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Journal articles on the topic 'Pauline epistles and hebrews'

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Published: 4 June 2021

Last updated: 14 February 2022

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1

Witherington, Ben. "The Influence of Galatians on Hebrews." New Testament Studies 37, no. 1 (January 1991): 146–52. http://dx.doi.org/10.1017/s0028688500015381.

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The Epistle, or perhaps preferably The Homily to the Hebrews, has always been one of the more intriguing and neglected documents in the NT canon. The history of the difficulties this document had getting into the canon do not need to be rehearsed here. It appears in the end Hebrews made it into the canon because it was deemed a Pauline letter, or at least a document that came from the larger Pauline circle.

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2

Kister, Menahem. "Romans 5:12–21 against the Background of Torah-Theology and Hebrew Usage." Harvard Theological Review 100, no. 4 (October 2007): 391–424. http://dx.doi.org/10.1017/s0017816007001642.

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Paul was an original thinker, and his epistles are full of novel, at times paradoxical, ideas. Christology stands at the center of Paul's system, and his Christological teaching is unique among Jewish writings of the Second Temple period. Some, especially non-Christological, elements of Pauline theology do, however, have illuminating parallels in earlier Jewish teachings, which seem to have been modified and adapted by Paul to fit his own revolutionary thought. While Paul's theology cannot be reduced to these elements, they might help to explain (at least partly) its emergence. After all, even the ideas of the most original thinkers owe their emergence to prevailing conceptions of the culture in which those thinkers operated, taking some of them for granted and incorporating them naturally into their thought, while struggling with and reacting to others. In Paul's case, Jewish concepts played a significant role in shaping some central features of his theology. Thus, reading Paul in the light of the Dead Sea scrolls and rabbinic writings is important both for understanding Paul as well as for dating and interpreting rabbinic parallels.

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3

Kreitzer, Larry. "Baptism in the Pauline Epistles." Baptist Quarterly 34, no. 2 (January 1991): 67–78. http://dx.doi.org/10.1080/0005576x.1991.11751859.

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4

Savoy, Jacques. "Authorship of Pauline epistles revisited." Journal of the Association for Information Science and Technology 70, no. 10 (January 23, 2019): 1089–97. http://dx.doi.org/10.1002/asi.24176.

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5

Menzies, Robert P. "Subsequence in the Pauline Epistles." PNEUMA 39, no. 3 (2017): 342–63. http://dx.doi.org/10.1163/15700747-03903019.

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Paul encourages every believer to experience a bestowal of the Spirit’s power that is theologically, and usually chronologically, distinct from the gift of the Spirit received at conversion. Paul typically describes this post-conversion infusion of spiritual power with the noun χάρισμα (“gift”). Paul speaks of this experience as “the gift of God” (2 Tim 1:6), “the gift in you” (1 Tim 4:14), and a “spiritual gift” (Rom 1:11), and the result of this empowering experience with simply the term gift (1 Cor 12). Thus Paul, like Luke, also highlights the need for each believer to experience a post-conversion infusion of spiritual power for ministry.

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6

Novenson, Matthew V. "The Pauline Epistles in Tertullian's Bible." Scottish Journal of Theology 68, no. 4 (October 15, 2015): 471–83. http://dx.doi.org/10.1017/s0036930615000253.

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The question of the fate of Paulinism in late antiquity, a point of controversy in early Christian studies especially since Adolf von Harnack, has benefited from fresh attention in recent research, even as, simultaneously, there is ever less agreement among New Testament scholars on the question of what Paulinism actually is. This state of affairs comes sharply into focus in Todd Still and David Wilhite's edited volume Tertullian and Paul, the first in a new series from T&T Clark on the reception of Paul in the church fathers. Reading and assessing Tertullian and Paul is a sometimes dizzying experience of intertextuality. The reader encounters, for example, Margaret MacDonald reading Elizabeth Clark reading Tertullian reading Paul. What is more, Paul himself is reading, for example, Second Isaiah, who is reading First Isaiah, who is reading parts of the Pentateuch, and so on. One thinks of Derrida's notion of différance, in which any given text refers to other texts, which refer to still other texts, which refer to still other texts, and so on, ad infinitum.

