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Journal articles on the topic 'Titus'

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Published: 4 June 2021
Last updated: 1 August 2024

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1

O'Callaghan, M. "Titus Andronicus; Titus Andronicus; Titus Andronicus." English 44, no. 180 (September 1, 1995): 253–57. http://dx.doi.org/10.1093/english/44.180.253.

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2

Gyárfás, Orsolya. "Királytükörtől a zsarnokig: a Titus kegyelme kortárs értelmezései." Tudásmenedzsment 21, no. 1-2 (January 4, 2021): 85–95. http://dx.doi.org/10.15170/tm.2020.21.1-2.7.

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A tanulmány fókuszában Mozart Titus kegyelme című operája recepciótörténetének egy aspektusa áll, a mű kapcsán két témakört vizsgál. Az első Titus Vespasianus császár XVIII. századi recepciója, mely a császárt a felvilágosult uralkodó mintaképeként tartotta számon: ebben a szellemben született meg Mozart operája is. A második az opera kortárs rendezéseiben meghatározó interpretációs irányzatok elemzése, mely a felvilágosult „kegyes uralkodó” XVIII. századi képének XX–XXI. századi problematikussá válására épül.A tanulmány azt járja körül, hogy minek tudható be azoknak a Titus-rendezéseknek nagy száma, melyek a „kegyes uralkodó” alakját visszájára fordítva Titust diktátorként, vagy a hatalom súlya alatt összeroppanó uralkodóként ábrázolják. A tanulmány ennek értelmezése során rámutat arra, hogy a mű mint udvari opera eredeti szellemisége szorosan kötődik saját kora társadalmához-eszmeiségéhez. Ez már a XIX. század során problematikussá tette a művet, a XX. század történelmi tapasztalatai nyomán pedig gyakorlatilag ellehetetlenítette Titus mint „kegyes uralkodó” hiteles ábrázolását. A közelmúlt jelentős Titus-előadásainak elemzésén keresztül a tanulmány részletesen bemutatja az opera újraértelmezéseit, és Titus alakjának illúzióvesztett ábrázolásait. A tanulmány ezzel az elemzéssel nem csak egy izgalmas interpretációs fordulatot igyekszik bemutatni, hanem rámutat arra is, hogy a sokáig hanyagolt Titus, és általában véve az opera seria műfajához tartozó művek színpadra vitele milyen potenciállal, relevanciával bírhat a kortárs közönség számára.
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3

Spence, Sean A. "Titus." BMJ 321, Suppl S5 (November 1, 2000): 0011431a. http://dx.doi.org/10.1136/sbmj.0011431a.

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4

Leung, Andrew, Andrew Spyker, and Tim Bozarth. "Titus." Communications of the ACM 61, no. 2 (January 23, 2018): 38–45. http://dx.doi.org/10.1145/3152529.

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5

Jackson, MacD P., Jonathan Bate, and Alan Hughes. "Titus Andronicus." Modern Language Review 92, no. 4 (October 1997): 946. http://dx.doi.org/10.2307/3734228.

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6

Fisher, James, and William Shakespeare. "Titus Andronicus." Theatre Journal 40, no. 2 (May 1988): 270. http://dx.doi.org/10.2307/3207666.

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7

Gross, Robert F., and William Shakespeare. "Titus Andronicus." Theatre Journal 46, no. 4 (December 1994): 551. http://dx.doi.org/10.2307/3209082.

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8

Ostermaier, Albert, and John Hamilton. "Tartar Titus." Grand Street, no. 69 (1999): 193. http://dx.doi.org/10.2307/25008562.

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9

Amorosi, Drew. "Patricia Titus." Infosecurity 8, no. 5 (September 2011): 9–12. http://dx.doi.org/10.1016/s1754-4548(11)70062-6.

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10

Lathrop, Emily R. "Titus Andronicus." Cahiers Élisabéthains: A Journal of English Renaissance Studies 103, no. 1 (November 2020): 155–57. http://dx.doi.org/10.1177/0184767820946175p.

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11

Purcell, Stephen. "Titus Andronicus." Shakespeare Bulletin 31, no. 3 (2013): 545–49. http://dx.doi.org/10.1353/shb.2013.0043.

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12

Toganti, Bertha Zendriani. "Kriteria Pemimpin Jemaat Menurut Titus 1:5-9." JURNAL TERUNA BHAKTI 1, no. 1 (March 18, 2019): 42. http://dx.doi.org/10.47131/jtb.v1i1.10.

