Dissertations / Theses: '2 corinthians'

1

Min, Richard K. "The unity of 2 Corinthians." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Moon, Jang-Hwan. "Paul's discourse for the Corinthians' edification :a socio-rhetorical interpretation of 2 Corinthians 10-13." Thesis, Stellenbosch : University of Stellenbosch, 2004. http://hdl.handle.net/10019.1/16066.

Full text

Abstract:

Thesis (D. Th.)--University of Stellenbosch, 2004.
ENGLISH ABSTRACT: The difficulties attending the reading 2 Cor 10-13 are widely recognized. This dissertation aims to interpret the text by means of socio-rhetorical analysis and to investigate what its real purpose is. Our hypothesis is that this Pauline discourse aims at the Corinthians’ edification by defending his apostolic lifestyle and so giving them a good example of imitatio Christi, imitatio Pauli (Chapter 1). Chapter 2 surveys the recent studies of 2 Cor 10-13 from various approaches, viz. literary historical approach, historical approach, rhetorical approach, and ethical and social-scientific approach. Because of the limited results of each approach used alone, we need a multidimensional and multi-disciplinary method is required. Chapter 3 reconfigures the sociorhetorical approach developed by Robbins into a fourfold dimensional analysis for a more adequate reading of 2 Cor 10-13: a rhetorical analysis; an analysis of intertexture and rhetorolect; an analysis of social, cultural and ideological texture; and an analysis of sacred texture. Chapter 4 analyzes the rhetoric of 2 Cor 10-13. The four realities of the rhetorical situation are the invasion of the outsiders against Paul, the discontent of the insiders with Paul, the conflict concerning Paul’s support, and the plan of Paul’s upcoming visit. The rhetorical arrangement, as a deliberative argumentation but including judicial and epideictic elements, is summarized as follows: exordium and propositio (10:1-11); narratio (10:12-18); argumentatio (11:1-13:4); peroratio (13:5-10). The argumentatio marshals four arguments: what is the true character of the intruders? (11:1-21a); what is the servant of Christ like? (11:21b-12:10); who is whose benefactor? (12:11-19); what sort of man do they expect with Paul’s upcoming visit? (12:20-13:4). Chapter 5 discusses the intertexture and rhetorolect of 2 Cor 10-13. The discourse is thickly intertextured providing the vivid picture and the persuasive rationale for his arguments, and is woven of various rhetorolects. The main rhetorolect is prophetic, which focuses on Paul whom God has chosen to take leadership in the production of righteousness. By blending this rhetorolect with priestly, our text manifests that Paul, in weakness and sufferings, according to God’s call, is following the example of Christ.Chapter 6 explores the social, cultural and ideological textures in 2 Cor 10-13. In social texture, the discourse has a vision of acquiring cognitive abilities for the aim of transforming people so they may build a Christian community in faith until God transforms all. In cultural texture, the discourse utilizes the conventions of dominant culture, but rejects its central values and creates an antithetical set of values based on the crucified Christ. In ideological texture, the discourse presents the social ethos that opposes the dominant social order: it represents rather the interests of the socially weak. The Pauline discourse, however, legitimises his position of primary authority over the Corinthian Christians. Chapter 7 investigates the sacred texture in 2 Cor 10-13. The discourse establishes a theology which is balanced by the crucified and resurrected Christ. Christ’s crucifixion and resurrection is recapitulated in Paul’s apostleship, discipleship and servant-ship in the form of imitatio Christi, and must be reproduced in the Corinthian church in the form of imitatio Pauli. In the final assessment, the main purpose of 2 Cor 10-13 is defined as the edification of the Corinthian church through defending Paul’s apostolic lifestyle, which is characterized by the imitatio Christi. Paul’s lifestyle is derived from Christ who was crucified and resurrected by the power of God, demonstrating God’s power manifested in human weakness. Now it is the Corinthians’ turn to demonstrate the divine power manifested in their imitatio Pauli.
