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Journal articles on the topic 'Epistles of Paul'
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1
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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Cipriani, Nello, and Enrique Eguiarte. "Agustín lector de los comentarios paulinos de Mario Victorino." Augustinus 56, no. 222 (2011): 425–41. http://dx.doi.org/10.5840/augustinus201156222/22339.
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The article deals with the traces of Marius Victorinus’ Commentaries on the Epistles of Paul in Augustine’s Dialogues of Cassiciacum, especialy on the Trinitarian teachings and in the expression of Christian Faith.
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Theobald, Michael. "Vom Werden des Rechts in der Kirche." Zeitschrift für die neutestamentliche Wissenschaft 106, no. 1 (January 31, 2015): 65–95. http://dx.doi.org/10.1515/znw-2015-0004.
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Abstract: The paper examines instructions of a legal nature contained in the pseudepigraphical Pastoral Epistles and in Paul, with the objective of exploring factors involved in legal education through a comparison of these texts. Since Paul leaves matters of order to be regulated by his communities, the difference between the two does not lie in an alleged dichotomy of charisma and law, but in an “institutionalization process” that has meanwhile advanced. By way of example, this paper examines the rules of “excommunication” (Tit 3,10; cf. 1Tim 1,20), the institution of widows (1Tim 5,3–16) and the remuneration of presbyters including further provisions regarding their office (1Tim 5,17–25). This results in hermeneutic insights regarding the understanding of the Pastoral Epistles, as well as the theological place of law in the church.
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Larsson, Edvin. "Paul: Law and Salvation." New Testament Studies 31, no. 3 (July 1985): 425–36. http://dx.doi.org/10.1017/s0028688500013953.
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From F. Chr. Baur and onwards, New Testament scholarship has laid strong emphasis on the difference between the Paul of the letters and the Paul of Acts. A few examples will suffice to illustrate this approach. The real Paul, the Paul of the letters, claims to be an apostle. In Acts he is depicted as subordinate to the Twelve, for whom the title apostle is reserved. In Galatians and Romans Paul takes up a strongly polemical attitude to the Jewish torah and to circumcision. The Paul of Acts circumcizes Timothy (16. 3). And he declares his solidarity with the law, the prophets and the people of Israel (23. 6; 24. 14 f.; 26. 6, 23; 28. 21). In his epistles Paul strongly emphasizes the significance of the death of Christ. He proclaims its atoning effect for all mankind (Rom 3. 24 ff.; 5. 6 ff. 1 Cor 1. 18 ff.; 15. 3; 2 Cor 5. 18 ff.; Gal 3. 13). The author of Acts seems to regard the suffering and death of Jesus, the servant of God, almost as a test, which he had to undergo before ‘entering upon his glory’. To be sure, the death of Christ is also by Luke described as the act through which he won the church for himself (20. 28). And the missionary message in Acts contains the statement that he died according to the Scriptures (3. 18; 13. 27–29). It is, nevertheless, obvious that the death of Christ does not receive the same comprehensive interpretation in Acts as in the Pauline epistles.
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Desnitsky, Andrei S. "Power Metaphors and Metaphors Power with Paul the Apostle." Orientalistica 1, no. 1 (March 28, 2018): 115–26. http://dx.doi.org/10.31696/2618-7043-2018-1-1-115-126.
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This article deals, both theoretically and practically, with metaphors from the Pauline Epistles (parts of the New Testament), that have to do with the state power. This theme remains ever important because these texts ate fundamental for all Christian denominations in their attitude towards their existing states. Recently, the cognitive approach to metaphors allowed for better understanding of nuances and hidden scenarios. As the result, in addition to unconditional loyalty modern scholars payed attention to other essential Pauline ideas, such as the hierarchy of values: the main Christian citizenship relates to heaven while the Roman state they obey as long as it does not contradict the first principle. This question becomes yet more important in connection with the modern translations of Pauline epistles.
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Михаил Всеволодович, Ковшов,, Еремин, Михаил, and Тодиев, Александр. "The Doctrine of the Judgment of God over the Gentiles in the Epistle of St. Paul the Apostle to the Romans (Romans 1, 18-32): An Attempt of Theologicaland Exegetical Commentary." Библейские схолии, no. 1(2) (June 15, 2022): 22–50. http://dx.doi.org/10.31802/bsch.2022.2.1.002.
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Статья посвящена раскрытию темы Суда Божия на примере отрывка (Рим. 1, 18-32). Тема Суда Божия важна для изучения библейского богословия и христианского нравственного учения. Она является общей для посланий апостола Павла, но особенно раскрывается в послании к Римлянам и приобретает новый оттенок в контексте всего Священного Писания и иудейского богословия. Отрывок Рим. 1, 18-32 является первым представлением темы Суда Божия в этом послании св. апостола Павла. В нем можно проследить мотив, функцию, объект и основания Суда Господня над человеком. The article is devoted to the disclosure of the topic of the Judgment of God on the example of the passage (Rom. 1, 18-32). The topic of the Judgment of God is important for the study of biblical theology and Christian moral teaching. It is common to the epistles of the Apostle Paul, but it is especially revealed in the epistle to the Romans and takes on a new shade in the context of all Holy Scripture and Jewish theology. The passage Rom. 1, 18-32 represents the first presentation of the theme of the Judgment of God in this epistle of St. Paul the Apostle. It is possible to trace the motive, function, object and grounds of the Judgment of the Lord over man in this passage.
