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RETHINKING THE NEW PERSPECTIVE ON PAUL: JUSTIFICATION BY FAITH AND PAULâS GOSPEL ACCORDING TO GALATIANSSong, Jae Young 28 February 2007 (has links)
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.
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A TEXT-CENTRED RHETORICAL ANALYSIS OF PAUL'S LETTER TO TITUSGenade, Aldred Auguse 25 August 2008 (has links)
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.
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THE ORIGIN OF PAULâS CONCERN FOR THE GENTILES AND PAULâS GENTILE MISSIONKim, Tae Hoon 23 October 2008 (has links)
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.
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ESCHATOLOGY IN LUKE 16:1-13. AN EXEGETICAL STUDY IN THE LIGHT OF VARIOUS EXEGETICAL APPROACHESJeong, Jea Yeol 12 December 2007 (has links)
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.
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DIE NEGATIVE KONNOTATION DES HEIDENBEGRIFFES. FEHLDEUTUNGEN UND ÃBERSETZUNGSFEHLER IM NT ANHAND DER PAULINISCHEN SCHRIFTENVindigni, Giovanni 12 December 2007 (has links)
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.
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THE ROLE OF THE LUKAN PARABLES IN TERMS OF THE PURPOSE OF LUKEâS GOSPEL PERSPECTIVES ON CHRISTIAN LIFEJeong, Jea Yeol 11 November 2011 (has links)
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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The kingdom of God in the New Testament senseEarly, William Clark January 1921 (has links)
No description available.
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The Wesleyan doctrine of Christian perfection in the light of New Testament dataWilliams, Robert Huling January 1921 (has links)
No description available.
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The resurrection of JesusSingleton, George Arnett January 1922 (has links)
No description available.
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The new evangelismClarke, Carl C. January 1922 (has links)
No description available.
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