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7

van Poll-van de Lisdonk, Miekske L. "Erasmus’ Paraphrasis on the Pauline Epistles." Erasmus Studies 36, no. 2 (2016): 123–30. http://dx.doi.org/10.1163/18749275-03602004.

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This article discusses a commentator’s choices in annotating Erasmus’ Paraphrases on the Pauline epistles for the ASD series. These choices also reveal the character of the paraphrases. The sources will be treated—as a reference for the biblical text Erasmus used both the Vulgate and his own Novum Testamentum and the patristic texts he mentions in his Annotationes turn out to play a role in his interpretations in the paraphrases, too—as well as the theological-philosophical choices Erasmus made and rules of rhetoric he employed. These elements are meant to help the reader to understand and evaluate the paraphrases on the Pauline epistles.

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8

Venter, L. "Statistical distributions in the Pauline epistles." Acta Patristica et Byzantina 8, no. 1 (January 1997): 173–83. http://dx.doi.org/10.1080/10226486.1997.11745890.

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9

III, H. H. Drake Williams, and Karl Olav Sandnes. "Belly and Body in the Pauline Epistles." Journal of Biblical Literature 123, no. 1 (2004): 169. http://dx.doi.org/10.2307/3268564.

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10

Barr, G. "A computer model for the Pauline epistles." Literary and Linguistic Computing 16, no. 3 (September 1, 2001): 233–50. http://dx.doi.org/10.1093/llc/16.3.233.

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11

Desnitsky, Andrei S. "Power Metaphors and Metaphors Power with Paul the Apostle." Orientalistica 1, no. 1 (March 28, 2018): 115–26. http://dx.doi.org/10.31696/2618-7043-2018-1-1-115-126.

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This article deals, both theoretically and practically, with metaphors from the Pauline Epistles (parts of the New Testament), that have to do with the state power. This theme remains ever important because these texts ate fundamental for all Christian denominations in their attitude towards their existing states. Recently, the cognitive approach to metaphors allowed for better understanding of nuances and hidden scenarios. As the result, in addition to unconditional loyalty modern scholars payed attention to other essential Pauline ideas, such as the hierarchy of values: the main Christian citizenship relates to heaven while the Roman state they obey as long as it does not contradict the first principle. This question becomes yet more important in connection with the modern translations of Pauline epistles.

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12

Donelson, Lewis. "Hebrews as Pseudepigraphon: The History and Significance of the Pauline Attribution of Hebrews." Horizons in Biblical Theology 33, no. 2 (2011): 191–93. http://dx.doi.org/10.1163/187122011x593181.

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13

Thompson, M. B. "Review: Belly and Body in the Pauline Epistles." Journal of Theological Studies 55, no. 1 (April 1, 2004): 286–89. http://dx.doi.org/10.1093/jts/55.1.286.

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14

Mealand, David L. "Positional Stylometry Reassessed: Testing a Seven Epistle Theory of Pauline Authorship." New Testament Studies 35, no. 2 (April 1989): 266–86. http://dx.doi.org/10.1017/s0028688500024656.

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It is well known that earlier ways of measuring the style of Paul's epistles have in recent years been supplemented by specific tests based on calculations of the frequency of certain particles, sentence lengths, use of the subjunctive, use of specific tenses and the like. Two prominent works using such methods reach very different conclusions. In an important recent book Anthony Kenny puts forward a conclusion phrased in terms which reflect the judicious caution of one well versed in philosophy. He does not boldly assert that it is probable that Paul wrote twelve of the surviving epistles, merely that on the evidence which he collected he saw ‘no reason to reject the hypothesis that twelve of the Pauline epistles are the work of a single, unusually versatile author’.

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15

Engberg-Pedersen, Troels. "Book Review: Belly and Body in the Pauline Epistles." Journal for the Study of the New Testament 26, no. 3 (March 2004): 373–74. http://dx.doi.org/10.1177/0142064x0402600307.

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16

Jones, J. Estill. "Book Review: I. Biblical Studies, Interpreting the Pauline Epistles." Review & Expositor 88, no. 3 (August 1991): 269–70. http://dx.doi.org/10.1177/003463739108800320.