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One spoken of in the Bible leadership is leadership that is addressed to the leaders in the church or God's people. If the Bible tells about how the leaders role and lead his people in various ways, styles and methods, then the letter of Titus, was told that there was a requirement given by Paul to Titus as a leader of the church in the city of Crete. In Titus 1: 5-9, there are at least eight conditions given for applied by Titus in his ministry, they are: hospitable, will the good love, wisdom, justice, godly, self-controlled, telling the truth and keeping with sound doctrine. Abstrak Salah satu kepemimpinan yang dibicarakan dalam Alkitab adalah kepemimpinan yang ditujukan kepada para pemimpin dalam jemaat atau umat Allah. Jika dalam Alkitab menceritakan tentang bagaimana para pemimpin berperan dan memimpin umatnya dengan berbagai macam cara, gaya dan metode, maka dalam surat Titus, diberitahukan bahwa ada persyaratan yang diberikan oleh Paulus kepada Titus sebagai seorang pemimpin jemaat di kota Kreta. Dalam Titus 1:5-9, minimal ada delapan syarat yang diberikan untuk diterapkan oleh Titus di dalam pelayanannya, yakni: suka memberi tumpangan, suka akan yang baik, bijaksana, adil, saleh, menguasai diri, berkata benar dan sesuai dengan ajaran yang sehat
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13

Traupman, John C., and Brian W. Jones. "The Emperor Titus." Classical World 79, no. 5 (1986): 333. http://dx.doi.org/10.2307/4349902.

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14

Jaynes, Nanette. "Shakespeare's Titus Andronicus." Explicator 52, no. 3 (April 1994): 132–34. http://dx.doi.org/10.1080/00144940.1994.9938745.

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15

White, Jeannette S. "Shakespeare's Titus Andronicus." Explicator 54, no. 4 (July 1996): 207–9. http://dx.doi.org/10.1080/00144940.1996.9934117.

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16

Fellows, Richard G. "Was Titus Timothy?" Journal for the Study of the New Testament 23, no. 81 (May 2001): 33–58. http://dx.doi.org/10.1177/0142064x0102308102.

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17

Kanelos, Peter. "Titus Andronicus (review)." Shakespeare Bulletin 25, no. 1 (2007): 123–25. http://dx.doi.org/10.1353/shb.2007.0012.

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18

Dexl, Carmen, and Katrin Horn. "“Beef Jerky in a Ball Gown”: The Camp Excesses of Titus Andromedon in Unbreakable Kimmy Schmidt." Open Cultural Studies 1, no. 1 (December 20, 2017): 442–53. http://dx.doi.org/10.1515/culture-2017-0041.

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AbstractIn this essay, we look at Titus Andromedon from the Netflix-sitcom Unbreakable Kimmy Schmidt (2014-) as a singular phenomenon in contemporary TV: a black queen whose use of camp distances him from stereotypes, but connects him with audiences. Titus thus not only adds to a more diverse representation of black experience on TV but also interrogates prevailing TV tropes. Titus thus presents a crucial (and critical) addition to the contemporary TV landscape, to which several TV critics in leading media outlets have recently attested a turning point in the representation-both in quantity and quality-of black characters on big and small screens. Titus breaks with historical traditions of African American representation in the sitcom, both in so-called “black sitcoms” with a majority of African American characters and in white sitcoms which have featured people of color as sidekicks. In addition, Titus picks up on gay sidekicks and their relation to female lead characters, whose dynamics are interrogated through Titus’s growing agency as a character in his own right. Titus expands on these novelties in meaningful ways, as he wholeheartedly embraces his queer identity and furthermore offers a running commentary on other characters’ “white nonsense,” thereby clearly refusing the assimilationist tendencies typical for much of “Post-Cosby”-sitcom black representation. This article therefore claims that Titus’ character relies on camp in his balancing act between comic relief, affective centering, and critical distance, and illustrates this by analyzing the specific techniques of Titus’ critical engagement with stereotypical representation of gay and black TV characters.
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19

Wardle, D. "Suetonius: the ‘Change’ in, and the ‘Generosity’ of Titus." Antichthon 35 (November 2001): 64–69. http://dx.doi.org/10.1017/s0066477400001258.

