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

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Published: 4 June 2021
Last updated: 10 February 2022

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1

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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2

Berkheiser, William H. "A Pauline theology of separation." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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3

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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4

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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5

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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6

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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7

Layne, Stephen D. "The Pauline concept of the "old man"." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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8

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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9

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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10

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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11

Choi, Seungnack. "Exegesis and systematic theology : issues of hermeneutics, method, and language." Thesis, University of Nottingham, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313201.

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12

Heath, Dan W. "The correlation of Petrine theology and Pauline theology with the primitive kerygma an examination of the gospel /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p004-0120.

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13

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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14

Bockmuehl, M. N. A. "Revelation and mystery in Ancient Judaism and Pauline Christianity." Thesis, University of Cambridge, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.233680.

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This dissertation conducts a theological study of Ancient Jewish and Pauline views of revelation and of revealed mysteries. Part one offers first a general introduction consisting of a summary of Old Testament antecedents to the post-biblical topic under discussion, and some observations about the nature and delineation of the 'Judaism' under examination. The following seven Chapters then address the understanding of revelation in general, and of revealed mysteries in particular, in various bodies of Jewish writings: apocalyptic literature, the Dead Sea Scrolls, wisdom literature, Philo, Josephus, the Targums and Greek versions, and early Rabbinic literature. Part One concludes with a brief synthetic statement outlining commonalities and distinctions in the different writings surveyed, highlighting the derivative nature of revelation (and the corresponding role of Biblical interpretation), and pointing out the significance of soteriological mysteries for questions of theodicy. After a short introduction, Part Two traces our theme in the letters of Paul. Chapter 8 offers a thematic treatment of Paul's fundamental view of revelation according to its past, present, and future dimensions, together with a brief assessment of the remaining revelatory value of the Old Testament. This is followed by an analysis of some specific passages dealing with the theme of a revelation of mysteries in the Roman and Corinthian correspondence (Chapter 9) and in Colossians (Chapter 10). The Conclusion begins with a short evaluation of previous research into relevant notions of revelation and of mystery. This is followed by a summary of the overall argument. The final observations evaluate the significance of the results for Jewish and Pauline studies, suggesting inter alis both a paradigmatic difference in the substance of revelation and yet a certain logical symmetry in the manner of its apprehension and development.
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15

Hill, Paul. "A non-hierarchical Pauline theology of marriage from Ephesians 5:21-33." Theological Research Exchange Network (TREN) Access this title online, 2006. http://dx.doi.org/10.2986/tren.063-0020.

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16

Grassmick, John D. "The old man and the new man a study in Pauline theology /." Thesis, Connect to e-thesis, 2000. http://theses.gla.ac.uk/978/.

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Thesis (Ph.D.) - University of Glasgow, 2000.
Ph.D. thesis submitted to the Department of Theology and Religious Studies, University of Glasgow, 2000. Includes bibliographical references. Print version also available.
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17

Cochran, Bradley R. "Justification in Aquinas: Pauline Foundations, Aristotelian Anthropology and Ecumenical Promise." University of Dayton / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1430207582.

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18

Davey, Wesley Thomas. "Sight in the tempest| Suffering as participation with Christ in the Pauline corpus." Thesis, Southeastern Baptist Theological Seminary, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10244994.

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The letters of Paul testify to the prominent role that suffering played not only in the life of the apostle, but also in the lives of the communities to which he wrote. Startlingly, Paul does not express either surprise or frustration at suffering’s presence, but instead identifies it as an essential feature of Christian existence: suffering (in some way) derives from union with Christ, and thereby shares in Christ’s own suffering. Although the concept of “suffering as participation with Christ” (SPC) has received some attention within contemporary scholarship, I argue that the conversation would be enriched by the addition of a project that offers detailed readings of key moments in which SPC appears in Paul’s writings, that accepts all the letters in the Pauline canon as equally valid witnesses to “Paul’s thought,” and that uses the findings generated by this exegetical-canonical reading strategy to produce a Pauline “theology” of SPC. The thesis of the dissertation is that (the canonical) Paul’s theology of suffering—read from the tripartite perspective of exegesis, canon, and theology—builds on three foundational convictions (i.e., Christology, eschatology, and cosmology) out of which four correlative commitments emerge (i.e., suffering as salvation’s “prerequisite,” Christ’s suffering as democratize-able, all Christian suffering as participation in Christ’s suffering, and suffering as the site of a profound experience of the love of God in Christ). (Abstract shortened by ProQuest.)