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17

Despotis, Athanasios. "From Conversion according to Paul and “John” to Theosis in the Greek Patristic Tradition." Horizons in Biblical Theology 38, no. 1 (April 19, 2016): 88–109. http://dx.doi.org/10.1163/18712207-12341317.

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This paper investigates the question of deification in two groups of New Testament texts, i.e. the Pauline Epistles and the “Johannine literature” (fourth Gospel and Epistles of “John”), as well as the Greek patristic tradition. Though a specialized vocabulary referring to deification is missing from these groups of texts, Greek fathers used a very sophisticated combination of Pauline and “Johannine” concepts for the development of their respective theologies of deification. This study tries to explain why the patristic theologies of deification are so closely emulating Paul and “John” and it detects a common line that runs through the background of Paul and “John” as well as the patristic notion of theosis, namely the experience of the beginnings of the Christian life as an ontological transformation, i.e. conversion.

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18

Steyn, G. J. "Reconciliation in the General Epistles?" Verbum et Ecclesia 26, no. 1 (October 2, 2005): 205–21. http://dx.doi.org/10.4102/ve.v26i1.220.

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Although the customary technical terms for reconciliation are not to be found frequently and explicitly in the General Epistles, the concept or motif is certainly not absent at all. The following contribution investigates the theological dimensions of this motif by using the striking image of a spiritual house, or temple, of which the believers are seen as bricks being built into the walls (1 Pet 2:4-10). Reconcilation takes shape on Christ as the cornerstone (1 Peter) with vertical pillars representing a restored relationship between God and humanity (Hebrews). This enables the horizontal dimension of the building to take shape too. In light of the restored relationship between God and humanity, a restored relationship amongst people ought to become a reality. Certain expectations (James), consequenses (1 Peter), dangers and purposes (2 Peter and Jude) facing Christians who find themselves within a reconciled relationship with God are forming the framework for reconciliation with each other.

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19

Duff, Jeremy. "46 and the pastorals: A Misleading Consensus?" New Testament Studies 44, no. 4 (October 1998): 578–90. http://dx.doi.org/10.1017/s0028688500016738.

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The final portion of 46 (Pauline letters: c. 200 AD) is lost. Standard works assert that the undamaged papyrus did not contain the Pastoral Epistles, and this has been taken as evidence for the existence of a Pauline corpus without the Pastorals. However, in the final third of the extant manuscript, the scribe compresses his writing substantially (by up to 50%). Different explanations of this phenomenon are discussed: the most likely being that the scribe always intended to include the Pastorals, but simply miscalculated the space required. 46 cannot be used as evidence for a Pauline corpus omitting the Pastorals.

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20

Munro, Winsome. "Interpolation in the Epistles: Weighing Probability." New Testament Studies 36, no. 3 (July 1990): 431–43. http://dx.doi.org/10.1017/s0028688500015848.

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In my book Authority in Paul and Peter: The Identification of a Pastoral Stratum in the Pauline Corpus and 1 Peter, I claim to have established not certainty, but a balance of probability, that an extensive layer of Pastoral-type redaction overlies this literature. I did so on the basis of an accumulation of converging lines of evidence which came to light in applying different kinds of criteria to relevant passages. Something I did not do, which I propose now to consider and illustrate, is how to weigh degrees of probability that particular passages are later addition or interpolations, whether they can be connected with the Pastoral Epistles or not.

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21

Foster, Paul. "Book Review: Theodore of Mopsuestia–On the Minor Pauline Epistles." Expository Times 122, no. 11 (September 2011): 562–63. http://dx.doi.org/10.1177/0014524611410023e.

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22

Demissie, Yosef. "Text Emendations in Ethiopic Manuscript NLM 27 (National Archives and Library Agency, Addis Abeba)." Aethiopica 18 (July 7, 2016): 163–72. http://dx.doi.org/10.15460/aethiopica.18.1.929.

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The paper investigates the phenomenon of textual corrections in Ethiopic manuscripts at the example of some cases documented in the collection of the National Archives and Library Agency, Addis Abeba. The case-study of the MS NLM 27 (Pauline Epistles) is presented more in detail.

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23

Everts, Janet (Jenny) Meyer. "Filled with the Spirit from the Old Testament to the Apostle Paul: A Conversation with John Levison." Pneuma 33, no. 1 (2011): 63–68. http://dx.doi.org/10.1163/157007411x554712.

