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Saint Paul, the Ismāʻīlīs, and the end of the world : new visions of the religious lawVelji, Jamel A. January 2004 (has links)
Hasan Salah, a 13th-century exponent of the Isma'ili qiyamat doctrine, and Saint Paul the Apostle, the author of much of the New Testament, believed that during their lifetimes, a Messiah had come. The arrival of the Messiah triggered the end time; in this new time of sacredness, both authors believed that it was impossible---and even counterproductive---to gain salvation by following the traditional religious law. This thesis juxtaposes both authors' conceptions of the religious law, highlighting how each author reinterprets scripture to argue that the law simply cannot bring salvation in this new time. It then discusses how, in place of the law, both authors advocate a new, more individual soteriology structured around the Messianic figure. This thesis then discusses the seven shared structural features of both eschatologically based theologies, strengthening the corpus of evidence suggesting that Isma'ili thinkers often incorporate specifically Christian elements into their theology.
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Working for the Glory of God: The Distinction Between Greed and Self-Interest in the Life and Letters of the Apostle PaulKotter, David Scott 18 June 2015 (has links)
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.
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Pauline eschatology in the writings of R. H. Charles and Albert SchweitzerWoudenberg, Paul R. January 1959 (has links)
Thesis (Ph.D)--Boston University. / The primitive Christian hope of the immediate coming of the Kingdom of God was based on the memory of the teachings of Jesus. The fact that that hope remained unfulfilled forced a transformation of the Christian faith which enabled it to survive the failure of the original expectation.
The place of Paul in this transformation has been uncertain. His early letters show a strong expectation of the Parousia, but scholarly opinion on the later letters remains contradictory. R.H. Charles has suggested that in Paul's later letters there is a noticeable decline in eschatological thought and, in effect, a transformation of Paul's original hope for the immediate Parousia. This transformation may be clearly shown by arranging Paul's letters into four stages on the basis of the diminishing emphasis of declining eschatology. Albert Schweitzer has held that Paul maintains a consistent eschatological hope throughout his letters.
The background of Charles' position was rooted in the work of F.C. Baur and the Tubingen School and culminated with H.J. Holtzmann. This background centered about two questions of Pauline doctrine: 1. Its relationship to primitive Christianity, 2. Its relationship to Hellenistic ideas. The Tubingen School explained the decline of eschatology on the hypothesis that Paul introduced Hellenistic thought. Schweitzer regarded this explanation as unfounded and attempted to demonstrate that there were no clear affinities between the thought of Paul and the Hellenistic world. Paul's thought thus did not develop in any Hellenistic direction but remained consistently Jewish eschatological throughout his literary production.
The purpose of this dissertation is to outline and criticize the Pauline eschatological theory of R.H. Charles in the light of Schweitzer's thorough-going eschatology with particular reference to the Parousia.
The two positions are first compared on the basis of their relationship to critical norms regarding the Pauline corpus. These norms reject the authenticity of Ephesians and the Pastorals and establish the genuineness of nine letters. These genuine letters are chronologically arranged into three groups, each group being separated by a period of three or four years.
The eschatological material in the letters is then isolated and analyzed under three headings: the imminent expectation of the Parousia, the immediate resurrection upon death, and the eschatological chronology. This last heading is subdivided into the problem of the temporary Messianic Kingdom and a dual resurrection. The results of this analysis are applied to an evaluation of the two positions with the following results:
1. There is a consistent imminent hope for the Parousia throughout Paul's letters sustaining Schweitzer's basic position. There is no evidence for a correlation of this hope with the dating of the letters. Charles' failure to acknowledge the eschatological evidence of Philippians is a primary objection to his developmental argument.
2. In the light of the possibility of his own death prior to the Parousia, Paul revises his concept of the time of the resurrection in the Imprisonment Letters, arriving at a new doctrine of immediate resurrection. It is uncertain whether or not Paul wishes to apply this new doctrine only to his own death.
3. Evidence for a Messianic Kingdom is limited to a single passage in I Corinthians which does not adequately support Schweitzer's theory, a theory which is based primarily on non-Pauline materials.
4. Paul believes in a single resurrection for the righteous only. Schweitzer's reconstruction of eschatological chronology, which includes a dual resurrection, is based on non-Pauline materials.
Insofar as the eschatological evidence is concerned, Paul seems to stand apart from the process of Hellenization and, despite the possibility of his introduction of the doctrine of immediate resurrection, he remains within the Jewish eschatological framework. [TRUNCATED]
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Saint Paul, the Ismāʻīlīs, and the end of the world : new visions of the religious lawVelji, Jamel A. January 2004 (has links)
No description available.
