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Relevant bibliographies by topics / Epistles of Paul

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Academic literature on the topic 'Epistles of Paul'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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Journal articles on the topic "Epistles of Paul"

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Menzies, Robert P. "Subsequence in the Pauline Epistles." PNEUMA 39, no. 3 (2017): 342–63. http://dx.doi.org/10.1163/15700747-03903019.

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Paul encourages every believer to experience a bestowal of the Spirit’s power that is theologically, and usually chronologically, distinct from the gift of the Spirit received at conversion. Paul typically describes this post-conversion infusion of spiritual power with the noun χάρισμα (“gift”). Paul speaks of this experience as “the gift of God” (2 Tim 1:6), “the gift in you” (1 Tim 4:14), and a “spiritual gift” (Rom 1:11), and the result of this empowering experience with simply the term gift (1 Cor 12). Thus Paul, like Luke, also highlights the need for each believer to experience a post-conversion infusion of spiritual power for ministry.

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Novenson, Matthew V. "The Pauline Epistles in Tertullian's Bible." Scottish Journal of Theology 68, no. 4 (October 15, 2015): 471–83. http://dx.doi.org/10.1017/s0036930615000253.

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The question of the fate of Paulinism in late antiquity, a point of controversy in early Christian studies especially since Adolf von Harnack, has benefited from fresh attention in recent research, even as, simultaneously, there is ever less agreement among New Testament scholars on the question of what Paulinism actually is. This state of affairs comes sharply into focus in Todd Still and David Wilhite's edited volume Tertullian and Paul, the first in a new series from T&T Clark on the reception of Paul in the church fathers. Reading and assessing Tertullian and Paul is a sometimes dizzying experience of intertextuality. The reader encounters, for example, Margaret MacDonald reading Elizabeth Clark reading Tertullian reading Paul. What is more, Paul himself is reading, for example, Second Isaiah, who is reading First Isaiah, who is reading parts of the Pentateuch, and so on. One thinks of Derrida's notion of différance, in which any given text refers to other texts, which refer to still other texts, which refer to still other texts, and so on, ad infinitum.

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Pavlenko, Pavlo Yuriyovych. "Judeo-Christianity as a Cultural-Religious Phenomenon in the Context of Early Christian Tradition and Modern Religion." Ukrainian Religious Studies, no. 43 (June 19, 2007): 38–52. http://dx.doi.org/10.32420/2007.43.1866.

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Even in the superficial reading of the New Testament, the fact that all the texts attributed to the Apostle Paul are too different not only in their creed, but also in their orientation to representatives of the Hellenistic world is striking. In contrast, the Gospels, the Epistles of James, Peter, John, Judas, and the Epistle to the Jews, and the Book of Revelation, are focused solely on the Jewish reader, have a clear, Jewish attitude. In one way or another, they constantly emphasize that Jesus of Nazareth is a Jewish Savior.

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Henriksson, Gustaf W. "Grace in action: exploring the intersection of soteriology and ethics in the letter to Titus." Scottish Journal of Theology 73, no. 4 (November 2020): 330–39. http://dx.doi.org/10.1017/s0036930620000666.

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AbstractThis article investigates action of grace in Titus 2:11 and argues for a congeniality in this epistle with Pauline thought on grace as interpreted by John Barclay in Paul and the Gift. Barclay's disentanglement of the concept, including his newfound taxonomy for χάρις, advances Pauline studies significantly, yet it has not informed studies of the Pastoral Epistles. The article examines the juxtaposition of soteriology and ethics found in Titus 2:11–14 and 3:4–7, proposing that the subsequent passage is an elaboration of the first, which sheds light on the idiosyncratic notion of God's grace performing ethical training.

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Rakocy, Waldemar. "Pytanie o klucz do teologii apostoła Pawła." Collectanea Theologica 86, no. 1 (November 25, 2016): 41–60. http://dx.doi.org/10.21697/ct.2016.86.1.03.

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The author of the paper looks for a key to Pauline theology. Scholarsdiffers considerably in this subject that results in sometimes extremelyopposed views on the degree the old and new covenants are related to eachother as well, as on to the degree Paul himself was linked to Judaism afterhis conversion. So far answers given by scholars focus on main themes ofPaul’s Epistles (eschatology, soteriology and so on) or emerge from previouspresumptions on Judaism, but not mainly from the Epistles themselves.The present article points at the concept of the new creation in Christwhich is the background of all themes treated by Paul and links them inone coherent entity.