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AbstractIn his chapter on the Pauline epistles in Filled with the Spirit, John R. Levison finds many overarching themes and trajectories that tie the Pauline texts to Israelite and early Judaic texts. But in his eagerness to find parallels with these texts and Paul’s letters, he is sometimes too willing to ignore the possibility that a decisively different understanding of the Spirit has arrived with the death and resurrection of Christ and the inauguration of a new covenant no longer dependent upon Torah obedience.

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24

Mitchell, Alan C. "Hebrews as Pseudepigraphon: The History and Significance of the Pauline Attribution of Hebrews - By Clare K. Rothschild." Religious Studies Review 37, no. 2 (June 2011): 135. http://dx.doi.org/10.1111/j.1748-0922.2011.01513_29.x.

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25

White, Benjamin L. "How to Read a Book: Irenaeus and the Pastoral Epistles Reconsidered." Vigiliae Christianae 65, no. 2 (2011): 125–49. http://dx.doi.org/10.1163/157007210x508121.

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AbstractBoth the title of Irenaeus’ Refutation and Overthrow of Falsely-Called Knowledge and the opening lines of the preface to Book One of this work feature language from 1 Timothy. This prominent positioning once garnered significant attention from scholars, who, building on a larger narrative of a second-century Pauline captivity to “the heretics,” argued that it was only with the pseudonymous Pastoral Epistles that a Paul emerged who could be useful for the proto-orthodox church (Irenaeus, in particular) in its fight against the “heretics.” More recently, however, the role of the Pastorals in Irenaeus has been downplayed by those who are not convinced of the Pauline “captivity” narrative. In this article I argue, against this recent trend, that the Pastorals do provide, using the language of Gérard Genette, a significant hypotext for Irenaeus. The use of 1 Timothy in the title and preface of Adversus haereses clues the reader to this intertextual relationship and sets a paradigmatic course for the remainder of the work.

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26

Stenschke, Christoph. "The Pauline Effect: The Use of the Pauline Epistles by Early Christian Writers, by Jennifer R. Strawbridge." Journal of Early Christian History 9, no. 2 (May 4, 2019): 98–101. http://dx.doi.org/10.1080/2222582x.2019.1616420.

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27

Hu, Wei. "Study of Pauline Epistles in the New Testament Using Machine Learning." Sociology Mind 03, no. 02 (2013): 193–203. http://dx.doi.org/10.4236/sm.2013.32026.

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28

Gotsis, George, and Sarah Drakopoulou Dodd. ">Economic Ideas in the Pauline Epistles of the New Testament." History of Economics Review 35, no. 1 (January 2002): 13–34. http://dx.doi.org/10.1080/10370196.2002.11733367.

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29

Cooper, Stephen A., and David G. Hunter. "Ambrosiaster redactor sui: The Commentaries on the Pauline Epistles (Excluding Romans)." Revue d'Etudes Augustiniennes et Patristiques 56, no. 1 (January 2010): 69–91. http://dx.doi.org/10.1484/j.rea.5.101056.

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30

Chiraparamban, Varghese P. "The Translation of Πίστις and Its Cognates in the Pauline Epistles." Bible Translator 66, no. 2 (July 30, 2015): 176–89. http://dx.doi.org/10.1177/2051677015590817.

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31

Henriksson, Gustaf W. "Grace in action: exploring the intersection of soteriology and ethics in the letter to Titus." Scottish Journal of Theology 73, no. 4 (November 2020): 330–39. http://dx.doi.org/10.1017/s0036930620000666.

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AbstractThis article investigates action of grace in Titus 2:11 and argues for a congeniality in this epistle with Pauline thought on grace as interpreted by John Barclay in Paul and the Gift. Barclay's disentanglement of the concept, including his newfound taxonomy for χάρις, advances Pauline studies significantly, yet it has not informed studies of the Pastoral Epistles. The article examines the juxtaposition of soteriology and ethics found in Titus 2:11–14 and 3:4–7, proposing that the subsequent passage is an elaboration of the first, which sheds light on the idiosyncratic notion of God's grace performing ethical training.

