This thesis is a study of the interpretation and reception of the writings attributed to the apostle Paul based on the collation of references to Pauline texts in pre-Nicene Christian writings. The material is analysed utilising a method worked out by Teresa Morgan and Raffaella Cribiore to understand the nature and extent of indebtedness to literary authorities in ancient pedagogy. The application of their method means that the most frequently cited passages from the Pauline corpus become the focus for detailed examination, and a chapter is devoted to the following passages: 1 Corinthians 2.6-16, Ephesians 6.10-17, 1 Corinthians 15.50-58, and Colossians 1.15-20. In each chapter, selections from early Christian texts which use these passages are chosen for in-depth analysis because they are representative in their interpretative approaches of the totality of texts examined. Across many different early Christian writings, images and phrases from these Pauline pericopes were used to support and defend a wide range of theological arguments about the nature of divine wisdom and its contrast with human wisdom, the importance of standing firm in faith, the nature of resurrection and the body, and the nature of Christ. On the basis of the analysis throughout this thesis, conclusions are drawn firstly, about the close connection between scriptural interpretation and theological doctrines; secondly, about early Christian formation, separate from scholarly attempts to recover early Christian catechesis, school teaching, and pedagogy; and finally, about early Christian identity and how it is formed and informed by early Christian use of these four passages.

This work is a comparative study of the theological and historical development of the early Christian (pre-Nicene) and Mormon doctrines of God. For the Christian tradition, I follow a detailed study of the apostolic period, followed by the apologetical period, and then conclude with the pre-Nicene up to around 250 C.E. For the Mormon tradition, I cover the period beginning with the establishment of the Mormon Church in 1830 and conclude with its official doctrinal formulation in 1916. I begin this work with a chronological examination of the development of the Mormon doctrine of God, commencing with Joseph Smith's translation of the Book of Mormon and concluding with his revelations and additional translations of those books that make up the Pearl of Great Price. I then examine Brigham Young's single theological contribution, followed with the speculative contributions of Parley P. Pratt, Orson Pratt, John A. Widtsoe, B.H. Roberts, and concluding with James E. Talmage. This section covers chapters two through four. In chapters five through seven, I examine the theological contributions of Ignatius of Antioch, then Theophilus of Antioch, and conclude my study with the theological contributions of Origen of Alexandria. For the Christian tradition, I trace the development of the pre-Nicene theologians' struggle to explicate the theological and philosophical implications regarding the divinization of Christ within the context of monotheism.. At the end of chapters five through seven I include a succinct, comparative study of each father's doctrine with Mormon doctrine. This work will also address the major theological and historical factors that influenced both the Mormon and traditional Christian doctrines of God. Further, I contrast both theological systems and discuss their basic differences and similarities. My conclusion is that the fundamental difference between these two theological systems rests upon their foundational conceptions of reality as absolutist or finitist. The Mormon theological system rests upon a materialistic and monistic conception of reality, whereas traditional Christianity's system rests upon a dualistic conception of reality. In Mormon materialism, the Trinity is divided as individuated Gods; in Christian transcendence, the unity of God may only be maintained, while acknowledging the separate existences of the Persons of the Godhead, if the nature of God is understood as an incorporeal substance.

The relationship between Lowell Mason (1792–1872) and the Boston Handel and Haydn Society (est. 1815) has long been recognized as a crucial development in the history of American music. In 1821, Mason and the HHS contracted to publish a collection of church music that Mason had edited. While living in Savannah, GA, Mason had imported several recent British collections that adapted for church tunes works by Franz Joseph Haydn, Wolfgang Amadeus Mozart, Ludwig van Beethoven, and Ignaz Pleyel. His study with German émigré Frederick L. Abel allowed him to harmonize older tunes in standard counterpoint. In the historiography of American music, the collection has ever since been named as one of the chief forces establishing standard counterpoint in the mainstream of American music. The collection’s profits also helped the HHS survive the next several years, and the prestige of eventually being known as the collection’s editor helped launch Mason’s influential career in church music, music education, and music publishing. In 1827, that career took a dramatic turn when Mason returned to Boston to assume the presidency of the HHS and the care of music in several churches. This project shows that the social ties between Mason and the HHS begin earlier and are far more indebted to Calvinist orthodox Christianity than previous studies have shown. With special attention to Mason’s personal papers housed at Yale University, to the HHS records held at the Boston Public Library, and to newly indexed Savannah newspapers, it shows that Mason’s relationship with the Society grew from relationships begun before he left his native Massachusetts in 1812. The depth of the relationship grew steadily until 1827, marked at first by indirect contact and in 1821 by Mason’s trip to Boston. Mason’s 1827 return to Boston, often surprising to scholars, appears here as a logical consequence of the support given by the Society’s previous president, Amasa Winchester, for Mason’s work in church music. Mason’s departure from the Society seems to be based on his zeal, closely related to his evangelical goals, for universal music education.

In this study we will attempt to discover the background of [apostolos] among its pagan ancestors. In addition to this area, we will also be concerned with the Jewish background which exerted a formative influence on the meaning of the word. Finally, an attempt will be made to see the result of this combination of backgrounds as it came to be reflected in the New Testament.