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Mealand, David L. "Positional Stylometry Reassessed: Testing a Seven Epistle Theory of Pauline Authorship." New Testament Studies 35, no. 2 (April 1989): 266–86. http://dx.doi.org/10.1017/s0028688500024656.
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It is well known that earlier ways of measuring the style of Paul's epistles have in recent years been supplemented by specific tests based on calculations of the frequency of certain particles, sentence lengths, use of the subjunctive, use of specific tenses and the like. Two prominent works using such methods reach very different conclusions. In an important recent book Anthony Kenny puts forward a conclusion phrased in terms which reflect the judicious caution of one well versed in philosophy. He does not boldly assert that it is probable that Paul wrote twelve of the surviving epistles, merely that on the evidence which he collected he saw ‘no reason to reject the hypothesis that twelve of the Pauline epistles are the work of a single, unusually versatile author’.
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Baker, Daniel J. "“Two-Stage” Spirit Reception in the Writings of Paul." Pneuma 44, no. 1 (March 21, 2022): 41–59. http://dx.doi.org/10.1163/15700747-bja10064.
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Abstract In his 2017 article, “Subsequence in the Pauline Epistles,” Robert Menzies asked, “Is the pentecostal doctrine of subsequence compatible with Paul’s pneumatological perspective?” His answer was yes, based especially on 2 Timothy 1:6–7 and Romans 1:11. However, he notes, “most scholars” reject this position. Building on 1 Corinthians 12:13 and a perceived absence of Spirit reception in Paul’s epistles, these authors would agree with D.A. Carson that “Paul stands positively against” seeing Spirit baptism as “a post-conversion enduement of the Spirit to be pursued by each believer.”1 This article takes up Menzies’ question and builds on his work. It begins with a summary of his article, investigates whether 1 Corinthians 12:13 contradicts a “two-stage” model of Spirit reception, and then examines nine Pauline texts that add more support to Menzies’ proposal. The findings are summarized at the end.
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Garber, Zev. "The New Testament in Jewish-Christian Dialogues." Socio-Historical Examination of Religion and Ministry 3, no. 2 (December 10, 2021): 201–12. http://dx.doi.org/10.33929/sherm.2021.vol3.no2.01.
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The Christian biblical canon consists of the Old Testament (referenced as the Hebrew Bible by Jews), New Testament, and Apocrypha for some denominations (e.g., the Roman Catholic Church). The name “New Testament” is associated with, but misapplied with the Berit Ḥadasha/“New Covenant” which the Lord was to make with the Houses of Israel and Judah, not with Nations (Jer 31:30). A more accurate association/understanding is “new covenant in my (Jesus) blood” (Luke 22:20; 1 Cor 11:25); “new covenant not of the letter but of the Spirit” (2 Cor 3:6); “the veil remains when the old covenant (Torah) is read” (2 Cor 3:14); and so on. The New Testament embraces 27 separate books of different size, composition, and focus. They include the Four Gospels (Matthew, Mark, Luke, John), the Acts of the Apostles, 13 Epistles by Paul, the Epistle to the Hebrews, Epistles by Peter, James, John, and Jude, and John’s Revelation (the Apocalypse). This article discusses the teachings and person of Jesus, as well as events in first-century Christianity (primarily spelled out in the Gospels and Pauline literature), evaluated from the perspective of Jewish-Christian polemics, apologetics, and respectful co-existential dialogue.
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Немат, Сара. "ПУТОВАЊА И МИСИЈА СВЕТОГ АПОСТОЛА ПАВЛА." ИСХОДИШТА 8, no. 1 (August 18, 2022): 189–205. http://dx.doi.org/10.46630/ish.8.2022.13.
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The scope of the work includes the chronology of Paul’s travels and the significance of the apostle’s mission, the geographical framework of the apostle’s travels and his most important missionary station, as well as certain socio-historical circumstances of the apostle’s time. At the same time, the key sources for the chronological review and systematization of the most significant events from the life of the Holy Apostle Paul are the Acts of the Apostles by Evangelist Luke, which presents the apostle’s life, mission and goals, and the foundations of his theological thought. In addition to the Acts of the Apostles, we will refer to Paul’s epistles in the context of confirming the authenticity of certain moments from the apostle’s life, as well as to a short note from the First Epistle of Clement of Rome on the suffering and death of the apostle Paul. The aim of the paper will be to point out the importance of the mission of the Apostle Paul, it is the importance of his missionary travels, the great success in spreading the teachings of Christ which he achieved with his sermons, with reference to important events from the journey, as well as the basic goals and ultimate achievements.
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Desnitsky, A. S. "Features of the Hellenistic culture of ancient Sudan." Orientalistica 5, no. 3 (September 29, 2022): 522–42. http://dx.doi.org/10.31696/2618-7043-2022-5-3-522-542.