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32

Ходарин, Димитрий. "Salvation According to Epistle to the Hebrews." Библейские схолии, no. 1(1) (June 15, 2020): 147–58. http://dx.doi.org/10.31802/bsch.2020.1.1.008.

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Послание к Евреям предстаёт несколько обособленным в каноне книг Нового Завета. Оно пространно использует ветхозаветные образы и параллели, некоторые из которых лишь кратко упоминаются или даже вовсе не упоминаются в других новозаветных книгах. Вместе с тем именно такие образы становятся основными в развитии авторской мысли. Автор данной статьи стремится показать красоту и цельность подхода к интерпретации Священного Писания при анализе сотериологической проблематики Послания. При этом особое внимание уделяется основным богословским темам Послания и особенностям экзегезы его отдельных мест. The Epistle to the Hebrews stands apart from the rest New Testament due to its extensive and deep use of Old Testaments' images and concepts. A few of them, which are extremely rare or even absent in other New Testaments' books, in their interplay build the basis for the whole Epistle. The author of this article making analyses of soteriological issues tries to discover the wholeness and mastery of Scripture interpretation taken in the Epistle. Doing that he pays close attention both to the main theological lines of the Epistles and to the specifics of exegesis of some its perts.

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Rakocy, Waldemar. "Pytanie o klucz do teologii apostoła Pawła." Collectanea Theologica 86, no. 1 (November 25, 2016): 41–60. http://dx.doi.org/10.21697/ct.2016.86.1.03.

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The author of the paper looks for a key to Pauline theology. Scholarsdiffers considerably in this subject that results in sometimes extremelyopposed views on the degree the old and new covenants are related to eachother as well, as on to the degree Paul himself was linked to Judaism afterhis conversion. So far answers given by scholars focus on main themes ofPaul’s Epistles (eschatology, soteriology and so on) or emerge from previouspresumptions on Judaism, but not mainly from the Epistles themselves.The present article points at the concept of the new creation in Christwhich is the background of all themes treated by Paul and links them inone coherent entity.

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34

Güting, Eberhard. "The Methodological Contribution of Günther Zuntz to the Text of Hebrews." Novum Testamentum 48, no. 4 (2006): 359–78. http://dx.doi.org/10.1163/156853606779597934.

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AbstractThis essay seeks to bring into focus the methodological presuppositions and the specific approach of the textual critic and classical scholar Günther Zuntz. In his study, The Text of the Epistles (1953), Zuntz redefined the task of philological analysis. He insisted that recensio, examinatio, and emendatio need to be applied to the enormously accumulating evidence. Accepting Griesbach's notion of three large regional sources of New Testament texts, Zuntz criticized Griesbach's assumption that recensional activities, exerted a formative influence upon early regional texts. He was willing to demonstrate that each source of transmission is capable of testifying independently.

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Houghton, H. A. G. "The Pauline Effect: The Use of the Pauline Epistles by Early Christian Writers, written by Jennifer R. Strawbridge." Novum Testamentum 59, no. 1 (January 5, 2017): 105–7. http://dx.doi.org/10.1163/15685365-12341546.

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36

DOWNS, DAVID J. "Paul's Collection and the Book of Acts Revisited." New Testament Studies 52, no. 1 (December 12, 2005): 50–70. http://dx.doi.org/10.1017/s0028688506000038.

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The narrative of Acts has often been mined for historical information about the monetary collection that Paul raised among the Gentile churches of his mission for the saints in Jerusalem. Most scholars have assumed that Acts refers to the Pauline collection, either in 11.27–30 or 24.17. Against this consensus, this paper contends that the narrative of Acts, when read on its own terms and without the imposition of information from the Pauline epistles, neither mentions nor alludes to Paul's collection for Jerusalem. In its narrative context, Acts 24.17, far from being a reference to the collection, identifies Paul before his accusers as a faithful Jew whose individual piety is demonstrated by almsgiving and worship. Information from the book of Acts, therefore, cannot be used to write the final chapter of the historical reconstruction of the Pauline collection.

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LEDGER, G. "An Exploration of Differences in the Pauline Epistles using Multivariate Statistical Analysis." Literary and Linguistic Computing 10, no. 2 (April 1, 1995): 85–97. http://dx.doi.org/10.1093/llc/10.2.85.