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Suetonius and Cassius Dio give assessments of the emperor Titus which are, at first sight at least, contradictory: for Suetonius he was ‘natura benivolentissimus’, but for Dio . The most recent treatment of Titus’ handling of financial affairs takes issue with earlier commentators who considered Titus extravagant and incompetent and offers a positive conclusion: ‘Titus’ financial acumen must be recognised; the economy did not suffer during his reign … he was well aware of the need to observe the formalities and appear to be generous, and at the same time ensure that he had the funds to be so’. Jones reaches his verdict on the basis of a range of numismatic, epigraphic and literary evidence, without, however, any detailed analysis of Suetonius’ section on Titus’ personal kindness. An examination of this material will strengthen Jones’ conclusions and cast light on Suetonius’ compositional skills.
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20

Cinpoeş, Nicoleta. "Titus Andronicus by TeatrPolski, and: Titus Andronicus by Hiraeth Artistic Productions." Shakespeare Bulletin 33, no. 1 (2015): 135–41. http://dx.doi.org/10.1353/shb.2015.0003.

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21

Tumbel, Daniel. "Tema Utama Teologi Titus." Journal Kerusso 2, no. 1 (October 22, 2018): 18–33. http://dx.doi.org/10.33856/kerusso.v2i1.36.

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The New Testament Epistle of Titus was written by Paul. He writes this letter to instruct Titus in regard to overseeing the believers in Crete. There are lots of things Titus must know and do to help these believers. The people in Crete are fairly new believers and they need to be organized into local churches. Titus’ responsibility is to appoint leadership in the churches and to ground the believers in sound doctrine. Spiritually qualified elders and doctrinally grounded believers will greatly promote spiritual unity in the local churches. The biblical teaching would provide the necessary components for biblical conflict resolution in the future. Paul writes Titus as his representative in Crete to aid the churches on a prophylactic way against Jewish false teachers by appointing those in leadership who are able tio manage God’s household well and stand against the false teachers, and by exhorting all believers to excel in good works so tha they might reach those outside of the church with the gospel.
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22

Purba, Daniel Rizki, and Rosmauli Tiovany Sianipar. "Ajaran yang Sehat: Merajut Kewajiban Keluarga Kristen berdasarkan Tafsir Sosio-Retorika Titus 2:1-10." CARAKA: Jurnal Teologi Biblika dan Praktika 5, no. 1 (May 21, 2024): 125–43. http://dx.doi.org/10.46348/car.v5i1.278.

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Artikel ini mengeksplorasi tafsir sosio-retorika dari Titus 2:1-10, berfokus pada kewajiban keluarga Kristen. Titus, salah satu Surat Pastoral, membahas isu-isu dalam komunitas gereja. Dengan gaya bahasa yang khas dan latar belakang historisnya, Titus memberikan nasihat kepada para pemimpin gereja dan mengatasi tantangan yang dihadapi di Kreta. Melalui analisis sosio-retorika, penelitian ini menyelidiki tekstur dalam dan antar teks, menguji peran penulis tersirat, narator, dan karakter dalam menyampaikan pesan. Teks menekankan pentingnya perilaku pribadi yang sejalan dengan ajaran yang sehat, terutama dalam struktur keluarga. Titus menganjurkan hubungan dan perilaku yang sehat dalam rumah tangga, memengaruhi dinamika masyarakat lebih luas. Dengan menggunakan metode penelitian kualitatif, penelitian ini mengintegrasikan konteks sosial-budaya untuk menjelaskan pesan teks. Pada akhirnya, Titus 2:1-10 berfungsi sebagai strategi retorika yang mendorong kepatuhan pada ajaran yang sehat, dengan keluarga sebagai unit dasar untuk pendidikan moral dan perilaku. Menegakkan ajaran-ajaran ini mendorong terbentuknya komunitas yang ditandai oleh keaslian dan kebajikan, yang penting bagi setiap individu dalam unit keluarga.
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23

Manalu, Parluhutan. "Memahami Theologia dalam Surat Titus." SOTIRIA (Jurnal Theologia dan Pendidikan Agama Kristen) 2, no. 1 (June 25, 2019): 39–59. http://dx.doi.org/10.47166/sot.v2i1.7.

