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Showing 1 to 8 of 8 (0.091 seconds)Spelling suggestions: "subject:"bible. epistles off paul -- rheology"" "subject:"bible. epistles off paul -- heology""
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The dependence of St. Paul upon the pre-Pauline Christian traditionHunter, Archibald Macbride January 1939 (has links)
No description available.
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Sacrifice, curse, and the covenant in Paul's soteriologyYamaguchi, Norio January 2015 (has links)
Pauline scholarship often overlooks the fact that from the Levitical sacrificial perspective “sacrifice” and “curse” are diametrically opposed concepts. A sacrifice must be “holy and acceptable to God” (Rom 12:1). Arguably, Paul describes Jesus or his blood as a sacrifice to God (1Cor 5:7; Rom 3:25). In this light, how might we understand his assertion that Christ became a “curse” on the cross (Gal 3:13)? The “accursed” person who hangs on a tree is impure and defiled and thus totally unacceptable as a sacrifice to God (Deut 21:23; John 19:31). This research argues that the key concept that resolves such potential tensions in Paul's statements is the “covenant”. Both “sacrifice” and “curse” are covenantal concepts. Sacrificial activities are essential for maintaining the covenant between God and his people. When God's people sin, sacrifice provides the means to attain forgiveness and to remain in the covenant. However, the covenant can be broken by grievous sins such as idolatry, which result in the loss of the sanctuary and the sacrificial means. Consequently, they would fall under the “curse” of the covenant. This covenantal perspective underlies Paul's soteriology. This thesis demonstrates that in Paul's understanding Christ's death serves both ends: the termination of the Mosaic curse by becoming a curse, and the dedication of his life-blood for the maintenance of the renewed covenant. These two things are related yet not identical. As test cases for this covenantal model, this research examines three Pauline texts. Galatians 3:13 describes the redemption of God's people from the Mosaic covenantal curse. Deutero-Isaiah envisaged this event as a new “Exodus”, about which Paul talks in 1 Corinthians 5:7. Romans 3:25 illustrates the eschatological Yom Kippur for this new Exodus people consisting now of Jews and Gentiles, which sustains and sanctifies God's renewed covenant people to the end.
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The Christ-mysticism of St. PaulCaldwell, Thomas January 1927 (has links)
No description available.
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The meanings of the term charis in the thought of St. PaulWilliams, Francis E. January 1960 (has links)
No description available.
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Pauline thought on suffering : a historical-religious investigationMoses, Nalini 11 1900 (has links)
This research conducted according to the phenomenological method investigated the Pauline concept of suffering. It traces the historical development in Paul's thinking on suffering. The two lines of Paul's suffering are his personal
suffering - his struggle with the thorn in the flesh; and his suffering through persecution for Christ's sake. It is
through his personal suffering that Paul endears himself to his readers. 2 Cor.12:1-10 reveals the function of the thorn - it brings vindication. Paul's personal suffering merges with his suffering for Christ, and the note of joy, hope, glory and vindication is emphasized. Just as Paul shares in Christ's suffering, he will share in the victory and glory too. Paul sees his suffering in the light of Christ's suffering and the suffering of his readers in the light of
his suffering. / Religious Studies and Arabic / M.A. (Religious Studies)
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Justification and the Individual in the Wake of the New Perspective on PaulHassler, Andrew 14 December 2011 (has links)
This dissertation contends that in spite of the increasing trajectory toward a more corporate, covenantal understanding of justification within Pauline scholarship since the emergence of the New Perspective on Paul, there still remains significant evidence that justification, at its core, is concerned with the individual before God in need of grace, who is counted righteous apart from any human works. Chapter 1 provides a history of research that traces this corporate trajectory within modern scholarship, as well as noting some of the responses to it.
Chapter 2 examines the case for the presence of Jewish legalism at Paul's time of writing, to which he responds with his doctrine of justification by faith. Though E. P. Sanders successfully showed that legalism did not define second-temple Judaism, his work does not rule out the possibility of legalism within elements of the religion during the lifetime of Paul. This legalism would be more subtle than in pre-Sanders caricatures of Judaism, and is intricately tied to ethnocentrism, since the works in question were often those such as circumcision, which separated Jews from Gentiles--hence, ethnocentric legalism.
