Relevant bibliographies by topics / Theology (Pauline)

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Academic literature on the topic 'Theology (Pauline)'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 February 2022

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Journal articles on the topic "Theology (Pauline)"

1

Barclay, John M. G. "Book Reviews : Pauline Theology." Expository Times 103, no. 11 (August 1992): 346. http://dx.doi.org/10.1177/001452469210301116.

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Watson, Francis. "New Directions in Pauline Theology." Early Christianity 1, no. 1 (2010): 11. http://dx.doi.org/10.1628/186870310791341605.

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Rollins, Wayne G., Gerd Theissen, and John P. Galvin. "Psychological Aspects of Pauline Theology." Journal of Biblical Literature 109, no. 1 (1990): 154. http://dx.doi.org/10.2307/3267353.

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Longenecker, Bruce W. "The Narrative Approach To Paul: an Early Retrospective." Currents in Biblical Research 1, no. 1 (October 2002): 88–111. http://dx.doi.org/10.1177/1476993x0200100105.

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An interest in 'narrative' has progressively been incorporated into recent scholarship on Paul and his letters. In this enterprise, scholars interest themselves not only in the 'surface level' of a Pauline letter but also in what lies 'beneath the surface'—imagining Paul's letters to be both animated and constrained by a narrative theology that comes to expression in Paul's theological discourse. Interest in the narrative dimension of Paul's thought has arisen in relation to several contributing influences within the theologi cal disciplines—influences both within and beyond the discipline of Pauline studies itself. This article outlines some ways in which 'narrative' is becom ing a key tool in studies of Paul's theology and letters, and suggests four factors behind the rise in this interesting enterprise.
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Lang, T. J., and Matthew R. Crawford. "The Origins of Pauline Theology: Paratexts and Priscillian of Avila'sCanons on the Letters of the Apostle Paul." New Testament Studies 63, no. 1 (December 14, 2016): 125–45. http://dx.doi.org/10.1017/s002868851600031x.

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Pauline theology is a well-established undertaking in modern New Testament studies, and yet it is almost entirely without precedent prior to the nineteenth century. This article explores the enterprise of Pauline theology by considering an important and overlooked exception to its otherwise exclusively modern provenance: Priscillian of Avila's fourth-centuryCanons on the Letters of the Apostle Paul. The key to Priscillian's dogmatic synthesis of Paul's thought was his innovative ‘versification’ of Paul's letters, which facilitated efficient citation and cross-referencing of epistolary data. This article uses Priscillian's literary creation to examine the intriguing correlation of technologies for ordering textual knowledge with the systematic abstraction of Pauline theology.
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Agosto, Efrain. "A Pauline Theology of Church Leadership." Biblical Interpretation 20, no. 3 (2012): 358–60. http://dx.doi.org/10.1163/156851510x541503.

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Paulson, Gregory S. "A New Take on Pauline Theology." Expository Times 120, no. 9 (April 28, 2009): 453. http://dx.doi.org/10.1177/00145246091200090902.

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Wiryadinata, Halim. "An Understanding the Pauline Christology Significance of Firstborn (Protokos) In The Light of Paschal Theology: Critical Evaluation on Colossian 1: 15-20." Kurios 4, no. 1 (April 11, 2018): 14. http://dx.doi.org/10.30995/kur.v4i1.33.

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Paul was claimed as the most controversial person in his theology. Many scholars said that he was influenced by Hellenistic Judaism in his theology; while others claimed it was affected by Jewish thinking. The concept of ‘protokoj’ (firstborn) was stated being influenced by Hellenistic Judaism and did not imply the rest of New Testament Theology. Some said that firstborn in Colossian 1: 15–20 was a hymn in praise of Christ, while others would say that firstborn in the Hymn Christology is congenial, but not identical with Paul’s theology. This research aimed to show the concept of firstborn as the main window showed Pauline Christology significance in the light of Paschal theology. The methods used in this research were descriptive and biblical text analysis. The conclusion of this research is that the death of Christ is the main point to see how firstborn of all creation not counted as ontological in meaning, but it has the power to show the readers about Pauline Christology. The firstborn of all creation is seen in the context of redemptive history and bring the audience to see how powerful the title to see Pauline Christology.
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Talbert, Charles A. "Book Review: Pauline Theology: Ministry and Society." Interpretation: A Journal of Bible and Theology 45, no. 2 (April 1991): 200–202. http://dx.doi.org/10.1177/002096430004500222.

