The aim of this study is to evaluate the New Perspective on Paul. One of the most important new contributions of the New Perspective, that is a new interpretation of Paulâs view of justification by faith, is the main focus of this study. Especially, two New Perspective arguments that give rise to most of the objections voiced by the followers of the Old Perspective are noted: 1) Paul developed the notion of justification by faith only at a later stage 2) to defend his gentile mission. In Part 1 an overview of the history of the New Perspective is presented, and the problems of the New Perspective are pointed out. In Part 2 the origin of Paulâs Christ-Torah antithesis is investigated to find out when Paulâs notion of justification by faith originated. As a result, the view of the New Perspective that Paul developed the notion of justification by faith at a later stage is rejected. In Part 3, independent theological exegesis is done to evaluate the argument of the New Perspective that justification by faith must be understood not in general terms of how human beings can be saved, but in the context of Paulâs gentile mission . The exegesis concentrates on the c oncepts âthe works of the lawâ and âthe curse of the lawâ in Galatians. Romans 3, 4, and 7 are also investigated to confirm the exegetical results of Galatians. As a result, it is shown that the New Perspective is quite correct in that it reads the notion of justification by faith in the context of Paulâs gentile mission. However, it is al so pointed out that the New Perspective fails in properly evaluating Paulâs gentile mission itself, because it marginalises both the gentile mission and justification by faith in Paulâs theology. In Part 4, by means of the independent theological exegesis of the word eujaggevlion in Galatians in the redemptive historical context of the Abrahamic covenant, it is proved that for the unique apostle to the gentiles, Paul, his gentile mission was the climax of his gospel. In fact, it must rather be regarded as his gospel itself. This means that, e ven though the interpretation of justification by faith by scholars from the New Perspective has a better exegetical foundation and leads to valid exegetical results, these results are interpreted wrongly by them. In Part 5, finally, it is concluded that when the interpretation of the Pauline notion of justification by faith by scholars from the New Perspective is reread in the light of the new understanding that Paulâs gentile mission is his gospel, the true meaning of justification by faith is revealed.

This study has been conducted upon the presupposition that the Letter to Titus still has to benefit from a thorough rhetorical critical analysis that will demonstrate its uniqueness as a coherent, comprehensive portion of New Testament literature that can be interpreted independently from the two letters to Timothy. Accordingly, a review of existing scholarship on the Pastorals generally and Titus specifically was conducted (Section1) followed by a comprehensive text-centred rhetorical analysis of the Letter to Titus (Section 2). Finally, a summary of the results of this study was presented (Section 3). In Section 1, the review of existing scholarship on the authorship, theology, structure and coherency, and rhetorical approaches to Titus revealed how, due to the pervasiveness of the authenticity or authorship debate about the Pastorals, the Letter to Titus has been marginalised and interpreted in the light of the Timothean correspondence. In all the above categories, the individuality and uniqueness of Titus have been compromised. The authenticity of the Pastoral Letters went unchallenged until the turn of the nineteenth century when German scholars expressed their doubts about the alleged Pauline authorship of this corpus. The key dispute issues related to theological, ecclesiological, stylistic and historical inconsistencies that New Testament scholars observed in their analysis of the three letters. In response to these apparent inconsistencies, various theories were developed to account for the origin of the three letters. The first was the pseudonymous or fiction hypothesis according to which it is argued that the Pastorals were authored by someone other than Paul, but who used his name, probably some time after his death. Scholars who defend Pauline authorship of the Pastorals have challenged pseudonymity on the basis of ethics, history, hermeneutics, and apostolic objections. The origin of the letters have also been explained by the following theories: fragment hypothesis, secretary or amanuensis hypothesis and the allonymity or allepigraphy hypothesis. Theology, Christology, pneumatology and soteriology are central emphases in the theology of Titus, but tend to be interpreted in relationship with the other two letters. Structurally, the Letter to Titus, when compared to the other Pastorals, has been described as not having any structure, being incoherent. This position has been proposed by James Miller. In defence, Ray van Neste has argued for the coherence of the letter. Rhetorical studies devoted exclusively to Titus have been found to be severely lacking. The exception has been the work by Joachim Classen entitled âA rhetorical reading of the Epistle to Titusâ. While having much to commend it, the article has been shown to have several serious shortcomings: although the article deals with what is there, it does not address the issue of persuasion; in other words, it does not evaluate why the author says things in the way he does; it is more exegetical than rhetorical; it is not a comprehensive treatment of the whole letter; it is silent about the obvious