Dissertations / Theses on the topic 'Fraser, Pauline Criticism and interpretation'

Thesis (MTh)--Stellenbosch University, 2011.
ENGLISH ABSTRACT: In reading the letters of Paul to the community in Corinth, it becomes apparent that Paul communicated from a position of authority. Given the existence of the mighty Roman Empire at the time of Paul’s writings, it raises questions regarding the ways such Empire would have affected Paul. This study assesses the possibility that Paul was influenced, not only by the material Roman world, but also by the socio-political and social-cultural dynamics of the Roman order. Paul may have utilised such order, but as spiritual leader, he could also have opposed it to his own ends and aims. The purpose of this study is to investigate such dynamism. The point of departure is, firstly to briefly discuss the nature of the Roman Empire that filled the ancient Roman world with coinage, statues, temples, poetry, song and public rhetoric. The ubiquitous Roman Empire enforced itself through power dynamics constituted in physical force, rhetoric, the patronage system and the Imperial Cult. Patronage operated in tandem with other aspects of the imperial system as a means of social control. It leads, therefore, to a more focussed investigation of patronage as one of the significant dimensions of Empire. Honour, prestige and status disparity governed social relations through complex, reciprocal relationships. No one was immune to the social tug-of-war, and within this context, Paul engaged in his Corinthian correspondence. Paul’s first Corinthian correspondence, specifically 1 Cor 4:14-21, is then comparatively investigated in the light of patronage as dimension of Empire. Paul integrated values such as honour and shame, and used the system of patronage in order to achieve his objectives with the Corinthian community. The socio-rhetorical analysis of this section of Paul’s correspondence investigates socio-cultural, intertextual and ideological aspects of the text. 1 Cor 4:14-21 is the culmination of the first part of Paul’s argument for ὁμόνια (concord), and he empowers his deliberation through patronage. He positions himself uniquely as father of the community, which empowers him with patria potestas (absolute authority). He also describes the way the Corinthians should bestow honour upon themselves. Paul’s use of a challenge-riposte and encomium brings all the weight of his argument to bear, upon his mimetic command to μιμηταί μου γίνεσθε (be imitators of me). The findings of this study indicate that Paul also opposes Empire in various ways. He opposes patronage, when he champions allegiance to an alternative Κύριος (Lord) that represents an alternative kingdom. He acts as a broker between Christ and the community, but the reciprocal relationship consists of shameful behaviour. Paul’s application of patronage does not serve to enhance his social position and poses a significant challenge to the norms of patronage in the Empire. The patent and unresolved tension within his rhetoric stretches between liberal use of patronage, and his opposition of aspects of the imperial order, such as patronage and the abuse of power. This leads to the conclusion that Paul still subjected the attributes of Empire to his own objectives. He had more than a purely political or merely spiritual agenda in mind and ultimately this remains the power and mystery of his argument.
AFRIKAANSE OPSOMMING: By die lees van die sendbriewe van Paulus aan die jong Christelike gemeente in Korinte val dit op dat Paulus, hoewel in herderlike trant, vanuit ’n gesagsposisie tot die gemeente spreek. Gesien die tyd waarin Paulus geleef het, ’n tydperk van die bestaan van die magtige Romeinse Ryk, rys die vraag onwillekeurig of Paulus as geestelike leier van opkomende gemeentes nie enigermate deur die heersende Romeinse maatskaplike orde beïnvloed is nie. In die onderhawige studie word die moontlikheid van nader betrag dat die sosiaal-politieke en sosiaalkulturele aspekte van die Romeinse bestel Paulus wel kon beïnvloed het. Die wyse waarop Paulus sodanige orde sou kon aanwend of moontlik teëstaan word ondersoek. Die vertrekpunt is dus om allereers die aard van die Romeinse Ryk - gekenmerk deur ‘n eie muntstelsel, tallose standbeelde, tempels, digkuns, sang en openbare retoriek - in hooftrekke uiteen te sit. Die uitgebreide Ryk het sy mag gevestig en gehandhaaf deur middel van kragdadigheid, retoriek, weldoenerskap en die Keiserkultus. Ter verdieping van die ondersoek word weldoenerskap as onderdeel van die Romeinse sosiaalpolitieke orde in fyner besonderhede beskou. Daaruit blyk dat beskermheerskap ter ondersteuning gedien het ten einde doeltreffender maatskaplike beheer uit te oefen. ‘n Verfynde wisselwerking het - deur middel van die dinamiek van eer, aansien en mag - sosiale verhoudings en gedrag beheer: niemand was teen die woelinge van die sosiale stryd gevrywaar nie. Dit was teen hierdie agtergrond van die werklikheid van die magtige Romeinse imperium dat Paulus met die Korintiërs gekorrespondeer het. Paulus word daarna vergelykenderwys ondersoek aan die hand van die gedeelte uit sy brief aan die Korintiërs soos gevind in 1 Kor 4:14-21. Daarin beroep hy hom op waardes soos eer en skaamte, terwyl hy die stelsel van weldoenerskap aanwend ten einde sy oogmerke met die gemeente te bereik. Die sosio-retoriese analise van hierdie gedeelte van Paulus se sendbrief ondersoek sosiaal-kulturele, intertekstuele en ideologiese aspekte van die brief. 1 Kor 4:14-21 is die hoogtepunt van die eerste gedeelte van Paulus se betoog vir ὁμόνια (eenheid) en hy versterk sy argument deur middel van weldoenerskap. Op uitsonderlike wyse posisioneer hy hom as vader van die gemeente: in sy betoog beklee hy hom met patria potestas (absolute gesag). Paulus se gebruik van ‘n challenge-riposte en van ‘n inkomium verleen groter seggenskrag aan sy direktief om hom na te volg; μιμηταί μου γίνεσθε (volg my na). Die uitkoms van hierdie studie is dat Paulus die imperiale orde ook op verskeie wyses sterk teëstaan. Wat Paulus verkondig het te make met ‘n alternatiewe Κύριος (Heer) en ‘n gans andersoortige koninkryk. Hy tree op as ‘n bemiddelaar (broker) tussen Christus en die gemeenskap, maar poog nie om sosiale bevordering te bewerkstellig, soos bepaal deur die norme van die imperial orde nie. Daar is dus ‘n aanwesige spanning in Paulus se retoriek wat dui daarop dat Paulus dimensies van die Ryk, soos weldoenerskap, ondergeskik gestel het aan sy eie doelwitte. Die slotsom waartoe geraak word, is dat by Paulus meer as suiwer politieke motivering enersyds, of bloot geestelike motivering andersyds, aanwesig was. Hierin is sowel die krag as die misterie van sy betoog geleë.