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The article offers a new method of researching early Christian texts. It complements the existing reconstructions of early Christian communities. The method suggests analyzing the polemical texts, first of all, the canonical and non-canonical New Testament Epistles. This would be a basis for reconstructing the views and practices with which the authors argue. The argument is an indirect source on the history of the early Christian communities which yet existed, however, did not leave a sufficient intellectual legacy. The article comprises a research based on these arguments of the Epistles written by apostle Paul and his followers and disciples.
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Davidenko, Priest Anthony, and Galina I. Teplykh. "Features of teaching the course “Epistles of St. Paul” in a modern theological school: Problems and prospects." Issues of Theology 3, no. 4 (2021): 527–36. http://dx.doi.org/10.21638/spbu28.2021.406.
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This article is devoted to the relevant problems of teaching a course on the Holy Scripture of the New Testament in a modern theological school, in particular the corpus of the Epistles of the Apostle Paul. The epistles of the Holy Apostle Paul have always been and remain an invaluable storehouse for theologians and preachers of the Church. It is no coincidence that almost all the holy fathers and teachers of the Church turned to the works of the holy apostle to one degree or another in order to find in them an unshakable foundation of theology. Often, opponents of the Church use excerpts from the Pauline epistles, taking them out of context, to justify their errors. Due to such a high significance of the written heritage of the “apostle of languages”, a young Christian and future shepherd of spiritual sheep studying at a theological school is obliged to know and understand it. The eternal problems of motivating students and their knowledge of sources when studying the Holy Scriptures of the New and Old Testaments do not disappear, and new ones are added to them. In this work, the problems that young teachers may face at the beginning of their teaching activities are brought to the fore. In the second half of the article, possible solutions are presented, which have been partially tested in practice.
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Munro, Winsome. "Interpolation in the Epistles: Weighing Probability." New Testament Studies 36, no. 3 (July 1990): 431–43. http://dx.doi.org/10.1017/s0028688500015848.
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In my book Authority in Paul and Peter: The Identification of a Pastoral Stratum in the Pauline Corpus and 1 Peter, I claim to have established not certainty, but a balance of probability, that an extensive layer of Pastoral-type redaction overlies this literature. I did so on the basis of an accumulation of converging lines of evidence which came to light in applying different kinds of criteria to relevant passages. Something I did not do, which I propose now to consider and illustrate, is how to weigh degrees of probability that particular passages are later addition or interpolations, whether they can be connected with the Pastoral Epistles or not.
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Fathony, Bimba Valid. "Petunjuk Konsep Tauhid dalam Surat-Surat Rasul Paulus." Jurnal Ilmiah Citra Ilmu : Kajian Kebudayaan dan Keislaman 19, no. 1 (May 23, 2023): 45–57. http://dx.doi.org/10.58523/jici.v19i1.148.
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The Apostle Paul is the most famous figure in the New Testament. His ministry has transcended geographical and national boundaries. Paul preached the Gospel and the teachings of Jesus to many nations and figures. The teachings that Jesus brought were the teachings of monotheism as well as the teachings preached by Paul, of course, many of his letters contained the concept of monotheism as described in this study. The purpose of this study is to analyze the concept of monotheism in the Epistles of the Apostle Paul. In this study the researcher analyzed the concept of monotheism in several letters written by the Apostle Paul. This study uses a qualitative research method with a library research approach and Paul Ricoer's hermeneutic analysis, which is suitable for use in the interpretation of sacred religious texts.
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Bowens, Lisa M. "African American Readings of Paul: Reception, Resistance, and Transformation." Journal of Pentecostal Theology 32, no. 1 (February 27, 2023): 33–44. http://dx.doi.org/10.1163/17455251-32010014.
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Abstract African American Readings of Paul: Reception, Resistance, and Transformation is the first monograph devoted to investigating a historical trajectory of how African Americans have understood the apostle Paul and utilized his work in their own writings. The central question the book explores is how African Americans interpreted Paul and the Pauline epistles from the 1700s to the mid-twentieth century. Readers will find analyses of primary texts that include petitions, sermons, essays, and autobiographies. The book also examines conversion narratives from the formerly enslaved and their use of Paul to describe these supernatural encounters. The research included in the book involves a three-layered nexus of historical, theological, and biblical inquiry.
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den Dulk, Matthijs. "I Permit No Woman to Teach Except for Thecla." Novum Testamentum 54, no. 2 (2012): 176–203. http://dx.doi.org/10.1163/156853612x628142.
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Abstract Analysis of the relationship between the Acts of Paul (APl) and the Pastoral Epistles (PE) that is attentive to the differences between the individual PE provides decisive evidence against the theory that the PE responded to oral traditions later written down in the APl. This study further suggests that the author of the APl did probably not regard 1 Tim as an authoritative Pauline missive and argues that the author of the APl sought to advance 2 Tim’s image of Paul over and against the portrayal of the apostle found in 1 Tim.
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Lollar, Jacob A. "“The History that Should be Placed at the Beginning of the Book of Paul the Apostle”: New Evidence for the Syriac Euthalian Apparatus in Apocryphal Texts." Hugoye: Journal of Syriac Studies 24, no. 1 (October 1, 2021): 187–216. http://dx.doi.org/10.31826/hug-2021-240106.