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19

Yeardley, Nelson P. "An examination of the Pauline conception of "The law of Christ"." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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20

Leese, Jennifer Janeen Johnson. "Christ, New Creation, and the cosmos : exploring the creational contours of Pauline theology." Thesis, Durham University, 2014. http://etheses.dur.ac.uk/10850/.

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The primary aim of this dissertation is to consider how Irenaeus of Lyons’ christocentric reading of protology, soteriology, and eschatology provides a useful theological framework for organizing Pauline ktisiology in a way that contributes to contemporary ecotheological scholarship. This investigation builds upon recent shifts away from covenant theology and toward theological frameworks that more thoroughly consider creation themes, as well as cultural shifts toward greater ecological consciousness. Together, these shifts have contributed to the development of ecotheology as a new respected field within constructive theology. Given that creation theology has not been considered a strong thread within Pauline theology and that the Pauline corpus has not been a source for many contributions to the ecotheological discourse, this study opted for a history-of-reception approach. Irenaeus of Lyons (115-202 CE) is an exceptional example of a reader who is sensitive to both creation categories and christological texts within the Pauline corpus, and he was, therefore, a valuable resource for this study. In order to bring the creation theology of Paul, as framed by Irenaeus, into conversation with the emerging corpus of ecotheological scholarship, this study is organized around three areas of exegetical and theological inquiry. First, it explores the structural significance of creation motifs in Pauline theology as well as their relation to Christology, soteriology, and ecclesiology. Second, it analyzes Irenaeus’ deployment of Paul in the formation of a biblical theology of creation. And third, through these exegetical and theological resources, this study suggests possibilities for how Pauline theology might contribute toward the growing corpus of ecotheology.
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21

Way, David Victor. "The Lordship of Christ : a critical analysis of Ernst Kaesemann's interpretation of Pauline theology." Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.236206.

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22

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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23

Hird, Cathy L. "The principalities and powers in the Pauline corpus : a reconsideration of their identity." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=65976.

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24

Tabert, George Thomas. "Covenant in Galatians 3:15-18 : a comparative study in the Pauline and Jewish covenant concepts." Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/28300.

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The present thesis investigates Paul's understanding of covenant in Gal 3:15-18 and relates it to covenantal thought in Judaism. The Biblical covenant is commonly thought of as a contract with the result that the law is not seen as a covenant in itself but only as part of a covenant. This covenantal view of the law is seen as the specific OT and Jewish view and forms the background against which Paul's treatment of the law is studied. The contractual view of covenant and the resultant way of relating Paul's treatment of the law to Jewish thought is challenged. The problem of defining Paul's covenant concept is approached from a study of Gal 3:15. The attempts to interpret this text as a description of some institution of the Greco-Roman world are found deficient. A fresh attempt is made to understand this text as referring to the OT covenant. It is argued that diathēkē means "an enactment" or "ordinance." This claim counters the common notion that the specific idea in this term is that of one-sidedness in an arrangement, a nuance absent from the Hebraic term běrît. By understanding the OT covenant as an enactment, Paul works with the definition of covenant reflected in the OT and universally held in Judaism. There is therefore no disparity between Paul and Judaism in definition of covenant, as is often assumed. Since covenant is an enactment, law itself is a covenant rather than being part of a covenant. This notion lies behind the singular covenant motif seen in the literature from Qumran. The sectaries saw only one covenant between God and his people, of which the various covenant formulations of the OT are only renewals. The one covenant is identified with the law. Other Jewish sources surveyed reflect the same theology of covenant. Paul also understands the law as a covenant but denies the singular covenant motif. In Gal 3:17-18 he treats the Abrahamic and Mosaic covenant formulations as separate and mutually exclusive covenants. By breaking with the singular covenant motif, Paul finds himself outside the pale of Jewish covenantal thought. Paul's break with the Jewish understanding of law lies thus in his interpretation of the OT covenant formulations.
Arts, Faculty of
Classical, Near Eastern and Religious Studies, Department of
Graduate
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25

Uddin, Mohan. "Paul and the Jews : causal agency in unbelief and the question of coherence (with special reference to 2 Corinthians 3-4 3-4 and Romans 9-11)." Thesis, London School of Theology, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.388751.