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Hill, A. Rebecca Basdeo. "Liberating Prophetic Voices." Journal of Pentecostal Theology 32, no. 1 (February 27, 2023): 18–23. http://dx.doi.org/10.1163/17455251-32010013.

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Abstract African American Readings of Paul is a study of the various ways African Americans have used Paul’s epistles from the 1700s to the mid-twentieth century. Bowens investigates how African Americans received and responded to Paul’s writings. While other studies have examined African Americans’ interpretations of Scripture, Bowens’s methodology, focus, and scope, along with her exceptional knowledge in the Pauline epistles, distinguish her work from others.

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RAINBOW, PAUL A. "Justification according to Paul's Thessalonian Correspondence." Bulletin for Biblical Research 19, no. 2 (January 1, 2009): 249–74. http://dx.doi.org/10.2307/26424048.

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Abstract Admittedly, Paul does not use the special vocabulary of justification in his Thessalonian epistles, but here he views the Christian life in the light of the coming judgment and calls on his converts to persevere and grow in faith and love to that end. This apocalyptic perspective provides a focus around which we can organize fragmentary references to the future of justification in his other epistles (Rom 2:13, 8:33–34; 1 Cor 4:3–5; Gal 2:17, 5:4–6). What Paul teaches in this connection highlights the "work of faith," alongside Christ's righteousness imputed to faith, as a secondary and derivative, but necessary part of the basis (ground) for a favorable verdict on the last day.

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Despotis, Athanasios. "From Conversion according to Paul and “John” to Theosis in the Greek Patristic Tradition." Horizons in Biblical Theology 38, no. 1 (April 19, 2016): 88–109. http://dx.doi.org/10.1163/18712207-12341317.

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This paper investigates the question of deification in two groups of New Testament texts, i.e. the Pauline Epistles and the “Johannine literature” (fourth Gospel and Epistles of “John”), as well as the Greek patristic tradition. Though a specialized vocabulary referring to deification is missing from these groups of texts, Greek fathers used a very sophisticated combination of Pauline and “Johannine” concepts for the development of their respective theologies of deification. This study tries to explain why the patristic theologies of deification are so closely emulating Paul and “John” and it detects a common line that runs through the background of Paul and “John” as well as the patristic notion of theosis, namely the experience of the beginnings of the Christian life as an ontological transformation, i.e. conversion.

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Guerra, Anthony J. "Romans 4 as Apologetic Theology." Harvard Theological Review 81, no. 3 (July 1988): 251–70. http://dx.doi.org/10.1017/s0017816000010099.

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In recent years, scholars have maintained that sections of the genuine Pauline epistles (especially 1 and 2 Corinthians) and even entire epistles are selfapologies in which Paul defends his apostleship. In the ancient sources, the term “apology” is not restricted to self-defense; the most characteristic Jewish Hellenistic apologies were propaganda on behalf of the law rather than an author's defense against personal accusations. Some fifty years ago, Günther Bornkamm proposed that Paul adapted and modified Jewish Hellenistic apologetic traditions in Rom 1:18 — 3:21. For the most part the thesis of Bornkamm's article and its implications for interpreting Romans have been benignly neglected; even those who accept it only emphasize its pertinence specifically for Romans 1–3. Ernst Käsemann, for instance, believes that with Romans 4, Paul fully embraces “rabbinic methods” and other more traditional Jewish modes of argumentation. This article challenges Käsemann's claim and affirms that Romans 4 is best understood as apologetic theology.

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Aleksiy (Razdorov), Priest. "New Testament Anthropology: Conscience as an Anthropological Phenomenon in the Context of the Epistles of St. Paul the Apostle." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 1 (February 16, 2021): 114–24. http://dx.doi.org/10.37482/2687-1505-v080.