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Abstract This paper introduces some overlooked witnesses to the Syriac translation of the Euthalian Apparatus found in apocryphal narratives about Paul. The narratives entitled the “History of Paul”, the “Martyrdom of Paul the Apostle and the Discovery of His Severed Head”, and “The History That Should be Placed at the Beginning of the Book of Paul the Apostle” preserve portions of the prologue to Paul’s Epistles attributed to Euthalius. These narratives circulated independently from New Testament manuscripts where the Euthalian Apparatus typically circulates as paratextual material. They are clearly dependent on the Euthalian prologue and are valuable witnesses for understanding the development and use of the Apparatus in Syriac. These three narratives appear to preserve an early version of the Euthalian Apparatus prior to the insertion of the martyrium Pauli in the fifth century.
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Gaponenkov, Alexey А. "The Bible in the religious and philosophical works of N. S. Arseniev: Mystical experience." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 23, no. 1 (March 21, 2023): 9–14. http://dx.doi.org/10.18500/1819-7671-2023-23-1-9-14.
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The article traces the formation of the mystical experience of Nikolai Sergeevich Arseniev (1888–1977) on the basis of the memoir book “Gifts and Encounters of the Life Path” (1974), and the stages of his consideration of biblical studies. The analysis of Arseniev’s exegetical work “The Religious Experience of the Apostle Paul” (1935) is proposed. He was one of the Russian thinkers in whose writings the Holy Scripture occupied a central place, and almost all of his religious ideas grew out of New Testament books, and biblical concepts. As an exegete, he studied the problem of the Logos in the Gospel of John the Evangelist and the mystical experience of the Epistles of the Apostle Paul. The cross-cutting theme of Arseniev’s works was mysticism in ancient cults, the poetry of the Middle Ages, the works of the desert fathers, the texts of Russian and Western European ascetics of piety, religious philosophers (A. S. Khomyakov, I. V. Kireevsky, S. N. Trubetskoy, S. L. Frank) and biblical scholars. He relied on the mystical experience of the Church, the unity of Christians. In the Epistles of the Holy Apostle Paul, Arseniev emphasized the mysticism of life in Christ, Christian realism, the realism of the Cross of the Lord, and the realism of Resurrection. In general, the mystical experience of Paul, his preaching and activity, according to Arseniev, differs from “our usual experience” and is more real, since the apostle is “subdued”, “captured” by Christ, His fullness, and the grace of God.
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Gathercole, Simon. "The Historical and Human Existence of Jesus in Paul’s Letters." Journal for the Study of the Historical Jesus 16, no. 2-3 (December 6, 2018): 183–212. http://dx.doi.org/10.1163/17455197-01602009.
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The present article seeks to show that the case for the mythical Jesus is seriously undermined by the evidence of the undisputed Pauline epistles. By way of a thought experiment, these letters are taken in isolation from other early Christian literature, and are discussed in dialogue with mythicist scholarship. Attention to the language of the birth, ancestry and coming of Jesus demonstrates the historicity and human bodily existence of Jesus. There is also information about his ministry, disciples, teaching and character in the epistles which has been neglected. Paul’s letters, even taken alone, also show the Herodian timeframe of Jesus’ ministry. The evidence discussed challenges not only mythicist hypotheses, but also the minimalist strand of more mainstream Jesus-Paul research.
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Sharov, Konstantin. "Gender topic in the Corinthian sermons and epistles of the apostle Paul." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 14, no. 1 (2020): 267–77. http://dx.doi.org/10.25205/1995-4328-2020-14-1-267-277.
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In the paper, several well-known passages from the Epistles of the Apostle Paul are studied that raise the women’s issue in Corinth and still cause many discrepancies and contradictory assessments from masculine bias and chauvinism in early Christian preaching to St Paul’s personal misogyny. The author shows that these places should be interpreted as a continuation of the Corinthian sermons of the Apostle, deliberately composed by Paul in the context of non-Christian Greco-Roman culture of Corinth revived by Julius Cæsar. At the heart of this Corinthian culture, there was the famous temple of Aphrodite, sacred prostitution and the exquisitely hedonistic hetæras society.
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Thornhill, Anthony C. "The Resurrection of Jesus and Spiritual (Trans)Formation." Journal of Spiritual Formation and Soul Care 5, no. 2 (November 2012): 243–56. http://dx.doi.org/10.1177/193979091200500205.
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What does Paul envision as the basis for the spiritual (transformation of the believer? Several key passages in the Pauline epistles reveal that Paul envisions a vibrant connection between the resurrection of Jesus and the expected character qualities and behaviors of those who are in Christ. In examining this connection between resurrection and Christian maturation, three distinct, though interrelated, emphases may be identified: 1) identification with Jesus in his resurrection, 2) submission to the lordship of Jesus and the expectations of his kingdom, and 3) hope in the future resurrection of those who are “in Christ.” While these form the “ground” for spiritual (trans)formation, Paul further offers a model for applying this resurrection identification in the “here and now” life of the believer.
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Collins, Raymond F. "Book Review: Paul, the Pastoral Epistles, and the Early Church." Interpretation: A Journal of Bible and Theology 63, no. 1 (January 2009): 100–101. http://dx.doi.org/10.1177/002096430906300135.