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Byrne, Brendan. "Book Review: Psychological Aspects of Pauline Theology." Pacifica: Australasian Theological Studies 2, no. 1 (February 1989): 112–15. http://dx.doi.org/10.1177/1030570x8900200108.

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Dissertations / Theses on the topic "Theology (Pauline)"

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Harper, George. "Repentance in Pauline theology." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75747.

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This thesis is an investigation of the place and function of repentance in the theology of Paul as determined by the critical application of the categories "getting-in" and staying-in" to the passages where the term is used and to passages where the concept may be implied. It contains an exegesis of those passages and an analysis of Paul's conversion experience. Consideration is also given to the implications this study has for other areas of New Testament study.
The main theses are that repentance was used by Paul in a variety of ways and played a more important role for him than has been thought and that Paul's place in early Christianity was in line with the teaching of Jesus and the early Christian church.
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Berkheiser, William H. "A Pauline theology of separation." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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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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Jeal, Roy Roger. "The relationship between theology and ethics in the Letter to the Ephesians." Thesis, University of Sheffield, 1990. http://etheses.whiterose.ac.uk/1818/.

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The Letter to the Ephesians is comprised of two distinct parts that can be labelled "theology" (Ephesians 1-3) and "ethics" (Ephesians 4-6). These sections are, however, difficult to reconcile with each other. The moral exhortations of the paraenesis are not directly and argumentatively derived from the theological narrative. Although Ephesians is a letter, epistolary analysis does not lead to an explanation of how the "theological" and "ethical" sections can be integrated. A rhetorical critical examination, however, provides a new angle of interpretation that shows a way through the difficulties of explaining how the two halves of the letter are related to each other. Ephesians is a document that can be designated as "sermon". As a "sermon" it is a combination of epideictic and deliberative rhetorical genres that does not address a specific issue or controversy. It speaks to a Christian audience that is not expected to make critical decisions based on argumentation within the "sermon," but rather is reminded of, impressed with, and identifies with certain theological concepts. A frame of mind is thereby developed among the audience members that makes them receptive to the moral exhortations contained in the paraenesis. An analysis of the "theological" section of Ephesians reveals that a frame of mind receptive to moral exhortation is developed through the rhetorical presentation of theological notions with which the audience would be in agreement. The "ethical" section or paraenesis is not directly founded on these theological notions, but presents its own, self contained argumentation for proper conduct to an audience that has become susceptible to such behavioral appeals. It is concluded that theology and ethics in Ephesians are related by the rhetorical use of the language of what is defined as "sermon".
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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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Goh, David T. "Creation and the people of God : creation tradition and the boundaries of the covenant in Second Temple Jewish writings and in Paul's letter to the Galatians." Thesis, Durham University, 1994. http://etheses.dur.ac.uk/1041/.

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This dissertationis an examinationo f a two-part question. In writings from the Wisdom literature and the Apocalyptic literature, was creation tradition and theology utilized to support Israel's national identity and the ethnic and cultural boundaries which distinguishedh er from the Gentiles? In contrastt o its applicationi n coterminousJ ewish literature, did Paul (in Galatians) draw upon the same creation tradition to redefine the covenantal boundary of Israel to include a people of God made up of both Jew and Gentile? Both nationalistica nd universalistica spectsa re found in the creationt raditionso f the Hebrew Bible. Jewish writers in the pre-Pauline period utilized this creation tradition frequently,a nd in a variety of ways, to emphasizeth e electiono f Israel and underscoret he division between Jew and Gentile. Paul'sr esponseto the Galatianc risis utilized theologicala rgumentsf requently underpinnedb y creationt heologya nd imagery. Throughr eferencet o a realizeda pocalyptic eschatologyP, aul disassociatetsh e new creationf rom the eschatologicavl indication of Israel and from the observanceo f "works of the Law. " The presenceo f the Spirit is full proof of the incorporation of the Galatians into the new creation. Adam Christology becomes the means of uniting Jew and Gentile both in the fallen condition of Adam and in the single solution of faith in Christ. The world ordered by physical descent ("Jew and Gentile") has passed away, there is no "male and female. " Paul used creation imagery and creation theology to prove that the boundary which divided Jew from Gentile as the people of God was no longer valid, the very boundary which Jewish writers, through their use of creation tradition, had attempted to reinforce.
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Layne, Stephen D. "The Pauline concept of the "old man"." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Hui, Him Yan. "A study of Pauline teaching on assurance of salvation." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Rosner, Brian Steven. "Applicational use of the Old Testament in the Pauline corpus." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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De, Lange Jana. "Baptism & identity : Pauline directives for Christian ethics." Thesis, Stellenbosch : University of Stellenbosch, 2011. http://hdl.handle.net/10019.1/6742.