AFRIKAANSE OPSOMMING: Daar word algemeen aanvaar dat daar probleme is met die lees van 2 Kor. 10-13. Hierdie verhandeling probeer om deur middel van sosiaal-retoriese analise die teks te ontleed en die ware oogmerk daarvan te ondersoek. Die hipotese waarvan uitgegaan word, is dat die Pauliniese diskoers ingestel is op die geestelike opheffing van die Korintiërs deur sy verdediging van die apostoliese lewenstyl en deur vir hulle ’n goeie voorbeeld van imitatio Christi, imitatio Pauli te stel (Hoofstuk 1). Hoofstuk 2 bestudeer onlangse ondersoeke na 2 Kor. 10-13 vanuit verskillende benaderingshoeke, naamlik die literêrhistoriese benadering, die historiese benadering, die retoriese benadering, en etiese en sosiaalwetenskaplike benaderings. Die beperkte resultate wat die afsonderlike gebruik van elke benadering sou oplewer, vereis dat ’n multidimensionele en multidissiplinêre metode gebruik moet word. Hoofstuk 3 rekonfigureer die sosiaal-retoriese benadering wat deur Robbins ontwikkel is, tot ’n viervoudige dimensionele ontleding vir ’n vollediger lees van 2 Kor. 10-13: ’n retoriese analise; ’n analise van intertekstualiteit en reterolek; ’n analise van sosiale, kulturele en ideologiese intertekstualiteit; en ’n analise van gewyde tekstualiteit. Hoofstuk 4 ontleed die retoriek in 2 Kor. 10-13. Die vier realiteite van die retoriese situasie is die inval van die buitestanders teen Paulus, die ontevredenheid van lede van die binnekring jeens Paulus, die konflik met betrekking tot Paulus se ondersteuning, en die plan met betrekking tot Paulus se voorgenome besoek. Die retoriese skikking, as ’n beraadslagende betoog, maar met inbegrip van forensiese en epideiktiese elemente, word soos volg opgesom: exordium en propositio (10:1-11); narratio (10:12-18); argumentatio (11:1-13:4); peroratio (13:5-10). Die argumentatio behels leiding vir vier argumente: wat is die ware karakter van die indringers? (11:1-21a); waaraan ken ’n mens die dienaar van Christus uit? (11:21b-12:10; wie is wie se weldoener? (12:11-19); watter soort man verwag hulle met Paulus se voorgenome besoek? (12:20-13:4). Hoofstuk 5 bied ’n bespreking van die intertekstualiteit en reterolek van 2 Kor. 10-13. Die diskoers is ryklik voorsien van intertekste en verskaf so ’n duidelike prentjie en die grondrede vir sy argumente, wat uit verskeie reterolekte ineengeweef is. Die belangrikste reterolek isprofeties, en fokus op Paulus wat deur God uitgekies is om leierskap te aanvaar vir die voortbrenging van regverdigheid. Deur hierdie reterolek met die priesterlike te vermeng, gee ons teks blyke daarvan dat Paulus, in swakheid en lyding, volgens God se roeping, die voorbeeld van Christus volg. Hoofstuk 6 ondersoek die sosiale, kulturele en ideologiese tekstualiteit in 2 Kor. 10-13. In sosiale tekstualiteit het die diskoers ’n visie van die verkryging van die kognitiewe vermoëns wat nodig is vir die oogmerk van hervorming van mense sodat hulle ’n Christen-gemeenskap in die geloof kan bou totdat God almal nuut sal maak. In kulturele tekstualiteit gebruik die diskoers die konvensies van die dominante kultuur, maar verwerp die sentrale waardes daarvan en skep ’n stel antitetiese waardes gebaseer op die gekruisigde Christus. In ideologiese tekstualiteit bied die diskoers die sosiale ethos wat teen die dominante maatskaplike orde in verset is: dit verteenwoordig eerder die belange van dié wat maatskaplik swak is. Die Pauliniese diskoers legitimeer egter sy posisie as primêre gesag oor die Christene in Korinte. In hoofstuk 7 word die gewyde tekstualiteit van 2 Kor. 10-13 ondersoek. Die diskoers bring ’n teologie tot stand wat in ewewig is met die gekruisigde en opgestane Christus. Christus se kruisiging en opstanding word weergegee in Paulus se apostelskap, dissipelskap en dienaarskap in die vorm van imitatio Christi, en moet ook weergegee word in die kerk in Korinte in die vorm van imitatio Pauli. Ten slotte word die hoofdoel van 2 Kor 10-13 gedefinieer as die geestelike opheffing van die kerk in Korinte deur die verdediging van Paulus se apostoliese lewenstyl wat deur die imitatio Christi gekenmerk word. Paulus se lewenstyl is van Christus oorgeneem, wat gekruisig en weer opgewek is deur die krag van God, wat God se mag wat in menslike swakheid na vore kom, demonstreer. Nou is dit die Korintiërs se beurt om bewys te lewer van die goddelike krag deur hulle imitatio Pauli.

