The faith versus works dichotomy that has been a foundation of Protestant Christianity for centuries is derived in large part from a flawed understanding of Paul's theology in the epistles to the Galatians and Romans. In the wake of WWII, scholars began reexamining Pauline theological constructs and proposing new ways of understanding Paul's arguments regarding faith and works. James D. G. Dunn dubbed this dialogue the "new perspective." This paper will contribute to one particular aspect of new perspective dialogue: understanding the relation of the paranetic material in the final two chapters of Galatians to Paul's theological arguments in the main body of the letter (1:1-5:12). The ethical imperatives in 5:13-6:10 have often been ignored or explained away due to the fact that they are difficult to reconcile with the faith-only, anti-works bias in the traditional Lutheran interpretation of Paul's theology. It has been customary to view the fruit of the Spirit in Galatians more as a description of what the Spirit does in the life of a believer than any kind of an ethical imperative (though similar imperatives are found throughout the New Testament). Some scholars have suggested that the ethical section of the letter was appended later, or perhaps attached as a general directive unrelated to the specific occasion of the main body of the letter. However, if the ethics cannot be reconciled with their theological foundations, the theology must be misunderstood; we cannot respond by devaluing or deemphasizing ethical systems. Theology cannot be interpreted without considering the ethical imperatives it enjoins. My thesis is that the Pauline ethical imperatives in Galatians are directly related to the theological arguments that precede them, and that a scholarly engagement of these imperatives can illuminate Paul's theology and facilitate a more fruitful understanding. In demonstrating the theological/ethical connections, I will consider the occasion of the letter, Paul's narrative reinterpretations, antithetical constructions, and indicative/ imperative formulas, the tension between salvation-historical and apocalyptic perspectives, and the truth for Paul that transcends the occasion of the epistle.

I och med debatten om huruvida äktenskap för homosexuella ska bli en verklighet i dagens samhälle har frågan om sexuell läggning kommit att bli central. Ofta handlar det om människor med en religiös grunduppfattning som debatterar om rätt och fel, naturlig och onaturlig sexualitet. Ofta används nytestamentliga citat hämtade speciellt från aposteln Paulus, men frågan är om hans syn på sexualiteten är densamma som vår? När vi närmar oss dessa texter måste vi vara medvetna om den tidens syn på sexualiteten. Detta för att vi inte ska applicera vår förförståelse av sexualitet på en text som skrivits i en annan tid. I den här uppsatsen vill jag försöka ge en glimt av hur man i den dåtida grekisk-romerska kulturen kan ha sett på sexualiteten i dess kroppsliga och sociala uttrycksformer och funktioner. Detta för att lyfta fram vikten av att placera antika texter som till exempel de skrivna av Paulus i sin rätta kontext, innan vi tolkar in dem i vår tids kontext. Det är så lätt att vi i vår iver att hävda vad som är rätt och fel glömmer texternas ursprungsmiljö och på så sätt enligt min mening tolkar dem på ett ofullkomligt sätt. Jag menar att det är viktigt att se texten i sin ursprungsmiljö för att kunna förstå till vilka den riktar sig och med vilket syfte och på så sätt nå en bredare tolkning. Jag vill med denna uppsats göra ett försök att placera in Paulus kritik mot homoerotiska relationer i Romarbrevet 1:26-27 samt 1 Korintierbrevet 6:9-10 i sin tids kontext. Frågan blir då vilka traditioner som var rådande i den hellenistisk-romerska miljön? Hur beskrev man kroppens funktion med fokus på den sexuella funktionen? Hur uppfattade man sexuella relationer mellan två personer av samma kön? Betraktades sexuella relationer mellan kvinnor på ett särskilt sätt? Hur bedömde den grekiska alternativt den romerska traditionen sexuella relationer, vilka ansågs naturliga och vilka ansågs onaturliga? Hur kan man tolka de ovan nämnda bibelcitaten?

