Twentieth-century scholarship on the social composition of the Pauline communities has focused on a binary model of the social structure of Roman society that posits a very small group of the élites and an enormous group of the non-élites. More recently, studies have tried to differentiate between strata within the non-élite groups by qualitatively identifying their economic conditions and quantitatively estimating the percentage distribution of each stratum. However, the major problem has been the lack of an economic reference line or a “poverty line” that would enable the meaningful comparison of different standards of living among the urban non-élites. This thesis aims to examine the economic strata of the non-élites in Roman society in the first century CE and estimates their standards of living by clarifying and establishing the concept of subsistence as an economic point of reference. This study first surveys the history of research on the social position of the earliest Christians in order to understand the debates of the twentieth century and the last decade. Then, the two levels of basic needs that are embedded in the concept of subsistence are explored and estimated: the “survival standard” and the “subsistence standard”. The former is more scientifically defined, while the latter focuses on aspects of social provision. The survival standard in the urban settings of the first century CE is used as a baseline to measure and compare the standards of living of various strata of non-élite groups such as unskilled workers, slaves, ordinary artisans, traders and professional artisans. Finally, once the economic stratification of the urban non-élites and their respective standards of living have been established, this framework is applied to the Pauline communities in Thessalonica, Philippi and Corinth in order to explain the issues of poverty, charity and wealth in the letters.

Thesis (M.A.)--Trinity Evangelical Divinity School, 2007. / Abstract. Includes bibliographical references (leaves 129-146).

Thesis (M.A.)--Trinity Evangelical Divinity School, 2007. / Abstract. Includes bibliographical references (leaves 129-146).

This essay consists of six chapters with an introduction and conclusion. INTRODUCTION: The introduction sets out the scope of the essay and states the methodology that is followed. CHAPTER I: THE PEOPLE OF GOD. This and the next two chapters deal with the Pauline conception of the Church. This chapter deals in particular with Paul's understanding of the continuity of the Church with Israel. The Old 'Testament terms and types that Paul uses are examined and their new application to the Church noted. The Church is examined as the "people of God", the "ekklesia" the "saints", the "elect" and the "temple of the Holy Spirit". CHAPTER II: THE WHOLE CHRIST. This chapter deals with the understanding of the Church as being "in Christ", as being "with Christ" in his redemptive acts. Here the close union between Christ and the Christian is examined,especially as it is conveyed by the "local" understanding of "in Christ" and the Christians' participation "with Christ" in baptism. The term fellowship (Koinonia) is also examined. The chapter concludes that Paul regards Christians as being "solid" with Christ. CHAPTER III: THE BODY OF CHRIST. Here the corporate understanding of the Church as the Body of Christ is examined. After a brief survey of various theories of origin it is suggested that the formula and concept itself was an original Pauline formulation. The "body of Christ" is closely identified with the actual redemptive acts, but it is exceeding the figures usage to regard the Church under this figure as the Iiteral physical body of Christ. While the term is used metaphorically, it is yet more than a metaphor. It expresses the corporate nature of the Christian Church, in its union with Christ. CHAPTER IV: LUKE, JESUS AND THE COMMUNITY. This chapter looks at Luke's treatment of Jesus' purpose. It seeks to answer the question as to whether Jesus intended to found a community. The question of eschatology and its relationship to the Lukan concept of the Church is examined. It is shown that Luke did have an interest in eschatology and that this did not prevent him conceiving of Jesus' founding a community. CHAPTER V: THE RESTORATION OF THE PEOPLE OF GOD (ISRAEL). We see in this chapter that Luke has an unique ecclesiology. For he does conceive of a Church, but one that is essentially Jewish, in fact the restored Israel. Luke only envisages one Israel, from which unbelieving Jews are cut off. This Israel, as part of its restoration, comprehends within itself both the Samaritans (who are viewed by Luke more as Jews than non-Jews) and the Gentiles. CHAPTER VI: THE APOSTLES, THE HOLY SPIRIT AND THE COMMUNITY. The Apostles are regarded by Luke as the regents of the restored Israel, not really as the guarantors of a Jesus tradition or as the first ecclesiastical officials. As such they are instrumental in showing the Church's continuity with Israel and the events of Jesus' Resurrection and Ascension. They are vital for the Lukan conception of the restoration of Israel. When this is done by the inclusion of believing Jews, Samaritans and Gentiles, they disappear from Luke's account. The Holy Spirit is viewed as Jesus' gift to the Church, which guides it into an understanding of its universal nature. The Holy Spirit is seen as essential in Christian initiation. Participation in the Holy Spirit, together with the Church's common origin, give the Church its unity and life. CONCLUSION. The conclusion sums up the Lukan and the Pauline concepts of the Church, noting both their similarities and the points wherein they differ. Reasons are advanced for these differences.