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First Corinthians 7 as expanded Jesus traditionMiller, Melvin Gamble 06 1900 (has links)
This dissertation attempts to answer the questions, “What is the most appropriate
background for understanding Paul’s views on marriage, celibacy and divorce as found in
1 Corinthians 7?” and “How do we account for the unique features in 1 Corinthians that
are not clearly delineated in the Greco-Roman works, Jesus tradition or in other NT
writings?” This work argues that Paul derives the substance of his perspective on
marriage, celibacy and divorce directly from the Jewish Scriptures (LXX) and the
uniquely motivated Jesus tradition to which he was exposed. Paul’s reception of this
Jesus tradition can be traced to first generation believers as well as to his own revelatory
religious experience. Such a proposal does not preclude Paul from being significantly
influenced by his social context, but suggests that he was acutely aware of the
philosophical differences between himself and other thinkers of his day. This work
follows the contention that Hellenism only affected the ‘outer shell’ of Paul’s brand of
Pharisaism (Hengel). What is more, the Apostle openly uses this Jesus tradition when the
situations of his missionary churches paralleled those confronted by Jesus and seems to
have expanded upon it when he had no explicit tradition from which to draw as new
situations arose within his communities. / New Testament / D. Th. (New Testament)
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Paul and Israel : flesh, spirit and identityDu Toit, Philip la Grange 12 1900 (has links)
Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: See full text for the abstract / AFRIKAANSE OPSOMMING: Sien volteks vir die opsomming
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Lawsuits in Pauls theological ethics : a historical and literary interpretation of 1 Corinthians 6:1-11Oh, JungHwan 04 1900 (has links)
Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: As human society develops, people often face unpleasant affairs in their daily lives. However, when they do not solve matters, they might resort to solving such matters through lawsuits. In the same way, serious problems sometimes appear in the church, so that Christians are forced to rely upon lawsuits. Different opinions can be suggested regarding going to the court to solve problems in Christian communities. Many people use 1 Corinthians 6:1-11 to support that Christians should not have lawsuits against fellow Christians. The question this dissertation investigates is, did Paul really say that Christians should not have lawsuits and should not go to the secular court?
In the first century C.E. a situation occurred in the Corinthian community where believers tried to solve trivial matters among themselves in a secular court, rather than within the community (1 Corinthians 6:1-11). In chapter 2, a general understanding of litigation in the first century C.E. is treated in different categories, focusing on the first century Roman society. This chapter sketches the Roman legal context for understanding civil lawsuits that happened in the Corinthian community. Chapter 3 concentrates on the interpretation of 1
Corinthians 6:1-11 as the text in focus in this study, in the light of its historical context. In particular, this chapter investigates various factors pertaining to the nature of lawsuits in Corinth with regard to the historical context. In chapter 4, 1 Corinthians 6:1-11 is examined in a literary analysis and subjected to an exegetical study. These literary devices allow for in depth investigation of the text, and structural and hermeneutical findings regarding Paul’s argument is presented. In chapter 5 the lawsuit is investigated in the light of two theological aspects, namely eschatology and ethics. Paul uses these two important notions to instruct the Corinthian believers regarding their new identity as God’s people and suggest the significant principle how to live as Jesus followers in their lives.
In sum, according to 1 Corinthians 6:1-11, Paul argues that lawsuits are not appropriate in the community of the faithful because it is harmful to the unity and the purity of the community. However, Paul’s concern is not for the lawsuits as such, but for how believers should behave and live ethically as Jesus followers before God. Believers as God’s people have to reveal the love of God through their behaviour and in their daily lives. / AFRIKAANSE OPSOMMING: In gemeenskappe, word mense soms gekonfronteer met onaangename ervarings in interaksie
met andere in hulle daaglikse lewens. Wanneer hulle sulke sake nie self kan bylê nie, mag
hulle besluit om hulle tot geregshowe te wend vir 'n oplossing. Op soortgelyke wyse ontstaan
daar soms ernstige probleme in die kerk, wat Christene noop om hulle te wend tot onderlinge
hofsake. Verskillende opinies word aangevoer oor die toepaslikheid van hofsake onder
Christene. In werklikheid vind vele mense in 1 Korintiërs 6:1-11 ondersteuning vir die
siening dat Christene nie hofsake behoort te hê teen mede-Christene nie. Hierdie proefskrif
loods ‘n ondersoek na die aard en omvang van Paulus se opdrag tov hofsake tussen gelowiges
in 1 Korintiërs 6:1-11.