APA, Harvard, Vancouver, ISO, and other styles

3

Chang, Steven S. H. "Fund-raising in Corinth : a socio-economic study of the Corinthian church, the collection and 2 Corinthians." Thesis, University of Aberdeen, 2000. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=220195.

Full text

Abstract:

Paul's collection for the poor in Jerusalem has been neglected in recent New Testament scholarship, and the two monographs by Keith Nickle and Dieter Georgi have largely treated the topic from a historical-critical perspective. The collection however was primarily a socio-economic project. This study seeks to place Paul's collection in its original socio-economic setting, specifically in the Corinthian church of the first century. Part one deals with method, an important and often controversial element in studies of the social world of the New Testament. The first chapter of this section surveys the general debates, problems and theories in social-scientific methods, with especial focus on the use of models. It is concluded that models are both necessary and limited. The second chapter addresses specific issues in socio-economic studies of the New Testament world. A proper understanding of the issues and debates in economic history is critical to the interpretation of economic texts and data, and the proper description of socio-economic structures in the Graeco-Roman world. There are several socio-economic models which could be applied to Roman Corinth of the first century. Part two describes the socio-economic context of Roman Corinth and the Corinthian church from the perspective of economic models. The first chapter of the section suggests that the economy of Roman Corinth was relatively diversified and robust, and that significant numbers of the non-elite had real opportunities to be economically self-sufficient and to be socially mobile. This, it is suggested, is not consistent with the Finleyan model of the economy and the city. Rather Roman Corinth was a commercial city in which economy was primarily based on commerce rather than agriculture. From this picture of economy, the social structure of Roman Corinth was not in fact merely divided between the elite and the non-elite, but rather divided along various gradations, especially within the non-elite. The second chapter evaluates the consensus view that Paul's congregation in Corinth represented a wide cross section of Corinthian society and specifically considers the recent challenge to the consensus view by Justin Meggitt. The early churches have similar social structures with voluntary associations and with Roman households, which suggests that there was considerable internal social disparity. It is concluded that the consensus view remains essentially correct, where some early Christians were relatively higher on the social scale than others. These wealthier Christians held to similar values to the elite of Graeco-Roman society and behaved as the elite would have done in their sphere of influence. Part three looks at the collection project specifically as a means of illuminating the discussion over the social make-up of the Corinthian church, and other early Christian churches, and its role in the conflict in the church and in 2 Corinthians. The first chapter of the section socio-economically locates the communities which participated in the collection, with specific focus on the Corinthian church. The socio-economic approach enhances the understanding of the collection as a means for material relief and the socio-economic location of the Corinthian church as relatively wealthy when compared to the Jerusalem church and the Macedonian churches. 2 Corinthians 8-9 only makes complete sense in light of wealthy Christians who had misconstrued the collection as an act of patronage. The second chapter discusses the collection in the conflict setting reflected in 2 Corinthians and concludes that the collection was the main occasion for 2 Corinthians as a whole. Paul's response entails an alternative economy of God which must overshadow both the real economy of Corinthian church and the competitive economy of Corinthian society.