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The epistle of the apostle Paul to Titus was grouped in a letter of the pastorate. This letter is very short, consisting of 46 verses which formed 3 chapters. This is what makes many theologians less interested in discussing it. But if it is explored deeper, they will give some theologies within. This article purposed to show the theology in the Letter of Titus. Abstrak: Surat kiriman rasul Paulus kepada Titus dikelompokkan dalam surat pengembalaan. Surat ini sangat pendek, terdiri dari 46 ayat yang membentuk 3 pasal. Inilah yang membuat banyak theolog kurang memberi minat untuk membahasnya. Namun jika diselami lebih dalam lagi, maka dapat dilihat beberapa theologia yang terkandung. Artikel ini bertujuan untuk menunjukkan theologia yang terdapat dalam Surat Titus.
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24

Marshall, Cynthia, and Philip C. Kolin. "Titus Andronicus: Critical Essays." South Atlantic Review 61, no. 3 (1996): 149. http://dx.doi.org/10.2307/3200895.

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25

“Trey” Clark, Edgar. "Titus 3:4–7." Interpretation: A Journal of Bible and Theology 75, no. 4 (October 2021): 331–33. http://dx.doi.org/10.1177/00209643211027743.

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26

Celi, Carmelita. "Titus Andronicus: Non docet." Sinais de cena, no. 10 (December 2008): 78–81. http://dx.doi.org/10.51427/cet.sdc.2008.0049.

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27

Gharib Shaheen, Khaled, and Ashraf Adel Saad Abd Al- Salam. "Titus' visit to Memphis." مجلة کلیة الآثار . جامعة القاهرة 12, no. 2022 (January 1, 2022): 313–16. http://dx.doi.org/10.21608/jarch.2022.212073.

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28

Culhane, P. "Livy and Titus Andronicus." English 55, no. 211 (March 1, 2006): 1–13. http://dx.doi.org/10.1093/english/55.211.1.

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29

Sanderson, James L., and Eugene M. Waith. "The Oxford Titus Andronicus." Shakespeare Quarterly 36, no. 4 (1985): 498. http://dx.doi.org/10.2307/2870320.

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30

Titus, Sandra L., James A. Wells, and Lawrence J. Rhoades. "Titus et al. reply:." Nature 454, no. 7204 (July 2008): 575. http://dx.doi.org/10.1038/454575b.

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31

Döring, Tobias. "Titus und kein Ende." Poetica 51, no. 3-4 (December 16, 2020): 333–60. http://dx.doi.org/10.30965/25890530-05102006.

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Abstract As part of the discussion on the poetics of endings, this paper looks at Shakespeare’s early Roman revenge tragedy as a particularly rich case study. Readers, spectators, and critics of Titus Andronicus have long been puzzled and sometimes annoyed by the sense of uncertainty and irresolution which this play seems to leave us with, even though its final speeches take us through the motions of a strong conclusion. Recent criticism has especially focussed on the figure of the new emperor, whose words close the tragedy with traditional burial orders but whose authority remains in doubt. My paper reopens the case by drawing also on two German adaptations, Heiner Müller’s Anatomie Titus Fall of Rome (1984) and Botho Strauß’s Schändung (2005), as heuristic texts to highlight fundamental ruptures that are at stake here. Trying to put the question of endings also into the religious context of the English Reformation and into the culture of the playhouse, the paper argues that Shakespeare’s dramatic non-ending in Titus may indeed be quite productive.
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32

Borot, Luc, F. Laroque, and J. M. Maguin. "The Theatre: Titus Andronicus." Cahiers Élisabéthains: A Journal of English Renaissance Studies 32, no. 1 (October 1987): 98–99. http://dx.doi.org/10.1177/018476788703200121.

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33

Pearce, Jill. "Review: Play: Titus Andronicus." Cahiers Élisabéthains: A Journal of English Renaissance Studies 35, no. 1 (April 1989): 85–86. http://dx.doi.org/10.1177/018476788903500110.

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34

Smith, Peter J. "Review: Play: Titus Andronicus." Cahiers Élisabéthains: A Journal of English Renaissance Studies 52, no. 1 (October 1997): 111–13. http://dx.doi.org/10.1177/018476789705200118.

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35

Carroll, J. D. "Gorboduc and Titus Andronicus." Notes and Queries 51, no. 3 (September 1, 2004): 267–69. http://dx.doi.org/10.1093/nq/51.3.267.

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36

Carroll, James D. "Gorboduc and Titus Andronicus." Notes and Queries 51, no. 3 (September 1, 2004): 267–69. http://dx.doi.org/10.1093/nq/510267.

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37

Alsop, J. D. "Titus Oates's Deathbed Declaration." Historical Research 64, no. 155 (October 1, 1991): 432–33. http://dx.doi.org/10.1111/j.1468-2281.1991.tb02276.x.