This work begins by providing an historical overview of Mariology, tracing Marian issues from the early fathers, to the Mariology of the Middle Age, to the apex of Mariology during the time of the Reformation and beyond. A contrast is then noted between pre-Vatican II Mariology and post-Vatican II Mariology. Matthew 1:18-25 is our first treatment of the biblical text. Here the work surveys the various views of issues related to Mary, including the meaning of Joseph's "righteousness," the meaning of "before they came together" (v. 18) and the meaning of "until" (v. 25). An indepth study is provided on the use of the phrase ("until") in the NT to see whether there are any implications for the Roman Catholic teaching of Mary's perpetual virginity. The work continues its investigation of the phrase in the LXX and in the Hellenistic literature of the two centuries surrounding the birth of Christ to see whether any clear examples of this phrase can be adduced in support of the Roman Catholic understanding of Matt 1:25. Since much of the literature examined is not available in English translation, the author has done the primary translation work himself. Equally important in this regard is the identity of the "brothers" of Jesus in the NT. A survey is provided of the three major views on the identity of those called the brothers of Jesus in the NT, listing each one's strengths and weaknesses. The work also investigates the semantic range of the words in the LXX, the NT, and the surrounding Hellenistic literature. Again, Mary's perpetual virginity is at issue. Next, we begin our examination of the status of Mary in the New Testament, starting with the Synoptic Gospels. The work surveys the common Marian accounts found in the Synoptic Gospels, and examines their impact on our understanding of the relationship between Jesus and his mother vis-a-vis her status as mother. Special considerations are given to Luke's account, which includes Marian episodes not found in the other gospels. This intent is to determine whether Luke views Mary in a different way than the other Gospel writers, and what status he gives to Mary. The work also examines the evidence for seeing special Marian symbolism in Luke. It investigates the common understanding among Roman Catholic interpreters that Luke, in his Annunciation and Infancy narratives, intends for us to see in Mary OT allusions to the Ark of the Covenant, the daughter of Zion, the Ana win, and the like. Once our investigation of the Synoptics is over, we turn our attention to John's gospel, which contains two passages of particularly Marian significance. We first examine the issues surrounding the encounter between Jesus and his mother in John 2:1-6 to see what impact, if any, this passage has on our overall understanding of Mary's role and status in the church, particularly in regard to her role in Roman Catholicism as Mediat1:ix. Next, we examine the issues surrounding the encounter between Jesus and his mother in John 19:25- 27 (at the foot of the cross) to see what impact, if any, this passage has on our overall understanding of Mary's role and status in the church, particularly in regard to her role in Roman Catholicism as Mother of the church. Our inquiry reaches its conclusion with an investigation of the possible Marian significance in Revelation 12. Here we examine the meaning of the "woman clothed with the sun," to see whether there is an allusion to Mary, as well as to the Roman Catholic understanding of her Assumption. A survey of the various views is included, as well as a survey of views throughout the history of the church. Once finished, we propose a Mario logy that is at once biblical and honouring to the woman of whom it is said, "all generations will call [her] blessed." / Thesis (Ph.D. (New Testament))--Potchefstroom University for Christian Higher Education, 2002

