Journal articles: '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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Karris, Robert J. "Book Review: Psychological Aspects of Pauline Theology." Theological Studies 49, no. 2 (May 1988): 337–39. http://dx.doi.org/10.1177/004056398804900208.

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Hickling, C. J. A. "Book Review: Psychological Aspects of Pauline Theology." Theology 91, no. 744 (November 1988): 529–30. http://dx.doi.org/10.1177/0040571x8809100625.

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Rollins, Wayne. "Psychological Aspects of Pauline Theology. Gerd Theissen." Journal of Religion 70, no. 1 (January 1990): 88–89. http://dx.doi.org/10.1086/488279.

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Mcgraw, Larry, and Aliou Niang. "Book Review: Pauline Theology: Ministry and Society." Review & Expositor 95, no. 3 (August 1998): 452. http://dx.doi.org/10.1177/003463739809500313.

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Hoops, Merlin H. "Book Review: Psychological Aspects of Pauline Theology." Interpretation: A Journal of Bible and Theology 42, no. 3 (July 1988): 318–20. http://dx.doi.org/10.1177/002096438804200319.

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16

Ulloa, Boris Agustín Nef, and Jean Richard Lopes. "EPISTOLOGRAFIA PAULINA: ORIGEM E ESTRUTURA." Perspectiva Teológica 48, no. 3 (December 22, 2016): 583. http://dx.doi.org/10.20911/21768757v48n3p583-604/2016.

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RESUMO: As cartas são um dos instrumentos literários de comunicação muito utilizados pelo cristianismo primitivo, como meio de transmissão de conteúdo e orientação para comunidades e indivíduos. Esse instrumento é dotado de convenções estruturais e expressivas muito bem desenvolvidas no mundo antigo greco-judaico. Paulo de Tarso, situado nesse ambiente, apropria-se dessas convenções, adaptando-as às necessidades de cunho teológico e pastoral de suas comunidades. Esse artigo ocupa-se de apresentar os elementos estruturais da epistolografia clássica e suas aplicações nas cartas paulinas. Para, então, descrever e destacar os aspectos específicos da epistolografia paulina, por meio dos quais pode-se compreender melhor a evolução do pensamento e da teologia do Apóstolo.ABSTRACT: The letters are one of the literary communication tools widely used by early Christians to delivery content and guidance for communities and individuals. This instrument is equipped with structural and expressive conventions very well developed in the Greco-Jewish ancient world. Paul of Tarsus, situated in that environment, appropriates those conventions, adapting them to the theological and pastoral nature needs of his communities. This article is concerned to present the structural elements of classical epistolography and its applications in the Pauline letters. To then describe and highlighting the specific aspects of Pauline epistolography, through which one can better understand the evolution of thought and theology of the Apostle.

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Aernie, Jeffrey W. "Participation in Christ: An Analysis of Pauline Soteriology." Horizons in Biblical Theology 37, no. 1 (April 14, 2015): 50–68. http://dx.doi.org/10.1163/18712207-12341294.

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Paul’s conception and description of God’s soteriological enterprise continues to be a prominent focal point in constructions of the apostle’s theology. The present essay attempts to provide an outline of this aspect of Pauline theology from inception to corporate participation. The essay is comprised of three parts: (1) an extended examination of the definition of Paul’s gospel; (2) a brief analysis of the way in which the gospel relates to Paul’s own self-presentation; and (3) a few concluding thoughts concerning the way Paul extends his conception of the gospel to the ecclesial community. The primary argument of the essay develops a construction of the participatory nature of Pauline soteriology, building on the notion that the prophetic scope of Paul’s gospel compels the apostle to understand both his own ministry and Christian theology in terms of a participation in the new creation inaugurated within the Christ event.

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Sumney, Jerry L. "Book Review: God's Saving Grace: A Pauline Theology." Biblical Theology Bulletin: Journal of Bible and Culture 45, no. 3 (July 30, 2015): 187–89. http://dx.doi.org/10.1177/0146107915590767d.

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Marques SJ, Valdir. "PAULO EM TESSALÔNICA: O RELACIONAMENTO DE CONFIANÇA MÚTUA NA FUNDAÇÃO DA IGREJA." Perspectiva Teológica 41, no. 113 (January 13, 2010): 9. http://dx.doi.org/10.20911/21768757v41n113p9/2009.