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Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2011.
ENGLISH ABSTRACT: Baptism has been an important aspect of the Christian community and faith since its very beginnings. This study investigates Paul’s reference to baptism since the Pauline epistles are the oldest written records that we have on the topic of baptism and because of the foundational role the Pauline gospel still has for the identity of contemporary Christianity. In his various letters, Paul often mentions or alludes to baptism, but Paul never writes a passage that could be titled ‘On Baptism’, where he presents his theology of baptism. Neither does he describe the act of baptism nor how it is administered. Instead, in the texts where he mentions baptism he is actually discussing something else. This leads to the questions: Why did Paul deem it necessary to refer to the baptism in the various contexts of his letters? What does baptism mean for Paul, as can be concluded from these texts? How did he use the baptism in his arguments and what conclusions did he draw from his references to baptism? This study aims to answer these questions through exegetical analysis of the separate texts 1 Cor 6:11, 12:12-13; Gal 3:27 and Rom 6:3 in their various contexts in an attempt to arrive at Paul’s understanding of baptism, how it serves as basis for the early Christian self-definition and group identity, and which kind of ethos is promoted on the basis of the ethical implication of baptism as an integrating ritual in Pauline Christianity. It becomes evident that for Paul the baptism is very important and central to the Christian faith and community, therefore he utilises the common participation and meaning of baptism as a foundation for other aspects of his theology: righteousness, new life in the Spirit, Christology, soteriology, ecclesiology, pneumatology and eschatology. By referring to their baptism Paul reminds believers of what they experienced at that point in time and what that now implies for their lives here and now, as well as for their future expectation and hope. The strength of Paul’s argument and the consequences thereof is rooted in the actual experience and event of the believers’ baptism. It is clear that Paul advocates a total and radical change of identity where the believer completely and utterly identifies with Christ in and through the baptism and he uses different metaphors to describe this identification with Christ. When Paul writes that they are one in Christ it has ecclesiological relevance grounded in Christ’s passion and resurrection. However, Paul also closely associates the baptism with the Spirit. The baptism is where the Spirit is received and the baptism occurs in/through the Spirit, but everything that occurs at the baptism occurs on God’s initiative. The baptism serves as a cornerstone for Pauline ethics because by accepting God’s salvation through faith and the baptism, believers are transformed to live a new life in the sight of God and being guided by the Spirit leads to a new ethos for the individual and the community of faith.
AFRIKAANSE OPSOMMING: Die doop speel nog altyd ‘n belangrike rol in die Christen gemeenskap. Hierdie studie ondersoek Paulus se verwysings na die doop, aangesien die Paulinies briewe die oudste skriftelike dokumente is wat na die Christelike doop verwys, as ook a.g.v. die bepalende invloed wat die Paulinies evangelie steeds vandag op die Christelike identiteit het. In sy onderskeie briewe, verwys Paulus gereeld na die doop, maar daar is geen gedeelte wat as ‘Oor die doop’ geklassifiseer kan word, waar hy sy teologie aangaande die doop aanbied nie. Hy beskryf ook nooit die aksie of uitvoering van die doop nie. In die tekste waar hy die doop noem, bespreek hy eintlik iets anders. Dit lei tot die vrae: Hoekom ag Paulus dit nodig om na die doop te verwys? Wat beteken die doop vir Paulus soos uit hierdie tekste afgelei kan word? Hoe gebruik hy die doop in sy argumentvoering en wat is sy gevolgtrekkings? Hierdie studie poog om hierdie vrae te antwoord deur eksegetiese analise van 1 Kor 6:11, 12:12-13; Gal 3:27 en Rom 6:3 in hul verskeie kontekste, met die doel om Paulus se verstaan van die doop te bepaal, hoe dit dien as basis vir die Christen identiteit en watter etos aangemoedig word vanuit die etiese implikasies wat die doop as intree-rite in die Christen gemeenskap oordra. Dit word duidelik dat die doop vir Paulus uiters belangrik en van kardinale belang vir die Christen geloof en gemeenskap is. Daarom gebruik hy die algemene deelname en betekenis van die doop as basis vir ander aspekte van sy teologie: geregtigheid, nuwe lewe in die Gees, Christologie, soteriologie, ekklesiologie, pneumatologie and eskatologie. Deur na hul doop te verwys, herinner Paulus die gelowiges aan dit wat hulle ervaar het op daardie oomblik van die doop en wat dit tans vir hul lewens hier en nou beteken, as ook vir hul toekomstige hoop en verwagting. Die krag van Paulus se argument en die gevolge daarvan is gewortel in die ervaring van die gelowige se doop. Dit is duidelik dat Paulus ‘n radikale en totale verandering van identiteit voorhou, waar die gelowige geheel en al met Christus identifiseer deur die doop en Paulus gebruik verskillende metafore om hierdie identifisering met Christus te beskryf. As Paulus dus skryf dat hulle een is met Christus het dit ekklesiologiese waarde wat gegrond is in Christus se lyding en opstanding. Paulus verbind die doop egter ook direk met die Gees. Die doop is waar die Gees ontvang word, maar die doop vind ook deur/in die Gees plaas. Alles wat egter by die doop plaasvind, gebeur a.g.v. God se inisiatief. Die doop dien dan sodoende as hoeksteen vir Paulus se etiek, want deur God se verlossing deur geloof en die doop aan te neem, word gelowiges verander om ‘n nuwe lewe in die aangesig van God te leef, gelei deur die Gees wat lei tot n nuwe etos vir die individu sowel as die gemeenskap van gelowiges.
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Books on the topic "Theology (Pauline)"