Until recently, very little had been written directly on the problem of the New Testament kergyma. Works designed solely for the purpose of setting forth the nature of the message of the primitive preaching of the church, and the forms of the preaching of the primitive message of the church, were woefully lacking. However, in recent years there has been a return to a discussion of this problem. This thesis seeks to provide a survey of some of the literature of this recent investigation of the kergyma of the New Testament.

A survey of the life of Dr. Peter Ainslie, a prominent leader of the Disciples of Christ, and his gradual movement away from denominational Christianity and his increasing prominence in the ecumenical movement and ultimately,his position of advocating for nondenominational Christianity.

This thesis is specially concerned with the section of the Church now called Mar Thoma Syrian Church; it has therefore to leave out of consideration the various groups which live apart from that section, once the occasions of separation have been noticed. Thus we shall see that the Syrian Church has a loose-knit unity until 1653; for the last fifty years that period under Roman Control. Then about half of the Christians became Jacobite in allegiance. The work of the Christian Missionary Society, missionaries in the nineteenth century, led the coversion of a few families to the Anglican faith and the formation of the Mar Thoma Syrian Church. We shall see more about this Church later on in this thesis.

Several years ago the writer became interested in a study of the New Testament concept of the church. Since the major part of the New Testament collection dealing with this concept is made up of the writings of the apostle Paul he felt that the study should begin with these writings. In making a preliminary study it was found that the apostle's concept would be too extensive and too inclusive to incorporate in its entirety within the scope of a thesis written as partial requirement for the Master of Arts Degree. Consequenty this work is limited, being primarily foundational. In order to maintain this foundational character the writer decided to make a study of a representative passage of each variant shade of Paul's concept, and, that only where some form of the term (ecclesia) appears in the text. So that Paul's usage of the term might be more fully understood the first and second chapters are designed to serve as a background. These chapters will show that Paul, when he had become a Christian, had inherited a word that was potent with vital significance for him and for others like him in the new religion. The remainder of the thesis is divided according to the major emphases which Paul makes upon the term 'ecclesia'. This has caused a shift of the Galatian letter from its traditional date of composition which places it shortly after the writing of the Corinthian letters into a closer proximity with the Thessalonian letters. The concept of 'ecclesia' in Galatians is more in accord with that found in the Thessalonian letters than with that in Corinthians and Romans.

Among the twenty-seven books in the New Testament canon, there is an epistle addressed to the church which met at Golossae. This epistle isn't very large; in fact it barely consumes four or five pages in the entire Bible. Yet it is important; for with it there is left to the Christian world a remnant of history, both of the life of the church and of the life of her greatest apostle, which it would not have otherwise possessed. A great number of Christian communications which, if they would have been preserved, would have yielded many times over the information in the Colossian epistle. But because these are lost, there is even more reason to regard this work as one of the precious gems of the faith. It remains as one of the touchstones by which the Christian world of today can be connected with its early heritage.

This thesis combines two studies: the role of livestock in the temporal salvation of The Church of Jesus Christ of Latter-day Saints in the Mormon exodus of 1846 and Cornelius P. Lott's contribution in the care of cattle and sheep during that time period. At Winter Quarters, the Church and its members depended in large measure for their survival upon the sizeable cattle herds they had acquired prior to their exodus from Nauvoo and during their trek across Iowa. Church leaders relied on men like Lott, whose expertise in the care of livestock, contributed significantly to the salvation of the Latter-day Saints. The work investigates the American agriculture and livestock industry in the first half of the nineteenth century for the context in which the Latter-day Saints acquired livestock and subsequently herded them across Iowa. During that time period, Missouri and Illinois had an abundance of good livestock, which contributed to success of the Mormon exodus. After their expulsion from the state of Missouri in 1838, the Church was left destitute of property and had to build up their livestock again. By 1846, they had amassed numerous herds, especially as they made a concerted effort to gather livestock in preparation for their exodus from Illinois. Along the Iowa trail, they continued acquiring cattle in great number by trading many of their possessions with local settlers. As Church leaders had designed, the Latter-day Saints arrived at the Missouri River with thousands of head of livestock. Their herds, particularly cattle, provided a significant lifeline for the Church in both sustenance and trade. Because the Latter-day Saints' livestock was such a precious commodity, Church leaders had to be selective in choosing men to care for the animals. Cornelius P. Lott represents that class of skilled hands who took on such assignments. He joined the Church in 1834 and became recognized by Joseph Smith in 1838 as he played a key role as a leader in the conflict against the Missouri mobs in 1838. He demonstrated his skills with livestock when the Prophet employed him as superintendent of the Smith farm in Nauvoo. Joseph Smith became well acquainted with Lott and favored him with unique privileges, including his participation in sacred temple ordinances, unavailable to most of the Church until later. Such experiences gave Lott opportunity to associate closely with Brigham Young and the Apostles. Hence, when Young sought for trusted men at the Missouri River who could care for the livestock, Lott was a natural choice. This study is valuable to Church history because it shows the importance of livestock and the men who cared for them in contributing to the success of the Mormon exodus and the temporal salvation of the Church. It is important in American history because gives insight into the role of cattle during the westward expansion era.