theological emphases in the letter. There have been increasing calls for an appreciation of the three letters individually. This study attempted to respond to that call on the basis of the following hypothesis: A thorough text-centred rhetorical approach to the Letter of Titus (i.e. without relating it to the other two Pastoral Letters or approaching it in terms of the authenticity/inauthenticity debate) will yield new insights for its interpretation. In Section 2 the rhetorical situation was presented followed by a comprehensive rhetorical analysis of the letter, using a text-centred, minimal theory framework approach, formulated by D.F. Tolmie (2005). The objective was to investigate and analyse the rhetorical strategy of the author from the text, which was divided into 11 rhetorical units. Each unit was demarcated and described in terms of the dominant rhetorical objective of the author. This was done based on a verse-by-verse analysis of the text. This approach yielded much insight into the unique rhetorical structure of the letter as a whole and provided rich insights into the coherence of the letter. A variety of rhetorical techniques revealed the intricate rhetorical structure that characterise this short letter. Some techniques have been observed that may not yet have been categorised by scholars to date. In Section 3 the results of the study have been summarised. It sets out the rhetorical objective of the text in terms of the chronological development of the authorâs argument as it develops from unit to unit. A second way to describe the rhetorical strategy of the author has been described in terms of the overlap between the various units which revealed several controlling rhetorical objectives. Furthermore, the rhetorical techniques used in the letter have been summarised in this section. New techniques have also been defined and listed in the concluding section. The study concludes with the conviction that the Letter to Titus can stand independently from the rest of the Pastorals and makes a significant contribution in our understanding and appreciation of Paulâs use of rhetoric.

This purpose of this study is to investigate the origin of Paulâs concern for the Gentiles and of his Gentile mission. Chapter 1 serves to show that recent Pauline studies tend to focus only on Paul at and post-Damascus, and then provides the outline for the thesis. Chapter 2 focuses on the origin of Paulâs concern for the Gentiles. I argue that the main background of the pre-Damascus Paulâs thought was not Hellenism, but Judaism. Thus, it is highly likely that Paul was aware of patterns of Jewish universalism with regard to the inclusion of Gentiles into Godâs people. There are two representative patterns of Jewish universalism: One is the tradition of an eschatological pilgrimage; the other is that of Gentile proselytism. On the basis of Gal. 5:11 and Rom. 11, I argue that Paul shared the tradition of Gentile proselytism rather than that of an eschatological pilgrimage. Therefore, Paulâs concern for the Gentiles originated before Damascus. Chapter 3 focuses on the origin of Paulâs Gentile mission. In Gal. 1:11-17 and 2 Cor. 4:4-6 Paul explains the origin of his gospel and his mission. In particular he links them to Damascus. Furthermore, we do not have evidence that a period of time elapsed after Damascus before Paul began preaching to the Gentiles. On the contrary, we do have evidence that Paul preached the gospel to the Gentiles immediately after he experienced the Christophany at Damascus. Therefore, Paulâs Gentile mission originated at Damascus. Chapter 4 serves as conclusion of the study. I conclude that Paulâs concern for the Gentiles originated before Damascus and that his Gentile mission originated at Damascus, and suggest that this implies that the pre-Damascus Paulâs concern for the Gentiles played a definite role in his Gentile mission.

The main aim of this study is not only to emphasize the importance of the eschatological approach in interpreting the parable of the unjust steward, but also to highlight the eschatological meanings in the parable. In chapter 2, I begin with research on the tendency of recent studies done concerning this parable. Through this, I show and evaluate various exegetical approaches to the parable, that is, Eschatological Approach, Economic Approach, Literary Approach and Sociological Approach. In chapter 3, I focus on the exegesis of the parable as follows: âthe demarcation of the parable,â the audience of the parable and âthe exegesis of each phrase and clause.â Taking various exegetical opinions into consideration, I interpret the parable in the eschatological view in particular. In chapter 4, I come to a conclusion that the main point of the parable is the urging of resolute action in the face of the eschatological crisis and the secondary point of the parable is the wise use of material possessions in view of the eschatological perspective. In any case, I propose that it is important to become aware of the fact that the whole parable contains the eschatological situation. On the basis of such an exegetical conclusion, I emphasize that the eschatological approach is more important than other approaches in interpreting the parable. Finally, in chapter 5, I conclude that we must become aware of the eschatological characteristics in the parable in order to understand the parable correctly, and at the same time we must use the eschatological characteristics in the parable in order to realize oneâs existence in the eschatological crisis, and also grasp the true identity and wise use of material possessions in the light of the eschatological view when we preach the parable.