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A Teologia Paulina como um todo é um conjunto de temas-chaves de tal modo entrelaçados que nenhum deles pode ser considerado seu centro, como o supunham os sucessores de F.C. Baur na Escola de Tübingen. A fé é um destes temas. Este estudo se concentra num significado que a palavra pístis adquire em vários empregos paulinos, o de confiança prévia à adesão total à própria fé. Examinando 1Ts sob vários enfoques a confiança mútua entre os personagens daquela jovem Igreja, obtém-se, em detalhe, informações sobre a confiança e a fé, ditas pelo mesmo termo grego pístis. Tais detalhes fornecem maior nitidez ao que Paulo entende por fé, iluminando, assim, o conjunto de sua teologia. Deste processo emerge uma figura mais precisa da personalidade do próprio Paulo, como também de sua comunidade em Tessalônica. Tal missionário e tal comunidade eclesial entusiasta são para nós modelo para a renovação da Igreja de nossos dias.ABSTRACT: The Pauline Theology as a whole is a combination of key themes interwoven in such a way that not one of them can be considered its center, as held by the successors of F.C. Baur in the Tubingem School. Faith is one of these themes. This study concentrates on the significance that the word pístis acquires in various Pauline applications, of trust prior to the total adhesion to faith itself. Examining 1Ts under various aspects of the mutual trust among the characters of that young church, one may obtain, in detail, informative elements about trustand faith, stated by the same Greek term pístis. Such details provide more clarity on Paul’s understanding of faith, enlightening, thus, the entirety of his theology. From this process emerges a more precise figure of Paul’s own personality, as well as of his community in Thessalonica. Such a missionary and such an enthusiastic ecclesial community, serve as a model for us in church renewal in our current time.

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20

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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21

Linebaugh, Jonathan A. "Participation and the Person in Pauline Theology: A Response to Susan Eastman’s Paul and the Person." Journal for the Study of the New Testament 40, no. 4 (May 14, 2018): 516–23. http://dx.doi.org/10.1177/0142064x18769517.

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Paul and the Person by Susan Eastman both models a form of boundary-crossing Pauline scholarship and proposes a ‘contemporary expression’ of Paul’s language of participation in Christ. In conversation with ancient and contemporary theories of the self, Eastman argues that, for Paul, the person is constituted in relationship, whether to sin or to Christ. This thesis is both significant and suggestive, but it does raise questions about the continuity of the person in Pauline theology.

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22

Reumann, John. "Contributions of the Philippian Community to Paul and to Earliest Christianity." New Testament Studies 39, no. 3 (July 1993): 438–57. http://dx.doi.org/10.1017/s0028688500011310.

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Pauline studies have long dealt with the theology (and sometimes the ethics) of Paul and the career of the apostle to the Gentiles. Lesser attention has been given to the communities of Paul. When Victor Furnish'sForschungsberichttook up ‘the Pauline congregations’, as part of what he termed an ‘overdue refocusing’, the emphases were on (1) relations with Jewish Christianity; (2) Paul's opponents; and (3) social history. The first area still often reflects hypotheses of the Tübingen School; the second, conflicts with rampant Judaizers or Gnostics or both as the opposition. Social world research looks to accumulate descriptive data from antiquity or also to use some modern sociological theory, to interpret Pauline church life and structures.

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23

Breytenbach, Cilliers. "Die Identität eines Christenmenschen – Im Anschluß an Paulus." Zeitschrift für Evangelische Ethik 33, no. 1 (February 1, 1989): 263–77. http://dx.doi.org/10.14315/zee-1989-0139.

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Abstract In this Germantranslation of an essay published 1988 in Afrikaans, the South African author criticizes the views ofthe influential Dutch Reformed New Testament scholar, E. P. Groenewald. In 1947 Groenewald published an essay on the nature ofthe Early Church and Pauline theology, in an effort to justify apartheid ideologically. The views expressed in that essay are still alive among concervatives in the DRC. From the perspective of Pauline soteriology, so Breytenbach argues, Apartheid is principally incompatible with Christian baptism.