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Allen, Garrick V. "Early Textual Scholarship on Acts: Observations from the Euthalian Quotation Lists." Religions 13, no. 5 (May 12, 2022): 435. http://dx.doi.org/10.3390/rel13050435.
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This article examines two aspects of the ubiquitous, but oft-overlooked, set of paratexts known as the Euthalian Apparatus. The Euthalian apparatus supplements Acts, the Pauline Epistles, and the Catholic Epistles in a variety of manuscripts, framing these works with prefaces, cross-references, lists of various kinds, and biographic texts relating to Paul. To begin to understand this variable system as a work of late-ancient textual scholarship, transmitted in hundreds of medieval manuscripts, I examine the two quotation lists provided for Acts, focusing on their various presentations in the manuscripts, using GA 1162 as an example. Examining these lists enables us to better understand the reception of Acts’ use of Jewish scripture, Acts’ reception in late-ancient scholastic contexts, the transmission of quotations, and the complexity involved in defining the boundaries of canonical ideologies.
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Moore, Hamilton. "THE CONCEPT, BASIS AND CALL TO GODLINESS IN THE PASTORAL EPISTLES." Semănătorul 4, no. 1 (October 10, 2023): 47–76. http://dx.doi.org/10.58892/ts.swr4130.
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This article will focus upon the concept of godliness in the Pastoral Epistles. The actual term eusebeia, “godliness,” is used ten times in the Letters, (1 Timothy 2:2; 3:16; 4:7, 8; 6:3, 5, 6, 11; 2 Timothy 3:5; Titus 1:1) Beyond these Epistles the word occurs only once in Acts 3:12 and four times in 2 Peter 1:3, 6, 7; 3:11. Related words, as the adjective eusebēs “devout” or “godly,” the adverb eusebōs “godly” and the verb eusebein “to worship” or “show godliness” are also found. Wherever these words occur there appears to be no significant difference in meaning. This article will seek to explore the concept eusebeia, noting how it was used in the Greco-Roman society and the Hellenistic Jewish community. Considering the main texts where the term occurs in the Pastoral Epistles, we will examine how Paul has then adapted this concept to define for Timothy and Titus the Christian’s new existence in Christ, based on his mission, an existence reflecting devotion to God and the consequent manner of life which follows, whether one is in leadership or otherwise.
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Herzer, Jens. "Zwischen Mythos und Wahrheit: Neue Perspektiven auf die sogenannten Pastoralbriefe." New Testament Studies 63, no. 3 (May 31, 2017): 428–50. http://dx.doi.org/10.1017/s0028688517000066.
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The perspective on the Pastoral Epistles presented in this paper differs from the established scholarly consensus and moves beyond the controversy concerning pseudonymity versus authenticity. After examining the development of the ‘Corpus Pastorale’ theory and clarifying some methodological questions, the paper argues for an interpretation of the Pastorals separately from each other and in their specific relation to Paul and his tradition. Significant examples indicate the possibility of understanding 2 Timothy and Titus as authentic letters of Paul, whereas 1 Timothy proves to belong to the second century ce. From this perspective, many otherwise contradictory aspects of the history of interpretation regain their rationale.
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Демиденко, С. С. "Epicurean and St. Apostle Paul’s teaching: similarities and differences." Труды кафедры богословия Санкт-Петербургской Духовной Академии, no. 1(21) (March 1, 2024): 10–17. http://dx.doi.org/10.47132/2541-9587_2024_1_10.
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Статья знакомит читателя с рядом текстологических параллелей в трудах святого апостола Павла и философов-эпикурейцев. Автор приводит свой анализ сходств и различий между этическим учением ап. Павла и эпикурейцев, опираясь на оригинальные тексты Посланий апостола и произведений античных мыслителей. Именно поэтому в данной работе приводятся краткие исторические сведения об эпикурейской традиции, после чего следует главная ее часть — анализ письменного наследия ап. Павла и эпикурейцев в свете их этического учения. Рассматриваемая тема весьма актуальна, поскольку не разработана в достаточной степени ни русскими учеными, ни зарубежными. Этим же обусловлена новизна, поскольку в различных исследовательских материалах, учебных пособиях и т. д. если и встречается сопоставление этического учения ап. Павла и представителей эпикурейской философии, то лишь в общих чертах, без анализа оригинальных текстов Посланий апостола и произведений эпикурейцев. The article introduces its reader to a number of textual parallels in the works of St. Paul the Apostle and of Epicurean philosophers. In this article, the author provides his analysis of the similarities and differences between the ethical teaching of St. Paul and of the Epicureans, based on the original texts of the Epistles of the St. Apostle and on the works of ancient thinkers. That is why this work provides brief historical information about the Epicurean tradition, followed by its main part — the analysis of the written heritage of St. Paul and of the Epicureans in the light of their ethical teaching. The topic under consideration is currently very relevant, since it has not been sufficiently developed either by Russian or foreign scholars. This is the reason for the novelty of the topic, since in various research materials, textbooks, etc., a comparison of the ethical teachings of St. Paul and of the representatives of Epicurean philosophy is made only in general terms, without analyzing the original texts of St. Apostle’s Epistles and Epicurean works.
