being affiliated to ZCC; Roman catholic church, Apostolic Faith Mission; Nazarene church, etc. According to Paul's views, all churches from different denominations form the body of Christ. There are also a handful of local churches whose members are trying to increase diversity within their pews.
My aspiration is to see all the Christians from different races coming together; praying together and worshipping together as the children of God. My wish is to see the leaders from various denomination focusing on promoting fellowship and reconciliation amongst themselves and their church members accepting one another.
The resolute determination of some whites to travel to black communities to worship or of blacks to join and participate in overwhelming white congregations; reveals the depth of some Christians desire to overcome the barriers which have been part of South African life for so long. This desire may be for more prevalent among the laity than the clergy have traditionally imagined. Christians from different races must change if they
want to enter into the Kingdom of God. The disturbing factor is that without a real willingness to change there is little hope that it will be achieved in a generation still cluttered with the baggage of the past. Reconciliation and dignity of all believers in Christ needs to be encouraged by Pastors and church members, because we all from
the body of Christ.Religious Studies & Arabic
M.A. (Biblical Studies)
40
Pereira, Gregory C. "The contribution of an evaluative comparison between Pauline and Johannine "mysticism" to New Testament theology." Thesis, 2012. http://hdl.handle.net/10210/7043.
Full textAbstract:
D.Litt. et Phil.Throughout the history of the Church, there has been an aversion to mysticism. Much of it is because of a basic misunderstanding of the concept, and because of the contradiction that mysticism has historicaly proved to be for the Church. As someone has said: "It has been the well spring of both saints and schismatics, the hallmark of luminaries and lunatics alike. It has been a force for the active upbuilding of the Body of Christ and an impetus to the counter-currents of sectarianism, anti-nomianism and quietism. It has issued in theologies of impeccable trinitarian montheism and in the heterodoxy of pantheism". We have looked at the word "mysticism" and derived the basic definition: Being in communion with the divine reality (see chp.1, pg.41). For most, it involves a process; one cannot encounter the divinity, but by going through a specified process. We have discovered that "mysticism" is practiced by non-christian religions too. These include Islam, Hinduism, Buddhism and other eastern religions. The process often includes ascetic tendencies, meditation, contemplative methods and transcendental communications. The general quest is for inner peace, tranquility, knowledge and light, and ultimately, to bring some self-realization, which is really a loss of self in the Absolute. In our understanding, christian-mysticism is different. It is having a personal relationship with God through his Son, Jesus Christ, and to be in fellowship with him through his indwelling Spirit. We speak of communion with a trinitarian God; not by processes of asceticism, meditation, contemplation and transcendental communications ascending to God, but by faith in a God who descended to meet us in the God-man, Jesus Christ. We believe therefore that every believer and only believers in Jesus Christ, are true "mystics". The word "mysticism" is unfortunate, because of all the negative understanding, and because it is applied to experience outside Christ as well. It might be better to change it to another name; but what?; we don't know. Participation, fellowship, communion, etc., are inadequate because they do not necessarily mean that it is with God, whereas "mysticism" includes all these ideas uniquely in relation to God. Having stated its inadequaces, we have nevertheless employed the word "participation" alongside " myticism " .
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Jackson, Christopher Dwight. "The Phenomenon of Social Presence in the Pauline Epistles and Its Implication for Practices of Online Education." Diss., 2015. http://hdl.handle.net/10392/4863.
Full textAbstract:
Many theological institutions have adopted online educational formats. Proponents of online formats in theological education have typically given pragmatic justifications for the use of online formats while the most vocal detractors of online formats base their objections on theological concerns. This thesis gives a greater theological foundation for the use of online formats in theological education by demonstrating that Paul believed that Christian formation could be effected from a distance via the epistle. Specifically, this thesis shows that Paul held beliefs about the capability of the epistle to act as a personal proxy. Paul therefore displays an educational strategy that utilizes the strengths of both face-to-face education and distance education via the epistle while compensating for weaknesses in each format. Paul's practice would suggest that theological institutions might have the opportunity to do the same: take stock of the strengths and weaknesses of both face-to-face and online formats, utilize the strengths of each, and compensate for the weaknesses of each.