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Krentz, Edgar, and Kenneth J. Neumann. "The Authenticity of the Pauline Epistles in the Light of Stylostatistical Analysis." Journal of Biblical Literature 111, no. 3 (1992): 550. http://dx.doi.org/10.2307/3267287.

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Gathercole, Simon. "The Historical and Human Existence of Jesus in Paul’s Letters." Journal for the Study of the Historical Jesus 16, no. 2-3 (December 6, 2018): 183–212. http://dx.doi.org/10.1163/17455197-01602009.

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The present article seeks to show that the case for the mythical Jesus is seriously undermined by the evidence of the undisputed Pauline epistles. By way of a thought experiment, these letters are taken in isolation from other early Christian literature, and are discussed in dialogue with mythicist scholarship. Attention to the language of the birth, ancestry and coming of Jesus demonstrates the historicity and human bodily existence of Jesus. There is also information about his ministry, disciples, teaching and character in the epistles which has been neglected. Paul’s letters, even taken alone, also show the Herodian timeframe of Jesus’ ministry. The evidence discussed challenges not only mythicist hypotheses, but also the minimalist strand of more mainstream Jesus-Paul research.

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WHISSELL, CYNTHIA. "USING COMPUTER-SCORED MEASURES OF EMOTION AND STYLE TO DISCRIMINATE AMONG DISPUTED AND UNDISPUTED PAULINE AND NON-PAULINE EPISTLES." Perceptual and Motor Skills 98, no. 3 (2004): 1117. http://dx.doi.org/10.2466/pms.98.3.1117-1125.

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Whissell, Cynthia. "Using Computer-Scored Measures of Emotion and Style to Discriminate among Disputed and Undisputed Pauline and Non-Pauline Epistles." Perceptual and Motor Skills 98, no. 3_suppl (June 2004): 1117–25. http://dx.doi.org/10.2466/pms.98.3c.1117-1125.

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WHISSELL, CYNTHIA. "USING COMPUTER-SCORED MEASURES OF EMOTION AND STYLE TO DISCRIMINATE AMONG DISPUTED AND UNDISPUTED PAULINE AND NON-PAULINE EPISTLES." Perceptual and Motor Skills 98, no. 4 (2004): 1117. http://dx.doi.org/10.2466/pms.98.4.1117-1125.

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43

Cuvillier, Elian. "“Jacques” et “Paul” en débat L’épître de Jacques et la tradition paulinienne (Jc 2 : 14-26//Ep 2 : 8-10, 2 Tm 1 : 9 et Tt 3 : 5.8b)." Novum Testamentum 53, no. 3 (2011): 273–91. http://dx.doi.org/10.1163/156853611x542111.

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AbstractFrom a comparison of Jas 2 : 14-26 with Rom 4-5, Gal 2-3 and Phil 3, it can be concluded that James had knowledge of the Pauline epistles. Nevertheless, we can note some significant differences, which lead us to believe that Jas 2 : 14-26 is a dialogue with Pauline Christians of the second generation. A comparison with Eph 2 : 8-10, 2 Tim 1 : 9 and Titus 3 : 5b-8 confirms this hypothesis. The epistle of James is probably the work of the leader of a Judeo-Christian community who, at a time when Judeo-Christianism was trying to join the main Church, was negotiating membership. He was doing this without compromising his beliefs, particularly when he noted certain deviations within the communities which were influenced by Pauline theology. As a conclusion to this analysis, some thoughts are put forward concerning the christology of James, which is more sophisticated than is usually thought.

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WILLIAMS, D. H. "Justification by Faith: a Patristic Doctrine." Journal of Ecclesiastical History 57, no. 4 (August 25, 2006): 649–67. http://dx.doi.org/10.1017/s0022046906008207.

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This essay challenges the criticism usually levelled at the early Fathers prior to Augustine for not articulating a view of justification by faith that corresponded with Pauline Christianity as reflected in the formulas of the sixteenth-century reformers. Not only is such a view anachronistic and tends to assume that there was (or is) a uniform definition of justification, but there is evidence that Latin theology before Augustine promulgated the tenets of unmerited grace and the necessity of righteousness that come only through justifying faith. In particular, the Matthew commentary of Hilary of Poitiers explicitly formulates a biblical theology of ‘fides sola iustificat’, and probably contributed to a revival of interest in the Pauline Epistles by the end of the fourth and early fifth centuries.

