Many theological institutions have adopted online educational formats. Proponents of online formats in theological education have typically given pragmatic justifications for the use of online formats while the most vocal detractors of online formats base their objections on theological concerns. This thesis gives a greater theological foundation for the use of online formats in theological education by demonstrating that Paul believed that Christian formation could be effected from a distance via the epistle. Specifically, this thesis shows that Paul held beliefs about the capability of the epistle to act as a personal proxy. Paul therefore displays an educational strategy that utilizes the strengths of both face-to-face education and distance education via the epistle while compensating for weaknesses in each format. Paul's practice would suggest that theological institutions might have the opportunity to do the same: take stock of the strengths and weaknesses of both face-to-face and online formats, utilize the strengths of each, and compensate for the weaknesses of each.

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Chapter 1 introduces the particular problem to be addressed and also the thesis of the dissertation as a potential answer to this problem. The three test case passages are briefly introduced as well as the rationale for their selection. Attention is then given to surveying the history of modern research by examining those scholars who maintain that Paul's use of the OT is either a generally non-contextually rooted approach or a contextually rooted approach, respectively. The closing section sets out the methodology of examination. Each of the next three chapters is given to the three hard cases of Paul's use of the OT. Paul's use of Isaiah 59:20-21 and 27:9 in Romans 11:26-27 is discussed in chapter 2 and demonstrated to be a contextually rooted use of the OT by arguing that Paul employs these passages with the same burden as their OT context, namely that one day all Israel will be saved. However, in Paul's modified form it also serves to reinforce the mystery concerning how that salvation will take place. Chapter 3 is a focused interaction with Paul's use of Psalm 68:18 in Ephesians 4:8. After discussing the inadequacies of the various approaches which seek to locate Paul's form of the text as employing an existing interpretive tradition, it is argued that Paul modified the wording of the quotation, not to disregard the OT context, but rather to summarize succinctly the entire psalm and use it to draw together several important themes in his letter. The quotation of Isaiah 25:8 and Hosea 13:14 in 1 Corinthians 15:54-55 is the subject of chapter 4. While Paul does again modify these texts, he builds upon their original contexts as a way of showing how Christ's resurrection has conquered death. The judgment prophesied in the OT context has been poured out on Christ, thereby clearing a path for resurrection life for his people. Chapter 5 concludes with a synthesis of Paul's hermeneutical method in these passages. Paul's use of the OT is contextually rooted, but also comes through the interpretive lens of the apostle in light of his place in redemptive history.

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This dissertation demonstrates that the Pauline corpus is sufficient to discern a distinction between self-interest and greed. The review of literature in chapter 1 reveals that definitions of greed often rely on such terms as “excessive” and “inordinate,” without defining the terms. Chapter 2 shows Paul’s expectation that believers work usefully in the church, home, and marketplace. Paul exhorted believers to work profitably to bring glory to God, serve others in love, and be self-supporting. Serving others is aided in the marketplace by the information conveyed by prices and profits. This chapter defines “sanctified self-interest” and highlights Paul’s encouragement to generosity. Chapter 3 employs interdisciplinary tools from accounting (income statement and balance sheet) to show greed is manifested as an insatiable desire for more and an unwillingness to give away possessions. The Pauline income statement indicates that greed causes sin at work, such as fraud or neglect. The love of money makes profit the ultimate goal rather than subduing creation and serving others. The Pauline balance sheet represents reasons for holding assets: sustenance, utility, security, and enjoyment. Beyond these assets, maintaining possessions devolves into greedy indulgence and signaling riches. Chapter 4 extends the distinction into standardized categories across cultures and through time by valuing goods in terms of the unchanging standard of hours of human life. Chapter 5 compares the Pauline categories to representative Second Temple Jewish literature to show that Paul’s views of avarice and economics were consistent with, but not identical to, this literature Chapter 6 compares the Pauline categories to representative Greco-Roman philosophical schools to show the fundamental differences with Epicurus, Seneca, and Aristotle. Even when all four superficially agree, the supporting rationale diverges radically. An important conclusion is that the methodology utilized in this dissertation imposes neither modern economic categories nor Pauline categories into every historical text. Chapter 7 summarizes the argument and underscores that the changes facing the church over the next two centuries will be even more rapid than the economic developments of the two centuries since the Industrial Revolution.

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)

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: See full text for the abstract / AFRIKAANSE OPSOMMING: Sien volteks vir die opsomming

Given the importance of Paul for Dante's characterization of the pilgrim, and his invocation of the Pauline Epistles throughout the Commedia, this thesis began by asking how important Paul was to Dante's fourteenth-century readers. It examines the use of the Pauline Epistles by the Trecento commentators of Dante's Commedia in order to contribute to our understanding of how both were read in late medieval Italy. Part One examines reading practices in the Middle Ages, and introduces commentary writing as a genre. The fourteenth century commentators are then described, with a focus on personal circumstances that may have influenced their interpretations. Part Two examines the use of Paul in the commentaries, differentiating between different forms of citation, such as when the commentators used Paul because they identified Pauline references or allusions in the poem, or when they included Paul in their interpretations for other reasons. This produced close readings of selected commentaries which reveal how the commentators read Paul and understood Dante. Jacopo della Lana used Paul when copying Aquinas, and his knowledge of the Epistles themselves, it is argued, was often confused and inaccurate. Pietro Alighieri repeatedly used Paul in combination with other sources in order implicitly to link canti. Guido da Pisa viewed the Commedia as a prophetic dream vision, and equated Dante with Biblical figures, including Paul. This comparison allowed Guido to justify his use of Dante as a life model for his dedicatee. The commentators acknowledge the importance of Paul when Dante clearly alludes to the Epistles, but in general, they simply use Paul as an authoritative voice. Finally, this thesis demonstrates their understanding of Dante not just as narrator/character, but also as reader.

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.