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38

Thompson, Dean K. "Titus 2:11-14." Interpretation: A Journal of Bible and Theology 55, no. 4 (October 2001): 423–25. http://dx.doi.org/10.1177/002096430005500410.

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39

Edmondson, Paul. "Reviews Plays: Titus Andronicus." Cahiers Élisabéthains: A Journal of English Renaissance Studies 61, no. 1 (May 2002): 93–96. http://dx.doi.org/10.1177/018476780206100112.

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40

Haworth, Ben. "Play review: Titus Andronicus." Cahiers Élisabéthains: A Journal of English Renaissance Studies 94, no. 1 (October 10, 2017): 131–33. http://dx.doi.org/10.1177/0184767817728907i.

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41

Valls-Russell, Janice, and Nathalie Vienne-Guerrin. "Play review: Titus Andronicus." Cahiers Élisabéthains: A Journal of English Renaissance Studies 94, no. 1 (October 10, 2017): 142–45. http://dx.doi.org/10.1177/0184767817728907m.

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42

Rowen, David, and Chris Sonnex. "John Kenyon (“Titus”) Oates." BMJ 334, no. 7590 (February 22, 2007): 431.5–431. http://dx.doi.org/10.1136/bmj.39114.479641.80.

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43

Clark, David J. "Discourse Structure in Titus." Bible Translator 53, no. 1 (January 2002): 101–17. http://dx.doi.org/10.1177/026009350205300101.

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44

Turchi, Laura B., and Ann C. Christensen. "Teaching Shakespeare: Teaching Titus." English Journal 108, no. 1 (September 1, 2018): 95–97. http://dx.doi.org/10.58680/ej201829820.

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In a welcome-to-the-column essay, the coeditors explain their aim: sharing ideas for teaching Shakespeare that focus on “entry points” and “sticking places.’” They also offer a micro-case study of an all-female AP Literature class in Houston, Texas, in which a progressive teacher introduces his seniors to Titus Andronicus, Shakespeare’s first tragedy, known for its gore and violence.
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45

Lavan, Myles. "Slaves to Rome: The Rhetoric of Mastery in Titus' Speech to the Jews (Bellum Judaicum 6.328-50)." Ramus 36, no. 1 (2007): 25–38. http://dx.doi.org/10.1017/s0048671x00000771.

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(BJ6.350)Those who discard their weapons and surrender their persons, I will let live. Like a lenient master in a household, I will punish the incorrigible but preserve the rest for myself.So ends Titus' address to the embattled defenders of Jerusalem in the sixth book of Josephus'Jewish War(6.328-50). It is the most substantial instance of communication between Romans and Jews in the work. Titus compares himself to the master of a household and the Jewish rebels to his slaves. Is this how we expect a Roman to describe empire? If not, what does it mean for our understanding of the politics of Josephus' history? The question is particularly acute given that this is not just any Roman but Titus himself: heir apparent and, if we believe Josephus, the man who read and approved this historical account. It is thus surprising that, while the speeches of Jewish advocates of submission to Rome such as Agrippa II (2.345-401) and Josephus himself (5.362-419) have long fascinated readers, Titus' speech has received little or no attention. Remarkably, it is not mentioned in any of three recent collections of essays on Josephus. This paper aims to highlight the rhetorical choices that Josephus has made in constructing this voice for Titus—particularly his self-presentation as master—and the interpretive questions these raise for his readers. It should go without saying that the relationship of this text to anything that Titus may have said during the siege is highly problematic. (Potentially more significant, but unfortunately no less speculative, is the question of how it might relate to any speech recorded in the commentaries of Vespasian and Titus that Josephus appears to have used as a source.) What we have is a Josephan composition that is embedded in the broader narrative of theJewish War.
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46

Genade, Aldred A. "The Letter to Titus in Recent Scholarship: A Critical Overview." Currents in Biblical Research 9, no. 1 (September 23, 2010): 48–62. http://dx.doi.org/10.1177/1476993x09360726.