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This article examines the New Testament teaching about man in the authentic epistles of Paul the Apostle. In particular, it studies the anthropological phenomenon of conscience as one of the important ethical terms in Christian worldview. In spite of the fact that this topic has been thoroughly investigated by Western biblical science, Russian theological environment has not been paying it sufficient attention. Therefore, from the position of theological and philological research within the framework of the historical and cultural approach, the article dwells on conscience expressed by Paul the Apostle through the term συνείδησις in the epistles to the Corinthians and the Romans, whose authorship as St. Paul’s is unquestioned by modern biblical studies. The research shows that Paul the Apostle used the term συνείδησις in a sense related to human awareness, without any explicit emphasis on morality as in the works by Stoic philosophers. For St. Paul, the term συνείδησις in a general sense means an autonomous anthropological instance of a person’s judgеment/assessment of his/her own behaviour in relation to the norms, laws and rules adopted by him/her. However, depending on the historical circumstances in the life of Christian communities, Paul the Apostle gave this term his own semantic connotations. According to this research, in the text of the Pauline epistles συνείδησις appears not only as a general anthropological phenomenon, but also as an independent (autonomous) personified witness to the truth, as an instance that checks the correspondence between the declared value norms in the mind and the person’s own behaviour. This instance reflects the mental activity of a conscious human as a person in any cultural and historical epoch regardless of his/her religious preferences.

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Dissertations / Theses on the topic "Epistles of Paul"

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Waters, Guy. "The end of deuteronomy in the epistles of Paul." Tübingen Mohr Siebeck, 2002. http://deposit.ddb.de/cgi-bin/dokserv?id=2773048&prov=M&dok_var=1&dok_ext=htm.

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Hopkins, S. Bradley. "Leadership development as practiced by Paul in the Pastoral Epistles." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Ivanoff, Jonathan. "The language of powers in the epistles of St. Paul." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Robertson, Charles Kevin. "Paul and conflict management in 1 Corinthians 1-6 : a systems approach." Thesis, Durham University, 1999. http://etheses.dur.ac.uk/1133/.

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Morrison, Steve. "Euaggelion Kata Paulon, a study of Paul's initial preaching to gentiles according to his epistles and the Book of Acts." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.109-0001.

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Gilliland, Maegan Chloe Marie. "The text of the Pauline Epistles and Hebrews in Clement of Alexandria." Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/22015.

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The primary goal of this research is to produce a text-critical evaluation of the Pauline Epistles and Hebrews as represented in the writings of Clement of Alexandria, an early Christian theologian who lived ca. 200 AD. The result of such an undertaking will be a refined understanding of the transmission of the New Testament text at the end of the 2nd century, a time period for which we have very little textual data. Unlike our earliest New Testament manuscripts, the text of the early Church Fathers is preserved exclusively in later manuscripts. These manuscripts are often far removed from the original Patristic documents by both date and location. This results in an added layer of textual complexity for which the text critic must account, especially in the evaluation of a Church Father’s citation of New Testament manuscripts. Because of the multivalent nature of the research, the biblical data extracted from Clement of Alexandria’s writings will undergo several stages of statistical analysis comparing it to other early Greek New Testament manuscripts. The resulting data will reveal if the early text of the Pauline Epistles and Hebrews was stable (controlled) or if it underwent changes due to scribal additions and subtractions. It will also shed light on the citation techniques used by Clement of Alexandria, an early Christian reader. The combined data will allow New Testament scholars to generate a more precise critical edition of the Greek New Testament and come to a better understanding of how the earliest Christian communities transmitted the New Testament text.

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Walton, Stephen. "Paul in Acts and Epistles : the Miletus speech and 1 Thessalonians as a test case." Thesis, University of Sheffield, 1997. http://etheses.whiterose.ac.uk/3444/.

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This study contributes to debates over the portraits of Paul in Acts and his epistles by considering the one Pauline speech to Christians in Acts, the speech to the Ephesian elders at Miletus (Acts 20: 18b-35). After surveying previous work, a two-way comparison is made, comparing the Miletus speech with (i) speeches by Jesus in Luke's Gospel, to see how Lukan it is, and (ii) 1 Thessalonians, to see how Pauline it is. A hierarchical method is outlined for identifying parallels. A study of the speech shows it to be a well-structured 'farewell', in which Paul commissions the elders for ministry after his departure to Jerusalem. The speech has four major themes: faithful fulfilment of leadership responsibility; suffering; the attitude to wealth and work; and the death of Jesus. Paul is offered as a model of Christian leadership for imitation. A comparison with Luke's Gospel identifies three passages which parallel the speech (22: 14-38; 12: 1-53; 21: 5-31), and four briefer passages (7: 38,44; 9: 2; 10: 3; 13: 32f). 22: 14-38 parallels the speech especially closely. A clear picture of Luke's view of Christian leadership emerges - modelled by Jesus, taught to his disciples, modelled by Paul, and then taught to the elders, the leaders of the next Christian generation. The comparison with 1 Thessalonians recognises the four major Miletus themes in the letter, and identifies a number of passages and ideas in the letter which have parallels in the speech. A clear picture of Christian leadership emerges, looking remarkably like that found in Luke-Acts. A conclusion reviews the argument, concludes that the speech is not dependent on the letter, and outlines results for debates about Paul in Acts and epistles.