APA, Harvard, Vancouver, ISO, and other styles

4

Lincoln, Gerald E. "The headcovering practices of First Corinthians 11:2-16." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Schwiebert, Jonathan D. "Paul's argument with "eloquence" in 1 Corinthians 2:4." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Smith, Jonathan Clifton. "Eschatological reward an exegetical analysis of 1 Corinthians 3:10-15 and 2 Corinthians 5:9-11 /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Palmberg, Dan. "2 Corinthians 3:1-6 Paul's ministry validated at Corinth /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Hemenway, Michael Paul. "Paul's theological hermeneutic of the Spirit in 2 Corinthians 3." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p090-0330.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Zootman, Nord L. "Ambassadors for Christ an interpretation of 2 Corinthians 5:20 /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Scholz, Vilson. "Reading 2 Corinthians 3:4-18 an exercise in exegesis /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Chan, Raymond. "Paul's use of [kata sarka] in 2 Corinthians 5:16." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

12

Heath, Jane Mary Felicity. "Metamorphosis of the beholder : Pauline visual piety in a Hellenistic and Jewish setting (Romans, 2 Corinthians 2:14-5:21 and 1 Corinthians 10-13)." Thesis, University of Cambridge, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.603932.

Full text

Abstract:

This thesis argues that contemporary discussion of visuality in the wider academe can contribute to Pauline scholarship, with reciprocal benefit to scholars of visuality. In this context, ‘visuality’ means learnt practices of viewing the material world. Such practices are culturally conditioned and constitutive of relationships with God and neighbour. When practised systematically and religiously, they form and transform people both individually and collectively, patterning their lives and creating distinctive cultures of devout looking. Paul’s interest in visual relationship to God and its transformative effects have been studied before, but investigation has often remained closely bound to the exegetical discussion of 2 Corinthians 3:18. The contemporary field of visuality offers a different perspective via the cultures of looking at the material world in which Paul lives, prayed and taught. Understanding Paul’s visual piety in the modern sense requires historical critical investigation of the visual cultures that shaped him; and it requires exegesis of the texts where Paul most explicitly handles the theme of metamorphosis of the beholder. This thesis argues that Romans, 2 Corinthians 2:14-5:21 and 1 Corinthians 10-13 together form a coherent contribution to Paul’s account of metamorphosis of the beholder. The enquiry brings out the significance of two icons in particular for the formation of Paul’s communities: Jesus is beheld both in the suffering flesh of the faithful and in the Eucharist where the bread is broken and set forth as ‘my body for you’. Paul adapted Jewish tradition imaginatively to envisage new patterns of heart formed in pious beholders of these images.

APA, Harvard, Vancouver, ISO, and other styles

13

au, Evelyn_Ashley@iinet net, and Evelyn Ashley. "Pauls Paradigm for Ministry in 2 Corinthians: Christs Death and Resurrection." Murdoch University, 2006. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20060811.143227.

Full text

Abstract:

The Christian congregation in Corinth found Pauls weak presentation of the gospel and his approach to ministry to be scandalous. Recently arrived apostles reinforced and accentuated attitudes the congregation had already imbibed from contemporary Corinthian culture. As a result many in the congregation were less than satisfied with Pauls manner of speech, his apparent lack of charismatic qualities, his refusal to accept money from them, his lack of commendatory letters, and his lifestyle that was characterised by suffering, affliction, opposition and weakness. However, Pauls criteria for evaluating ministry, and by implication Gods criteria, were significantly different from those of the Corinthian congregation. Key verses such as 2 Cor 1:9; 3:5; 4:7; 6:7; 12:9 and 13:4 indicate that Paul maintained that Christian life and ministry generally, and apostolic ministry in particular, must be carried out through divine power, not human power. His apostolic ministry was valid because it was exercised as Gods representative, in Gods presence (2:17), with God as judge (5:10) and as a result of Gods mercy (4:1), not as a result of his own power, authority, eloquence or charismatic presence. The theological underpinning for Pauls approach to ministry is found in 13:4 where Christ who was crucified as a result of weakness, but lives as a result of Gods power is the model for Paul who shares in his weakness, but in ministry to the Corinthians, also lives as a result of Gods power. Pauls model for ministry was one of dependence on God. This is most clearly demonstrated in the affliction he experienced in Asia where he despaired of life itself, but in the process learned to rely on God who raises the dead. Thus his suffering, weakness and affliction, far from being disqualifiers for ministry, were in fact, demonstrations of his authenticity as a minister whose competency came from God and not from himself (3:6).