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Byron, John. "Paul and the Background of Slavery: The Status Quaestionis in New Testament Scholarship." Currents in Biblical Research 3, no. 1 (October 2004): 116–39. http://dx.doi.org/10.1177/1476993x0400300106.
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Over the last thirty years studies of slavery in the Pauline Epistles have tended to follow two different methodological approaches. Some have considered slavery in Paul based on legal definitions while others have gravitated towards sociological definitions. While some have portrayed Greco-Roman slavery as an almost benevolent institution, others have preferred to highlight its more brutal aspects. This article traces the major shifts in New Testament scholarship and how these two contrasting definitions have helped to shape our understanding of Paul and slavery. It concludes with a brief examination of four areas that New Testament scholarship has begun to reconsider as a result of these sifting opinions about Greco-Roman slavery.
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Jerry L. Sumney. "Paul, the Pastoral Epistles, and the Early Church (review)." Catholic Historical Review 94, no. 4 (2008): 761–62. http://dx.doi.org/10.1353/cat.0.0216.
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Wilson, Joseph A. P. "Recasting Paul as a Chauvinist within the Western Text-Type Manuscript Tradition: Implications for the Authorship Debate on 1 Corinthians 14.34-35." Religions 13, no. 5 (May 11, 2022): 432. http://dx.doi.org/10.3390/rel13050432.
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The mandate for women’s silence in 1 Corinthians 14.34-35 is an incongruity within Paul’s undisputed writings. Critical scholars expressed doubts about these verses’ authorship beginning in the nineteenth century. The consensus of egalitarian Paulists today is that vv.34-35 are not Paul’s sentiments. Disagreements about circumstances beyond this fact remain unresolved. Supporters of the quotation/refutation (“Q/R”) hypothesis argue that Paul quoted a letter from Corinth in vv.34-35 and refuted it in v.36. Supporters of the interpolation hypothesis regard the passage as a marginal gloss by a later author, inserted at one of two locations (after v.33 or v.40). The present work favors the Q/R position. Tertullian of Carthage (c.155-220 CE) was the first known exegetist of vv.34-35. Tertullian and his successors employed the Western text-type manuscript tradition. The second century CE displacement of vv.34-35 (following v.40) in this text stream is not evidence of haphazard interpolation. It coheres with a pattern of anti-feminist redactions in the Western texts of the epistles and Acts. The editors of the Western text-type sought to harmonize the genuine epistles with pseudo-Pauline material. This harmonization effort shaped later orthodox exegesis, which established canonical norms by domesticating Paul and recast him in the image of a Greco-Roman gender traditionalist.
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Kister, Menahem. "Romans 5:12–21 against the Background of Torah-Theology and Hebrew Usage." Harvard Theological Review 100, no. 4 (October 2007): 391–424. http://dx.doi.org/10.1017/s0017816007001642.
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Paul was an original thinker, and his epistles are full of novel, at times paradoxical, ideas. Christology stands at the center of Paul's system, and his Christological teaching is unique among Jewish writings of the Second Temple period. Some, especially non-Christological, elements of Pauline theology do, however, have illuminating parallels in earlier Jewish teachings, which seem to have been modified and adapted by Paul to fit his own revolutionary thought. While Paul's theology cannot be reduced to these elements, they might help to explain (at least partly) its emergence. After all, even the ideas of the most original thinkers owe their emergence to prevailing conceptions of the culture in which those thinkers operated, taking some of them for granted and incorporating them naturally into their thought, while struggling with and reacting to others. In Paul's case, Jewish concepts played a significant role in shaping some central features of his theology. Thus, reading Paul in the light of the Dead Sea scrolls and rabbinic writings is important both for understanding Paul as well as for dating and interpreting rabbinic parallels.
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Cuvillier, Elian. "“Jacques” et “Paul” en débat L’épître de Jacques et la tradition paulinienne (Jc 2 : 14-26//Ep 2 : 8-10, 2 Tm 1 : 9 et Tt 3 : 5.8b)." Novum Testamentum 53, no. 3 (2011): 273–91. http://dx.doi.org/10.1163/156853611x542111.
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AbstractFrom a comparison of Jas 2 : 14-26 with Rom 4-5, Gal 2-3 and Phil 3, it can be concluded that James had knowledge of the Pauline epistles. Nevertheless, we can note some significant differences, which lead us to believe that Jas 2 : 14-26 is a dialogue with Pauline Christians of the second generation. A comparison with Eph 2 : 8-10, 2 Tim 1 : 9 and Titus 3 : 5b-8 confirms this hypothesis. The epistle of James is probably the work of the leader of a Judeo-Christian community who, at a time when Judeo-Christianism was trying to join the main Church, was negotiating membership. He was doing this without compromising his beliefs, particularly when he noted certain deviations within the communities which were influenced by Pauline theology. As a conclusion to this analysis, some thoughts are put forward concerning the christology of James, which is more sophisticated than is usually thought.
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Kaden, David A. "Paul, the Law, and Indigenous People: A Response to Christine Hayes." Journal for the Study of Paul and His Letters 7, no. 1-2 (July 1, 2017): 86–93. http://dx.doi.org/10.5325/jstudpaullett.7.1-2.0086.