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Stanley, Christopher D. "Paul and the language of Scripture : citation technique in the Pauline Epistles and contemporary literature /." Cambridge ; New York ; Melbourne : Cambridge University press, 1992. http://catalogue.bnf.fr/ark:/12148/cb35699716f.

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Schumacher, Robin Maurice. "A biblical investigation of the Pauline apologetic framework and its implications for evangelism in a postmodern context / by Robin Schumacher." Thesis, North-West University, 2011. http://hdl.handle.net/10394/4585.

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This work is an investigation to uncover the apologetic framework used by the Apostle Paul and discuss how it might be applied to current evangelistic efforts in Postmodernism. To be certain, there are a number of issues that face Christianity in the twenty–first century. I will give particular emphasis to the philosophical teachings and arguments that are characterized as being postmodernist in nature. Although within Postmodernism numerous individual challenges to Christian thought are present, I have selected four core issues to examine: (1) relative truth; (2) relative language and meaning; (3) philosophical pluralism; (4) a perceived lack of authenticity in the lives of professing Christians. The first three have been chosen because I believe there to be a meaningful downward progression from the first to the third, which culminates in what I believe is a relegation of the Christian Gospel to the realm of opinion and not truth. The fourth challenge has been selected because of recent research that argues it has perhaps become the single biggest obstacle for postmodernists in considering Christianity as a valid belief system. Once each of these evangelistic challenges is explored in detail and traced from its point of origin, attention is then given to uncovering the apologetic framework used by the Apostle Paul in the first century. This process is basically two–step in nature. Step one involves gaining an understanding of the Apostle Paul's world and discovering the factors that molded him into God's first century apologist. This involves examining Paul's culture, the competing religions and philosophies of the first century, the background and education of the Apostle, and his conversion and commissioning by God while on the road to Damascus. The resulting information allows us to build a bridge between the first century world of the Apostle Paul and today's postmodernist age. The second step in uncovering Paul's apologetic framework is to examine the biblical texts that describe the Apostle's evangelistic efforts and thoughts regarding the delivery of an apologia for the Christian faith. This equates to an investigation of the book of Acts and the Pauline corpus. The conclusions of this inquiry result in a new apologetic classification - that of tria martus or 'three witness' apologetics - with the cornerstone verse of the framework being 1 Thess. 1:5, which says: "for our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake." Labeling each component of Paul's apologetic framework results in an analysis being performed of the message of Paul, the method of Paul, and the manner of Paul. After this has been done, one last question with respect to Paul's framework needs to be answered: Is the Apostle's apologia prescriptive or descriptive? While the book of Acts describes Paul's evangelistic and apologetic method in action, does Paul prescribe his method in his writings? Answering this question is pivotal in deciding whether to take Paul's framework and apply it to today's postmodernist culture. I believe the evidence points to Paul's framework being prescriptive, so the task then becomes how to apply the Apostle's apologia to Postmodernism, and how it addresses the challenges to Christianity that were identified earlier. As Paul's apologetic framework consists of three components, it becomes sensible for modern day apologists to take each part of the Apostle's framework and apply it to the various dimensions of the postmodernist unbeliever. This application results in an evangelist speaking to the rational, spiritual, and moral dimensions of non–Christians, with each challenge of Postmodernism being appealed to amongst the various dimensions. When applied, I believe three–witness apologetics represents a strong framework for giving honest and robust answers to the postmodernist unbeliever. While the postmodernist culture certainly poses some threats to Christianity, I firmly believe that the Apostle Paul would have thrived in today's climate and eagerly sought out converts from Postmodernism. I also believe that those who choose to use his apologetic framework will enjoy a harvest that enlarges the body of Christ and brings glory to the Creator of all humankind.
Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2011.