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Pauline theology: Ministry and society. Grand Rapids, Mich: W.B. Eerdmans, 1989.

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Psychological aspects of Pauline theology. Edinburgh: T. & T. Clark, 1987.

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A Pauline theology of charismata. Peabody, Mass: Hendrickson Publishers, 1987.

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Psychological aspects of Pauline theology. Philadelphia: Fortress Press, 1987.

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Pauline theology: Ministry and society. Lanham, Md: University Press of America, 1997.

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Ellis, E. Earle. Pauline theology: Ministry and society. Grand Rapids (Mich.): William B. Eerdmans Publishing Company, 1989.

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God's saving grace: A Pauline theology. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 2012.

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A Pauline theology of church leadership. London: T & T Clark, 2008.

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Howard, Marshall I., ed. The theology of the shorter Pauline letters. Cambridge [England]: Cambridge University Press, 1993.

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Robinson, John. The body: A study in Pauline theology. Colorado Springs, Colo: Bimillennial Press, 2002.

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Book chapters on the topic "Theology (Pauline)"

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Webster, Suzanne E. "Indecisive Reflections: Body, Soul, and Pauline Theology." In Body and Soul in Coleridge’s Notebooks, 1827–1834, 67–111. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9780230245815_2.

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Weidemann, Hans-Ulrich. "Heilig an Leib und Geist. Sexualparänese und Anthropologie im Corpus Paulinum." In Jahrbuch für Biblische Theologie, 107–42. Göttingen: Vandenhoeck & Ruprecht, 2020. http://dx.doi.org/10.13109/9783788734497.107.

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"Pauline theology." In The Epistle to the Hebrews, 107–24. Cambridge University Press, 1990. http://dx.doi.org/10.1017/cbo9780511554971.007.

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Reumann, John. "Pauline Theology." In Variety and Unity in New Testament Thought, 71–94. Oxford University Press, 1991. http://dx.doi.org/10.1093/acprof:oso/9780198262015.003.0006.

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"Doing Pauline Theology." In Rethinking Paul, 352–86. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781108612326.013.

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"Gender Theology in Pauline Literature." In Paul's Gender Theology and the Ordained Women's Ministry in the CCAP in Zambia, 79–141. Mzuni Press, 2021. http://dx.doi.org/10.2307/j.ctv1r7873b.6.

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"Pauline Apocalyptic Eschatology and Barth’s Römerbrief." In Forensic Apocalyptic Theology, 27–72. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctt19qgg8j.6.

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SWANCUTT, DIANA M. "Sexing the Pauline Body of Christ:." In Toward a Theology of Eros, 65–98. Fordham University Press, 2009. http://dx.doi.org/10.2307/j.ctt13x040h.8.

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"The theology of Colossians." In The Theology of the Later Pauline Letters, 23–57. Cambridge University Press, 1993. http://dx.doi.org/10.1017/cbo9780511520488.004.

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"The theology of Ephesians." In The Theology of the Later Pauline Letters, 91–126. Cambridge University Press, 1993. http://dx.doi.org/10.1017/cbo9780511520488.009.

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