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26

Guthrie, Tyson L. ""From Him, through Him, and to Him" Gregory of Nazianzus' interpretation of a Pauline formula /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p001-1225.

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27

Shogren, Gary Steven. "The Pauline proclamation of the Kingdom of God and the Kingdom of Christ within its New Testament setting." Thesis, University of Aberdeen, 1986. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=130772.

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Colossians and Ephesians occupy an unusual position in the Pauline literature. While they are clearly influenced by the apostles theology and language, they contain ideas which many have thought to be too far distant from the theology of the non-disputed letters to be considered Pauline. We have already discussed the meaning of the with regard to the subjection of the angelic Powers. Mt this point we will examine Colossians and Ephesians in order to evaluate the context in which their authors speak of the rule of God and of Christ. It is immediately apparent that the kingdom theology of Colossians and Ephesians is strongly influenced by the general purposes of the letters. These epistles were not written in a theological void; they were directed against a particular teaching (Colossians) and for readers who feared a hostile cosmos (Ephesians). In discussing questions such as the role of realized eschatology, cosmology, and the relationship between church and kingdom in these letters we need to pay attention to the polemical aims of their writers.
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Chapman, Glenn H. "A Heuristic correlation of Kohutian self psychology and Pauline anthropology as a resource for pastoral psychotherapy." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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29

Carter, Christopher L. "The synoptic sermon tradition as a fiscal framework in 1 Corinthians : towards a Pauline theology of material possessions." Thesis, University of Aberdeen, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.425087.

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The present study addresses two separate but related questions.  Firstly, what is Paul’s theology of material possessions, and secondly, what is the source of the apostle’s thought on this subject.  Our thesis endeavours to answer these questions by hypothesizing that Paul owes his pecuniary thought to the synoptic sermon tradition.  However, unlike other studies that investigate Paul’s use of the Jesus tradition, our study does not appeal to verbal parallels to establish this theory.  Rather, our thesis attempts to demonstrate continuity in the broad fiscal thought of Jesus and Paul.  This is accomplished by first demonstrating the plausibility of Paul’s acquaintance with the dominical tradition through evidence related to the apostle’s historical environment and his extant writings.  Then, we establish the likelihood that Paul knew the pre-synoptic sermon tradition because of its ubiquity in early church discipleship, the judgment of form critical scholars, and its pervasive resonances in Pauline literature.  From this point of embarkation, we proceed to articulate the broad fiscal thought of ht e synoptic sermons.  It is found that the synoptic sermons’ fiscal material has a pervasively eschatological orientation, and that in the sermons, Jesus seeks to redefine the financial worldview of Christian disciples.  Having examined the synoptic sermons, we compare their fiscal thought with that expressed by Paul in 1 Corinthians.  Through the course of this comparison, alternate sources in Jewish and Hellenistic literature are considered as potential explanations for any correspondences.  Ultimately, our study concludes that Jesus’ and Paul’s financial thought evidences remarkable symmetry that cannot be explained by a shared cultural environment.  Consequently, we determine that Paul depends on the dominical tradition for the contours of his financial thought.
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30

Niedfeldt, Scott. "The implications of marriage imagery for theology with reference to selected Old Testament prophets and the Pauline corpus." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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31

Meigs, Steven Douglas. "The ethics of the spirit in Galatians : considering Paul's paranesis in the interpretation of his theology." [Tampa, Fla] : University of South Florida, 2006. http://purl.fcla.edu/usf/dc/et/SFE0001820.

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32

Nguyen, Daniel Xuan-Vu. "Pauline Freedom: Idolatry and the Vietnamese Ancestor Cult." Trinity Lutheran Seminary / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=trin1455712662.