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Christofides, Peter. "Life and death in Pauline perspective with application to abortion." Thesis, 2012. http://hdl.handle.net/10210/6958.
Full textAbstract:
M.A.The focus of this dissertation is based on the Biblical and Pauline perspectives of life and death. If the Christian is to believe abortion is wrong, he should do so for sound Biblical reasons. Scripture places a deep personal concern toward human beings. The Judeo-Christian tradition has always held that all men and women are created in God's image and that every life is to be considered of value. The Bible does not place less value on people who are of a lower standard or age because it does not question their right to live and this is the main reason the church can never become anything else but pro-life. Of importance is also the fact that the innocent human life needs to be protected and if it is not, this would be inviting God's judgement. Man has no right to take another person's life because this would be failing to acknowledge God as Creator of life. Death is seen in Scripture as an enemy and the Bible says there is hope for deliverance in the face of death. With the coming of Christ, the power of God's reign on earth can be experienced in "new life" as described by Paul. Looking at what Scripture had to say about when does human life begin, it was discovered that Scripture places a high value on conception. It was also evidenced that conception is a gift from God and a fulfilment of His promises found in Scripture. A fundamental unity exists between body and soul and death is not an alternative even in the face of suffering. No Scripture supports abortion; on the contrary, God is viewed as overseeing all of life from the moment of conception. By examining the five major faiths in South Africa, namely Buddhism, Islam, Judaism, Hinduism, and Christianity, it was realised that all five of these faiths take the unborn child into consideration. Only in extreme circumstances do some of these faiths allow abortion, e.g. rape, incest. It must also be said that these circumstances are in an abnormal situation and are not regarded as regular practices. It was necessary to discuss the application and effects of abortion in the final chapter in order to determine what happens in an abortion. Medical facts were presented about abortion and this was helpful in order to deal with the moral questions more intelligently. A description was given of the more common procedures used in performing abortions. It was evidenced that the medical staff participating in the performance of abortions are affected psychologically and recognise that abortions are destructive and violent. From all the specialised medical equipment available and all the modern medical advances being made daily, abortion is seen as unnecessary. Even the "hard cases" such as rape, incest and genetic defects did not permit support for abortion. Ethical considerations were also taken into account with more value being placed on innocent human lives. A number of questions were then addressed concerning the role of the law and abortion. The South African Abortion and Sterilisation Act of 1975 was discussed and it was necessary to look at two other countries with similar constitutions, namely Ireland and the United States of America, in order to see how they have ruled on abortion. Ireland has interpreted its constitution to favour the right to life of the unborn child while the Untied State of America preferred the right to privacy of the mother. A brief summary was given of the legal changes recommended by the Ad Hoc Select Committee on Abortion and Sterilisation with a number of figures being given on abortion in South Africa. A number of both surprising, and shocking facts were discovered about the New Constitution and its responses to the public. It was also necessary to refute a number of "pro-choice" arguments submitted to the Ad Hoc Select Committee on Abortion and Sterilisation as it seems the "pro-life" arguments were not even considered. A lengthy discussion was then given about the Post-Abortion Syndrome (PAS). It is evident that South Africa is not yet familiar with this term although many suffer from it already. The defence mechanisms were listed as well as the symptoms of this syndrome. The final chapter ended with a number of tasks of healing of the Post- Abortion Syndrome. It was concluded that the Bible is pro-life and that it does not seem that the New Constitution, which seems to be pro-choice, did not even consider Biblical morals in its deliberations. It is acknowledged that it is the task of the church , and even the other faiths in South Africa, that will need to continue in this battle to protect the life of the unborn and the mother.
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Moses, Nalini. "Pauline thought on suffering : a historical-religious investigation." Diss., 1994. http://hdl.handle.net/10500/17515.