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Stewart, Alexander E. "Book Review: Letters to the Churches: A Survey of Hebrews and the General Epistles." Biblical Theology Bulletin: Journal of Bible and Culture 44, no. 2 (May 2014): 113–14. http://dx.doi.org/10.1177/0146107914526527d.

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Mitchell, Alan C. "A FEMINIST COMPANION TO THE CATHOLIC EPISTLES AND HEBREWS – Edited by Amy-Jill Levine." Religious Studies Review 34, no. 2 (June 2008): 107. http://dx.doi.org/10.1111/j.1748-0922.2008.00270_39.x.

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O'HAGAN, PETER. "GLOSSING THE GLOSS: READING PETER LOMBARD’SCOLLECTANEAON THE PAULINE EPISTLES AS A HISTORICAL ACT." Traditio 73 (2018): 83–116. http://dx.doi.org/10.1017/tdo.2018.8.

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Peter Lombard's influential commentary on the Pauline Epistles, theCollectanea in omnes divi Pauli epistolas,has received little extended analysis in scholarly literature, despite its recognized importance both in its own right and as key for the development of hisSentences.This article presents a new approach to studying theCollectaneaby analyzing how Lombard's commentary builds on theGlossa “Ordinaria”on the Pauline Epistles. The article argues for treating theCollectaneaas a “historical act,” focusing on how Lombard engages with the biblical text and with authoritative sources within which he encounters the same biblical text embedded. The article further argues for the necessity of turning to the manuscripts of both theCollectaneaand theGlossa,rather than continuing to rely on inadequate early modern printed editions or thePatrologia Latina.The article then uses Lombard's discussion of faith at Romans 1:17 as a case study, demonstrating the way in which Lombard begins from theGlossa,clarifies its ambiguities, and moves his analysis forward through his use of otherauctoritatesand theologicalquaestiones.A comparison with Lombard's treatment of faith in theSentenceshighlights the close links between Lombard's biblical lectures and this later work. The article concludes by arguing that scholastic biblical exegesis and theology should be treated as primarily a classroom activity, with the glossed Bible as the central focus. Discussion of Lombard's work should draw on much recent scholarship that has begun to uncover the layers of orality within the textual history of scholastic works.

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Blumenthal, Christian. "Muʿtazila in der arabischen Bibelübersetzung des Bišr b. al-Sirrī." Arabica 65, no. 3 (May 7, 2018): 314–30. http://dx.doi.org/10.1163/15700585-12341491.

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AbstractIn his significant Arabic translation and interpretation of the Pauline Epistles and the Acts of the Apostles, Bišr b. al-Sirrī used muʿtazila to translate Pharisee throughout his work. This paper elaborates upon the multiple difficulties in revealing the connotations of muʿtazila in Bišr’s work from the middle of the third/tenth century. Furthermore, it offers an explication of his particular use of this term by taking into consideration several aspects, especially the nuance of ascetic piety.

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Park, Rohun. "An Exploration of a New Life in the Spirit in Light of Pauline Epistles." Journal of Youngsan Theology 31 (September 30, 2014): 195. http://dx.doi.org/10.18804/jyt.2014.09.31.195.

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Ito, Akio. "ΝΟΜΟΣ (ΤΩΝ) ΕΡΓΩΝ AND ΝΟΜΟΣ ΠΙΣΤΕΩΣ THE PAULINE RHETORIC AND THEOLOGY OF ΝΟΜΟΣ." Novum Testamentum 45, no. 3 (2003): 237–59. http://dx.doi.org/10.1163/15685360360683271.

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AbstractSince Paul intended his epistles to be read aloud to the congregation from the beginning to the end without going back and forth, they must have made some sense to the audience at the first reading. However, this does not deny that deeper meanings are hidden beneath the surface meaning. A superficial reading and the in-depth theological reading must be compatible and complementary. From this perspective this essay attempts to resolve the debate on the meaning of the ν μοσ π στεωσ and ν μοσ (τ ν) ργων in Rom. 3:27, whether they refer to the law in a general sense or the Torah.

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