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33

Horn, Samuel E. "A biblical theology of Christian liberty an analysis of the major Pauline passages in Galatians, Colossians, I Corinthians, and Romans /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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34

Gomes, Israel Mazzacorati. "Paulo e a escravidão: uma análise do posicionamento de Paulo frente à escravidão com enfoque na Carta a Filêmon." Faculdades EST, 2012. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=383.

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Esta pesquisa analisa a postura do Apóstolo Paulo frente à instituição da escravidão do Império Romano no período do Novo Testamento. Explica a escravidão como uma forma de dominação que representava um dos conflitos a serem superados pelas comunidades paulinas. Mostra que o pensamento teológico de Paulo foi forjado através de conflitos vivenciados ao longo de sua carreira como missionário, pastor e teólogo. Expõe os principais temas da teologia paulina no que tange o assunto da escravidão e liberdade. Para tanto, parte da experiência de conversão do apóstolo, a saber, o encontro com o Cristo ressuscitado, destacando a importância desse evento e implicações teológicas do mesmo. Toma o título de Kyrios como um dos principais eixos hermenêuticos para a compreensão da postura de Paulo frente às situações de dominação presentes na sociedade. Analisa a carta de Paulo a Filêmon como resultado de um processo histórico em que Paulo se vê na obrigação de posicionar-se diante da instituição da escravidão e a forma como esse posicionamento pode ser encontrado em sua teologia. Propõe uma atualização de sentido para carta a Filêmon, mostrando a aplicabilidade dos princípios utilizados por Paulo, principalmente no que diz respeito à agápe.
This research analyzes the attitude of the Apostle Paul against the institution of slavery in the Roman Empire in the New Testament period. Explains slavery as a form of domination that posed a conflict to be overcome by the Pauline communities. Shows that Paul's theological thinking was forged through conflict experienced throughout his career as a missionary, pastor and theologian. Sets out the main themes of Pauline theology regarding the issue of slavery and freedom. To this end, part of the conversion experience of the apostle, namely, the encounter with the risen Christ, highlighting the importance of this event and theological implications of it. Take the title of Kyrios as one of the main hermeneutic for understanding the attitude of Paul in the face of situations of domination in society. Examines Paul's letter to Philemon as a result of a historical process in which Paul finds himself compelled to place himself before the institution of slavery and how this position can be found in his theology. Proposes a sense to update letter to Philemon, demonstrating the applicability of the principles used by Paul, especially as regards agape.
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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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Reginaldo, Azevedo de Melo. "The people of Israel and the Christian Church, with particular reference to the logic of Pauline theology : an application to the Portuguese-speaking world." Thesis, University of Sheffield, 2015. http://etheses.whiterose.ac.uk/11756/.

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Evangelical Protestant Christianity is known for placing great emphasis on the Pauline doctrine of justification by faith within its soteriology. Even a cursory reading of the literature produced since the Protestant Reformation, reveals that this Pauline doctrine, occupies a central place in their spirituality. Firstly, the emphasis of this dissertation seeks to demonstrate that there is an obvious continuity between the Reformers thought on justification by faith, and conventional theology; there is an identifiable tradition of spirituality that has passed from generation to generation and been consolidated, especially within Evangelicalism, in the solid establishment of the doctrine. Consequently justification by faith is at the heart of our understanding in the Epistle to the Romans; I consider that Romans contains a trifold element whereby this doctrine plays a highly important role within Pauline theology. These three, in my viewpoint are justification by faith, relationship and servanthood/priesthood. In other words, they are intrinsically part of a whole as they form the very kernel of Paul´s intention in Romans (cf. Rom. 1–5; 5–11; 12–16). Secondly, in this thesis, a significant body of evidence is presented that shows how modern schools of thought in contemporary scholarship almost entirely subscribe to a view denying the doctrine of justification by faith as established in tradition. Hence, this thesis may serve to preclude approaches, of a more radical teaching which may compromise the Protestant traditional understanding. Thirdly, therefore this dissertation supplies resources that may be found useful in the wider Evangelical debate about justification by faith for the Portuguese-speaking theological academic world, where to date, a thesis of this nature has not yet been developed. I have concluded this thesis by pointing out that these findings could play a part in opening up a discussion of the Christological roots of Justification. Finally, I have attempted to combine the doctrine itself and its inherent link to servanthood and priesthood, integrating the Pauline thought, through an evaluation and validation of the role of justification by faith, with its intrinsic contribution to develop a personal, individual but also a collective and communal relationship with God.
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Parks, Robert N. "Gender, Image of God, and the Bishop's Body: Augustine on Women in Christ and the Church." University of Dayton / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1596704007228859.