The topic of this Doctor's thesis is âThe negative connotation of the concept heathen/paganâ. Misinterpretations and translation errors in the NT illustrated by the Pauline writingsâ. It is an attempt to examine in a more differentiated fashion those parts of the New Testament, which have a long history of theological discussion, and protect them against one-sided and narrow interpretation. Upon closer examination of present academic research of the New Testament it can be noted that the German, French, Netherlands, Afrikaans and Anglo-American translations of the Greek term e;qnh are very irregular. Various commentaries ignore a full discussion of this term. The decision in favor of a specific translation appears to be made without careful consideration. Often non-Jews are labeled as heathen or pagan without considering the connotations of these terms under lexematic aspects, or the change in linguistic usage. The effects of the negligent rendering of the term e;qnh can be seen in the various fields of theology and its disciplines, particularly missiology and religious studies. The purpose of this doctor thesis is to provide a systematic, theological and hermeneutical contribution to this field of study. This is evident in the expression that is preferred in this study The Pauline understanding of non- Jewish non-Christians, which does not automatically bestow theological reflections on foreign religions. Besides the historical-philological consideration of the terminologies, which Paul uses to refer to non-Jewish non-Christians, the author analyzes basic theological concepts and semantic problems. The semantic examination of non-Jewish non-Christians can be divided into three main aspects. The terms Paul uses to determine this group of people, a;dikoj, a;pistoj and e;qnh have a negative connotation, i.e., lawlessness, unbelief, sin, idolatry, enmity with God and ethical demoralization. In analyzing the term a;dikoj, it can be determined that Paul himself disposes of certain patterns of judgement also known to the ekklesia, which he chooses. With avkrobusti,a Paul adopts the Jewish classification of humankind, which anticipates ethnic-religious collectives, and maintains the predestination of Jewish people symbolized by circumcision of the praeputium and the law corpora. However, Paul balances this polarity by Abrahamic sonship and the promises of salvation originally given to Israel as something which is available to all believers. This is based on Christ's death and resurrection for all humankind. It is no longer man's relationship to the law, i.e., the law-corpora, that distinguishes the sinners from the righteous, but man's position to the kerygma of the Kyrios1588 that determines salvation. Because the act of reconciliation through Christ includes and applies to non-Jewish non-Christians, Paul sees himself as an apostle to the non-Jews, the apostle of the Gentiles, who is committed to preach the gospel despite the imminent dangers of death. Unlike the rabbis, he no longer proclaims separation, but inclusion, for example instead of fearing defilement he sits at the table with non-Jews. The results of this doctor thesis offer a carefully analyzed modification of the traditional Jewish treatment of non-Jews in the context of mission. Paul himself being a Hellenist reflects the Hellenistic classification of humankind by using the terms ba,rbaroj and {Ellhn. He does not defame or polemize the hellenistic culture with his use of the term pagan. The presentation of Paul's view of the pagans would be incomplete without referring to the knowledge of God's law outside of the Thorah as seen in the context of Romans: â19 dio,ti to. gnwsto.n tou/ qeou/ fanero,n evstin evn auvtoi/j o` qeo.j ga.r auvtoi/ j evfane,rwsenà 20 ta. ga.r avo,rata auvtou/ avpo. kti,sewj ko,smou toi/j poih,masin noou,mena kaqora/tai( h[ te avi<dioj auvtou/ du,namij kai. qeio,thj( eivj to. ei=nai auvtou.j avnapologh,touj( 21 dio,ti gno,ntej to.n qeo.n ouvc w`j qeo.n evdo,xasan h' huvcari,sthsan( avllV evmataiw,qhsan evn toi/j dialogismoi/j auvtw/n kai. evskoti,sqh h` avsu,netoj auvtw/n kardi,aâ1589 and âo[tan ga.r e;qnh ta. mh. no,mon e;conta fu,sei ta. tou/ no,mou poiw/sin( ou-toi no,mon mh. e;contej e`autoi/j eivsin no,mojâ1590. The natural revelation of God, referred to by Paul in Rom. 1:19f. and 1 Cor. 1:21, âevpeidh. ga.r evn th/| sofi,a| tou/ qeou/ ouvk