Full textAbstract:
This research conducted according to the phenomenological method investigated the Pauline concept of suffering. It traces the historical development in Paul's thinking on suffering. The two lines of Paul's suffering are his personal
suffering - his struggle with the thorn in the flesh; and his suffering through persecution for Christ's sake. It is
through his personal suffering that Paul endears himself to his readers. 2 Cor.12:1-10 reveals the function of the thorn - it brings vindication. Paul's personal suffering merges with his suffering for Christ, and the note of joy, hope, glory and vindication is emphasized. Just as Paul shares in Christ's suffering, he will share in the victory and glory too. Paul sees his suffering in the light of Christ's suffering and the suffering of his readers in the light of
his suffering.Religious Studies and Arabic
M.A. (Religious Studies)
44
Letseli, Tankiso Letseli. "The meaning and relevance of some Jewish customs to Christianity according to the Pauline Corpus." Thesis, 2012. http://hdl.handle.net/10210/5726.
Full textAbstract:
M.A.Christianity was not born in a vacuum, but it completely owes its historical genesis on or from Jewish religion. The Apostolic, Primitive church was initially composed of Jewish believers who had seen in and understood Jesus of Nazareth as the anticipated Messiah predicted by the Old Testament prophets and writers. The current and lamentable truth is, Jewish Religion and Christianity are now two different and separate religions. Jesus Christ, His disciples, and Paul remained Jews as far as the Jewish culture is concerned. It is difficult to separate the sacred and secular in the Jewish economy because Jewish culture and religion are intertwined. In this culture, ploughing is as sacred as worshipping. The only apparent shift in his (Paul) paradigm was in interpreting and explaining the Old Testament prophecies and ceremonial system in the light of the Jesus Christ event at the Cross. His evaluation of that "event" and the Person of Jesus of Nazareth became the point of conflict with Judaisers and Judaism that would set a stage for separation between Christianity and Jewish Religion. The Christian Church exists in the post-Cross era. This Church is faced with, among other issues and tasks, challenges of sifting and demarcating between God's injunctions and Jewish Customs.
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Pereira, Gregory C. "The functional role of the holy spirit within the Pauline Trinitarian message." Thesis, 2012. http://hdl.handle.net/10210/6565.
Full textAbstract:
M.Litt. et Phil.The importance of the Trinity cannot be overemphasised in the matter of salvation. We cannot talk about a salvation if we cannot talk about a Trinity. Paul thinks of salvation only in trinitarian categories. For the purpose of this treatise, we call it a Soteriological Trinity. Paul takes the soteriological trinity as a matter of fact because he ascribes deity to both Christ and the Holy Spirit without denying his monotheistic background or beliefs. For Paul, God's dealing with people in the world is to call a people for his own name. These are called the People of God, and is identified with the Body of Christ and the Temple of the Holy Spirit, the Church. The Holy Spirit is instrumental in constituting this People, or Body, or Temple. Because of the death and resurrection of Christ, and the gift of the promised Holy Spirit, this People is defined as an eschatological community, and salvation is an eschatological event. Through these events, the future and the kingdom is present in the here and now ("already"), while there is still a "not yet" aspect to that future. This society, the Church, is therefore a reflection of the Divine Trinity. They reflect God's unity, love, grace, kingdom and more in this world. Because the community of believers is a Spirit-instituted, Spirit-sealed, Spirit-quickened, Spirit-initiated, Spirit-controlled and Spirit-endowed community, they characterise the New Age, which is the age of the New Covenant and the age of the Spirit. That means that our obedience to God is internally motivated rather than by external codes or requirements of law. The Church is, really then, the