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39

Petraitienė, Natalija. "Gailestingumo dorybės samprata Jono Pauliaus II mokyme ir jos aktualumas X ir Y mokyklų 14 – 15 metų amžiaus mokiniams." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2014. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2014~D_20140120_084405-78831.

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Temos aktualumas: Šiais laikais, kuomet gyvenimo kokybė išreiškiama ekonominiu efektyvumu, besaikiu vartojimu, kuomet pagrindu tampa fizinis grožis bei malonumai, tokiame pasaulyje jauni žmonės dažnai jie jaučiasi nesaugūs, neramūs. Tame nerime ir nesaugume pulsuoja tai, kas giliausiai žmogiška, tai tiesos ieškojimas, nepasotinamas poreikis gėrio, laimės, laisvės alkis, grožio ilgesys, sąžinės balsas. Todėl vis svarbesniu ir aktualesniu tampa krikščioniškas mokymas apie gailestingumą.Darbo tikslas yra atskleisti gailestingumo dorybės sampratą Jono Pauliaus II mokyme bei nustatyti jos aktualumą X ir Y mokyklų 14 – 15 metų amžiaus mokiniams. Tyrimo uždaviniai: 1. Aptarti gailestingumo dorybės sampratą Jono Pauliaus II raštuose. 2. Apibūdinti Jono Pauliaus II ir šv. Faustinos Kovalskos mokymų apie gailestingumo dorybę sąsajas. 3. Atskleisti Dievo gailestingumo Bažnyčios misijoje būtinumą. 4. Įvertinti 14 -15 metų amžiaus mokinių žinias apie gailestingumo dorybę. 5. Nustatyti šiandieninių mokinių požiūrį į gailestingumo dorybės aktualumą.
Relevance of the Theme: Nowadays when the quality of life is expressed in economic efficiency and inordinate consumerism, when physical beauty and pleasure becomes a background, young people often feel insecure and anxious in such a world. Seeking for truth, insatiable need of goodness and happiness, hunger for freedom, longing for beauty, voice of conscience, which all are in the depth of a human being, pulsate in this anxiety and insecurity. Therefore Christian teaching about mercy is emerging with more importance and relevance.Relevance of the Theme: Nowadays when the quality of life is expressed in economic efficiency and inordinate consumerism, when physical beauty and pleasure becomes a background, young people often feel insecure and anxious in such a world. Seeking for truth, insatiable need of goodness and happiness, hunger for freedom, longing for beauty, voice of conscience, which all are in the depth of a human being, pulsate in this anxiety and insecurity. Therefore Christian teaching about mercy is emerging with more importance and relevance.The aim of the research: To reveal the concept of the virtue of mercy in the teaching of John Paul II and to determine its relevance to the 14 - 15 years old pupils from X and Y schools. Objectives of the study: 1) To define the concept of the virtue of mercy in John Paul’s II writings. 2) To describe connection between the teachings on the virtue of mercy by John Paul II and St. Faustina Kowalska. 3) Reveal the necessity of... [to full text]
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40

Mawa, Michael Uzukwu Elochukwu Eugene. "Book Reviews: Obiora F. Ike & Ndidi Nooli Edozien, "Understanding Africa: Traditional Legal Reasoning, Jurisprudence & Justice in Igboland" and Paulinus Ikechukwu Odozor C.S.Sp., "Moral Theology in an Age of Renewal - A Study of the Catholic Tradition since Vatican II"." Bulletin of Ecumenical Theology, 2003. http://digital.library.duq.edu/u?/bet,890.