Tydens die eerste eeu A.J. het 'n situasie in die Korintiese gemeenskap ontstaan, waar
gelowiges 'n nietige saak wat onder hulle opgeduik het, probeer oplos het deur hulle tot 'n
sekulêre hof te wend, eerder as om dit binne hulle eie gemeenskap op te los (1 Korintiërs 6:1-
11). Om Paulus se denke oor hofsake te begryp, word verskeie aspekte rondom hofsake
vervolgens ondersoek. In hoofstuk 2 word 'n breë uiteensetting gegee van litigasie in die
eerste eeu A.J., in verskillende kategorieë, met die fokus op die eerste-eeuse Romeinse
samelewing. Hierdie hoofstuk bespreek die breër Romeinse Regskonteks waarbinne hofsake
in die Korintiese gemeenskap verstaan kan word. Hoofstuk 3 konsentreer op die interpretasie
van 1 Korintiërs 6:1-11 as die hoofteks in die lig van die historiese konteks en met besondere fokus op regsgedinge. In hoofstuk 4 word 'n literêre analise en eksegetiese studie van 1
Korintiërs 6:1-11 gedoen, met klem op die strukturele aspekte en hermeneutiese belang van
die perikoop. In hoofstuk 5 word die hofsake ondersoek teen die agtergrond van twee
teologiese aspekte, naamlik eskatologie en etiek, en binne 'n breër perspektief word besin oor
hoe Christene, as navolgers van Jesus, behoort op te tree in die huidige tydsgewrig.
Paulus se perspektief op regsgedinge in 1 Korintiërs 6:1-11 beklemtoon Paulus se
bekommernis oor die eenheid en die suiwerheid van die gemeenskap. Dit blyk dat Paulus se
besorgdheid nie soseer oor die regsgedinge self is nie, maar oor hoe gelowiges eties moet
optree en leef soos Jesus se volgelinge. Gelowiges as God se mense moet die liefde van God openbaar deur hulle gedrag en in hulle daaglikse lewens.
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On the ethical relationship of father and son : a comparative study of Xunzi and PaulZhao, Yanxia January 2005 (has links)
No description available.
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'You belong to Christ' : Paul and the formation of social identity in 1 Corinthians 1-4Tucker, Joseph Brian January 2009 (has links)
No description available.
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Paul and empire : patronage in the Pauline rhetoric of 1 Corinthians 4:14-21Van Wyk, Roelof Reinout 12 1900 (has links)
Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: In reading the letters of Paul to the community in Corinth, it becomes apparent that Paul
communicated from a position of authority. Given the existence of the mighty Roman Empire at
the time of Paul’s writings, it raises questions regarding the ways such Empire would have
affected Paul. This study assesses the possibility that Paul was influenced, not only by the
material Roman world, but also by the socio-political and social-cultural dynamics of the Roman
order. Paul may have utilised such order, but as spiritual leader, he could also have opposed it
to his own ends and aims. The purpose of this study is to investigate such dynamism.
The point of departure is, firstly to briefly discuss the nature of the Roman Empire that filled the
ancient Roman world with coinage, statues, temples, poetry, song and public rhetoric. The
ubiquitous Roman Empire enforced itself through power dynamics constituted in physical force,
rhetoric, the patronage system and the Imperial Cult. Patronage operated in tandem with other
aspects of the imperial system as a means of social control. It leads, therefore, to a more
focussed investigation of patronage as one of the significant dimensions of Empire. Honour,
prestige and status disparity governed social relations through complex, reciprocal relationships.
No one was immune to the social tug-of-war, and within this context, Paul engaged in his
Corinthian correspondence.
Paul’s first Corinthian correspondence, specifically 1 Cor 4:14-21, is then comparatively
investigated in the light of patronage as dimension of Empire. Paul integrated values such as
honour and shame, and used the system of patronage in order to achieve his objectives with the
Corinthian community. The socio-rhetorical analysis of this section of Paul’s correspondence
investigates socio-cultural, intertextual and ideological aspects of the text. 1 Cor 4:14-21 is the
culmination of the first part of Paul’s argument for ὁμόνια (concord), and he empowers his
deliberation through patronage. He positions himself uniquely as father of the community, which
empowers him with patria potestas (absolute authority). He also describes the way the
Corinthians should bestow honour upon themselves. Paul’s use of a challenge-riposte and
encomium brings all the weight of his argument to bear, upon his mimetic command to μιμηταί
μου γίνεσθε (be imitators of me).