e;gnw o` ko,smoj dia. th/j sofi,aj to.n qeo,n( euvdo,khsen o` qeo.j dia. th/j mwri,aj tou/ khru,gmatoj sw/sai tou.j pisteu,ontajâ1591, and the worship connected with it - a reference to the pagan cult - appear in Paul's eyes to be dominated by sin and demons, rather than pagan ethics. Paul describes the absolute ethical demoralization of the transgressors in Rom. 1:21ff. and explains the disregard of the basic principles of human social life by the dishonoring of the creator and his judgement. Nevertheless he concedes that non-Jews1592 do not only have a knowledge of God's demands1593 but are also called to give an account for those demands. While Paul does not support a pagan way of life1594 he maintains that there remains a high degree of common ethical standards which are required for Christian and non-Christian alike1595. Since the demands of morality as they are perceived by non-Christians are actually the demands of God, Paul can quote non-Christian ethical sources1596, and claim universally valid norms for social life. For instance, in Phil. 4:8, âTo. loipo,n( avdelfoi,( o[sa evsti.n avlhqh/( o[sa semna,( o[sa di,kaia( o[sa a`gna,( o[sa prosfilh/( o[sa eu;fhma( ei; tij avreth. kai. ei; tij e;painoj( tau/ta logi,zesqeâ, Paul uses a conventional catalogue of virtues utilizing expressions of popular philosophy. The theological justification for the critical assumption of antique ethics lies in the declaration of these moral demands by God himself. For example the uninhibited fellowship with non- Christian neighbors as well as the freedom to eat their foods is based on the fact that God is their creator1597: âPa/n to. evn make,llw| pwlou,menon evsqi,ete mhde.n avnakri,nontej dia. th.n sunei, dhsin 26 tou/ kuri,ou ga.r h` gh/ kai. to. plh,rwma auvth/jà 27 ei; tij kalei/ u`ma/j tw/n avpi,stwn kai. qe,lete poreu,esqai( pa/n to. paratiqe,menon u`mi/n evsqi,ete mhde.n avnakri,nontej dia. th.n sunei,dhsinÃâ The adoption of extra-Christian paranesis indicates a knowledge of an universal law given by the creator to which all people are subject. Although non-Christians are considered subject to demonic powers, they are God's creatures. The author of this thesis was unable to determine a consistent usage of the term heathen, or pagan and the term world. Paul is also disposed to use a certain pattern known to the churches, which he uses depending on intent and context. His balanced differentiation corresponds to evn sarki. mh. ouv kata. sa,rka. All Christians live among non-Christians, i.e., in the world, and are subject to the state's authority and laws. They cannot leave the world but are not to conform to it either. They are to maintain existing contacts and social customs, but they are not defile their sanctified bodies1598. The goal is to live at peace with everyone. Non-Christians can be won to Christ if they are treated with consideration by Christians1599. Paul emphasizes segregation only when the sanctity of the body of Christ and body of the individual believer are in jeopardy1600. He is opposed to ascetic withdrawal out of concern for the salvation of non- Christians and the disregard of the great commission. This doctor thesis puts into a new light the polemics adopted from Judaism and effectively enforced by Christianity. Paul uses the same argumentation against both Jews and non-Jews. In some instances pagans are even presented as a contrast to and a model for the churches: â{Olwj avkou,etai evn u`mi/n pornei,a( kai. toiau,th pornei,a h[tij ouvde. evn toi/j e;qnesin( w[ste gunai/ka, tina tou/ patro.j e;ceinâ1601. Non-Jewish non-Christians are by no means distinguished from the rest of humankind by their utter moral depravity. Based on the New Testament, this enforces the need to abandon the terms âpaganâ and âheathenâ as ethnographic-religious denotations. Paul does not give specific rules for relating to Jews or non-Jews. He does identify certain privileges the Jews have based on their predestination, which he views as God's love for the Jewish nation rather than a guarantee of their salvation. For a comprehensive systematic-theological evaluation, the Zwei-Reiche- Lehre1602 serves as a basic frame of reference. Furthermore, additional data from the Old and New Testaments is needed in order to continue an examination of the effects of the history to theological traditions related to missiology and religious studies.