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41

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 Dieu
This 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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42

Ndou, Takalani Kenneth. "A comparison between Johannine and Pauline eschatology." Thesis, 2012. http://hdl.handle.net/10210/7305.

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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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"The meaning of "works of the law" (erga nomou) in Pauline scholarship." 2004. http://library.cuhk.edu.hk/record=b5896381.

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Law Ka Lung.
The "works of the law" in the title also in Greek alphabet.
Thesis (M.Div.)--Chinese University of Hong Kong, 2004.
Includes bibliographical references (leaves 54-55).
Abstracts in English and Chinese.
Chapter Chapter 1: --- Introduction
Chapter Chapter 2: --- "The traditional intrepretation of ""works of the law"""
Chapter 2.1 --- "The interpretation of “ works of the law"" by Martin Luther"
Chapter 2.1.1 --- The doctrine of justification by faith
Chapter 2.1.2 --- "Antithesis of law and gospel, works and grace"
Chapter 2.1.3 --- The function of the law
Chapter 2.1.4 --- Works of the law by Luther
Chapter 2.2 --- "The interpretation of “ works of the law"" by Rudolf Bultmann"
Chapter 2.2.1 --- Anthropology of Paul from the view of Bultmann
Chapter 2.2.2 --- The view of law from Bultmann
Chapter 2.2.3 --- Works of the law by Bultmann
Chapter Chapter 3: --- "The new perspective interpretation of ""works of the law"""
Chapter 3.1 --- The work of E.P.Sanders inspiring James D.G.Dunn
Chapter 3.2 --- The influence of K. Stendahl
Chapter 3.3 --- The situation of Luther in the 16th century
Chapter 3.4 --- The work of F. Weber
Chapter 3.5 --- "The ""covenantal nomism"" of Judaism from the Sanders"
Chapter 3.6 --- "The interpretation of ""works of the law´حby James D.G.Dunn"
Chapter 3.7 --- The interpretation of Galatian2:16
Chapter 3.8 --- The interpretation of Galatian 3:10-14
Chapter 3.9 --- The interpretation of Romans 3:20;3:28
Chapter Chapter 4: --- The response to James D.G.Dunn
Chapter 4.1 --- The response by Heikki Raisanen
Chapter 4.1.1 --- Not both noun and verb have covenant meaning
Chapter 4.1.2 --- "Not a particular attitude to the law, but the law itself"
Chapter 4.1.3 --- Too much the continuity between Judaism and Paul
Chapter 4.2 --- The response by Stephen Westerholm
Chapter 4.3 --- The response by Charles Cranfield
Chapter 4.3.1 --- Romans 3:20 is related to 1:18 not2:1
Chapter 4.3.2 --- All human boasting not Jewish pride in Romans3:28
Chapter Chapter 5. --- My opinion on the debate
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44

Jonas, Shivuri Resemate. "The Pauline church unity founded on baptism." Diss., 2002. http://hdl.handle.net/10500/2204.

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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)
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45

Miller, Colin Douglas. "The Practice of the Body of Christ: Human Agency in Pauline Theology After MacIntyre." Diss., 2010. http://hdl.handle.net/10161/2432.

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This dissertation begins a conversation between "apocalyptic" interpretations of the Apostle Paul and the contemporary revival in "virtue ethics." It argues that the human actor's place in Pauline theology has long been captive to theological concerns foreign to Paul and that we can discern in Paul a classical account of human action that Alasdair MacIntyre's work helps to recover. Such an account of agency helps ground an apocalyptic reading of Paul by recovering the centrality of the church and its day-to-day Christic practices, specifically, but not exclusively, the Eucharist. To demonstrate this we first offer a critique of some contemporary accounts of agency in Paul in light of MacIntyre's work. Three exegetical chapters then establish a "MacIntyrian" re-reading of central parts of the letter to the Romans. A concluding chapter offers theological syntheses and prospects for future research.


Dissertation
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"The Practice of the Body of Christ: Human Agency in Pauline Theology After MacIntyre." Diss., 2010. http://hdl.handle.net/10161/2432.