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Rakocy, Waldemar. "In Search of the Key to the Theology of Paul the Apostle." Collectanea Theologica 90, no. 5 (March 29, 2021): 443–62. http://dx.doi.org/10.21697/ct.2020.90.5.18.

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The Author of the paper looks for a key to the theological thought of the Apostle Paul. The fact that it lacks a clear definition results in authors radically differing in their perception, for instance, regarding the relationship between the Old and the New Testament, and as a result, whether or not the Old Testament has a decisive influence on the Pauline thought, continuing along this line: whether the Apostle in his view always remained a Jew, or whether he distanced himself from Judaism. The fact that we do not have a category clearly defining the relationship between the Old and New Testament salvific reality results in an abundance of contradictory opinions. That is also transferred to other areas of the Pauline theology. The interpretation of Paul’s theology tends to be determined by preconceptions, built upon various ways of understanding the significance of the Old Testament, or various relationship to Judaism and its thought. The author of the paper indicates a concept, treated as marginal by scholars, of a new creation in Christ as the key to understanding the Pauline thought. It lays in the background of all themes treated by Paul and connects them into a single, coherent entity.

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Byeunggoo Moon. "A Study of R. Bultman’s Interpretation about Pauline Theology." Theology and Mission ll, no. 39 (November 2011): 153–76. http://dx.doi.org/10.35271/cticen.2011..39.153.

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26

Dawes, Gregory W. "Book Review: The Theology of the Shorter Pauline Letters." Pacifica: Australasian Theological Studies 8, no. 3 (October 1995): 352–54. http://dx.doi.org/10.1177/1030570x9500800309.

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Dunne, John Anthony. "Frank J. Matera, God’s Saving Grace: A Pauline Theology." Theology 116, no. 6 (October 21, 2013): 441–42. http://dx.doi.org/10.1177/0040571x13500002f.

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Wedderburn, A. J. M. "The Soteriology of the Mysteries and Pauline Baptismal Theology." Novum Testamentum 29, no. 1 (1987): 53–72. http://dx.doi.org/10.1163/156853687x00182.

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De Sousa, Paulo Jackson Nóbrega. "A TEMÁTICA ECLESIOLÓGICA “POVO DE DEUS” A PARTIRDE RM 9,24-29." Perspectiva Teológica 45, no. 127 (September 17, 2014): 439. http://dx.doi.org/10.20911/21768757v45n127p439/2013.

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Paulo usa pouquíssimas vezes o termo “povo” (lao,j - laos) e ainda menos o sintagma “povo de Deus”. Ele sempre o faz em citações vétero-testamentárias. Em Rm, ele o usa pela primeira vez em 9,24-29, ponto de partida deste artigo. Esta pesquisa pretende afirmar que a categoria “povo de Deus”, embora não sendo um “superconceito” eclesiológico, é uma importante temática no cenário da reflexão paulina sobre a Igreja. Ela dialoga com o tema teológico tipicamente paulino da filiação adotiva e com a teologia do chamado. Distanciando-se de toda eclesiologia de substituição, defende-se que Deus chama uma comunidade inclusiva (“nós”) dentre os gentios e dentre os judeus. Assim, confirma-se a irrevogabilidade da Palavra de Deus e a consciência de que os dons e o chamado de Deus são sem arrependimento, pois gentios e judeus se alimentam da mesma seiva e da mesma raiz (Rm 11,17).ABSTRACT: Paul, in his letters, very rarely uses the term ‘people’ (lao,j & laos) and even less the phrase ‘people of God’. He always has it in Old Testament references. In Romans, he uses it for the first time in 9:24-29, the departure point for this article. This investigation attempts to affirm that the category ‘people of God’, although not being an ecclesiological central concept (Oberbegriff), is an important theme in the Pauline reflection on the Church. It will dialogue with the typically Pauline theological theme of adoptive sonship and with the theology of the call. Distancing itself from all ecclesiology of substitution, it will argue that God calls an inclusive community (‘we’) within gentiles and within the Jews. So, having confirmed the irrevocability of the Word of God and the consciousness that the gifts and the call of God are without regret, it follows that gentiles and Jews are nourished from the same sap and the same root.

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Engberg-Pedersen, Troels. "Once more a Lutheran Paul? Francis Watson, Paul and the Hermeneutics of Faith." Scottish Journal of Theology 59, no. 4 (October 16, 2006): 439–60. http://dx.doi.org/10.1017/s0036930606002572.