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ABSTRACT This article adapts a response initially given to panelists at the Pauline Epistles section of the Society of Biblical Literature 2016 Annual Meeting in San Antonio. Specifically, it focuses on Christine Hayes’s written review essay. In my response, I provide an overview of the broader argument I make in my book on Matthew, Paul, and the law; outline some similarities and differences between my book and Matthew Thiessen’s; interact with some critical comments that have been directed toward my work; and provide some avenues of future research in studies of Paul and the law that draw from the field of legal anthropology and that deploy more theoretically sophisticated approaches to comparison and comparative law than have typically been the case in Matthean and Pauline scholarship on law.
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Khandoga, Nikolay A. "Адам и Ева как прообраз Нового Адама и Новой Евы (по учению святителя Иринея Лионского, Тертуллиана и святителя Викторина Петавийского). К вопросу о теории рекапитуляции в раннехристианском богословии." Warszawskie Studia Teologiczne 34, no. 2 (December 31, 2021): 142–59. http://dx.doi.org/10.30439/wst.2021.2.8.
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The doctrine of Adam and Eve as prototypes of New Adam and New Eve (the so-called theory of recapitulation) was first encountered in the epistles of the apostle Paul. Revealing the main feature of this teaching, the supreme apostle reports that the disobedience and sin that Adam and Eve committed were corrected by New Adam and New Eve (see: Rom. 5, 14-15). As a result, instead of the death of Adam and Eve and their descendants (by bodily birth), humanity received immortality, starting with New Adam and New Eve and their descendants (by spiritual birth). Subsequently, the pre-nicene christian writers, for example, Irenaeus of Lyon, Tertullian and Victorinus of Poetovio, resorted to the doctrine of Adam and Eve as prototypes of New Adam and New Eve.
Developing the theory of recapitulation, Irenaeus of Lyon in his works — «Against heresies» and «Proof of the apostolic sermon» — used the epistles of the apostle Paul and the typological method of interpreting Holy Scripture. The saint of Lyon taught, first, that on that day (that is on friday), on which Adam was born, New Adam, or the Lord Jesus Christ, was born; secondly, on that day (that is on saturday), on which Adam violated the only commandment of God (see: Gen. 2, 16-17), the incarnate Son of God suffered. In addition, what the virgin Eve did not fulfill, being disobedient, since she ate the forbidden fruit, the Virgin Mary did, being obedient, since she gave birth to the Lord Jesus Christ.
Following tradition in the presentation of the theory of cancer-capitulation, Tertullian in his treatise «On the flesh of Christ» uses the epistles of the apostle Paul, the works of Irenaeus of Lyon and the typological-mysterious method of interpreting Holy Scripture. The first latin theologian in his work resorted to analogies: the first is an uncultivated land, that is, since the first Adam was created from an uncultivated earth — the Second Adam was also created from an uncultivated earth, or was born from the Blessed Virgin Mary; the second — the heard word, that is, because through the heard word the first Eve sinned — the second Eve also through the heard word did not sin, or became the cause of the salvation of the entire human race.
Developing the theory of recapitulation, Victorinus of Poetovio in his works — «On the сreation of the world» and «On the life of Christ» — relied on the epistles of the apostle Paul, the works of Irenaeus of Lyon and the typological method of interpreting Holy Scripture. The saint of Poetovio taught, first, that on that day (that is on friday), on which Adam was born, the incarnate Son of God was born; secondly, on that day (that is on saturday), on which Adam and Eve violated the only commandment of God (see: Gen. 2, 16-17), the Annunciation of the Blessed Virgin Mary took place and the Lord Jesus Christ suffered; and, thirdly, on that day (that is on the resurrection), on which God the Father and the Son of God created light, the conception of the Blessed Virgin Mary took place, the incarnate Son of God rose from the dead and the second time He will come to earth to judge all human genus.
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WATERS, GUY PRENTISS. "Paul A. Rainbow. Johannine Theology: The Gospel, The Epistles and The Apocalypse." Unio Cum Christo 2, no. 2 (October 1, 2016): 127. http://dx.doi.org/10.35285/ucc2.2.2016.rev1.
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Turner, Geoffrey. "Paul, the Pastoral Epistles, and the Early Church. By James W Aageson." Heythrop Journal 50, no. 1 (January 2009): 152–53. http://dx.doi.org/10.1111/j.1468-2265.2009.00438_36.x.
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Paget, J. C. "Paul, the Pastoral Epistles and the Early Church. By JAMES W. AAGESON." Journal of Theological Studies 60, no. 1 (November 12, 2008): 251–53. http://dx.doi.org/10.1093/jts/fln171.
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Тихонов, Феодорит, and Андрей Лысевич. "The Problem of the Uniqueness of Ambrosiaster on the Material of his Commentary on the Epistle of St. Paul to the Romans." Theological Herald, no. 3(42) (October 15, 2021): 69–89. http://dx.doi.org/10.31802/gb.2021.3.41.004.