APA, Harvard, Vancouver, ISO, and other styles

14

Tulloch, Stephen. "1 Corinthians 11:2-16 an historical, exegetical and hermeneutical study /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Knower, Lynn C. "Is ecclesiastical separation commanded in 2 Corinthians 6:14--7:1?" Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Gooder, Paula R. "Only the third heaven? : 2 Corinthians 12.1-10 and heavenly ascent /." London [u.a.] : T & T Clark, 2006. http://www.loc.gov/catdir/toc/fy0713/2007273495.html.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Kromer, Michael Lawrence. "World, metaphor, text : contributions to the interpretation of 2 Corinthians 3." Thesis, University of Edinburgh, 1990. http://hdl.handle.net/1842/30373.

Full text

Abstract:

This dissertation is an attempt to contribute new insight to the understanding of 2 Corinthians 3. In Chapter One, the general problem of interpreting written texts, especially ancient ones, is discussed, with special attention given to the differences between speaking and writing. Then the particular problems of interpreting 2 Corinthians 3 are presented, and the interpretation theory of Paul Ricoeur is proposed as a method to be utilized for the present investigation. In Chapter Two, the notion of the 'world of the text', the central category of Ricocur's hcrmeneutics, is displayed as a starting point for a contemporary interpretation of the text. Then the 'world' of the text and some its 'characters' - God, Paul, the Corinthians - are described. Certain aspects of Norman Peterson's concept of 'narrative world' are implemented in order to help define the roles, relations, and actions of the characters of 2 Corinthians 3, as they appear in the text. In Chapter Three, Ricoeur's contribution to the theory of metaphor is presented. Then his theory is applied to the interpretation of several metaphors which occur in the text. The metaphors of 'letters', 'glory', and 'life and death' are analyzed in terms of Ricoeur's tension theory of metaphor. This theory has its classical foundations in certain passages from Aristotle, and it receives its modern elaboration from the impetus of I.A. Richards. Ri-cocur expands the contribution of Richards, in one way, by proposing the concepts of 'split sense' and 'split reference' as attributes of the living metaphor. The employment of Ricouer's theory is intended to spell out more of the surplus of meaning which lies dormant in potentially powerful biblical metaphors. The results of these investigations are summarized and correlated in Chapter Four. The text of 2 Corinthians 3 does project a world. It is a world in which the living God has created all things. This biblical passage reveals how the creator is made known to men through personal relationships with them.

APA, Harvard, Vancouver, ISO, and other styles

18

Pillai, Vijay R. "The new covenant background of 2 Corinthians 3:1-4:6." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

Morrow, Lynn. "2 Corinthians 4:7-18 God's power demonstrated through human weakness /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

Ashley, Evelyn. "Paul's paradigm for ministry in 2 Corinthians: Christ's death and resurrection." Thesis, Ashley, Evelyn (2006) Paul's paradigm for ministry in 2 Corinthians: Christ's death and resurrection. PhD thesis, Murdoch University, 2006. https://researchrepository.murdoch.edu.au/id/eprint/139/.

Full text

Abstract:

The Christian congregation in Corinth found Paul's weak presentation of the gospel and his approach to ministry to be scandalous. Recently arrived apostles reinforced and accentuated attitudes the congregation had already imbibed from contemporary Corinthian culture. As a result many in the congregation were less than satisfied with Paul's manner of speech, his apparent lack of charismatic qualities, his refusal to accept money from them, his lack of commendatory letters, and his lifestyle that was characterised by suffering, affliction, opposition and weakness. However, Paul's criteria for evaluating ministry, and by implication God's criteria, were significantly different from those of the Corinthian congregation. Key verses such as 2 Cor 1:9; 3:5; 4:7; 6:7; 12:9 and 13:4 indicate that Paul maintained that Christian life and ministry generally, and apostolic ministry in particular, must be carried out through divine power, not human power. His apostolic ministry was valid because it was exercised as God's representative, in God's presence (2:17), with God as judge (5:10) and as a result of God's mercy (4:1), not as a result of his own power, authority, eloquence or charismatic presence. The theological underpinning for Paul's approach to ministry is found in 13:4 where Christ who was crucified as a result of weakness, but lives as a result of God's power is the model for Paul who shares in his weakness, but in ministry to the Corinthians, also lives as a result of God's power. Paul's model for ministry was one of dependence on God. This is most clearly demonstrated in the affliction he experienced in Asia where he despaired of life itself, but in the process learned to rely on God who raises the dead. Thus his suffering, weakness and affliction, far from being disqualifiers for ministry, were in fact, demonstrations of his authenticity as a minister whose competency came from God and not from himself (3:6).