by Ho Lai Han.
Thesis (M.Div.)--Chinese University of Hong Kong, 1993.
Includes bibliographical references (leaves 82-85).
ABSTRACT --- p.iii
ACKNOWLEDGMENTS --- p.iv
ABBREVIATIONS --- p.v
Chapter
Chapter I. --- INTRODUCTION --- p.1
Chapter II. --- EGALITARIAN PAULINE PASSAGES --- p.6
Chapter A. --- In General (Gal 3:28) --- p.6
Chapter 1. --- Equality through Baptism --- p.8
Chapter 2. --- Casting off Gnostic Influence --- p.8
Chapter a. --- Traces of Alteration --- p.8
Chapter b. --- The Myth of Androgyne --- p.10
Chapter 3. --- Assertion of Sexual Equality --- p.14
Chapter 4. --- Social-ecclesial Implication --- p.17
Chapter B. --- In Social-ecclesial Contexts --- p.21
Chapter 1. --- In Marriage (1 Cor 7:1-7) --- p.21
Chapter a. --- Sexual Abstinence in Marriage --- p.21
Chapter b. --- Mutual and Equal Rights --- p.24
Chapter 2. --- In Worship (1 Cor 11:3-16) --- p.25
Chapter a. --- Insistence on Proper Head Attire --- p.27
Chapter i. --- Jewish Argument --- p.27
Chapter a) --- "Meaning of k∈φαλn (""head"")"
Chapter b) --- "Implication of k∈φαλn (""head"")"
Chapter ii. --- Stoic Arguments --- p.31
Chapter iii. --- Argument of Church Practice --- p.32
Chapter b. --- Meaning of Proper Head Attire --- p.33
Chapter i. --- Proposal of Bound Hair --- p.33
Chapter ii. --- Proposal of Veil --- p.34
Chapter iii. --- Conclusion about Meaning of Proper Head Attire --- p.36
Chapter c. --- Prevalence of Pagan Cults --- p.39
Chapter d. --- Assertion of Sexual Equality --- p.41
Chapter i. --- Repudiating Connotation of Woman's Subordination --- p.41
Chapter ii. --- Correcting Jewish Thought of Woman's Subordination --- p.42
Chapter C. --- Concluding Remarks --- p.44
Chapter III. --- MALE CHAUVINIST DEUTERO-PAULINE PASSAGES --- p.45
Chapter A. --- In General (1 Tim 2:11-15) --- p.45
Chapter B. --- In Social-ecclesial Contexts --- p.48
Chapter 1. --- In Marriage --- p.48
Chapter a. --- Col 3:18 --- p.48
Chapter b. --- Eph 5:22-33 --- p.49
Chapter c. --- Tit 2:4-5 --- p.51
Chapter 2. --- In Worship --- p.52
Chapter a. --- """1 Cor 14:33b-35""" --- p.53
Chapter b. --- 1 Tim 2:8-10 --- p.56
Chapter C. --- Concluding Remarks --- p.56
Chapter IV. --- FACTORS LEADING TO REGRESSIVE DEVELOPMENT OF WOMAN'S STATUS --- p.58
Chapter A. --- Insufficient Consolidation in Pauline Churches --- p.60
Chapter 1. --- Situational Nature of Pauline Passages --- p.60
Chapter 2. --- Prominence of Women Leaders Reflected in Pauline Epistles --- p.61
Chapter B. --- Conformity to Sitz im Leben in Deutero-Pauline Churches --- p.64
Chapter 1. --- Conformity in Form --- p.65
Chapter 2. --- Conformity in Content --- p.66
Chapter C. --- Concluding Remarks --- p.68
Chapter V. --- CONTEXTUAL REFLECTION --- p.70
Chapter A. --- Christian Authority --- p.71
Chapter 1. --- Literal Interpretation of Bible --- p.71
Chapter 2. --- Abuses in the Church --- p.72
Chapter B. --- Sustaining Convictions --- p.75
Chapter C. --- To Christianize or Be Paganized? --- p.76
Chapter VI. --- CONCLUSION --- p.78
BIBLIOGRAPHY --- p.82