The findings of this study indicate that Paul also opposes Empire in various ways. He opposes
patronage, when he champions allegiance to an alternative Κύριος (Lord) that represents an
alternative kingdom. He acts as a broker between Christ and the community, but the reciprocal
relationship consists of shameful behaviour. Paul’s application of patronage does not serve to
enhance his social position and poses a significant challenge to the norms of patronage in the
Empire. The patent and unresolved tension within his rhetoric stretches between liberal use of
patronage, and his opposition of aspects of the imperial order, such as patronage and the abuse
of power. This leads to the conclusion that Paul still subjected the attributes of Empire to his
own objectives. He had more than a purely political or merely spiritual agenda in mind and
ultimately this remains the power and mystery of his argument. / AFRIKAANSE OPSOMMING: By die lees van die sendbriewe van Paulus aan die jong Christelike gemeente in Korinte val dit
op dat Paulus, hoewel in herderlike trant, vanuit ’n gesagsposisie tot die gemeente spreek.
Gesien die tyd waarin Paulus geleef het, ’n tydperk van die bestaan van die magtige Romeinse
Ryk, rys die vraag onwillekeurig of Paulus as geestelike leier van opkomende gemeentes nie
enigermate deur die heersende Romeinse maatskaplike orde beïnvloed is nie. In die
onderhawige studie word die moontlikheid van nader betrag dat die sosiaal-politieke en sosiaalkulturele
aspekte van die Romeinse bestel Paulus wel kon beïnvloed het. Die wyse waarop
Paulus sodanige orde sou kon aanwend of moontlik teëstaan word ondersoek.
Die vertrekpunt is dus om allereers die aard van die Romeinse Ryk - gekenmerk deur ‘n eie
muntstelsel, tallose standbeelde, tempels, digkuns, sang en openbare retoriek - in hooftrekke
uiteen te sit. Die uitgebreide Ryk het sy mag gevestig en gehandhaaf deur middel van
kragdadigheid, retoriek, weldoenerskap en die Keiserkultus.
Ter verdieping van die ondersoek word weldoenerskap as onderdeel van die Romeinse sosiaalpolitieke
orde in fyner besonderhede beskou. Daaruit blyk dat beskermheerskap ter
ondersteuning gedien het ten einde doeltreffender maatskaplike beheer uit te oefen. ‘n Verfynde
wisselwerking het - deur middel van die dinamiek van eer, aansien en mag - sosiale
verhoudings en gedrag beheer: niemand was teen die woelinge van die sosiale stryd gevrywaar
nie. Dit was teen hierdie agtergrond van die werklikheid van die magtige Romeinse imperium
dat Paulus met die Korintiërs gekorrespondeer het.
Paulus word daarna vergelykenderwys ondersoek aan die hand van die gedeelte uit sy brief
aan die Korintiërs soos gevind in 1 Kor 4:14-21. Daarin beroep hy hom op waardes soos eer en
skaamte, terwyl hy die stelsel van weldoenerskap aanwend ten einde sy oogmerke met die
gemeente te bereik. Die sosio-retoriese analise van hierdie gedeelte van Paulus se sendbrief
ondersoek sosiaal-kulturele, intertekstuele en ideologiese aspekte van die brief. 1 Kor 4:14-21 is
die hoogtepunt van die eerste gedeelte van Paulus se betoog vir ὁμόνια (eenheid) en hy
versterk sy argument deur middel van weldoenerskap. Op uitsonderlike wyse posisioneer hy
hom as vader van die gemeente: in sy betoog beklee hy hom met patria potestas (absolute
gesag). Paulus se gebruik van ‘n challenge-riposte en van ‘n inkomium verleen groter
seggenskrag aan sy direktief om hom na te volg; μιμηταί μου γίνεσθε (volg my na).
Die uitkoms van hierdie studie is dat Paulus die imperiale orde ook op verskeie wyses sterk
teëstaan. Wat Paulus verkondig het te make met ‘n alternatiewe Κύριος (Heer) en ‘n gans
andersoortige koninkryk. Hy tree op as ‘n bemiddelaar (broker) tussen Christus en die
gemeenskap, maar poog nie om sosiale bevordering te bewerkstellig, soos bepaal deur die
norme van die imperial orde nie. Daar is dus ‘n aanwesige spanning in Paulus se retoriek wat
dui daarop dat Paulus dimensies van die Ryk, soos weldoenerskap, ondergeskik gestel het aan
sy eie doelwitte. Die slotsom waartoe geraak word, is dat by Paulus meer as suiwer politieke
motivering enersyds, of bloot geestelike motivering andersyds, aanwesig was. Hierin is sowel
die krag as die misterie van sy betoog geleë.
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