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Paul's ‘view of the law’ is his reading of a text – the composite text comprising the five books from Genesis to Deuteronomy. His ‘theology of justification’ is a scriptural hermeneutic, antithetical in form and itself constructed from selected scriptural texts, which aims to show how the true meaning of scripture is its testimony to God's unconditional saving action, now realized in Christ. The dynamic of Pauline scriptural interpretation comes most clearly to light within the context of other contemporary readings of the same scriptural texts. Through their common concern with the interpretation of scripture, Pauline and non-Pauline writings constitute a single intertextual field, rather than indicating an immediate ‘parting of the ways’ between two monolithic entities labelled ‘Christianity’ and ‘Judaism’.

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31

Bammel, C. P. "Justification by Faith in Augustine and Origen." Journal of Ecclesiastical History 47, no. 2 (April 1996): 223–35. http://dx.doi.org/10.1017/s0022046900077770.

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Origen and Austine might be thought to represent opposite extremes in Pauline exegesis. In working out his characteristic understanding of Pauline theology Augustine developed emphases which were different from those of Origen. In his early works of Pauline exegesis of 394–6 a central point for Augustine is the relationship between works of the law and grace. Origen’s Commentary on Romans develops many Pauline themes, but he takes a more historical approach than Augustine, and a prominent emphasis for him is the relationship between Jews and Gentiles in the divine dispensation. Augustine is an independent thinker, who digests his reading and does not plagiarise. It is not always easy to identify his use of earlier writers. The example to be discussed in the following paper is of particular interest, since it gives us the opportunity of seeing Augustine’s reaction to Origen on the central point of justification by faith at a period just before the outbreak of the Pelagian controversy.

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Dunson, Ben C. "The Individual and Community in Twentieth- and Twenty-first-Century Pauline Scholarship." Currents in Biblical Research 9, no. 1 (September 23, 2010): 63–97. http://dx.doi.org/10.1177/1476993x10362859.

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Rudolf Bultmann’s existential approach to New Testament theology found many supporters in the twentieth century. It also provoked a forceful response from his student Ernst Käsemann, who insisted that Bultmann’s individualizing interpretation, especially of Paul, was defective on exegetical, theological and philosophical grounds, because it ignored Paul’s cosmic and communal theology. The debate between these two scholars has been furthered quite vigorously in subsequent Pauline scholarship. Most scholars have followed Käsemann’s lead (directly or not) in reading Paul in a comprehensively, and, often, exclusively communal fashion. However, recent voices have questioned whether the communal reaction against Bultmannian existentialism may be one-sided, and may obscure other, equally important facets of Paul’s thought. This article surveys the debate between Bultmann and Käsemann, and the trajectories it has taken since, with special attention directed towards the most pressing interpretive issues related to the place of the individual and community in Pauline thought.

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Lyu, Eun-Geol. "The Death of Jesus : Its Meaning in the Pauline Theology." Canon&Culture 2, no. 2 (October 31, 2008): 251–82. http://dx.doi.org/10.31280/cc.2008.10.2.2.251.

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Thickstun, Margaret Olofson. "Writing the Spirit: Margaret Fell's Feminist Critique of Pauline Theology." Journal of the American Academy of Religion LXIII, no. 2 (1995): 269–80. http://dx.doi.org/10.1093/jaarel/lxiii.2.269.

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Gorman, Michael J. "God’s Saving Grace: A Pauline Theology by Frank J. Matera." Interpretation: A Journal of Bible and Theology 68, no. 4 (September 16, 2014): 438–40. http://dx.doi.org/10.1177/0020964314540113a.

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Shrier, Paul, and Cahleen Shrier. "EMPATHY: MIRROR NEURONS, PAULINE THEOLOGY, AND THE MEANING OF CARE." Journal of Pastoral Theology 18, no. 1 (July 2008): 25–43. http://dx.doi.org/10.1179/jpt.2008.18.1.003.

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Bokedal, T. "God's Saving Grace: A Pauline Theology. By FRANK J. MATERA." Journal of Theological Studies 65, no. 1 (November 22, 2013): 232–36. http://dx.doi.org/10.1093/jts/flt188.