beneficiaries of God's grace, thus making them a charismatic community. Salvation is by God's grace. Sanctification is by God's grace. Security is ours by God's grace. In fact for Paul, the whole of the Christian life is a matter of God's grace. He calls it "the riches of the glory of God's grace" (Eph. 1:7). Grace is the antithesis of the Law. Paul's own experience of Christ and the Spirit, changed his whole understanding of God, the People of God, and the Law. God was now understood as a trinity; the People of God now consisted of both Jews and Gentiles; and the Law, though holy and good, was weak through the flesh, and unable to bring salvation. In fact, the Law brought death and bondage, rather than life and liberty. The Spirit of life and liberty set us free from the law of sin and death. The Spirit, life and liberty are then gifts of grace. We now have to live as free, not using our freedom as a 'cloak of maliciousness', but to bring honour to God. Freedom was for Paul the mark of sonship, and bondage of slavery. We are sons and not slaves. Through the Spirit we were made sons of God, and are being fashioned after the image of the true Son of God. All of the Spirit's operations in the Church, are to this end. Whether to give us life, or to place us in Christ's Body, or to unite believers to Christ and to each other, or to give gifts for the building up of the saints and for the work of the ministry, or to lead and control us, or to have us bear spiritual fruit, a to reveal to us the mysteries of God, it is so that the Body and the individual believer be conformed to Christ's likeness. All these operations are done in conjunction with the Father and the Son. The Kingdom of God is for Paul the final goal of the relationship between the Spirit, Christ and the People of God. So that God's righteousness and rule be the culmination of it all. The Kingdom of God is nevertheless a present reality, in that righteousness, peace and joy are already the experience of the Church. Yet, the future of the believers' participation in the Kingdom, is guaranteed by their participation with the Holy Spirit in the present. Through this present participation with the Spirit, are we guaranteed of the future bodily resurrection, inheritance and eternal life. Our participation in the "firstfruits" guarantees our participation in the "harvest". When the Holy Spirit is involved in the world, he is involved with the task of the Kingdom; the calling of those who will be the People for God's Name. The Holy Spirit makes the Word understandable and appropriate for salvation through the Gospel. He gives life which opens them up for his work in them to bring about their identification with Christ, the Lord and King. The Holy Spirit is the key to true spirituality and Christ-likeness. The Holy Spirit is the key to the future.
46
Rowe, Rose Maisy. "The concept of "compassion" in the authentic Pauline letters." Diss., 2009. http://hdl.handle.net/10500/3893.
Full textAbstract:
This dissertation is a nuanced study of ‘compassion’ in the context of the Pauline Letters. The Letters are considered within the socio/political context of imperial Rome. ‘Compassion’ is a complex emotion, therefore it has been necessary to include, in my analysis, cognate sentiments such as patience, kindness, gentleness, perseverance. As this is a semantic study the Greek-English Lexicon of the New Testament based on Semantic Domains, compiled by Louw and Nida (L-N), is used extensively. A dictionary provides a potential meaning, but it is the context of the sentence, the sentence within a larger unit of the text as a whole, considered within the prevailing social conditions, that influence meaning. This method reveals that Paul envisages ‘compassion’ as the means to establish communities, not enslaved by the values of ‘the world’, nor grasping things for themselves at the expense of others. In Paul, ‘compassion’ is expansive and inclusive, where the good of the whole community is valued. His paradigm is the sacrifice of Christ.Religious Studies and Arabic
M. A. (Ancient Languages and Cultures)
47
Brouwer, Leendert. "Mission and hospitality : a literary ethnography of the Pauline Churches." Thesis, 2015. http://hdl.handle.net/10500/21186.