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47

Pereira, Gregory C. "The functional role of the holy spirit within the Pauline Trinitarian message." Thesis, 2012. http://hdl.handle.net/10210/6565.

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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.
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48

Burnette, Samuel Davidson. "The kingdom in First Corinthians: reevaluating an underestimated Pauline theme." Diss., 2016. http://hdl.handle.net/10392/5057.

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Despite the fact that scholars regularly overlook the theme of the kingdom in Paul’s letters, the thesis of this work is that the kingdom is a foundational component of God’s saving work in Christ in 1 Corinthians. This thesis can be demonstrated by observing three primarily lines of evidence: (1) the relationship of the kingdom to the effects of Christ’s death, resurrection, and saving reign, (2) the consistency of Paul’s kingdom references with respect to his inaugurated eschatological schema, and (3) the connection between the kingdom and Paul’s ethical teaching, or what might also be referred to as the transforming work of the Spirit. Chapter 1 provides a history of research concerning the different approaches to Paul’s theology of the kingdom in modern scholarship. Relatively few scholars have addressed the topic in a comprehensive way, and where the kingdom has been addressed, it has commonly been suggested that Paul has replaced it with another theme. Chapters 2 through 4 examine Paul’s references to the kingdom in the following texts: 1 Corinthians 4:8, 20; 6:2-3, 9-11; 15:20-28, 50. In addition to examining Paul’s use of words in the βασιλ– word group, these chapters also focus on Paul’s use of kingdom-related concepts, such as the reign of Christ, the reign of believers, and the future judgment of the saints. A number of connections are also drawn between the kingdom and related eschatological themes. Chapter 5 compares Paul’s kingdom theology in 1 Corinthians with the rest of his epistles. It is argued that there is a consistency to the apostle’s theology of the kingdom, even as different contexts require different aspects of the kingdom to be emphasized. The conclusion in chapter 6 provides a summary of the findings in the previous chapters, including a recap of how the thesis has been demonstrated. Also included are some limitations and implications of this work, along with suggestions for further study on this topic.
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Echevarria, Miguel. "The Future Inheritance of Land in the Pauline Epistles." Diss., 2014. http://hdl.handle.net/10392/4616.

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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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Dunstan, Richard W. "Paul submerged?: a study of the content and possible origins of mainline post-Pauline theology." Thesis, 1998. http://hdl.handle.net/2429/7789.

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It is a commonplace of New Testament scholarship that the theology of Paul has been distorted or homogenized in certain late New Testament and early non-canonical Christian writings. This critical judgement implies the existence of a theological standard to which Paul has been conformed in these writings. It is the purpose of this thesis, first, to identify that standard, for which the coined expression "mainline faith" is used; and secondly, to trace its origins. The first purpose is achieved through an inventory of the teachings of literature often alleged to homogenize or distort Paul: within the canon, the Pastoral epistles, Acts and 2 Peter; outside the canon, 1 Clement and the writings of Ignatius and Polycarp. A search for patterns of agreement in our literature over against characteristic Pauline teachings shows the chief tenets of the "mainline faith" to be a strong stress on atonement, repentance and forgiveness of sins; a focus on morality as central to the gospel; an untroubled appropriation of Judaism as mere background to Christianity; and a stereotyped concept of unanimous apostolic teaching. These tenets are not diametrically opposed to Paul's central teachings, but cluster near the commonsensical, general and anthropocentric end of a continuum with Paul at the paradoxical, specific and theocentric end. On the second objective, with the exception of the stereotyped concept of apostolicity which is attributed to trends usually called "early Catholicism," the thesis concludes that the roots of the mainline faith can be traced back to the so-called "Hellenist mission" found evangelizing the Gentiles of Antioch at Acts 11:19 f. The thesis does not endorse all the details of a binary opposition between "Hellenists" and "Hebrews" as propounded by many scholars, but does argue that the Hellenists of Antioch were less Law-observant and more mission-minded than the Jerusalem church, and that the gospel in the form they preached i t was no mere "bridge to Paul"; it was rather an independent instrument of the evangelization of the Roman Empire even in Paul's lifetime, and survived beyond Paul's time to exercise a major influence on our literature and subsequent Christianity.
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