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38

Southard, Samuel. "Book Review: III. Historical-Theological: Psychological Aspects of Pauline Theology." Review & Expositor 91, no. 3 (August 1994): 445–46. http://dx.doi.org/10.1177/003463739409100316.

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McNicol, Allan J. "Celebrating Romans: Template for Pauline Theology ? Edited by Sheila McGinn." Religious Studies Review 32, no. 3 (July 2006): 199. http://dx.doi.org/10.1111/j.1748-0922.2006.00092_48.x.

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Ascough, Richard S. "A Pauline Theology of Church Leadership - By Andrew D. Clarke." Religious Studies Review 35, no. 1 (March 2009): 57. http://dx.doi.org/10.1111/j.1748-0922.2009.01321_21.x.

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Riches, A. "Political Theology and Pauline Law: Notes Toward a Sapiential Legality." Telos 2009, no. 146 (March 1, 2009): 140–57. http://dx.doi.org/10.3817/0309146140.

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Rogers, Jessie. "Book Review: Paul, a New Covenant Jew: Rethinking Pauline Theology." Irish Theological Quarterly 86, no. 2 (April 14, 2021): 215–17. http://dx.doi.org/10.1177/00211400211002122d.

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Wright, N. T. "Poetry and Theology in Colossians 1. 15–20." New Testament Studies 36, no. 3 (July 1990): 444–68. http://dx.doi.org/10.1017/s002868850001585x.

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In this article I shall argue for two points: first, that Col 1. 15–20 exhibits, without the deletion of any of its parts, a clear structure which can, in some meaningful senses, be called ‘poetic’; second, that the passage, read as a poem in the way I shall suggest, exhibits a characteristically Pauline form of what we may call Christological monotheism. This will point on to some further suggestions regarding the place of the passage within Colossians as a whole.

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Yung Han Kim. "A Critical Reflection on New Perspective on Pauline Theology: From the Perspective of Reformational Theology." Korea Reformed Theology 29, no. ll (February 2011): 212–44. http://dx.doi.org/10.34271/krts.2011.29..212.

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Hart, Patrick. "On Kierkegaard’s “The Difference between a Genius and an Apostle”." Religion and Theology 26, no. 3-4 (December 10, 2019): 310–37. http://dx.doi.org/10.1163/15743012-02603001.

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Abstract In “The Difference Between a Genius and an Apostle,” Kierkegaard deploys the figure of Paul as the archetype of an apostle, who “does not develop in such a way as he gradually becomes what he is [according to potentiality].” This claim would seem at odds with much contemporary Pauline scholarship, which understands Paul’s writings as an ad hoc, developing, quasi-guerrilla sort of theology. While this may be the case, Kierkegaard’s essay is nonetheless deserving of attention, for it highlights an issue that arguably remains a tacit foundation of Pauline studies – namely, the identification and resulting allure of Paul as an inherently authoritative figure in early Christianity.

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Stephenson, Christopher A. "Sarah Coakley’s Théologie Totale: Starting with the Holy Spirit and/or Starting with Pneumatology?" Journal of Pentecostal Theology 26, no. 1 (March 17, 2017): 1–9. http://dx.doi.org/10.1163/17455251-02601001.

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God, Sexuality, and the Self, the inaugural volume of Sarah Coakley’s théologie totale, is a revision of the task of systematic theology that comes at a time in which some critics feel this genre of theology should be jettisoned. Intertwining the doctrine of the Trinity and theological method, the book is a programmatic statement on the relationship between human and divine desire. It also proposes a close relationship between social-scientific field work and qualitative analysis in constructive theology. What is perhaps most important for Pentecostal theology is the potential the book creates for théologie totale to be a third article theology, a theology with a pronounced pneumatological orientation throughout. Based largely on Romans 8, Coakley’s ‘incorporative’ model of the Trinity invites theologians to ‘start with the Holy Spirit’. This should encourage Pentecostals to pursue further the prospects of a pneumatological theology. At the same time, Pentecostals might want to incorporate the voice of Luke–Acts into the Pauline voice that Coakley accentuates well.