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Van, Deventer Hendrik Jakobus. "The semantic field 'salvation' in Paul's major epistels [Microfiche] : a componential analysis of his soteriological metaphors." Thesis, Stellenbosch : Stellenbosch University, 1986. http://hdl.handle.net/10019.1/65417.

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Microreproduction of original thesis.
Thesis (DTh)--Stellenbosch University, 1986.
Some digitised pages may appear illegible due to the condition of the original microfiche copy.
ENGLISH ABSTRACT: no abstract available
AFRIKAANSE OPSOMMING: geen opsomming

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Books on the topic "Epistles of Paul"

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Barrie & Jenkins (London, England), ed. The Epistles of St. Paul. London: Barrie & Jenkins, 1989.

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Bock, Emil. Saint Paul: Life, epistles, and teaching. Edinburgh: Floris Books, 1993.

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Conybeare, William John. The life and epistles of St. Paul. London: Longmans, Green, 1989.

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Washburn, E. A. (Edward Abiel), 1819-1881 and Harwood Edwin 1822-1902, eds. The two epistles of Paul to Timothy. New York: Charles Scribner, 1986.

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1812-1867, Lillie John, and Riggenbach J. (Johannes) 1818-1890, eds. The two epistles of Paul to the Thessalonians. 5th ed. New York: Charles Scribner, 1986.

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F, I. The two epistles of Paul to Timothy opened. [London] printed: [s.n.], 1985.

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Society, International Bible, ed. Pitu Ginis nog sinulat ni Paul: Seven Epistles. [New York]: International Bible Society, 1987.

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Rao, O. M. A brief study of Paul and his Epistles. Delhi: Indian Society for Promoting Christian Knowledge, 2011.

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A, Greer Rowan, ed. The commentaries on the minor epistles of Paul. Leiden: Brill, 2010.

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A, Greer Rowan, ed. The commentaries on the minor epistles of Paul. Atlanta: Society of Biblical Literature, 2010.

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Book chapters on the topic "Epistles of Paul"

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Nuovo, Victor. "The Reasonableness of Christianity and A Paraphrase and Notes on the Epistles of St Paul." In A Companion to Locke, 487–502. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2015. http://dx.doi.org/10.1002/9781118328705.ch25.

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"Personal Information about Paul." In The Pastoral Epistles, 124. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctvb6v81c.38.

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BRUCE, F. F. "THE EPISTLES OF PAUL." In Peake's Commentary on the Bible, 927–39. Routledge, 2003. http://dx.doi.org/10.4324/9780203198391-87.

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"The Gospel Entrusted to Paul." In The Pastoral Epistles, 22–26. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctvb6v81c.10.

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"Paul, Example of God’s Mercy." In The Pastoral Epistles, 27–31. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctvb6v81c.11.

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Cain, Andrew. "A Choice of Epistles." In Jerome's Commentaries on the Pauline Epistles and the Architecture of Exegetical Authority, 7–46. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192847195.003.0002.

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This chapter begins by elaborating on the circumstances under which Jerome composed his four Pauline commentaries in Bethlehem during the summer and early autumn of 386, ostensibly in response to a formal commission by his literary patrons Paula and her daughter Eustochium. The chapter focuses on the impetuses behind Jerome’s work on Paul and addresses several vital questions related to his authorial intent. Why did Jerome, who by inclination and research output was overwhelmingly a Hebrew Bible scholar, comment on Paul at all? Why did he do so at this particular juncture in his literary career, given that there are no real traces of a prior interest in Paul’s writings? Why, moreover, did he compose commentaries on the seemingly miscellaneous quartet of Galatians, Ephesians, Titus, and Philemon?

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Hultgren, Arland J. "The Pastoral Epistles." In The Cambridge Companion to St Paul, 141–56. Cambridge University Press, 2003. http://dx.doi.org/10.1017/ccol0521781558.011.

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"The Pastoral Epistles:." In The Apostle Paul and His Letters, 237–60. Catholic University of America Press, 2022. http://dx.doi.org/10.2307/j.ctv289dp17.19.

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Aageson, James W. "The Pastoral Epistles." In The New Cambridge Companion to St Paul, 152–68. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781108529204.008.

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"PAUL AND THE PAULINE EPISTLES." In Review of Biblical Literature, 2020, 379–409. SBL Press, 2021. http://dx.doi.org/10.2307/j.ctv1xsm8rn.26.

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