This work begins by providing an historical overview of Mariology, tracing Marian issues from the early fathers, to the Mariology of the Middle Age, to the apex of Mariology during the time of the Reformation and beyond. A contrast is then noted between pre-Vatican II Mariology and post-Vatican II Mariology. Matthew 1:18-25 is our first treatment of the biblical text. Here the work surveys the various views of issues related to Mary, including the meaning of Joseph's "righteousness," the meaning of "before they came together" (v. 18) and the meaning of "until" (v. 25). An indepth study is provided on the use of the phrase ("until") in the NT to see whether there are any implications for the Roman Catholic teaching of Mary's perpetual virginity. The work continues its investigation of the phrase in the LXX and in the Hellenistic literature of the two centuries surrounding the birth of Christ to see whether any clear examples of this phrase can be adduced in support of the Roman Catholic understanding of Matt 1:25. Since much of the literature examined is not available in English translation, the author has done the primary translation work himself. Equally important in this regard is the identity of the "brothers" of Jesus in the NT. A survey is provided of the three major views on the identity of those called the brothers of Jesus in the NT, listing each one's strengths and weaknesses. The work also investigates the semantic range of the words in the LXX, the NT, and the surrounding Hellenistic literature. Again, Mary's perpetual virginity is at issue. Next, we begin our examination of the status of Mary in the New Testament, starting with the Synoptic Gospels. The work surveys the common Marian accounts found in the Synoptic Gospels, and examines their impact on our understanding of the relationship between Jesus and his mother vis-a-vis her status as mother. Special considerations are given to Luke's account, which includes Marian episodes not found in the other gospels. This intent is to determine whether Luke views Mary in a different way than the other Gospel writers, and what status he gives to Mary. The work also examines the evidence for seeing special Marian symbolism in Luke. It investigates the common understanding among Roman Catholic interpreters that Luke, in his Annunciation and Infancy narratives, intends for us to see in Mary OT allusions to the Ark of the Covenant, the daughter of Zion, the Ana win, and the like. Once our investigation of the Synoptics is over, we turn our attention to John's gospel, which contains two passages of particularly Marian significance. We first examine the issues surrounding the encounter between Jesus and his mother in John 2:1-6 to see what impact, if any, this passage has on our overall understanding of Mary's role and status in the church, particularly in regard to her role in Roman Catholicism as Mediat1:ix. Next, we examine the issues surrounding the encounter between Jesus and his mother in John 19:25- 27 (at the foot of the cross) to see what impact, if any, this passage has on our overall understanding of Mary's role and status in the church, particularly in regard to her role in Roman Catholicism as Mother of the church. Our inquiry reaches its conclusion with an investigation of the possible Marian significance in Revelation 12. Here we examine the meaning of the "woman clothed with the sun," to see whether there is an allusion to Mary, as well as to the Roman Catholic understanding of her Assumption. A survey of the various views is included, as well as a survey of views throughout the history of the church. Once finished, we propose a Mario logy that is at once biblical and honouring to the woman of whom it is said, "all generations will call [her] blessed." / Thesis (Ph.D. (New Testament))--Potchefstroom University for Christian Higher Education, 2002

The thesis which is argued has two basic elements. First, it is asserted that the methods of using scripture which Paul exhibits in the epistles are largely adaptations of methods found in a wide range of early Jewish sources. Second, it is argued that Paul's method of scriptural interpretation and argumentation is fundamental to the theological development of the discussion in Romans 9-11. In contrast to the types of investigations which focus on specific and in some cases isolated aspects of the use of scripture in the epistles in relation to Jewish literature, a comparative method is employed in this thesis in order to relate the structural, verbal, thematic, and interpretative characteristics of Paul's manner of using biblical quotations to a wide range of Palestinian Jewish sources. With regard to Romans 9-11, the objective is the examination of Paul's method of arriving at a theological statement. Thus, the theological concepts and ideas expressed in chapters 9-11 are viewed in light of the method which Paul has used to construct a response to a troublesome issue in the early church. It is argued that the discourse in these three chapters of Romans has its coherence in the method of scriptural argumentation which Paul has used. Furthermore, it is asserted that the theology reflected in chapters 9-11 is in part the product of scripture's verbal and thematic contribution to the discussion.

This thesis is an exploration of the extent to which Paul�s terminology of Inheritance [(...)] in Romans, and its associated imagery, logic and arguments, functioned to evoke socio-political expectations that were alternative to those which prevailed in contemporary Roman imperial discourse. There are two parts to this study. The first is to take seriously the context of Empire and the claims being made by the Roman Empire in the first century. In particular, what were some of the messages conveyed by the Roman Empire with regard to the structure and purpose, the hopes and expectations, of first-century society? The Christians in Rome were daily exposed to the images and message of Caesar and his successors and there is therefore a need to consider how Paul�s language of Inheritance would have sounded within this environment. Second, this study gives attention to the content of Paul�s use of the word "inheritance" as it occurs in Romans. In order to address this question, three interrelated ideas are explored. First, for Paul, what does the inheritance consist of? The traditional understanding is that the concept is an entirely spiritualised or transcendent reality. This study proposes a more this-worldly, geographical nature to the word. Second, there is the closely related question of the political nature of inheritance. If it is the case that the language of inheritance has to do with the renewal of the land, then who inherits this land? These two questions raise a third issue-how will the inheritance transpire? Paul�s inheritance language contributes to notions of lordship, authority and universal sovereignty for the people of God. Conceivably, the path to this dominion could mirror the hegemonic intentions of imperial Rome which envisages the triumph of one group of people (the strong) over another (the weak). Is this the case with Paul�s inheritance language, or does it somehow undermine all claims to power and control? There are five undisputed uses of [...] and its cognates in Romans-Rom 4:13, 14; Rom 8:17 (three times) and there is one textual variant in Rom 11:1 where the word [...] is used in place of [...]. This study finds that, to varying degrees in each of these texts, the inheritance concept is not only a direct confrontation to other claims to rule, it is also simultaneously a reversal of all other paths to lordship and rule. This study then considers the use of the concept in the two other undisputed Pauline letters where it occurs (Galatians and 1 Corinthians) and also in the disputed letter to the Colossians. The overriding impression is that there is nothing in Galatians, 1 Corinthians or Colossians which significantly challenges the this-worldly, political nature of the language of inheritance in Romans. In these epistles and in Romans Paul employs the language and politics of inheritance in order to subvert the message of Empire.