Chapters 3 and 4 apply a framework that does not rule out legalism to three key justification texts (Gal 2:16; Rom 3:20; Rom 4:1-8). In these passages, Paul alludes to or cites a psalm text, each of which highlights an underlying anthropological approach to justification that denies the place of works, which was also timeless, though now fully revealed in the death and resurrection of Jesus. Chapter 5 examines evidence in other places in Paul, including some of the disputed letters, that undergirds the idea that fundamental to justification and Pauline soteriology in general is a distinction between grace (through faith) and works. Chapter 6 seeks to align the present argument with more corporate concerns in Pauline soteriology through exegesis of two passages that are often considered to be linchpin texts for the New Perspective (Rom 3:27-30; Eph 2:14-18). Chapter 7 provides a summary of the argument, as well as implications of the present study, with further reflection on what it means for future work on the subject.
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Pauline thought on suffering : a historical-religious investigationMoses, Nalini 11 1900 (has links)
This research conducted according to the phenomenological method investigated the Pauline concept of suffering. It traces the historical development in Paul's thinking on suffering. The two lines of Paul's suffering are his personal
suffering - his struggle with the thorn in the flesh; and his suffering through persecution for Christ's sake. It is
through his personal suffering that Paul endears himself to his readers. 2 Cor.12:1-10 reveals the function of the thorn - it brings vindication. Paul's personal suffering merges with his suffering for Christ, and the note of joy, hope, glory and vindication is emphasized. Just as Paul shares in Christ's suffering, he will share in the victory and glory too. Paul sees his suffering in the light of Christ's suffering and the suffering of his readers in the light of
his suffering. / Religious Studies and Arabic / M.A. (Religious Studies)
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MILITÄRISCHE METAPHORIK IM CORPUS PAULINUM: EINE UNTERSUCHUNG ZU VORKOMMEN UND BEDEUTUNG / Military metaphor in the Corpus Paulinum : an investigation into its occurence and meaningNell, Mathias Werner 09 1900 (has links)
Summaries in German and English / Die vorliegende Studie setzt sich mit der militärischen Metaphorik im Corpus Paulinum im Blick
auf deren Vorkommen und Bedeutung auseinander. Es zeigt sich, dass sich die militärische Rede
und deren Anwendungsbereich im Corpus Paulinum über alle dreizehn Briefe hinweg, die der
Reihe nach ihrer wahrscheinlichen chronologischen Abfassungsfolge entsprechend analysiert
werden, zu entwickeln scheint: dienen militärische Motive anfangs noch vorwiegend als
Vergleichsmomente, so werden sie im weiteren Verlauf der Briefchronologie zunehmend
identifizierend eingesetzt. Thematisch verwendet Paulus militärische Redeweise insbesondere zur
Schaffung und Wahrung von Einheit in der Gemeinde auf Grund gemeinsamer Identität sowie um
sich und die Gemeinde als »Mithineingenommene« in den transzendenten, eschatologischen
Kampf gegen Satan zu verstehen und praktisch zu verorten bzw. anzuleiten. Das Evangelium
selbst ist umkämpft, was daher auch die Missionstätigkeit des Paulus bzw. der Gemeinde als eine
geistlich-militärische Mission verstehen lässt. Als »echte Metaphern« können die militärischen
Metaphern bei Paulus weder verlustfrei ersetzt noch aufgelöst werden. / The study deals with military metaphors in the Corpus Paulinum with regard to their occurrence
and significance. It turns out that the military speech and its scope of application in the Corpus
Paulinum seems to evolve across all thirteen letters, which are analyzed in sequence according to
their probable chronological order: if military motifs serve as comparative moments at first, they
are increasingly used identically in the further course of the letter chronology. The use of military
speeches in particular serves the purpose of creating and maintaining unity in the community on
the basis of a common identity, and in order to understand and guide the community in a
transcendent, eschatological struggle against Satan. The Gospel itself is contested, which also
explains the missionary activity of Paul as a spiritual-military mission. As »real metaphors«,
Paul's military metaphors can neither be replaced or dissolved without loss. / New Testament / M. Th. (New Testament)
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