This study explores the practice of hospitality within the Pauline churches and links this practice with mission. It is theoretically informed by Käsemann’s (1963) emphasis on the unity of the church as “an eschatological datum.” While highlighting faith, Käsemann downplays the role of organization and religious practices. Neither he nor missiological studies deal with the practice of hospitality within this context. Hospitality has been interpreted in the literature primarily as an ethic one should adopt towards strangers. Alternatively, this study interprets it as a ritual-like practice aimed at family, friends and strangers in the context of meal gatherings. The question is whether it served as an instrument of koinonia, a practice aimed to create, maintain and extend the Pauline churches as an open network, without denying the role of kerygma. This enquiry utilizes two methodological approaches to answer this question. First of all, it uses Stark’s (1996) network theory of conversion, in order to provide a framework for hospitality in early Christian mission. Secondly, it uses Bell’s (1992) ritual theory in order to interpret meal fellowship in the Pauline churches. Presupposing that science is a conversation, the relationship between missiology and anthropology is depicted as a conversation, ideally an ongoing conversation. This conversation is possible and potentially coherent because the “basic convictions” of both disciplines, respectively love and power, do not contradict each other. The key contribution of this study is that it shows that several practices in the Pauline churches such as welcoming, foot washing, seating order, distribution of portions, etc. qualify as ritual-like. This finding establishes the ritual-like character of meal fellowship within the Pauline churches. Yet, these practices were found ambiguous. They were not simply an instrument to achieve social integration or the transmission of beliefs. While they set the meal off from daily reality, they did not resolve the tension within the churches. Paul knew that this tension was part of a larger apocalyptic picture, the battle between Christ and Satan. Through ritual-like practice he participated in this battle, employing a “poetics of power” that fostered the church as an open network. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology with specialisation in Urban Ministry)

The aim of this study is to gain insight into the leadership processes and dynamics operative in the early Pauline churches. The study is based on Paul’s Early Letters (i.e. 1 & 2 Thessalonians, Galatians, 1 & 2 Corinthians, and Romans) and uses a combination of socio-historical and exegetical approaches. The idea that leadership in the early Pauline churches was determined by wealth, social status, and patronage is prominent in the literature, and is examined in detail. Recent research on the economic stratification of first-century Graeco-Roman society challenges the idea that leadership in the early Pauline churches was exercised by wealthy patrons. It can be observed in the Early Letters that Paul’s leadership role was the most prominent one, and that other leaders, both local and itinerant, were regarded as his coworkers. The study therefore examines Paul’s thinking about his own leadership role, especially his ministry aims and methods. Two aims stand out: (a) that believers appear blameless at the return of Christ; and (b) that the body of Christ be built up. Paul saw himself as an apostle and as God’s coworker; he was convinced that the gospel, as God’s power for salvation, received through faith, was the means by which these aims would be accomplished. Therefore his ministry was first and foremost a ministry of the gospel which aimed to establish people in faith. Passages relating to Paul’s coworkers show that they were ministers of the gospel in their own right, and that they shared in all aspects of Paul’s ministry except those pertaining specifically to his apostleship. Paul often refers to his ministry as a grace that he has received from God. The ministry of others is similarly understood in terms of grace (Rom 12:3-6). This observation leads to a study of divine equipping in the ministry of Paul and his coworkers. I conclude that, for Paul, the work of the Holy Spirit in empowering leaders and making their work effective was fundamental to authentic ministry/leadership. Finally, theoretical perspectives from leadership studies and social psychology are used to bring conceptual unity to the exegetical results. A definition of leadership is formulated and the wellknown power/interaction model of French and Raven is adapted and used to analyse leadership in the early Pauline churches. The aim is to understand both theological and socio-historical aspects of leadership and how they interacted in the early Pauline communities. I conclude that leadership in these communities entailed a social process in which the most important forms of influence were spiritual and empowering. A local leadership role had begun to develop, but was not yet formalized into an official structure. Overall, I conclude that the gospel of Jesus Christ, as God’s power for the salvation of all who believe, was the central dynamic of leadership in the early Pauline churches. / PhD (New Testament), North-West University, Potchefstroom Campus, 2014

The aim of this study is to gain insight into the leadership processes and dynamics operative in the early Pauline churches. The study is based on Paul’s Early Letters (i.e. 1 & 2 Thessalonians, Galatians, 1 & 2 Corinthians, and Romans) and uses a combination of socio-historical and exegetical approaches. The idea that leadership in the early Pauline churches was determined by wealth, social status, and patronage is prominent in the literature, and is examined in detail. Recent research on the economic stratification of first-century Graeco-Roman society challenges the idea that leadership in the early Pauline churches was exercised by wealthy patrons. It can be observed in the Early Letters that Paul’s leadership role was the most prominent one, and that other leaders, both local and itinerant, were regarded as his coworkers. The study therefore examines Paul’s thinking about his own leadership role, especially his ministry aims and methods. Two aims stand out: (a) that believers appear blameless at the return of Christ; and (b) that the body of Christ be built up. Paul saw himself as an apostle and as God’s coworker; he was convinced that the gospel, as God’s power for salvation, received through faith, was the means by which these aims would be accomplished. Therefore his ministry was first and foremost a ministry of the gospel which aimed to establish people in faith. Passages relating to Paul’s coworkers show that they were ministers of the gospel in their own right, and that they shared in all aspects of Paul’s ministry except those pertaining specifically to his apostleship. Paul often refers to his ministry as a grace that he has received from God. The ministry of others is similarly understood in terms of grace (Rom 12:3-6). This observation leads to a study of divine equipping in the ministry of Paul and his coworkers. I conclude that, for Paul, the work of the Holy Spirit in empowering leaders and making their work effective was fundamental to authentic ministry/leadership. Finally, theoretical perspectives from leadership studies and social psychology are used to bring conceptual unity to the exegetical results. A definition of leadership is formulated and the wellknown power/interaction model of French and Raven is adapted and used to analyse leadership in the early Pauline churches. The aim is to understand both theological and socio-historical aspects of leadership and how they interacted in the early Pauline communities. I conclude that leadership in these communities entailed a social process in which the most important forms of influence were spiritual and empowering. A local leadership role had begun to develop, but was not yet formalized into an official structure. Overall, I conclude that the gospel of Jesus Christ, as God’s power for the salvation of all who believe, was the central dynamic of leadership in the early Pauline churches. / PhD (New Testament), North-West University, Potchefstroom Campus, 2014