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A review of literature over the last two decades suggests that the letter to Titus is inching away from the suffocating influence of the Timothean correspondence. Caged together with 1 and 2 Timothy, the individual voice of Titus went largely unappreciated. This trend is in decline. For example, scholars are now investigating the theology and structure ‘of Titus’ rather than of ‘the Pastorals’. Furthermore, even in terms of methodological interests, there seems to be a transition with at least one article applying rhetorical analysis to the text. This overview surveys these trends by engaging critically with the literature, highlighting the burgeoning appreciation for the individuality of the letter independent from 1 and 2 Timothy. While the trends are encouraging, the study reveals that comparatively little has been done. Put differently, it is hoped that this overview will stimulate further interest in the letter to Titus.
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47

Christensen, Sean. "The Pursuit of Self-Control: Titus 2:1–14 and Accommodation to Christ." Journal for the Study of Paul and His Letters 6, no. 2 (2016): 161–80. http://dx.doi.org/10.2307/26371745.

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An attempt to account for the unique language and themes in the Pastoral Epistles presents distinct challenges for Pauline scholars. A specific example appears with the use of self-control (σώφρων) language in the book of Titus, where 5 of the 16 New Testament instances of this language appear in a brief section (2:1–14). Because of the prominence of this language in Greco-Roman ethical teaching, many have used this flurry of virtue language as an example of an accommodative Pauline ethic in Titus. This article tests this label of the accommodative ethic and ultimately cautions scholars against focusing singularly on the lexical similarities between Paul and his Greco-Roman counterparts without adequately accounting for the distinctives in the way the lexical items are used in Titus. This article shows that the ethics conveyed by the frequent use of σώφρων terminology in Titus 2:1–14 cannot properly be labeled accommodative in light of the stark differences that the text exhibits from common Greco-Roman concepts for the purpose and source of self-control. Instead, these factors suggest that, while mission remains of paramount importance to the ethical exhortation in Titus 2:1–14, the use of σώφρων terms supports a different ideology, prioritizing the gospel and union with Jesus Christ.
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48

Christensen, Sean. "The Pursuit of Self-Control: Titus 2:1–14 and Accommodation to Christ." Journal for the Study of Paul and His Letters 6, no. 2 (2016): 161–80. http://dx.doi.org/10.2307/jstudpaullett.6.2.0161.

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An attempt to account for the unique language and themes in the Pastoral Epistles presents distinct challenges for Pauline scholars. A specific example appears with the use of self-control (σώφρων) language in the book of Titus, where 5 of the 16 New Testament instances of this language appear in a brief section (2:1–14). Because of the prominence of this language in Greco-Roman ethical teaching, many have used this flurry of virtue language as an example of an accommodative Pauline ethic in Titus. This article tests this label of the accommodative ethic and ultimately cautions scholars against focusing singularly on the lexical similarities between Paul and his Greco-Roman counterparts without adequately accounting for the distinctives in the way the lexical items are used in Titus. This article shows that the ethics conveyed by the frequent use of σώφρων terminology in Titus 2:1–14 cannot properly be labeled accommodative in light of the stark differences that the text exhibits from common Greco-Roman concepts for the purpose and source of self-control. Instead, these factors suggest that, while mission remains of paramount importance to the ethical exhortation in Titus 2:1–14, the use of σώφρων terms supports a different ideology, prioritizing the gospel and union with Jesus Christ.
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49

Wieland, George M. "Roman Crete and the Letter to Titus." New Testament Studies 55, no. 3 (May 28, 2009): 338–54. http://dx.doi.org/10.1017/s0028688509000241.

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Crete is rarely taken seriously as a plausible actual destination for the NT letter to Titus. Investigation of Roman Crete, however, yields intriguing points of contact with puzzling features of the letter. Patterns of social organisation on the island correlate closely to the structure of behavioural instruction in Titus 2.1–10, suggesting that it might have been shaped specifically to that environment. Unusual elements of the major theological statements in Titus correspond to aspects of Cretan religion in ways that could represent intentional engagement. There are implications for identifying the letter's provenance and interpreting it as a missionary document.
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50

Harrill, J. Albert. "‘Without Lies or Deception’: Oracular Claims to Truth in the Epistle to Titus." New Testament Studies 63, no. 3 (May 31, 2017): 451–72. http://dx.doi.org/10.1017/s0028688517000054.

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The claim to communicate the divine ‘without lies or deception’ appears both in the Epistle to Titus and in contemporaneous debates about the truth value of oracles, but not because of any direct literary borrowings from an original source. The Epistle to Titus exemplifies a trend in the second century that created from oracular one-liners a literary discourse about divination, which defended traditional religious knowledge against the rise of unauthorised agents. Shared responses to contemporary phenomena best explain the parallels – and, for example, the quotation of a pagan oracle in the letter, ‘All Cretans are liars’ (Titus 1.12).
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