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Thesis advisor: Matthew Monnig / Thesis advisor: Thomas Stegman / Early Christian meal making practices have received considerable attention in recent decades, especially considering recent sociological discoveries around the Greco-Roman Banquet structure in first century Mediterranean cultures. Biblical meal making, such as St. Paul's account of the Lord's Supper in 1 Cor 11:23-35, have garnered new attention considering these insights. In current scholarship, the dominant model for analyzing meal practices - such as the Lord's Supper in 1 Corinthians - is through the sociological model which reads Christian meals almost exclusively in conversation with this Greco-Roman banquet culture. Paul's meaning and understanding of the meal is understood through what would be intelligible within this wider first century meal making culture. Too often, Paul's Jewish background is not given propper attention in explicating his meaning of the Lord's Supper. This thesis argues that it is Paul's Jewish background and theological worldview that are the primary sites of meaning to discern his understanding of the Lord's Supper. Thus, the methodology best suited to "decode" Paul's meaning is the theory intertexuality, especially as developed by Richard Hays. Using this methodology of intertextuality, this thesis reads Paul's language in 1 Cor 10-11 through the conversation that develops from these OT echoes. What is heard, regarding the Lord's Supper, is that Paul understands it to be a cultic act of worship and sacrifice. As a cultic act, the elements of the meal - the bread and wine - are sacred in themselves and mediate the divine presence to the community. The community themselves shares in the divine presence through the meal, and thus the Lord's Supper ought to be understood as an act of cultic theosis in Paul's Corinthian Community. / Thesis (STL) — Boston College, 2022. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

This thesis aims to elucidate the nature of the references to Satan in the undisputed Pauline corpus. Although scholarship has frequently devoted attention to the various “powers of evil” in Paul’s letters—including principalities, rulers, demons, etc.—insufficient consideration has been given to the figure of Satan as an isolated subject matter. Moreover, scholarship on the individual references to Satan has often neglected Paul’s depiction of Satan’s activity vis-à-vis his apostolic calling. This raises the question, how and why does the Apostle Paul refer to the figure of Satan in his letters? In order to address this question, the thesis commences by examining two key areas of background material. First, Chapter Two investigates the various “images” of Satan in the Hebrew Bible and Second Temple Jewish texts. Instead of delineating a historical sketch of the development of Satan in Jewish thought, emphasis is placed on the various roles in which Satan functions within these writings. Second, Chapters Two and Three investigate two aspects of Paul’s theology which relate to his references to Satan. First, Satan’s place within Paul’s apocalyptic theology is explicated (Chapter Three). Second, the thesis considers Paul’s self-understanding as the Apostle to the Gentiles and, critically, the importance of Paul’s churches for his apostleship (Chapter Four). Chapters Five and Six then utilize the findings of the previous chapters in their examination of the ten clear references to Satan in the undisputed Pauline letters. Chapter Five focuses on the sole reference to Satan in Romans (16:20) and the two references in 1 Thessalonians (2:18; 3:5). Chapter Six then analyzes the several references to Satan in the Corinthian correspondence (1 Cor 5:5; 7:5; 2 Cor 2:11; 4:4; 6:15; 11:14; 12:7), including their collective significance. On the basis of the examination of the Pauline references to Satan, it is argued that Paul—while sharing the Jewish and early Christian understanding of Satan as an enemy and tempter of the people of God—fundamentally characterizes Satan in his letters as the apocalyptic adversary who opposes his apostolic labor (kopos). Paul does so, it is argued, because he believed that his apostleship was pivotal in spreading the gospel at a crucial point in salvation history. The final chapter then anticipates the implications of the study for further research.

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Thesis advisor: Thomas D. Stegman / Thesis advisor: Andrew R. Davis / Thesis (STL) — Boston College, 2017. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

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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.

SHARED LEADERSHIP AS EXEMPLIFIED BY THE APOSTLE PAUL Michael Kenneth Atherton, Ed.D. The Southern Baptist Theological Seminary, 2014 Chair: Dr. Michael S. Wilder This thesis studies the presence and role of shared leadership as displayed through the ministry of the apostle Paul. In chapter 1, the reader will come to understand that there are no comprehensive works dealing with the discipline of shared leadership by Paul. However, when one comes to accept the presence of shared leadership through the Scriptures, there is an expectation that one will practice the discipline (Jas 1:22-25). Chapter 2 explores the literature base to gain an appreciation for what scholarship has offered as it relates to shared leadership. It can be argued that lack of literature to discuss shared leadership is ultimately the result of a vernacular disconnect. Nevertheless, it is incumbent upon this study to discriminate and establish a working definition for the discipline of shared leadership and to explore Paul's view of the church Perhaps the greatest metaphor used by Paul to describe the church is his reference to the church being the representation of the body of Christ. Chapter 3 examines Paul's view of leadership in the church, beginning with a functional understanding of Paul's ecclesiology. In addition, Paul's view of spiritual giftedness in the life of a believer will be examined, as one's giftedness is critically important to understanding Paul's view of shared leadership. Chapter 4 examines Paul's philosophy and practice of shared leadership by looking at six principles throughout the Pauline corpus: (1) functioning within one's giftedness, (2) deference, (3) Paul's team based ministry approach, (4) Paul's vernacular, (5) Paul's partnerships, and (6) Paul's instructions to church leaders. Chapter 5 begins by exploring the benefits of shared leadership. Five benefits are considered: shared responsibility, accountability, unity, collaboration, and shared vision. It is contended that these benefits have a direct result on an organization's competence and effectiveness. In addition, chapter 5 explores best practices of shared leadership, contributions to the precedent literature, and relevant prospects for future study.

The convergence of the Church, its Gospel and the World has become a critical area of New Testament Biblical Studies. This significance revolves around the ‘relevance and impact ‘ of the Church and her kerygmatic message in an increasingly secular and sceptic world. The secularization and scepticism is mainly driven by the dawning of a ‘post-modern’ twenty first century which has also ushered in an era of unprecedented technological and scientific advancement. This new-world, which is being advanced through the ‘global village’ phenomenon, and the broadening democratization and entrenchment of individual human rights in developing countries, seems to have discarded all ‘absolutes’, and only values that which can be verified empirically. All this has left many individuals questioning the relevance of the Church and her message. Many seem to have designated the Church and her message as ‘past the expiry date’. It is thus no longer uncommon for previously Christian societies to be described as Post-Christian societies. The convergence of Church, Gospel and World has thus become very significant. The critical question is whether the Church is to close the door on the world and adopt an isolationist stance, or whether the Church is to fulfill her missiological and prophetic role by engaging and penetrating our twenty first century world with the message of the Gospel. This short dissertation will consider selected aspects of Pauline Ecclesiological and Soteriological perspectives in a social context, and the Social conditions of the Pauline World. We will then consider how the three components – Church; Gospel and World – ought to converge in the missiological task of the Church. / Prof. J.A. du Rand

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