Thesis (M.A.)--City University of Hong Kong, 2008. / Title from PDF t.p. (viewed on Oct. 3, 2008) "Dissertation submitted to the City University of Hong Kong in partial fulfillment of the requirements for the degree of Master of Arts in arbitration and dispute resolution." Includes bibliographical references (p. 98-102)

Thesis (M.A.)--City University of Hong Kong, 2006. / "Master of Art in arbitration and dispute resolution, LW6409-dissertation" Title from PDF t.p. (viewed on May 22, 2007) Includes bibliographical references.

In Paul's epistles to the Romans and the Galatians, the Apostle famously opposes "works of the law" within disputes regarding Jews and the law. But what are these works, what do they signify, and why are they rejected? Such questions are widely contested in New Testament scholarship, with responses constituting an important fault line in contemporary debates between "old" and "new" perspectives on Paul. This study engages these debates by investigating the views of the earliest patristic sources on this issue, which carry distinct heuristic value due to their historical, cultural, and personal proximity to Paul. Part I of this thesis presents the theoretical basis for using early reception within a period of "living memory" to engage contested areas of interpretation. Part II outlines the "old" and "new" perspectives on works of the law, with Luther, Calvin, Bultmann and Moo presented for the "old" perspective, and the "new" represented by Sanders, Dunn and Wright. Part III presents a comprehensive investigation of early patristic writings, stretching from the Didache to Irenaeus, which evaluates each source's usage of the relevant Pauline texts and their understanding of the meaning, significance, and reasons for opposing works of the law. Part IV concludes with a synthesis of these early views, an assessment of how they relate to the "old" and "new" perspectives, and implications for what their testimony suggests about Paul's meaning in the biblical texts. While neither perspective aligns uniformly with the patristic sources, it is concluded that contrary to current nomenclature, the "new" perspective finds greater correspondence with Christian antiquity than the "old" on this issue, and given these sources' proximity to Paul and the consistent and uncontroversial nature of their interpretations, the burden of proof in contemporary debates should be carried by those who would run counter to these early perspectives.

This paper deals with a question, how the apostle Paul saw the Christian church in relation to Israel as a people of God in the epistle to the Galatians. As it is an epistle written for a particular reason to the particular people, the first part of the paper deals with a brief analysis of the epistle as such and its context. The main part of the paper is focused on Paul's specific arguments. The role of Paul's conversion, his mission among the gentiles and his relationship with the Jerusalem authorities are evaluated at first. The paper clarifies also what the Antioch incident was about. What follows is the crucial analysis of the term "works of the Law", against which Paul places the faith alone. The paper subsequently focuses on the exposition of the role of Abraham in Paul's theological thoughts. How Paul saw the curse of the Law and how he understood the Jewish Law as such is examined as well. Paul's concept of the church as the newly redefined people of God is demonstrated on the idea of the freedom in the end.

This study investigates the meaning of Paul's expression 'works of the law' ( tpycx vOμou) • A survey of representative scholars regarding Paul's attitude toward the Mosaic law demonstrates that confusion over this issue continues as a difficulty in Pauline studies. It is suggested that ascertaining the meaning of this expression will help alleviate that confusion. This study indicates that Paul's use of tpyov is ethically neutral: 'work' itself is neither positive nor negative for Paul. The ethical orientation of a given 'work' is determined by the descriptors Paul attaches to it. Paul speaks positively and negatively about the law itself, yet only negative descriptors are used with tpycxvOμou. This gives significant direction for the interpretation of 'works of the law.' The historical backgrounds of Galatians and Romans support this negative orientation for tpycx vOμou. These letters were written to confront separate crisis situations in different churches. Yet they share common situational elements. Paul was faced in both churches with a form of 'judaizing' opposition that insisted that Gentile converts become 'practical Jews' in order to 'complete' the Abrahamic covenant through the Mosaic. Paul addresses this threat to these churches by means of epistolographical and rhetorical mechanisms. He uses these persuasive communication devices powerfully, insisting that these converts recognize what it means to be 'in Christ,' and what it means and does not mean to be 'Jewish.' 'Works of the law' are not necessary for salvation, and were never intended for redemption. Likewise, identity as one who performs 'works of the law' does not provide any claim upon God. One does not have to become a 'practical Jew' to have a right relationship to God, and a Jew has no redemptive status before God on the basis of ethnicity. 'Works of the law,' then, serve as a factor in Paul's polemics because the continuing validity of the Mosaic law is the issue being addressed by Paul and his opponents. They are a feature in Paul's view of the law because he is both positive and negative toward the law, depending upon one's intended salvific orientation to God through it / Psychology of Education / D. Th. (New Testament)

This study investigates the meaning of Paul's expression 'works of the law' ( tpycx vOμou) • A survey of representative scholars regarding Paul's attitude toward the Mosaic law demonstrates that confusion over this issue continues as a difficulty in Pauline studies. It is suggested that ascertaining the meaning of this expression will help alleviate that confusion. This study indicates that Paul's use of tpyov is ethically neutral: 'work' itself is neither positive nor negative for Paul. The ethical orientation of a given 'work' is determined by the descriptors Paul attaches to it. Paul speaks positively and negatively about the law itself, yet only negative descriptors are used with tpycxvOμou. This gives significant direction for the interpretation of 'works of the law.' The historical backgrounds of Galatians and Romans support this negative orientation for tpycx vOμou. These letters were written to confront separate crisis situations in different churches. Yet they share common situational elements. Paul was faced in both churches with a form of 'judaizing' opposition that insisted that Gentile converts become 'practical Jews' in order to 'complete' the Abrahamic covenant through the Mosaic. Paul addresses this threat to these churches by means of epistolographical and rhetorical mechanisms. He uses these persuasive communication devices powerfully, insisting that these converts recognize what it means to be 'in Christ,' and what it means and does not mean to be 'Jewish.' 'Works of the law' are not necessary for salvation, and were never intended for redemption. Likewise, identity as one who performs 'works of the law' does not provide any claim upon God. One does not have to become a 'practical Jew' to have a right relationship to God, and a Jew has no redemptive status before God on the basis of ethnicity. 'Works of the law,' then, serve as a factor in Paul's polemics because the continuing validity of the Mosaic law is the issue being addressed by Paul and his opponents. They are a feature in Paul's view of the law because he is both positive and negative toward the law, depending upon one's intended salvific orientation to God through it / Psychology of Education / D. Th. (New Testament)