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FRANKEMÖLLE, HUBERT. "Die paulinische Theologie im Kontext der heiligen Schriften Israels: ‘So viele Verheißungen Gottes, in ihm das Ja’ (2 Kor 1.20)." New Testament Studies 48, no. 3 (July 2002): 332–57. http://dx.doi.org/10.1017/s0028688502000218.

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The notion of the variety of Jewish theologies echoes the variety found within Israel's sacred scriptures. Paul, in his Torah-centred period, based his theology mainly on notions derived from the Deuteronomistic school; later, after his call to be the apostle of Jesus Christ, he was indebted to the theology of the Priestly Code (see especially the figure of Abraham in Rom 4). Just as the Torah remains the privilege of Israel, so also the covenant. Non-Jews participate in the divine promises. Accordingly, ‘scripture’ as such cannot be invoked as witnessing to Paul's gospel; instead, Pauline theology is constituted on the basis of certain passages found within the corpus of Israel's sacred scriptures.

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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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Artuso, Vicente, and Adriano Lazarini Souza dos Santos. "“O EVANGELHO DE PAULO”: EM QUE CONSISTE? ANÁLISE A PARTIR DO PENSAMENTO DE JAMES D.G. DUNN." PARALELLUS Revista de Estudos de Religião - UNICAP 10, no. 25 (April 15, 2020): 409. http://dx.doi.org/10.25247/paralellus.2019.v10n25.p409-430.

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O presente artigo tem por objetivo analisar o teologúmeno concentrado na expressão “Evangelho de Paulo” e suas notas características dentro da Teologia Paulina. James D.G. Dunn, famoso exegeta escocês, traz o tema para o centro do debate e o coloca como a dimensão capital da vocação e missão do apóstolo Paulo. Neste ensaio procuraremos, ao modo de uma montagem de painéis, explicitar alguns dos principais aspectos da mensagem paulina sintetizadas na palavra “Evangelho de Paulo” e suas expressões correlatas. Para tal finalidade, utilizaremos o método expositivo-descritivo, apresentando: 1) Origem e significado do termo εὐαγγέλιον no Primeiro e Segundo Testamentos; 2) Análise temática do termo εὐαγγέλιον no Corpus Paulinum sob a ótica de James Dunn; 3) Relação do εὐαγγέλιον paulino com os Sinóticos a partir das contribuições do exegeta Johan Konings. “THE GOSPEL OF PAULO”: ANALYSIS FROM THE THOUGHT OF JAMES D.G. DUNNAbstractThe article aims to explain some aspects of the "Gospel of Paul" axiom as presented in the works of James Dunn. His research highlights aspects of Paul’s Gospel inherited from Scripture and the Gospel of Christ. The break with Judaism occurs with the resurrection of Christ. In fact, the death and resurrection of Christ inaugurates a new covenant, new life, spiritual life. The study shows James Dunn's contribution in highlighting the tension between new and old, between the historical-salvific and apocalyptic perspective in Pauline theology. Contributions are not opposed. The apocalyptic genre is common in the Jewish and Christian tradition. Thus in Paul's new perspective, the opposition between Judaism and Christianity, faith and works is not accentuated. The Gospel of Paul is good news that eliminates antagonisms and includes differences.Keywords: Perspective. Paul. Gospel. Jesus. Judaism.

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Harink, Douglas. "John Barclay’s Gift to Theology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 2 (May 2019): 126–32. http://dx.doi.org/10.1177/1063851219842393.

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John Barclay’s Paul and the Gift wonderfully clarifies Paul’s understanding of gift and grace. Two features stand out: Paul “perfects” the incongruity of grace; grace is unconditioned by any measure of human worth. But Paul does not “perfect” the non-reciprocity of grace; grace is not unconditional, but evokes and expects faithful obedience in return. First, I suggest that this Pauline relation between incongruous grace and reciprocal ethics is faithfully mirrored in Barth’s Church Dogmatics (which remains under-explored in this book). I go on to probe the relationship between divine being and incongruous grace in Paul. How does Paul’s doctrine of God ground his doctrine of grace, and how does his doctrine of grace inform his Trinitarian theology? Finally, I ask whether Barclay’s understanding of dikaiosynē almost exclusively as “worth” sidelines the possibility of exploring the relationship between grace and justice in Paul.

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Journal articles on the topic 'Theology (Pauline)'

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