This thesis seeks to explore the implications of a parenetic reading of the Book of Revelation as a whole, rather than merely of the seven messages in which this is more commonly regarded as the primary purpose of the text. It examines the validity of this approach in relation to the book�s claims about its purpose in the original communication event of which its text is a witness and its effectiveness in addressing hermeneutical issues in key passages of the book and argues that attention to the function of parenesis facilitates readings of Revelation which connect more directly with the intention of the book free from the need to decipher obscure coded references to past or future history. Drawing from the text of the Apocalypse a twofold hermeneutical strategy is developed and exemplified by application to key passages of the book. The first aspect of this reading strategy is focussed on the proposed parenetic nature of the book. In an examination of Revelation�s introductory and concluding passages it is argued that as a coherent unity they form a frame around the book. This frame serves to establish the perspective from which the whole book may be read. It does so by giving rise to the expectation that the whole book contains parenetic exhortation to faithfulness in light of the imminent parousia. Consequently this thesis proceeds to interpret the Book of Revelation by focussing primarily on how the various images in the book�s body (4:1-22:9) as well as the explicit parenesis in the seven messages serve to communicate this parenetic exhortation to the original addressees. The second aspect of interpretation seeks to facilitate scholarly analysis of the parenesis expected to be contained in Revelation�s body with systematic regard for the individual situation of each of the addressees of the book, as documented in the comparatively accessible seven messages. To this end an intra-textual hermeneutic is employed. It builds on an examination of the links between the various parts of Revelation which is part of the examination of both the book�s frame and the seven messages. This intra-textual reading utilizes the many links between the seven messages and Revelation�s body by allowing them to play a determinative role in the investigation of an image�s parenetic implications. In order to further explore the validity of a parentic reading, the intra-textual principle is applied to two central parts of Revelation�s body, the Babylon vision (Rev 17-19:3) and the seal, trumpet and bowl visions (Rev 6, 8, 9, 11:15-19, 15, 16). In this reading, the Babylon vision is read not as a general critique of the church�s pagan environment but as a divine commentary on the concrete threats and temptations with which the churches of the seven messages were confronted. In God�s judgment of Babylon those who suffer under her violence against Christians are promised vindication and are thus encouraged to maintain their faithful witness as citizens of the New Jerusalem. The citizens of Babylon however are exhorted to repent and leave her behind, becoming citizens of the New Jerusalem and thus escaping Babylon�s demise. The seal, trumpet and bowl visions are interpreted as illustrating the dividing line between what constitutes faithful witness to Christ on the one hand and heed to satanic deception on the other. Faithfulness even to the point of death is expected of the followers of the Lamb; the inhabitants of the earth are exhorted to repent from their affiliation with the beast and give glory to God. Thus such an intra-textual reading of Revelation as parenesis offers a strategy for reading the book in a way that is relevant for the Christian church beyond the limits of end-time phantasms on the one hand and mere historic interest on the other hand and so might facilitate the emergence of the message of the book from the obscurity in which it appears to be hidden to a significant proportion of its contemporary readers.

Zugl.: Louisville, Kentucky, Southern Baptist Theol. Seminary, Diss., 2006

Thesis (Ph. D.)--Loyola University Chicago, 1998. / Includes bibliographical references (p. [350]-369) and index.

Project (D. Min.)--Perkins School of Theology, Southern Methodist University, 1988. / Abstract. Includes bibliographical references (leaves [265]-275).