APA, Harvard, Vancouver, ISO, and other styles

21

Ashley, Evelyn. "Paul's paradigm for ministry in 2 Corinthians : Christ's death and resurrection /." Ashley, Evelyn (2006) Paul's paradigm for ministry in 2 Corinthians: Christ's death and resurrection. PhD thesis, Murdoch University, 2006. http://researchrepository.murdoch.edu.au/139/.

Full text

Abstract:

The Christian congregation in Corinth found Paul's weak presentation of the gospel and his approach to ministry to be scandalous. Recently arrived apostles reinforced and accentuated attitudes the congregation had already imbibed from contemporary Corinthian culture. As a result many in the congregation were less than satisfied with Paul's manner of speech, his apparent lack of charismatic qualities, his refusal to accept money from them, his lack of commendatory letters, and his lifestyle that was characterised by suffering, affliction, opposition and weakness. However, Paul's criteria for evaluating ministry, and by implication God's criteria, were significantly different from those of the Corinthian congregation. Key verses such as 2 Cor 1:9; 3:5; 4:7; 6:7; 12:9 and 13:4 indicate that Paul maintained that Christian life and ministry generally, and apostolic ministry in particular, must be carried out through divine power, not human power. His apostolic ministry was valid because it was exercised as God's representative, in God's presence (2:17), with God as judge (5:10) and as a result of God's mercy (4:1), not as a result of his own power, authority, eloquence or charismatic presence. The theological underpinning for Paul's approach to ministry is found in 13:4 where Christ who was crucified as a result of weakness, but lives as a result of God's power is the model for Paul who shares in his weakness, but in ministry to the Corinthians, also lives as a result of God's power. Paul's model for ministry was one of dependence on God. This is most clearly demonstrated in the affliction he experienced in Asia where he despaired of life itself, but in the process learned to rely on God who raises the dead. Thus his suffering, weakness and affliction, far from being disqualifiers for ministry, were in fact, demonstrations of his authenticity as a minister whose competency came from God and not from himself (3:6).

APA, Harvard, Vancouver, ISO, and other styles

22

Christie, Vance E. "An investigation of Paul's headcovering regulations in 1 Corinthians 11:2-16." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Vegge, Ivar. "2 Corinthians - a letter about reconciliation a psychagogical, epistolographical and rhetorical analysis." Tübingen Mohr Siebeck, 2001.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

24

Gooder, Paula R. "Only the third heaven? : 2 Corinthians 12:1-10 and heavenly ascent." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285028.

Full text

APA, Harvard, Vancouver, ISO, and other styles

25

Poobalan, Ivor Gerard. "Who is the "God of this age" in 2 Corinthians 4:4?" Doctoral thesis, University of Cape Town, 2015. http://hdl.handle.net/11427/16936.