D.Phil. et Litt.
The interaction between law and love in Pauline writing has been an interesting topic, where we have discovered that the law of God cannot be separated from his agape love, which has followed mankind from creation and eventually leads him to eternity. We discovered that the law of God reveals God's character and that is his love. The Law of God and His Love are one and cannot be separated from each other. God gives the law to prove to man that he loves him deeply and eternally. When Jesus Christ died on the cross of Calvary, He died because of the love for his created beings and the law that was broken and could not be altered or changed without the shedding of blood. The redemption of the sinner had to be made possible through the shedding of blood by the one who had not broken God's law. The love and death of Jesus can only be understood through the plan of salvation, which is the interaction between law and love as exposed in Pauline writings. This is a mystery of the wonderful love of our Lord Jesus Christ. It is wonderful to discover the way Paul blends the law and love in a way that it makes it hard to separate the two. If not carefully studied, one would not be able to see this fact in Pauline writings. The Law of God is actually the expression of His love to us. He would like. us to love Him by keeping the first four commandments and loving our fellow man by keeping the last six of the Ten Commandments. We need to have a positive outlook on the law, so that we may love to do God's will and honour Him because He loved us dearly and did not spare His own son for our redemption. The plan of redemption was born out of the eternal love of God towards humanity that could not be measured by anything on earth and in Heaven. In chapter one and two, we look at the overview of law and love in Pauline writings. The Pauline framework, its theology and the ethics of law and love. The whole plan of salvation for all humanity and how God loves all His creation. Although God had a chosen people through Abraham, He only wanted to make His love known throughout the world and all generations. God had always had His special people through whom He made His love and care known although they sometimes failed to is do His will. Like the children of Israel failed him throughout the ages and He has always been patient with them until they killed Jesus on the Cross.

The Concept of the Pauline church unity founded on baptism is investigated from a practical theological perspective in terms of both the theoretical and practical method. After outlining the theological principles of this analogy; an actual situation of a local church is researched and the findings of this empirical analysis are used to indicate terms of a practical model of the body of Christ. An essential theological principle is that the church is to serve the Kingdom of God and to be a continuing incarnation of the word of God. The church which is full of quarrels and divisions would not be able to proclaim the word of God freely. Instead of preaching the word of God; they will concentrate on calling themselves that; I am of Paul, and I of Apollos; and I of Cephas; and I of Christ. This type of expression does not build unity among Christians. What we must do as Christians is that we should accept one another regardless of being affiliated to ZCC; Roman catholic church, Apostolic Faith Mission; Nazarene church, etc. According to Paul's views, all churches from different denominations form the body of Christ. There are also a handful of local churches whose members are trying to increase diversity within their pews. My aspiration is to see all the Christians from different races coming together; praying together and worshipping together as the children of God. My wish is to see the leaders from various denomination focusing on promoting fellowship and reconciliation amongst themselves and their church members accepting one another. The resolute determination of some whites to travel to black communities to worship or of blacks to join and participate in overwhelming white congregations; reveals the depth of some Christians desire to overcome the barriers which have been part of South African life for so long. This desire may be for more prevalent among the laity than the clergy have traditionally imagined. Christians from different races must change if they want to enter into the Kingdom of God. The disturbing factor is that without a real willingness to change there is little hope that it will be achieved in a generation still cluttered with the baggage of the past. Reconciliation and dignity of all believers in Christ needs to be encouraged by Pastors and church members, because we all from the body of Christ.
Religious Studies & Arabic
M.A. (Biblical Studies)

Chapter 1 introduces the need for an updated study on the inheritance in the Pauline epistles, examines the history of research on this topic, and states the thesis of this dissertation. Then it explains the method that will be employed to examine the relevant inheritance texts and provides an overview of the dissertation. Chapter 2 argues that typology and intertextuality are significant for interpreting the inheritance in Paul. Thus it explains these hermeneutical concepts before moving on to an analysis of the pertinent texts. Chapter 3 contends that in Genesis to Chronicles the central understanding of the inheritance is the land of Canaan promised to Abraham and his descendants (e.g.Gen 15:3-5, 17:8; 21:10), the territory to which Israel sojourned and established a kingdom. Subsequently, chapter 4 displays that the Psalms and Prophets expand the inheritance to include the eschatological world (e.g., Ps 2; Isa 54, 65-66). When God's people enter their inheritance, David's royal descendent will reign over them forever (Ezek 36-37; cf. Dan 7). Chapter 5 demonstrates that the Second Temple literature, in line with the Psalms and Prophets, expands the inheritance to include the whole world (e.g., Sir 44:21; Jub. 22:14, 32:19). This is the place to which God's people will be resurrected to dwell (e.g., 4 Ezra 7) and over which Messiah will reign (e.g., 1 En. 51:1-5; 1QHª 14:29-31). Chapter 6 argues that Paul's interpretation of the inheritance in Galatians follows that of the Old Testament and Second Temple literature, for he views this theme to be the renewed world (3:15-29; 4:21-31) where God will establish his lasting monarchy (4:1-7). Paul also suggests that the Spirit will see to it that believers receive their future inheritance (4:1-7). Chapter 7 then examines the pertinent passages in Romans and other Pauline texts, confirming the observations about the inheritance in Galatians. Chapter 8 summarizes the findings of each chapter and affirms the thesis of this dissertation.

D.Litt. et Phil.
Throughout the history of the Church, there has been an aversion to mysticism. Much of it is because of a basic misunderstanding of the concept, and because of the contradiction that mysticism has historicaly proved to be for the Church. As someone has said: "It has been the well spring of both saints and schismatics, the hallmark of luminaries and lunatics alike. It has been a force for the active upbuilding of the Body of Christ and an impetus to the counter-currents of sectarianism, anti-nomianism and quietism. It has issued in theologies of impeccable trinitarian montheism and in the heterodoxy of pantheism". We have looked at the word "mysticism" and derived the basic definition: Being in communion with the divine reality (see chp.1, pg.41). For most, it involves a process; one cannot encounter the divinity, but by going through a specified process. We have discovered that "mysticism" is practiced by non-christian religions too. These include Islam, Hinduism, Buddhism and other eastern religions. The process often includes ascetic tendencies, meditation, contemplative methods and transcendental communications. The general quest is for inner peace, tranquility, knowledge and light, and ultimately, to bring some self-realization, which is really a loss of self in the Absolute. In our understanding, christian-mysticism is different. It is having a personal relationship with God through his Son, Jesus Christ, and to be in fellowship with him through his indwelling Spirit. We speak of communion with a trinitarian God; not by processes of asceticism, meditation, contemplation and transcendental communications ascending to God, but by faith in a God who descended to meet us in the God-man, Jesus Christ. We believe therefore that every believer and only believers in Jesus Christ, are true "mystics". The word "mysticism" is unfortunate, because of all the negative understanding, and because it is applied to experience outside Christ as well. It might be better to change it to another name; but what?; we don't know. Participation, fellowship, communion, etc., are inadequate because they do not necessarily mean that it is with God, whereas "mysticism" includes all these ideas uniquely in relation to God. Having stated its inadequaces, we have nevertheless employed the word "participation" alongside " myticism " .

ABSTRACT THE ECCLESIOLOGICAL GROUNDING OF PAULINE LANGUAGE OF LEADERSHIP IN 1 AND 2 TIMOTHY Robert Lee Stanford, Ph.D. The Southern Baptist Theological Seminary, 2015 Chair: Dr. Hal K. Pettegrew The purpose of this textually-based research was to establish the thesis that there is a discernible language of leadership utilized by the apostle Paul in 1 and 2 Timothy, born out of his ecclesiological purposes. This thesis investigated Paul’s leadership from the perspective of his leader-speak. A working premise was that leaders lead through communication of concepts and ideas, with the goal of influencing and persuading followers. To that end, leadership was defined as the effort to influence others to accomplish a collective goal through the development of relationships, actions, and words, which stimulate the attendant actions of those being led, in order to effect the desired response of a shared achievement. Similarly Paul’s leader-speak was defined, in part, as that which was communicated, to some degree, through the rhetorical teaching of his day and empowered and utilized by the holy spirit. The thesis measured against the discoveries offered a biblical base, 1 Timothy 3:15, for the theological context and purpose that informs Paul’s language of leadership. Paul’s ecclesiological purpose is that the church, the pillar and support of truth, must protect and promote the gospel. To that end, Paul’s leader-speak is concerned about orthodoxy as well as orthopraxy. Such leader-speak issues from Paul’s mouth to Timothy in a variety of voices including that of a father, teacher, and example. A parental perspective is apparent in the conversational framing and vocabulary Paul utilizes, as well as the tenor of his words. Paul speaks as a teacher in the employment of metaphorical illustrations, preformed materials and rhetorical strategies. Paul’s leader-speak is often the rhetoric of example: godly behavior in suffering. Such implicit language of example is often that of influence and persuasion, as well as contrast. At other times, Paul is explicitly direct in his leader-speak. The thesis of a Pauline language of leadership grounded in an ecclesiological purpose appears to be a valuable proposition. Thus, some implications and applications of these conclusions were discussed.

This dissertation is a nuanced study of ‘compassion’ in the context of the Pauline Letters. The Letters are considered within the socio/political context of imperial Rome. ‘Compassion’ is a complex emotion, therefore it has been necessary to include, in my analysis, cognate sentiments such as patience, kindness, gentleness, perseverance. As this is a semantic study the Greek-English Lexicon of the New Testament based on Semantic Domains, compiled by Louw and Nida (L-N), is used extensively. A dictionary provides a potential meaning, but it is the context of the sentence, the sentence within a larger unit of the text as a whole, considered within the prevailing social conditions, that influence meaning. This method reveals that Paul envisages ‘compassion’ as the means to establish communities, not enslaved by the values of ‘the world’, nor grasping things for themselves at the expense of others. In Paul, ‘compassion’ is expansive and inclusive, where the good of the whole community is valued. His paradigm is the sacrifice of Christ.
Religious Studies and Arabic
M. A. (Ancient Languages and Cultures)

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

Throughout the ages historical text criticism has been used to study texts of ancient authors of Christian ethical values. Two such persons were Paul the apostle and John Chrysostom. This study shows that text historical criticism is not without problems. The problem lays not so much in the idea of historical text criticism, but how it was and is still being applied today, it is never without bias. This use of the texts of Paul and Chrysostom who were both very outspoken on the subject of sexuality has caused great amounts of emotional and in cases also physical pain to people who misapplied historical text criticism and as Martin and others have effectively shown, any such interpretation of text that has a intention to hurt people cannot be the right method. Ancient sexuality worked and was constructed completely different from the sexuality of modernity. The way gender was appropriated in ancient times, the way sexuality was construed and applied were set against a wholly different context and set of rules than that of the current day. This becomes clear in Roman and Hellenistic sexuality that is discussed in detail in this study. Unlike modern times, the ancients did not have a simplistic two-sex model that was based on biological sex, in their world, one’s actions determined one’s sex. Both Paul and Chrysostom were very well educated people, they were aware of philosophic thought in their day and took these thoughts into account whilst saying and writing what they did. Paul was at heart a dedicated Pharisee who only later turned toward Christianity. He was well acquainted with Jewish sexual ethics; he had an absolute repulsion towards any form of desire, which he believed led to many other sins. His writings available to us should not be seen as biographies but as letters intended to be arguments with very good rhetoric and diatribe, written with the goal of achieving to convince the receiver or listener. He was extremely conservative in his viewpoint on sex, if he could have had his way, no sexual contact between any person would have existed, but he realised that not everybody had the same gifts he had. This point of view was mostly because of his eschatological worldview, for Paul when you became a Christian you became a slave of God and you were no longer a slave of any passions, so much the more, the passions of the flesh. Chrysostom, who lived almost four hundred years later, had a great veneration for Paul. He basically shared all Paul’s views on sexuality, although not always for the same reasons. Chrysostom was however, in his way also eschatological. His life, like that of Paul was caught up in many confrontations, which had an influence on the way he thought and the things he had opinions on. Chrysostom, like Paul preferred the ascetic lifestyle not only for himself but for everyone, he believed that marriage accompanied death–both spiritual and physical in the end. He so much clang to the ideas of Paul, that a sort of “Paulism” developed. Chrysostom, however noble his sayings might come across did not always have the purest of motive, some of the things he did or say was to achieve a certain political goal, even if it was just to gain more power for the church. This is one aspect that should be kept in mind when studying his texts. Unfortunately, for many people, many misinterpretations, be it willingly/intentionally, many mistranslations of key words on the Bible (like the word malakos) have been made. What so ever the intention–be it to propagate popular social sexual propaganda, or whatever–this is and was not right. Like mentioned many people has experience hurt because of this. Rhetorical text analysis is being set forward as an alternative to historical text criticism in a slight but hopeful effort to overcome this problem and enable the churches of today to welcome many more Christians into their families.
Biblical and Ancient Studies
M. Bib. (New Testament)

In the 1980s, in the discipline of Classical studies in the field of Greco-Roman philosophy, the scholars showed renewed interest in the subject of the emotions. The outcome of their research reinstated the cognitive function in emotions. The research also recognised that the values and beliefs in the emotions are culturally conditioned. This outcome opened the possibility of discovering the values of a culture by analysing the emotions. Another outcome of the research showed that the interpretation of a lexical term, designating an emotion, did not necessarily imply the same meaning universally. The knowledge of the emotions in this discipline influenced numerous branches of academic study. It was noted that this did not apply to New Testament studies and therefore became an opportunity for a research subject, namely: An Analysis of Emotions of Anger and Fear in the Undisputed Pauline letters. The purpose was to determine their meanings within the context of Imperial Roman values. The analysis was based on Aristotle's definition of anger and fear. This approach also required a study of social conditions in the provincial Roman cities in which Paul had formed communities. The study was dependent on the emotional language used by Paul in his undisputed letters. Louw-Nida New Testament Greek-English Lexicon based on Semantic Domains was used to locate the words that expressed the emotional concepts of anger and fear. The essence of the research problem was to discover the meaning of the emotions in the undisputed Pauline letters in the first century CE.
Religious Studies and Arabic
D. Litt. et Phil. (Religious Studies)

This dissertation attempts to illuminate the significance of what has been called the "coworkers" for Paul's mission. At the same time it revises the traditional portrait of Paul as a "lone ranger", not properly understood and appreciated by others. Thus the focus is on the way in which Paul together with his co-workers as his missionary partners achieved the various tasks of early Chrisian mission, namely the proclamation of the gospel and the consolidation of churches. This phenomenon is best described with the German term Kollegialmission, i.e. a mission carried by a team of colleagues. A survey of research is followed by a detailed analysis of this phenomenon in the letters commonly recognised as written by Paul himself. In additon to explicit statements on the co-workers, attention is also given to implicit references, e.g. verb forms in the first person plural which appear in some letters and contribute to understanding this Kollegialmission. Then the same methodological procedure is applied to the disputed letters of Paul. A final chapter examines the portrait of Paul and his co-workers in the Book of Acts. This dissertation demonstrates that this understanding and practice of Kollegialmission was a central point in Paul's mission and self-understanding. His co-workers receive their commission and authority from God, to whom they are responsible. The gospel constitutes the foundation for this cooperation between Paul and his co-workers. Thus the co-workers perform the same duties as Paul himself, though his special apostolate remains in place. The picture of the Kollegialmission in the Deuteropauline letters differs only slightly from that of the letters generally recognised as Paul's own. As the author of Acts is mainly interested in the person of Paul, his co-workers appear increasingly on the backstage as the story unfolds. This examination closes with an application of some principles of Paul's Kollegialmission to present day congregational ministry and mission work.
Theology
M.Th.

This thesis examines the use of hagios and related words in the Pauline Literature. Its aim is to outline the understanding of holiness in Paul. A methodological outline is following on introduction (Holiness in OT and Second Temple Judaism) and summary of research. A first survey of the relevant biblical references indicates a division into three chapters to be appropriate: Holy Spirit, Sanctification and the Holy Ones. Paul’s thinking on Holiness and Sanctification is theocentrically grounded with strong christological inclinations. Sanctification concerns all areas of life, demands dedication and ethical consequences and leads to eschatological perspectives. Sanctification is a com- munal enterprise, forms identity and urges for solidarity. Sanctification doesn’t follow on justification. Both are parallel expressions for the Christ-event reaching out on human lives. Holiness-terminology has a manifold communicative potential: the transfer towards God’s sphere is described, paraenesis is motivated for, identity founded and strengthened, christian solidarity advertised for.
Diese Arbeit untersucht den Gebrauch von Heiligkeitsterminologie (insbesondere Hagios und Stammverwandte) im Corpus Paulinum, um sich so dem Heiligkeitsverstandnis des Paulus zu nahern. Nach Einleitung (u.a. Heiligkeit in AT und Fruhjudentum) und Forschungsuberblick wird die Konzeption der Untersuchung dargestellt. Ein erster Uberblick uber die relevanten Stellen legt nahe, das Material in je ein Kapitel zu „Heiligem Geist", „Heiligung" und „den Heiligen" zu gliedern. Paulus versteht Heiligkeit und Heiligung theozentrisch-soteriologisch fundiert und christologisch akzentuiert. Heiligung betrifft das ganze Leben, erfordert Hingabe und ethische Konsequenzen und geht einher mit eschatologischer Orientierung. Heiligung geschieht in Gemeinschaft. Heiligkeit formt Identitat („die Heiligen") und fordert Solidaritat. Rechtfertigung und Heiligung stehen nicht im Verhaltnis eines „Nacheinander", sondern sind parallele Ausdrucksformen fur das Menschen ergreifende Christusgesehehen. Das kommunikative Potential von Heiligkeitsterminologie ist vielfaltig: der „Transfer auf die Seite Gottes" wird beschrieben, Paranese motiviert, Identitat gestiftet und gestarkt und um christliche Solidaritat geworben.
New Testament
M. Th. (New Testament)

Text in German
This thesis deals primarily with the questions: Is Israel constantly chosen by God or have the devine promises gone over to the chuch? Are jews to be saved without the sacrifice of Christ? Should jews be missionised as gentiles alike? To give responses, the followings steps are worked out: At first an overview on the israelological models that have been opined during church- history is presented. Secondly church-documents are analyzed in spite of their missiological content. Thirdly an exegesis of Romans 9-11 is offered. Following this, those of the church-documents, whose israelology is closest to the witness of scripture, are presented. Finally a conclusion is offered, which states, that jews are constantly chosen, but not to be saved in another manner as gentiles. Therefore the church is continually obliged to bear the Gospel also to Israel. Jews and gentiles alike are to be saved by nothing but the blood of Jesus.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)

German text
Nach grundsätzlichen Überlegungen zur Allgemeingültigkeit, Kultur- und Zeitbezo-genheit neutestamentlicher Aussagen untersucht die vorliegende Studie das Lehrver-bot der Frauen im gesamtbiblischen Kontext. Dadurch resultiert 1. Timotheus 2:12-14 als Schlüsseltext in der Frage, ob Frauen für den leitenden und lehrenden Dienst in der Gemeinde zugelassen sind. Hinweise für das richtige Verständnis von 1. Ti-motheus 2:12-14 sind Vergleiche mit anderen paulinischen Verweisen auf erzählte Ereignisse des Alten Testaments und ihre Funktion im jeweiligen Diskurs, die Wir-kungsgeschichte der Schöpfungsreihenfolge und von Evas Fall im Frühjudentum sowie die Funktion dieser Verweise in der Argumentation im 1. Timotheusbrief. Ab-schliessend wird 1. Timotheus 2:12-14 im Bezug auf den unmittelbaren Kontext un-tersucht. Die vorliegende Arbeit schließt, dass 1. Timotheus 2:12-14 trotz der Ver-weise auf die Schöpfungsreihenfolge und den Fall Evas nicht als allgemeingültig zu verstehen ist.
After general reflections on universal validity, and on the cultural and temporal set-ting of New Testament propositions, this study examines the prohibition on women teaching in Christian congregations in the context of the whole Biblical canon. From this perspective, 1 Timothy 2:12-14 offers a key role for the validity of women as leaders and teachers. Clues towards a correct understanding of 1 Timothy 2:12-14 are to be found in comparisons with references to Old Testament events and their par-ticular function in Pauline discourse, in reception of the order of creation and fall of Eve in early Judaism, and in the function of these references in the argument of 1 Timothy. Finally, 1 Timothy 2:12-14 is examined in view of its immediate context. The thesis concludes that, despite its reference to the order of creation and the fall of Eve, 1 Timothy 2:12-14 should not be understood as an absolute prohibition.
New Testament
M. Th. (New Testament)

Text in German with summaries in German and English
Die Kreuzestheologie erlebt seit Beginn des 20. Jahrhunderts eine anhaltende Renaissance. Die vorgelegten Beiträge gehen zwar von gemeinsamen Wurzeln aus, verzweigen sich jedoch in vielfältige, teilweise disparate Entwürfe. Deshalb ist neu zu fragen, was Kreuzestheologie ist. Die Antwort wird in sieben Schriften des Corpus Paulinum gesucht, welche auf ihren kreuzestheologischen Gehalt befragt werden. Dabei zeigt sich trotz unterschiedlich häufiger Verwendung der kreuzestheologischen Begriffe durchwegs die entscheidende Bedeutung des Kreuzes Jesu in den theologischen Grundlinien. Kreuzesaussagen erscheinen immer im Zusammenhang mit den zentralen Thesen der paulinischen Briefe. Der exegetische Befund führt zum Schluss, dass bei der paulinischen Kreuzestheologie von einem theologischen Ansatz zu sprechen ist, der zurecht umfassenden und kritischen Anspruch auf christliche Theologie und kirchliche Praxis erhebt.
The “theology of the cross” has seen a remarkable come-back since the beginning of 20th century. While the various contributions share similar roots, they differ widely in their approaches and constructions. Therefore, the simple question regarding the nature of a theology of the cross has to be raised again. This study seeks answers in seven writings of the Corpus Paulinum, which will be examined for their use of references to Jesus’ death on the cross. Although these letters differ significantly in their use of crossrelated terminology, they consistently testify to the crucial significance of the cross of Jesus in their theological paradigm. Statements about the cross are always an essential ingredient in the argumentation of these letters. The exegetical survey leads to the conclusion that Pauline theology of the cross is an all-encompassing and critical approach and principle for Christian theology and ecclesial practice.
New Testament
M. Th. (New Testament)

Text in German, abstracts in English and German
Die Diskussion zum richtigen Verständnis des Todes Christi hat zu Beginn des 21. Jahrhundertsnoch an Vehemenz zugenommen. Dabei wird vor allem die traditionelle Deutung desTodes Christi als stellvertretender Sühnetod stark kritisiert und ihre Berechtigung in Fragegestellt. Die vorliegende Arbeit nimmt die wesentlichen Fragen dieser Kritik aus dem deutschsprachigenRaum auf. Anhand einer historisch-kanonischen Exegese der Stellen, bei denen derTod Christi in den als echt anerkannten paulinischen Briefen explizit oder implizit angeführtwird, wird die jeweilige Deutung dieses Todes geprüft. Ferner werden die Fragen nach demtraditionsgeschichtlichen Hintergrund der verschiedenen Deutungen behandelt. Lässt sich dieVorstellung des stellvertretenden Sühnetods bei Paulus als zentrale und angemessene Deutungdes Todes Christi nachweisen oder kann sie aufgegeben werden?
The discussion of the proper interpretation of the death of Christ has been gaining momentum since the beginning of the 21st century. In particular, the traditional interpretation of Christ’s death as expiation and penal substitution faces severe criticism and its warranty is challenged from several perspectives. This thesis takes up the essential critique voiced in the discussion in central Europe. By means of a historical-canonical exegesis of the explicit or implicit references to Christ’s death in the authentic Pauline letters, it examines how Christ’s death is understood in each case. The questions of the possible backdrop of these references to the death of Christ will also be examined. The thesis argues that, in Paul’s understanding of Christ’s death, penal substitution and atonement are appropriate and central categories which must not be abandoned in reconstructions of Pauline soteriology
New Testament
.M. Th. (New Testament)