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Амвросиаст, анонимный римский экзегет IV в., известный рядом комментариев на отдельные места и книги Священного Писания. Самой крупной его работой является корпус из XIII комментариев на послания ап. Павла, среди которых центральное место занимает толкование на послание ап. Павла к Римлянам. Вопрос литературного влияния на формирование стиля и идей Амвросиаста остаётся до сих пор не вполне выясненным. И хотя исследований о литературных связях изучаемого автора с прочими латинскими писателями существует довольно много, но работы о его связях с восточными экзегетами практически отсутствуют. При этом некоторые учёные отмечают сходства экзегетического подхода и некоторых идей Амвросиаста с традицией Антиохийской школы. В настоящей статье предпринимается попытка систематизировать сведения о литературных связях и зависимости Амвросиаста, а также описываются результаты сравнительного анализа толкований римского экзегета и Диодора Тарсийского на послание ап. Павла к Римлянам. Делается вывод о необходимости и перспективах более глубокого исследования литературной взаимозависимости Диодора Тарсийского и Амвросиаста. Ambrosiaster, an anonymous Roman exegete of the 4th century, known for a number of commentaries on certain passages and books of Holy Scripture. His largest work is the corpus of the XIII Commentaries on the Epistles of St. Paul, among which the central place is occupied by the interpretation of the epistle of St. Paul to the Romans. The question of literary influence on the formation of the style and ideas of Ambrosiaster remains still not entirely clear. And although there are quite a lot of studies on the literary connections of the studied author with other Latin writers, there are practically no works on his connections with Eastern exegetes. At the same time, some scholars note the similarities between the exegetical approach and some ideas of Ambrosiaster with the tradition of the Antiochian school. This article attempts to systematize information about the literary connections and dependence of Ambrosiaster, and also describes the results of a comparative analysis of the interpretations of the Roman exegete and Diodorus of Tarsus on the epistle of St. Paul to the Romans. The conclusion is made about the necessity and prospects of a deeper study of the literary interdependence of Diodorus of Tarsus and Ambrosiaster.
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DOWNS, DAVID J. "Paul's Collection and the Book of Acts Revisited." New Testament Studies 52, no. 1 (December 12, 2005): 50–70. http://dx.doi.org/10.1017/s0028688506000038.
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The narrative of Acts has often been mined for historical information about the monetary collection that Paul raised among the Gentile churches of his mission for the saints in Jerusalem. Most scholars have assumed that Acts refers to the Pauline collection, either in 11.27–30 or 24.17. Against this consensus, this paper contends that the narrative of Acts, when read on its own terms and without the imposition of information from the Pauline epistles, neither mentions nor alludes to Paul's collection for Jerusalem. In its narrative context, Acts 24.17, far from being a reference to the collection, identifies Paul before his accusers as a faithful Jew whose individual piety is demonstrated by almsgiving and worship. Information from the book of Acts, therefore, cannot be used to write the final chapter of the historical reconstruction of the Pauline collection.
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WALL, ROBERT W. "Pauline Authorship and the Pastoral Epistles: A Response to S. E. Porter." Bulletin for Biblical Research 5, no. 1 (January 1, 1995): 125–28. http://dx.doi.org/10.2307/26422130.
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Abstract This brief essay suggests an alternative to modern critical orthodoxy which equates historical authorship with canonicity. Rather than settling the issue of authorship on historical grounds, a canonical approach shifts the reference point of exegesis to the biblical Sitz im Leben, where authorship of a document posits it in an authoritative theological tradition. In this case, the Pauline address of the Pastorals locates these letters within (and not outside) the Pauline corpus and so supplies additional details and perspective to the authorized (i.e., canonical) witness of Paul for today's church.
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WALL, ROBERT W. "Pauline Authorship and the Pastoral Epistles: A Response to S. E. Porter." Bulletin for Biblical Research 5, no. 1 (January 1, 1995): 125–28. http://dx.doi.org/10.5325/bullbiblrese.5.1.0125.
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Abstract This brief essay suggests an alternative to modern critical orthodoxy which equates historical authorship with canonicity. Rather than settling the issue of authorship on historical grounds, a canonical approach shifts the reference point of exegesis to the biblical Sitz im Leben, where authorship of a document posits it in an authoritative theological tradition. In this case, the Pauline address of the Pastorals locates these letters within (and not outside) the Pauline corpus and so supplies additional details and perspective to the authorized (i.e., canonical) witness of Paul for today's church.
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Payne, Michael W. ""Identity" and Global Ethnic Violence." Mission Studies 19, no. 1 (2002): 113–34. http://dx.doi.org/10.1163/157338302x00224.
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AbstractThis article explores the multidimensional nature of globalization as it impacts on "identity," both individually and corporately, in its most common manifestation as violence. Identity is explored in terms of the dialectical interplay between the "one" and the "many" or "universality" and "particularity" in order to offer an alternative reading of "identity" in light ofMiroslav Wolf's work Exclusion and Embrace. To do this the language of Paul in Galatians, and in other epistles as well, needs to be considered. Utilizing the insights of N. T. Wright and Richard Hays, the article then attempts to re-locate "identity" as constituted by our being new women and men in Christ. Also utilized is Paul Hiebert's analysis of set theory, which illustrates the necessity of moving away from "ssentialist" or "primordialist" readings of culture and identity in order to move toward more "centered set" thinking which is typical of Paul in Galatians. The article attempts to reorient Christians to a new way of thinking missiologically in light of the reality of violence and the need for broader notions of reconciliation and redemption.