Full text

Abstract:

Includes bibliographical references
The Pauline phrase, … "the god of this age", that occurs in 2 Cor 4:4 is unique in that it is not found in Greek literature preceding the writings of Paul. The majority of English versions of the Bible render the noun … using the lower case 'g' ("god"), but some are explicit, translating as "devil" and "Satan". Most modern commentaries on 2 Corinthians explain that the phrase is a clear reference to Satan, and argue that Paul's conceptualization of the devil and his views of "this age" grew out of categories used in Second Temple Judaism, especially apocalyptic literature. They also assert that the act of blinding people from seeing the light of the gospel can only be attributed to the enemy of God. This thesis is based on a socio-rhetorical interpretation of 2 Cor 4:1-6 and concludes that the phrase … refers to the supreme God of Judeo-Christian thought, in keeping with the referential value of … as frequently used in the Pauline corpus. It maintains that in this context Paul is responding to the peculiar problem of Jewish unbelief , and that he argues that in the same way that the "minds" of unbelieving Jews had been divinely "hardened" to the old covenant (3:14), so their "minds" had now been "blinded" to the gospel by the God of this age (4:4). The thesis is supported by a survey of the history of interpretation of 2 Cor 4:4, which shows that the modern preferred interpretation is relatively recent, predominating only over the past six centuries. Prior to the period of the Renaissance, most expositors of Paul preferred to interpret this phrase as a reference to God. The thesis is also based on a reconstruction of Paul's conceptualization of Satan in the light of Jewish speculations on evil, and furthermore undertakes a critical enquiry on the extent to which Paul was dependent on Jewish apocalypticism when he formulated the epithet "the God of this age"

APA, Harvard, Vancouver, ISO, and other styles

26

Fridley, William Lloyd. "Illumination in I Corinthians 2:6-3:4 and the paraclete passages." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Chang, Steven S. H. "Motivations for stewardship an exegetical study of 2 Corinthians 8:1-15 /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Savage, Timothy B. "Power through weakness : Paul's understanding of the Christian ministry in 2 Corinthians /." Cambridge [GB] : Cambridge university press, 1996. http://catalogue.bnf.fr/ark:/12148/cb35787454n.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

Stegman, Thomas. "The character of Jesus : the linchpin to Paul's argument in 2 Corinthians /." Roma : Pontificio istituto biblico, 2005. http://catalogue.bnf.fr/ark:/12148/cb41023959w.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Toseland, Paul A. "The Corinthian crisis : a reconstruction of the events leading up to the composition of the Letter of Tears, and of 2 Corinthians." Thesis, University of Bristol, 1999. http://hdl.handle.net/1983/1be700f1-a612-4530-82cd-8ae7aa357fb8.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Kennedy, David W. "A present perspective on physical suffering as seen in 2 Corinthians 12:9." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Baker, David C. "The logic structure of 2 Corinthians within a comprehensive approach to the letter." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

White, Benjamin Grant. "Pain and paradox : the transformative function of strength in weakness in 2 Corinthians." Thesis, Durham University, 2019. http://etheses.dur.ac.uk/12946/.

Full text

Abstract:

This thesis first outlines the consensus that 2 Corinthians is a defense or an exposition of Paul's apostleship, in which Paul confronts a rebellious community with his experience of strength in weakness (e.g. 4.7a; 12.9-10). However, this major motif is rarely analyzed as a theological paradox despite being presented as two opposed but simultaneously true realities. More importantly, interpreters have not considered its relevance to the most immediate context of 2 Corinthians: a pained community (2.1-7; 7.5-16). This thesis considers the purpose of 2 Corinthians in light of Paul's paradox of strength in weakness, especially the extent to which Paul actively ministers to the Corinthians: consoling, instructing, and explaining how Christ redeems their brokenness. An investigation of the Corinthian situation explores the use of λύπη (pain) in antiquity and considers whether the community's pains in 2.1-7 are distinct from their short-lived 'godly grief' (7.5-16). It is argued that these pains are ongoing and that the Corinthians understand weakness merely in opposition to strength, thus embodying a polarity of strength or weakness. An analysis of texts concerning strength in weakness (1.3-11; 4.7-15; 6.1-13) clarifies the nature of Paul's paradox, distinguishes it from a polarity, relates these dynamics to the literary integrity debate, and demonstrates how experiencing the paradox would enable the Corinthians' reconciliation with Paul. Finally, an analysis of the theological climax, 12.1-10, distinguishes the proposed transformative function of the paradox from ontological and revelatory interpretations. The central thesis is that Paul presents his experience as a paradigm by which the community learns how Christ can transform their experience of pains through the strength in weakness paradox. This suggests that 2 Corinthians is neither primarily nor generally concerned with Paul's apostleship; rather, it is a pastoral document that aims to increase human potential through weakness, without rendering that weakness inherently redemptive.