Full textAbstract:
This study explores the practice of hospitality within the Pauline churches and links this practice with mission. It is theoretically informed by Käsemann’s (1963) emphasis on the unity of the church as “an eschatological datum.” While highlighting faith, Käsemann downplays the role of organization and religious practices. Neither he nor missiological studies deal with the practice of hospitality within this context. Hospitality has been interpreted in the literature primarily as an ethic one should adopt towards strangers. Alternatively, this study interprets it as a ritual-like practice aimed at family, friends and strangers in the context of meal gatherings. The question is whether it served as an instrument of koinonia, a practice aimed to create, maintain and extend the Pauline churches as an open network, without denying the role of kerygma. This enquiry utilizes two methodological approaches to answer this question. First of all, it uses Stark’s (1996) network theory of conversion, in order to provide a framework for hospitality in early Christian mission. Secondly, it uses Bell’s (1992) ritual theory in order to interpret meal fellowship in the Pauline churches. Presupposing that science is a conversation, the relationship between missiology and anthropology is depicted as a conversation, ideally an ongoing conversation. This conversation is possible and potentially coherent because
the “basic convictions” of both disciplines, respectively love and power, do not contradict each other. The key contribution of this study is that it shows that several practices in the Pauline churches such as welcoming, foot washing, seating order, distribution of portions, etc. qualify as ritual-like. This finding establishes the ritual-like character of meal fellowship within the Pauline churches. Yet, these practices were found ambiguous. They were not simply an instrument to achieve social integration or the transmission of beliefs. While they set the meal off from daily reality, they did not resolve the tension within the churches. Paul knew that this tension was part of a larger apocalyptic picture, the battle between Christ and Satan. Through ritual-like practice he participated in this battle, employing a “poetics of power” that fostered the church as an open network.Christian Spirituality, Church History and Missiology
D. Th. (Missiology with specialisation in Urban Ministry)
48
Rowe, Rose Maisy. "An analysis of the emotions of anger and fear in the undisputed Pauline letters." Thesis, 2017. http://hdl.handle.net/10500/23565.
Full textAbstract:
In the 1980s, in the discipline of Classical studies in the field of Greco-Roman
philosophy, the scholars showed renewed interest in the subject of the emotions. The outcome of their research reinstated the cognitive function in emotions. The research also recognised that the values and beliefs in the emotions are culturally conditioned. This outcome opened the possibility of discovering the values of a culture by analysing the emotions. Another outcome of the research showed that the interpretation of a lexical term, designating an emotion, did not necessarily imply the same meaning universally.
The knowledge of the emotions in this discipline influenced numerous branches of academic study. It was noted that this did not apply to New Testament studies and therefore became an opportunity for a research subject, namely: An Analysis of Emotions of Anger and Fear in the Undisputed Pauline
letters. The purpose was to determine their meanings within the context of Imperial Roman values.
The analysis was based on Aristotle's definition of anger and fear. This approach also required a study of social conditions in the provincial Roman cities in which Paul had formed communities.
The study was dependent on the emotional language used by Paul in his undisputed letters. Louw-Nida
New Testament Greek-English Lexicon based on Semantic Domains was used to locate the words that expressed the emotional concepts of anger and fear.
The essence of the research problem was to discover the meaning of the emotions in the undisputed Pauline letters in the first century CE.Religious Studies and Arabic
D. Litt. et Phil. (Religious Studies)
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Raths, Tobias. "Der gebrauch von Pneuma in soteriologischen kontexten In den Paulinischen briefen und im Johannesevangelium (The usage of Pneuma in soteriological contexts in the Pauline epistles and in the gospel of John)." Diss., 2006. http://hdl.handle.net/10500/1865.
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Gondwe, Hawkins Chepah Tom. "The possible influence of crucial Pauline texts on the role of women in the Nkhoma synod of the Central African Presbyterian Church." Diss., 2009. http://hdl.handle.net/10500/3387.
Full textAbstract:
In the Central African Presbyterian Church (C.C.A.P.) women are marginalised in its synods. The Nkhoma Synod has taken the strictest measures in marginalising women in the sense that, unlike the other synods, at the time of writing this dissertation, they did not allow women to be deacons, elders or ministers. The dissertation is a quest to find out the root cause of this marginalisation. The main focus has been on finding out to what extent the Pauline writings influenced this marginalisation.
Chapter 1 describes the extent of women marginalisation in the C.C.A.P. Synods in Malawi, focusing especially on the Nkhoma Synod. Chapter 2 deals with the unparalleled contribution of women to the success of the Nkhoma Synod’s work. The position of women in Malawi and within the Chewa society is discussed in chapter 3. Chapter 4 deals with various interpretations of 1 Corinthians 11:2–16; 14:34, 35. These are Pauline texts which seem to support the marginalisation of women. Chapter 5 presents the results of the research, while in chapter 6 suggestions are made with regard to the future improvement of the position of women.New Testament
M.A. (Biblical Studies)