For the most part, Lukan parables have been examined primarily as individual parables without any attempt to connect them to the purpose of Lukeâs Gospel. I propose, therefore, in this dissertation, to go further than that by examining the role of the Lukan parables within the purpose of Lukeâs Gospel, in the hope that the unique features of the Lukan parables will give us clues as to Lukeâs overall purpose. After a brief survey of the historical research into the Lukan parables, and a methodological consideration for a study of the parables, the focus of this study will be a detailed analysis of the Lukan parables. Furthermore, in order to find a unifying motif for the Lukan parables, I will examine the theological themes of these parables, and the function and role of the Lukan parables in the travel narrative of the Gospel of Luke. I will propose, as a result, that a unifying motif for the Lukan parables is âPerspectives on the Christian lifeâ. This comprises the relationship with oneâs neighbours: Love and forgiveness; oneâs relationship to material possessions; their right use; and relationship with God: Faith and repentance. Since the Christian life is one of the two pivotal themes of the travel narrative, and the theological themes of the Lukan parables converge on the Christian life, I will propose that the Lukan parables function clearly as instruction about the Christian life: That the Lukan parables were evidently intended by Luke to teach what it means to follow Jesus, and how Christians should live in the world. Hence the unifying motif of the Lukan Parables: âPerspectives on the Christian life.â I will therefore research the role of the Lukan parables within the purpose of Lukeâs Gospel. After surveying the many proposals about the purpose of Luke-Acts, I will suggest that Luke wrote to reassure his readers of the gospel that had already been preached and taught to them, especially under the detailed discussion of Godâs plan. I will propose that Lukeâs intention is to write a story of the continuation and fulfillment of Godâs plan, which brings salvation to all people, that is, the redemptive purpose of God. In short, Luke seeks to reassure his readers of the gospel by presenting Godâs plan of salvation. Finally, I will make two proposals for the role of the Lukan parables in the purpose of Lukeâs Gospel: The role of the Lukan parables as one facet in making concrete Godâs redemptive purpose, and the role of the Lukan parables in serving to accomplish Godâs redemptive purpose. Here, I will examine the role of the Lukan parables particularly within Godâs redemptive purpose, since Luke seeks to reassure his readers of the gospel with the pattern of Godâs plan of salvation. For the most part, Lukan parables have been examined primarily as individual parables without any attempt to connect them to the purpose of Lukeâs Gospel. I propose, therefore, in this dissertation, to go further than that by examining the role of the Lukan parables within the purpose of Lukeâs Gospel, in the hope that the unique features of the Lukan parables will give us clues as to Lukeâs overall purpose. After a brief survey of the historical research into the Lukan parables, and a methodological consideration for a study of the parables, the focus of this study will be a detailed analysis of the Lukan parables. Furthermore, in order to find a unifying motif for the Lukan parables, I will examine the theological themes of these parables, and the function and role of the Lukan parables in the travel narrative of the Gospel of Luke. I will propose, as a result, that a unifying motif for the Lukan parables is âPerspectives on the Christian lifeâ. This comprises the relationship with oneâs neighbours: Love and forgiveness; oneâs relationship to material possessions; their right use; and relationship with God: Faith and repentance. Since the Christian life is one of the two pivotal themes of the travel narrative, and the theological themes of the Lukan parables converge on the Christian life, I will propose that the Lukan parables function clearly as instruction about the Christian life: That the Lukan parables were evidently intended by Luke to teach what it means to follow Jesus, and how Christians should live in the world. Hence the unifying motif of the Lukan Parables: âPerspectives on the Christian life.â I will therefore research the role of the Lukan parables within the purpose of Lukeâs Gospel. After surveying the many proposals about the purpose of Luke-Acts, I will suggest that Luke wrote to reassure his readers of the gospel that had already been preached and taught to them, especially under the detailed discussion of Godâs plan. I will propose that Lukeâs intention is to write a story of the continuation and fulfillment of Godâs plan, which brings salvation to all people, that is, the redemptive purpose of God. In short, Luke seeks to reassure his readers of the gospel by presenting Godâs plan of salvation. Finally, I will make two proposals for the role of the Lukan parables in the purpose of Lukeâs Gospel: The role of the Lukan parables as one facet in making concrete Godâs redemptive purpose, and the role of the Lukan parables in serving to accomplish Godâs redemptive purpose. Here, I will examine the role of the Lukan parables particularly within Godâs redemptive purpose, since Luke seeks to reassure his readers of the gospel with the pattern of Godâs plan of salvation.

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