APA, Harvard, Vancouver, ISO, and other styles

34

Rutherford, Miranda Julia. "A Trickster in Disguise: Reading a New Type of Satan in 2 Corinthians." Oberlin College Honors Theses / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1433465476.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

Nguyen, V. Henry T. "Christian identity in Corinth : a comparative study of 2 Corinthians, Epictetus, and Valerius Maximus /." Tübingen : Mohr Siebeck, 2007. http://d-nb.info/988963000/04.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Harp, Barbara Tychsen. "The intermediate state in Pauline eschatology : an exegesis of 2 Corinthians 5, 1-10." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23216.

Full text

Abstract:

This thesis will examine closely two aspects of Pauline theology, namely, the timing of the resurrection and the state of the believer who dies before the parousia. Through exegesis of 2 Cor 5:1-10, the basic consistency in Paul's thinking and the arguments for and against the intermediate state will be examined. Chapter 1 analyzes what 1 Thess. 4, 1 Cor. 15, and 2 Cor. 5 have to say on the issue, comparing the passages as to content and compatibility. Chapters 2 and 3 pursue more fully questions related to the issue of postmortem existence. Chapter Two deals with Paul's use of verb $ underline{ eta o iota mu alpha sigma beta alpha iota}$ as a metaphor for death and the idea of the intermediate state as soul-sleep (psychopannychism). Chapter 3 explores the matter of Paul's concept of the "I" or "self" (or "naked" self), raised by Paul in 2 Cor. 5:3. The Pauline anthropology is compared with Hellenistic anthropological dualism in order to show the similarities and differences.

APA, Harvard, Vancouver, ISO, and other styles

37

Covington, David Allen. "The pattern of glory a model for apologetics from 2 Corinthians 4:1-6 /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

Jenks, Greg. "The relationship between "glory" (doxa) and "boldness" (parrhēsia) in 2 Corinthians 3:7-18." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Slabaugh, William Jay. "The ministry in 2 Corinthians 3:4-18 and its implications for spiritual formation." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Nash, Richard Mark. "The Meaning of economic equality in 2 Corinthians 8:13,14 and its implications for believers." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

Swinson, L. Timothy. ""In words taught by the Spirit" an exegetical study of 1 Corinthians 2:6-16 /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Webb, William James. "Returning home : new covenant and second Exodus as the context for 2 Corinthians 6.14-7.1 /." Sheffield : JSOT press, 1993. http://catalogue.bnf.fr/ark:/12148/cb36210456g.

Full text

APA, Harvard, Vancouver, ISO, and other styles

43

Lim, Kar-Yong. ""The sufferings of Christ are abundant in us" (2 Cor 1:5) : a narrative dynamics investigation of Paul's sufferings in 2 Corinthians." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683346.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Shull, David M. "An analysis of 2 Corinthians 5:17 with special emphasis on the meaning of "new creation"." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

Banister, David G. "The spiritual Christian and the wisdom of God an exegesis of 1 Corinthians 2:6-16 /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

46

Page, Steven Larry. "Two wisdoms, two spirits, and church unity an exegetical analysis of 1 Corinthians 2:6-16 /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p062-0283.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Nakhro, Mazie. "The relationship of the purpose of tongues in Acts 2 and 1 Corinthians 14:21-22." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

Klender, Daniel M. "The defense of a minister a pastoral perspective of Paul's defense from 2 Corinthians 10-13 /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Dunson, Ben Clark. "The wisdom of God hidden in a mystery Origen's interpretation of 1 Corinthians 2:6-7 /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p036-0389.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Aernie, Jeffrey W. "The relationship between the old and new covenants an analysis of 2 Corinthians 3:7-18 /." Deerfield, IL : Trinity Evangelical Divinity School, 2008. http://dx.doi.org/10.2986/tren.006-1558.

Full text

APA, Harvard, Vancouver, ISO, and other styles

Dissertations / Theses on the topic '2 corinthians'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles