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Published: 25 July 2024

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1

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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2

Djuth, Marianne. "La polémica sobre la conciencia moral en Agustín." Augustinus 64, no. 1 (2019): 85–100. http://dx.doi.org/10.5840/augustinus201964252/2535.

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In this essay I explore the implications of Augustine’s notion of moral conscience in the polemical treatises written during the late 300’s and the early 400’s. During this period Augustine found himself locked in controversy with both the Manichaeans and the Donatists over the fundamental truths of the Christian faith. Against this background I examine Augustine’s understanding of conscience with reference to Faustus of Milevis and Petilian of Constantine. With respect to Faustus of Milevis, I situate Augustine’s understanding of conscience in the context of his adaptation of the notion of conscience found in Paul’s Pastoral Epistles to his repudiation of the Manichaeans in three key passages: 1Tim. 1:5, 1Tim. 4:1-3, and Tit. 1:15. In the case of Petilian of Constantine I investigate the meaning of conscience in relation to three major themes found in Petilian’s letters: the subjective disposition of conscience, the hiddenness of conscience, and the responsibility for the subjective disposition of conscience. Finally, I conclude the essay by reflecting more generally on the meaning and use of the notion of conscience in polemical disputes. Not only does Augustine develop a notion of conscience that addresses personal and ecclesial concerns, but he also characterizes conscience as both stable and malleable.

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3

Yamauchi, I. "Tsuchiya, The Pastoral Epistles." THEOLOGICAL STUDIES IN JAPAN, no. 32 (1993): 101–6. http://dx.doi.org/10.5873/nihonnoshingaku.1993.101.

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4

Bratcher, Robert G. "Review: The Pastoral Epistles." Bible Translator 43, no. 1 (January 1992): 154–55. http://dx.doi.org/10.1177/026009359204300108.

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5

Foster, Paul. "Theology and the Pastoral Epistles." Expository Times 131, no. 3 (October 21, 2019): 128–29. http://dx.doi.org/10.1177/0014524619877362.

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6

Trebilco, Paul. "Succession in the Pastoral Epistles." Expository Times 118, no. 1 (October 2006): 36. http://dx.doi.org/10.1177/0014524606070528.

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7

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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8

Archer, Kenneth J. "The Spirit in the Pastoral Epistles." Pneuma 43, no. 3-4 (December 13, 2021): 532–37. http://dx.doi.org/10.1163/15700747-bja10061.

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Abstract The pneumatology of the Pastoral Epistles (PE) appears at first glance to be rather limited. The term pneuma occurs only seven times in the PE. In this essay, I will address the seven references in canonical order and then summarize the pneumatology of the PE. The PE reinforce the traditional systematic theological perspective of the role of the Spirit as active in revelation and the salvation process and as empowering persons for service. The Holy Spirit is the main person of the Trinity actively working in eschatological salvation for all by bringing forth the fruit of holiness and working powerfully through the sufferings of gifted persons.

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9

Janßen, Martina. "The Pastoral Epistles through the Centuries." Biblische Zeitschrift 57, no. 1 (November 21, 2013): 148–50. http://dx.doi.org/10.1163/25890468-057-01-90000018.

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10

Pietersen, Lloyd K. "Salvation Language in the Pastoral Epistles." Expository Times 118, no. 10 (July 2007): 487. http://dx.doi.org/10.1177/00145246071180100202.

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11

Marshall, I. Howard. "Some Recent Commentaries on the Pastoral Epistles." Expository Times 117, no. 4 (January 2006): 140–43. http://dx.doi.org/10.1177/0014524606061613.

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12

Houwelingen. "The Meaning of ἐπιϕάνεια in the Pastoral Epistles." Journal for the Study of Paul and His Letters 9, no. 1-2 (2019): 89. http://dx.doi.org/10.5325/jstudpaullett.9.1-2.0089.

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13

Karris, Robert J., and Lewis R. Donelson. "Pseudepigraphy and Ethical Argument in the Pastoral Epistles." Journal of Biblical Literature 107, no. 3 (September 1988): 558. http://dx.doi.org/10.2307/3267613.

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14

MacDonald, Margaret Y. "Education and the Household in the Pastoral Epistles." Interpretation: A Journal of Bible and Theology 75, no. 4 (October 2021): 283–93. http://dx.doi.org/10.1177/00209643211027768.

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The article examines the convergence of studies on the Pastoral Epistles, with greater attention to the theme of education as a key to the purpose of the documents. The close association between the household and education is considered in an effort to shed light on the presentations of Timothy and Titus, emerging leadership roles, intergenerational instruction, and constructions of gender.

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15

Young, Frances. "The Pastoral Epistles and the Ethics of Reading." Journal for the Study of the New Testament 14, no. 45 (January 1992): 105–20. http://dx.doi.org/10.1177/0142064x9201404505.

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16

Campbell, R. Alastair. "Identifying the Faithful Sayings in the Pastoral Epistles." Journal for the Study of the New Testament 16, no. 54 (October 1994): 73–86. http://dx.doi.org/10.1177/0142064x9401605404.

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17

Marshall, I. Howard. "Book Review: The Pastoral Epistles — From All Angles." Expository Times 121, no. 1 (September 11, 2009): 50–51. http://dx.doi.org/10.1177/00145246091210011110.

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18

HALIV, Ulyana, and Halyna STUPNYTSKA. "THE CONCEPT SIN IN ANDREI SHEPTYTSKYI’S “PASTORAL EPISTLES”." Humanities science current issues 1, no. 63 (2023): 170–76. http://dx.doi.org/10.24919/2308-4863/63-1-26.

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19

Krauter, Stefan. "„Ich weiß, wem ich mein Depositum anvertraut habe“ (2 Tim 1,12)." Biblische Zeitschrift 68, no. 1 (January 24, 2024): 131–44. http://dx.doi.org/10.30965/25890468-06801007.

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Abstract In commentaries on the Pastoral Epistles, views differ widely on the interpretation of παραθήκη in 2 Tim 1:12. This article briefly presents the idiomatic use of παρα(κατα)θήκη in Greek texts and classifies therein its use in the Pastoral Epistles. On this basis, the most common interpretations of 2 Tim 1:12 are critically evaluated. An alternative interpretation of 2 Tim 2:12 is discussed. This has been proposed only twice before: the first time in a somewhat remote place, the second time quite succinctly in a commentary. As a result, it has been either ignored or very quickly discarded in further discussion. This article will show that this is the most plausible reading of 2 Tim 1:12.

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20

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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21

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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22

Becker, Matthias. "Ehe als Sanatorium Plutarchs." Novum Testamentum 52, no. 3 (2010): 241–66. http://dx.doi.org/10.1163/156853610x511666.

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AbstractThis study examines the relevance of Plutarch’s Conjugal Precepts for the interpretation of the Pastoral Epistles’ view on marriage with special regard to 1 Tim 2:9-15. By comparing the two texts the author concludes that not only do they share a conservative marriage-ethos, which can be detected in their approval of female subordination, but they more importantly share the belief that marriage acts as a kind of sanatorium within which the wife is made free from her so-called vitium feminae. According to Plutarch, marriage helps women to be freed from a lack of logos that supposedly characterizes their nature. In the Pastoral Epistles the healing function of marriage is directed toward the Satanic deception that every woman supposedly suffers from as a result of Eve’s transgression. Through marriage the vitium feminae is transformed into the salus uxoris.

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23

Porter. "The Pastoral Epistles: Common Themes, Individual Compositions. Concluding Reflections." Journal for the Study of Paul and His Letters 9, no. 1-2 (2019): 167. http://dx.doi.org/10.5325/jstudpaullett.9.1-2.0167.

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24

PORTER, STANLEY E. "Pauline Authorship and the Pastoral Epistles: Implications for Canon." Bulletin for Biblical Research 5, no. 1 (January 1, 1995): 105–23. http://dx.doi.org/10.2307/26422129.

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Abstract The question of authorship usually dominates discussions of the states of the Pastoral Epistles in the New Testament canon. A number of factors have often been suggested as important to consider: chronology, epistolary format, style, content, and theology. This paper's concern is not ultimately to adjudicate the issue of authorship, but to examine some of the evidence, and then to raise some questions regarding canon that are suggested by the conclusions.

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25

PORTER, STANLEY E. "Pauline Authorship and the Pastoral Epistles: Implications for Canon." Bulletin for Biblical Research 5, no. 1 (January 1, 1995): 105–23. http://dx.doi.org/10.5325/bullbiblrese.5.1.0105.

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Abstract The question of authorship usually dominates discussions of the states of the Pastoral Epistles in the New Testament canon. A number of factors have often been suggested as important to consider: chronology, epistolary format, style, content, and theology. This paper's concern is not ultimately to adjudicate the issue of authorship, but to examine some of the evidence, and then to raise some questions regarding canon that are suggested by the conclusions.

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26

Horrell, David. "Converging Ideologies: Berger and Luckmann and the Pastoral Epistles." Journal for the Study of the New Testament 15, no. 50 (April 1993): 85–103. http://dx.doi.org/10.1177/0142064x9301505006.

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27

Page, Sydney. "Marital Expectations of Church Leaders in the Pastoral Epistles." Journal for the Study of the New Testament 15, no. 50 (April 1993): 105–20. http://dx.doi.org/10.1177/0142064x9301505007.

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28

Grace, JoAnee. "Living Epistles: A Pastoral Response to People in Pain." Journal of Health Care Chaplaincy 6, no. 1 (October 31, 1994): 45–60. http://dx.doi.org/10.1300/j080v06n01_05.

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29

Trebilco, P. "The Pastoral Epistles through the Centuries. By JAY TWOMEY." Journal of Theological Studies 62, no. 1 (March 15, 2011): 328–30. http://dx.doi.org/10.1093/jts/flr042.

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30

Ziesler, J. A. "Which is the Best Commentary? XII. The Pastoral Epistles." Expository Times 99, no. 9 (December 1988): 264–67. http://dx.doi.org/10.1177/001452468809900903.

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31

Ковшов, Михаил Всеволодович. "Osvaldo Padilla THE PASTORAL EPISTLES. TYNDALE NEW TESTAMENT COMMENTARY." Вопросы богословия, no. 1(9) (May 20, 2023): 53–58. http://dx.doi.org/10.31802/pwg.2023.9.1.004.

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Недавнее издание из серии комментариев Тиндейла к Новому Завету (IN1C) охватывает все три послания св. ап. Навла, называемые пастырскими. Данный том фактически является заменой предыдущего комментария Тиндейла на эти новозаветные письма, первоначально опубликованный в 1957 году известным библеистом Дональдом Гатри.Автор рецензируемого издания Освальдо Падилья - доктор философии Абердинского университета, профессор Бисоновской школы богословия Сэмфордского университета (The Beeson Divinity School of Samford University), ранее известный в среде академической библеистики по своим книгам: The Speeches of Outsiders in Acts (Cambridge, 2008) и The Acts of the Apostles: Interpretation, History and Theology (IVP Academic, 2016). A recent edition of Tyndale's series of Commentaries on the New Testament (IN1C) covers all three epistles of St. Paul, called pastoral. This volume is actually a replacement for Tyndale's previous commentary on these New Testament letters, originally published in 1957 by the renowned biblical scholar Donald Guthrie. The author of the peer-reviewed publication, Osvaldo Padilla, is a Doctor of Philosophy at the University of Aberdeen, professor at The Beeson Divinity School of Samford University (The Beeson Divinity School of Samford University), previously known among academic biblical studies for his books: The Speeches of Outsiders in Acts (Cambridge, 2008) and The Acts of the Apostles: Interpretation, History and Theology (IVP Academic, 2016).

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32

Præstholm, Benedicte Hammer. "Gossip and Gender. Othering of Speech in the Pastoral Epistles." Dansk Teologisk Tidsskrift 73, no. 3 (October 17, 2010): 232–34. http://dx.doi.org/10.7146/dtt.v73i3.106433.

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33

Seesengood, Robert Paul. "Review of Jay Twomey,The Pastoral Epistles Through the Centuries." Bible and Critical Theory 6, no. 3 (October 2010): 51.1–51.6. http://dx.doi.org/10.2104/bc100051.

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34

Towner, P. H. "The Present Age in the Eschatology of the Pastoral Epistles." New Testament Studies 32, no. 3 (July 1986): 427–48. http://dx.doi.org/10.1017/s0028688500013667.

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Recent attempts to explain the theology of the Pastoral Epistles are generally agreed that the present age looms large in the thought of the author. But there is less concord regarding the significance of this leitmotif for the message of these letters as a whole, and none have shown in detail the factors which go into the formulation of this theme. As to the first matter, it is usually noted that the present age is the age of salvation. But can a partial understanding of how the author portrays this present age guarantee a clear picture of his full conception of the nature of salvation? For example, Dibelius and Conzelmann ostensibly suggest that the stress on the present age is a concomitant to the delay of the parousia, which more or less required the church to reconcile herself to a long stay in the world. At the same time, the epiphany schema, which plays a part in directing attention to the present age, leads them to what may be generally termed an ‘early catholic’ explanation of salvation which locates salvation almost wholly in the past Christ event: ‘… salvation in the future appears to be nothing but the shadow of this past epiphany’. But there is more to be considered than just the epiphany schema if the author's understanding of the present age and the salvation connected with it are to be perceived aright. Equally, the almost foregone conclusion in some quarters that the delay of the parousia led to a removal of any vivid expectancy of the event in the mind of our author requires a fresh and balanced reappraisal, especially in view of the potential role it could play within the theological structure of his thought. In short, the kind of approach and explanation of Dibelius and Conzelmann and others seems to centre on a conspicuously slender portion of the evidence, and is therefore rightfully challenged.

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35

Delbridge, Mary Lynnette. "Book Review: What Are They Saying About The Pastoral Epistles?" Interpretation: A Journal of Bible and Theology 56, no. 4 (October 2002): 440. http://dx.doi.org/10.1177/002096430005600424.

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36

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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37

Botha, Pieter J. J. "Gossip and Gender: Othering of Speech in the Pastoral Epistles." Journal of Early Christian History 6, no. 2 (May 3, 2016): 152–54. http://dx.doi.org/10.1080/2222582x.2016.1219001.

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38

Gray, Patrick. "The Pastoral Epistles with Philemon & Jude - By Risto Saarinen." Religious Studies Review 35, no. 3 (September 2009): 191. http://dx.doi.org/10.1111/j.1748-0922.2009.01364_33.x.

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39

Betz, Hans Dieter, and Benjamin Fiore. "The Function of Personal Example in the Socratic and Pastoral Epistles." Journal of Biblical Literature 107, no. 2 (June 1988): 335. http://dx.doi.org/10.2307/3267723.

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40

Haykin, Michael A. G. "The Fading Vision? The Spirit and Freedom in the Pastoral Epistles." Evangelical Quarterly: An International Review of Bible and Theology 57, no. 4 (August 29, 1985): 291–306. http://dx.doi.org/10.1163/27725472-05704002.

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41

Karris, Robert J., and David C. Verner. "The Household of God: The Social World of the Pastoral Epistles." Journal of Biblical Literature 104, no. 3 (September 1985): 553. http://dx.doi.org/10.2307/3260955.

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42

Towner, P. H. "Cohesion and Structure in the Pastoral Epistles. By RAY VAN NESTE." Journal of Theological Studies 58, no. 1 (November 18, 2005): 242–45. http://dx.doi.org/10.1093/jts/fll101.

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43

Foster, Paul. "Book Review: Guide to the Greek Text of the Pastoral Epistles." Expository Times 130, no. 9 (April 30, 2019): 426. http://dx.doi.org/10.1177/0014524619839838.

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44

Hinlicky, Paul R. "Theology of a Martyr: Proclaiming Christ from the Pastoral Epistles Today." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 7, no. 3 (August 1998): 350–57. http://dx.doi.org/10.1177/106385129800700305.

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45

Bassler, Jouette M. "Book Review: The Pastoral Epistles: First Timothy, Second Timothy, and Titus." Interpretation: A Journal of Bible and Theology 63, no. 1 (January 2009): 78–80. http://dx.doi.org/10.1177/002096430906300112.

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46

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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47

White, Benjamin L. "How to Read a Book: Irenaeus and the Pastoral Epistles Reconsidered." Vigiliae Christianae 65, no. 2 (2011): 125–49. http://dx.doi.org/10.1163/157007210x508121.

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AbstractBoth the title of Irenaeus’ Refutation and Overthrow of Falsely-Called Knowledge and the opening lines of the preface to Book One of this work feature language from 1 Timothy. This prominent positioning once garnered significant attention from scholars, who, building on a larger narrative of a second-century Pauline captivity to “the heretics,” argued that it was only with the pseudonymous Pastoral Epistles that a Paul emerged who could be useful for the proto-orthodox church (Irenaeus, in particular) in its fight against the “heretics.” More recently, however, the role of the Pastorals in Irenaeus has been downplayed by those who are not convinced of the Pauline “captivity” narrative. In this article I argue, against this recent trend, that the Pastorals do provide, using the language of Gérard Genette, a significant hypotext for Irenaeus. The use of 1 Timothy in the title and preface of Adversus haereses clues the reader to this intertextual relationship and sets a paradigmatic course for the remainder of the work.

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48

Balch, David L. "Pseudepigraphy and Ethical Argument in the Pastoral Epistles. Lewis R. Donelson." Journal of Religion 69, no. 2 (April 1989): 235–37. http://dx.doi.org/10.1086/488058.

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49

Malherbe, Abraham J. "Cohesion and Structure in the Pastoral Epistles - By Ray Van Neste." Religious Studies Review 32, no. 1 (January 2006): 47. http://dx.doi.org/10.1111/j.1748-0922.2006.00034_46.x.

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50

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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