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1
Peterman, Gerald Walter. « Giving and receiving in Paul's Epistles : Greco-Roman social conventions in Philippians and selected Pauline texts ». Thesis, King's College London (University of London), 1992. https://kclpure.kcl.ac.uk/portal/en/theses/giving-and-receiving-in-pauls-epistles--grecoroman-social-conventions-in-philippians-and-selected-pauline-texts(448b7908-cff7-4a2b-9bd9-1d56610df5e9).html.
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Olofsson, Urban. « Kan Paulus ha skrivit Titusbrevet ? : En strukturkritisk läsning av Titusbrevet i relation till de så kallade äkta Paulusbreven ». Thesis, Uppsala universitet, Nya testamentets exegetik, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-324754.
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This study aims to evaluate the possiblity of Paul being the author of the Epistle to Titus. The study uses a structural exegesis as by Daniel Patte to examine the convictions expressed through the text and how these correlate with the ones found by Patte in his analysis of the so called genuine Pauline Epistles. The study concludes that the Epistle to Titus correlates on several aspects with the Pauline Epistles on convictions expressed by the authors of the letters. Both authors seems to share a conviction: (1) That the christian should “remain as is”. (2) That the christian has a responsiblity to honour God with its life. (3) That the receivers of the letter had experienced the same touch of God in their lives as the author himself. Further, both authors seem to equate opponents of different religious groups as the same type of “opponents” – maybe as preachers of what Daniel Patte would call a “non-evangelium”.
3
Waters, Guy. « The end of deuteronomy in the epistles of Paul ». Tübingen Mohr Siebeck, 2002. http://deposit.ddb.de/cgi-bin/dokserv?id=2773048&prov=M&dok_var=1&dok_ext=htm.
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Park, Jun Sung. « Paul's concepts of discipleship in his Pastoral Epistles ». Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Park, Ju Sung. « Paul's concepts of discipleship in his pastoral epistles ». Multnomah users log in here to view thesis, 2005. http://www.multnomah.edu/intranet/pagesresources/library/Tren.asp?id=001-1023.
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Kartzow, Marianne Bjelland. « Gossip and gender othering of speech in the pastoral epistles ». Berlin New York, NY de Gruyter, 2007. http://d-nb.info/99708670X/04.
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Dittman, Michael G. « Paul's use of introductory prayer in the prison epistles ». Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Kartzow, Marianne Bjelland. « Gossip and gender : othering of speech in the Pastoral Epistles / ». Berlin : Walter de Gruyter, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9783110215632.
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Hopkins, S. Bradley. « Leadership development as practiced by Paul in the Pastoral Epistles ». Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Bailey, Daniel Peter. « Jesus as the Mercy Seat : the semantics and theology of Paul's use of Hilasterion in Romans 3:25 ». Thesis, University of Cambridge, 1999. https://www.repository.cam.ac.uk/handle/1810/251694.
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Paul's predication of the term 'hilasterion' of Jesus combined with his mention of Jesus' own blood leads modern interpreters to speculate that 'hilasterion' was a term that could denote a sacrificial victim-hence: "whom God put forward as a 'sacrifice of atonement' by his blood" (Rom 3:25, NRSV). But this is unsupported by the Greek sources. This dissertation examines all the known occurrences of 'hilasterion' outside biblical and Byzantine Christian sources, of which there are about eight-half of them new to this study. All can be glossed by "(sc. 'anathema) propitiatory gift or offering'" (LSJ). Since 'hilasterion' never designates a sacrificial victim, the NRSV lacks support. Its meaning would rather be expressed by 'hon prosenengken' (not: proetheto) 'ho theos hilasterion thusian' (cf. P. Fay. 337). The tendency to parallel Rom 3:25 and 4 Mace 17:22 (codex S) is also misguided. Obviously the phrase 'to hilasterion tou thanatou autwn' (referring to the martyrs) cannot mean "the victim of their death." The background is rather to be sought in the normal Greek practice of offering durable propitiatory gifts (not victims) to the deity-hence: "their death as a 'propitiatory votive offering'." Paul's use of 'hilasterion' is rooted not in the Greek but in the biblical world. Here 'hilasterion' refers most famously to the "mercy seat," the golden plate with the cherubim above Israel's ark of the covenant. Philo saw the mercy seat as "a symbol of the gracious power of God" (Mos. 2.96; cf. Fug. 100). Paul applies this symbolism to Jesus because it makes him the centre not only of 'atonement' for sin (Leviticus 16) but of the 'revelation' of God (Exod 25:22; Lev 16:2; Num 7:89). The terms 'dikaiow' and 'apolutrwsis' in Rom 3:24 pick up the language of the exodus (esp. Exod 15: 13) and enable Paul to present Jesus as the centre of the ideal sanctuary (cf. Exod 15: 17).
11
Ivanoff, Jonathan. « The language of powers in the epistles of St. Paul ». Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Lim, James Chun Kiat. « Glory as power in Paul's Epistle to the Romans ». Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11910/.
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The subject of “glory”, used to translate the Greek term δόξα, has been relatively neglected in Pauline scholarship. Due to the wide semantic range of δόξα, the few studies on glory in Paul’s epistles have focused on certain aspects of it, such as its association with honour, effulgence or immortality. Although the association of glory with power has been noted by classical and biblical scholars, it has not been explored in detail within the Pauline corpus, particularly Romans where the connection is immediately evident in Romans 1:18-21 and 6:4. This study attempts to address this lacuna by exploring the relationship between glory and power in Romans by: (1) focusing on the concept of glory through paying attention to δόξα and other terms that are closely related to it, in particular honour and shame language, and (2) examining it from both Jewish and Graeco-Roman backgrounds since both traditions were probably influential on Paul’s Roman audience. Our exploration of the correlations of glory with power in the Graeco-Roman and Jewish traditions demonstrates the centrality of glory/honour in the ancient Mediterranean world, with glory/honour often denoting or connoting power. Glory is often a function of power, and power a function of glory/honour, such that the two mutually reinforce each other. This provides insights into the ways in which they could have shaped Paul’s understanding of their relationship. Our journey of glory through Romans traces the variegated connections between glory and power, under the categories of divine, human, eschatological and communal glory/power, and across a wide range of Pauline theological themes, providing fresh insights into Paul’s theology of glory and his arguments in Romans.
13
Latta, Corey. « Election and unity in Paul's epistle to the Romans ». Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p018-0101.
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Bliss, M. T. « A rhetorical analysis of Paul's Epistle to the Colossians ». Thesis, University of Edinburgh, 1998. http://hdl.handle.net/1842/18734.
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The study begins with an introduction which defines rhetorical criticism, traces its development from the Church Fathers to the present, examines methodologies, and summarizes the major sources of classical theory and epistolary rhetoric. The classical methodology of Kennedy is chosen, and its five steps constitute the five chapters of the thesis. The objectives are to understand the intent of the author, the persuasive power of the text upon the original audience, and how the author has transmitted his intent through the text. In Chapter one Colossians is established as a legitimate rhetorical unit with definable introduction, body, and conclusion. Theories regarding the integrity of the text and incorporation of traditional materials are examined. Classical theories of arrangement are discussed and commentators' outlines are examined. An Aristotelian outline is proposed. Chapter two defines the rhetorical situation as a complex of persons, events, objects, relations, times, and places which interact to compel the production of discourse to alter an exigence. The relationship of rhetorical situation to argumentation is discussed and the situation proposed by commentators for Colossians is summarized before investigating the letter's rhetorical complex. The question of authorship is treated and Pauline authorship is proposed. Principal characters, recipients, place and date of writing, and general content are examined. The exigence is reconstructed, with emphasis placed not on "heresy" but on the opportunity presented by the return of Onesimus to his master to encourage and instruct the Colossians in mature knowledge and conduct. The rhetorical constraints used are identified, including Paul's personal ethos, tradition, and propriety. Finally, rhetorical problems facing Paul are noted: he did not personally know his audience, lacked first-hand information of the situation in Colossae, and was prevented by imprisonment from a personal visit. Chapter three examines the letter's stasis and genus. Classical stasis theory is summarized and types of stases explained. The proposition of Colossians is examined to discover authorial intent. The causa is complex, consisting of two interrelated rational, definite questions, both exhibiting qualitative stases. Classical theories of genera are discussed and Aristotle's tripartite division is chosen as a model. Colossians' core goals of instruction and modification of behavior indicate a deliberative document which relies heavily upon epideictic. Chapter four contains a detailed examination of the letter's parts, including the author's management of materials and use of style to accomplish his purpose through the argumentation. The prescript is included under the exordium for practical purposes. The causa is identified as honorable, and the exordium is shown to be a principium which acts as an introduction, and in Colossians also resembles a narratio by recounting events which have led up to the present situation. It employs epideictic in a series of encomia to gain the good-will and attention of the audience and further strengthens the ethos of the author. The Apostle declares what he wishes to accomplish in the propositio: that his audience have full knowledge of God's will in order to please the Lord in everything by bearing fruit and increasing in knowledge, being strengthened to persevere, and giving thanks to the Father. The argumentatio treats these objectives in a series of elaborated arguments, first in the Christ hymn which instructs in fuller knowledge and is intended to lead the audience to thanksgiving by its elevated style and epideictic. This is followed by a charge to persevere, supported by the example of Paul's own joyful suffering. The argumentation flows into a warning against certain false teachings, then into a comparison of the old to the new as the author expounds upon proper Christian conduct. The epistle lacks a true peroratio, but the postscript serves as a closing. Chapter five consists of an evaluation of the effectiveness of the epistle's rhetoric and a summary and general conclusion to the thesis. The letter's persuasive strength derives mainly from the ethos of the author, the gospel tradition, and the author's skillful use of epideictic and elaborated arguments. Its weaknesses include vague, verbose style and degeneration of the later argumentation into a series of brief, unconnected imperatives. The most striking result of the analysis is the shift of emphasis from the "heresy" and the Christ hymn to the letter's moral exhortations, which has broad implications for the interpretation of the letter's situation and the author's objectives.
15
CARDOZO, GUILHERME LIMA. « THE QUESTION OF LANGUAGE IN PAUL’S EPISTLES TO THE ROMANS AND CORINTHIANS ». PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2013. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=22594@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
O presente trabalho tem como objetivo investigar de que forma Paulo faz emergir das Escrituras Sagradas um pensamento sobre a linguagem, com foco em suas cartas aos romanos e aos coríntios. Testa-se a hipótese de que comparece ali uma perspectiva de linguagem pragmática. Dar-se-á ênfase especial a dois aspectos interligados: o modo como Paulo aborda, através de metáforas, a presença das metáforas nas Escrituras; e o modo como a questão do indizível e o gênero apofático se manifestam nas suas epístolas. Nas análises do presente estudo mostra-se que (a) apesar de haver passagens em que a metáfora é colocada no discurso tal qual uma espécie de ornamento, como um meio de obter o entendimento e a atenção dos ouvintes, conforme prevê a clássica teoria aristotélica, com a tensão letra x espírito, o apóstolo vem romper com o primado da literalidade e do significado próprio da palavra, em diversos momentos nos quais a metáfora, muito mais que agente de um impacto estético ou retórico, aparece como um recurso que permite uma aproximação indireta com Deus – o que permite entrever nos escritos paulinos elementos de teorias posteriores da metáfora, onde é tomada como fenômeno fundante; (b) ao tratar do tema do divino, Paulo lhe atribui sua característica de inefabilidade, consoante alguns pensadores gregos que lhe antecederam, porém, em seu discurso, a indizibilidade pode sair do campo do incognoscível e ser sondada pelas criaturas, contanto que se libertem da letra que mata, pois através do espírito o homem pode conhecer a Deus – que é Espírito – face a face; (c) tornar o indizível cognoscível, pela atividade do espírito, não significa, absolutamente, torná-lo dizível.
The present work aims to investigate in what way Paul makes a perspective of language emerge from the Scriptures, focusing on his Epistles written to the Romans and Corinthians. It is tested the hypothesis that there is a pragmatic perspective of language in these Epistles. Special emphasis is given to two interconnected aspects: the way with which Paul approaches, using metaphors, the presence of metaphors in the Scriptures; and the way that the issue of the unspeakable and the apophatic genre manifest in his Epistles. The analyses of selected passages shows mainly that (a) although there are passages in which metaphor is put in the discourse as a kind of ornament, or lure, as a way of obtaining the understanding and attention of listeners, just as classic Aristotelic theories predict, the Apostle, with the tension between letter and spirit, breaks away from the ideas of the primacy of literalness and intrinsic word meaning, in many occasions where metaphor, considered not only as mere agent of aesthetic or rhetoric impact, appears as a resource that enables an indirect approach to God – which is something that brings Paulo’s perspective closer to later theories of metaphor in which it is taken as a founding phenomenon; (b) in order to approach the theme of the divine, Paul attributes to it the characteristic of ineffability, in accordance with some Greek intellectuals who preceded him; however, in his discourse, the unsayable can part off with the unknowable and be probed by humans, as long as they free themselves from the letter that kills, once only through the spirit men can know God – who is Spirit – face to face; (c) rendering the unspeakable acknowledgeable, through the activity of the spirit, does not mean, unquestionably, making it sayable.
16
Robertson, Charles Kevin. « Paul and conflict management in 1 Corinthians 1-6 : a systems approach ». Thesis, Durham University, 1999. http://etheses.dur.ac.uk/1133/.
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17
Williams, Guy. « The spirit world in the letters of Paul the Apostle a critical examination of the role of spiritual beings in the authentic Pauline Epistles ». Göttingen Vandenhoeck & ; Ruprecht, 2009. http://d-nb.info/994239165/04.
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18
Kloha, Jeffrey John. « A textual commentary on Paul's First Epistle to the Corinthians ». Thesis, University of Leeds, 2006. http://etheses.whiterose.ac.uk/296/.
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The textual problems of the Pauline epistles have rarely received systematic study since the work of Günther Zuntz in 1953. This thesis is a study of the text of 1 Corinthians using a different methodology, called "thoroughgoing eclecticism. " The textual data was gathered from collations of manuscripts and critical editions, and is provided as an appendix to the thesis. The discussion of the textual problems in 1 Corinthians comprises most of the thesis. In them, effort was made to determine whether a given type of variation is typical of any single manuscript or of manuscripts in general. The focus is placed on determining the cause of corruption in each place. This required study of the history of the development of the Greek language and comparison with theological and ethical discussions among early Christians. Detailed discussions are necessary for many problems, including 6: 5, where a conjecture is found to be necessary; 7: 33-34 and 9: 5, where issues of marriage and sexuality led to corruption; 13: 3, where transcriptional and structural issues become prominent, and 14: 34-35, where a complicated displacement of text involved issues of manuscript attestation, interpolation, and anti-feminism. The manuscripts that most frequently attest to early readings and unique forms of the text are then assessed. The most unique witnesses to the text of 1 Corinthians are the Greco-Latin bilinguals DFG. Their relationship and unique causes of corruption are described, with the result that FG are shown to frequently preserve the earliest reading. P N A B are also discussed. These witnesses attest many excellent readings, but have undergone their own types of corruptions. The "Byzantine" witnesses are summarized, demonstrating that they carry only a late form of the text.
19
Sabou, Sorin Vasile. « Between horror and hope : Paul's mataphorical language of death in Romans 6.1-11 ». Thesis, Brunel University, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340393.
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Arbanas, Michael. « The chosen people of God in Paul's Epistle to the Romans ». Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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21
Gilliland, Maegan Chloe Marie. « The text of the Pauline Epistles and Hebrews in Clement of Alexandria ». Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/22015.
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The primary goal of this research is to produce a text-critical evaluation of the Pauline Epistles and Hebrews as represented in the writings of Clement of Alexandria, an early Christian theologian who lived ca. 200 AD. The result of such an undertaking will be a refined understanding of the transmission of the New Testament text at the end of the 2nd century, a time period for which we have very little textual data. Unlike our earliest New Testament manuscripts, the text of the early Church Fathers is preserved exclusively in later manuscripts. These manuscripts are often far removed from the original Patristic documents by both date and location. This results in an added layer of textual complexity for which the text critic must account, especially in the evaluation of a Church Father’s citation of New Testament manuscripts. Because of the multivalent nature of the research, the biblical data extracted from Clement of Alexandria’s writings will undergo several stages of statistical analysis comparing it to other early Greek New Testament manuscripts. The resulting data will reveal if the early text of the Pauline Epistles and Hebrews was stable (controlled) or if it underwent changes due to scribal additions and subtractions. It will also shed light on the citation techniques used by Clement of Alexandria, an early Christian reader. The combined data will allow New Testament scholars to generate a more precise critical edition of the Greek New Testament and come to a better understanding of how the earliest Christian communities transmitted the New Testament text.
22
Morrison, Steve. « Euaggelion Kata Paulon, a study of Paul's initial preaching to gentiles according to his epistles and the Book of Acts ». Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.109-0001.
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23
Walton, Stephen. « Paul in Acts and Epistles : the Miletus speech and 1 Thessalonians as a test case ». Thesis, University of Sheffield, 1997. http://etheses.whiterose.ac.uk/3444/.
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This study contributes to debates over the portraits of Paul in Acts and his epistles by considering the one Pauline speech to Christians in Acts, the speech to the Ephesian elders at Miletus (Acts 20: 18b-35). After surveying previous work, a two-way comparison is made, comparing the Miletus speech with (i) speeches by Jesus in Luke's Gospel, to see how Lukan it is, and (ii) 1 Thessalonians, to see how Pauline it is. A hierarchical method is outlined for identifying parallels. A study of the speech shows it to be a well-structured 'farewell', in which Paul commissions the elders for ministry after his departure to Jerusalem. The speech has four major themes: faithful fulfilment of leadership responsibility; suffering; the attitude to wealth and work; and the death of Jesus. Paul is offered as a model of Christian leadership for imitation. A comparison with Luke's Gospel identifies three passages which parallel the speech (22: 14-38; 12: 1-53; 21: 5-31), and four briefer passages (7: 38,44; 9: 2; 10: 3; 13: 32f). 22: 14-38 parallels the speech especially closely. A clear picture of Luke's view of Christian leadership emerges - modelled by Jesus, taught to his disciples, modelled by Paul, and then taught to the elders, the leaders of the next Christian generation. The comparison with 1 Thessalonians recognises the four major Miletus themes in the letter, and identifies a number of passages and ideas in the letter which have parallels in the speech. A clear picture of Christian leadership emerges, looking remarkably like that found in Luke-Acts. A conclusion reviews the argument, concludes that the speech is not dependent on the letter, and outlines results for debates about Paul in Acts and epistles.
24
Stanley, Christopher D. « Paul and the language of Scripture : citation technique in the Pauline Epistles and contemporary literature / ». Cambridge ; New York ; Melbourne : Cambridge University press, 1992. http://catalogue.bnf.fr/ark:/12148/cb35699716f.
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Schumacher, Robin Maurice. « A biblical investigation of the Pauline apologetic framework and its implications for evangelism in a postmodern context / by Robin Schumacher ». Thesis, North-West University, 2011. http://hdl.handle.net/10394/4585.
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This work is an investigation to uncover the apologetic framework used by the Apostle Paul and discuss how it might be applied to current evangelistic efforts in Postmodernism. To be certain, there are a number of issues that face Christianity in the twenty–first century. I will give particular emphasis to the philosophical teachings and arguments that are characterized as being postmodernist in nature. Although within Postmodernism numerous individual challenges to Christian thought are present, I have selected four core issues to examine: (1) relative truth; (2) relative language and meaning; (3) philosophical pluralism; (4) a perceived lack of authenticity in the lives of professing Christians. The first three have been chosen because I believe there to be a meaningful downward progression from the first to the third, which culminates in what I believe is a relegation of the Christian Gospel to the realm of opinion and not truth. The fourth challenge has been selected because of recent research that argues it has perhaps become the single biggest obstacle for postmodernists in considering Christianity as a valid belief system.
Once each of these evangelistic challenges is explored in detail and traced from its point of origin, attention is then given to uncovering the apologetic framework used by the Apostle Paul in the first century. This process is basically two–step in nature. Step one involves gaining an understanding of the Apostle Paul's world and discovering the factors that molded him into God's first century apologist. This involves examining Paul's culture, the competing religions and philosophies of the first century, the background and education of the Apostle, and his conversion and commissioning by God while on the road to Damascus. The resulting information allows us to build a bridge between the first century world of the Apostle Paul and today's postmodernist age.
The second step in uncovering Paul's apologetic framework is to examine the biblical texts that describe the Apostle's evangelistic efforts and thoughts regarding the delivery of an apologia for the Christian faith. This equates to an investigation of the book of Acts and the Pauline corpus. The conclusions of this inquiry result in a new apologetic classification - that of tria martus or 'three witness' apologetics - with the cornerstone verse of the framework being 1 Thess. 1:5, which says: "for our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake." Labeling each component of Paul's apologetic framework results in an analysis being performed of the message of Paul, the method of Paul, and the manner of Paul. After this has been done, one last question with respect to Paul's framework needs to be answered: Is the Apostle's apologia prescriptive or descriptive? While the book of Acts describes Paul's evangelistic and apologetic method in action, does Paul prescribe his method in his writings? Answering this question is pivotal in deciding whether to take Paul's framework and apply it to today's postmodernist culture.
I believe the evidence points to Paul's framework being prescriptive, so the task then becomes how to apply the Apostle's apologia to Postmodernism, and how it addresses the challenges to Christianity that were identified earlier. As Paul's apologetic framework consists of three components, it becomes sensible for modern day apologists to take each part of the Apostle's framework and apply it to the various dimensions of the postmodernist unbeliever. This application results in an evangelist speaking to the rational, spiritual, and moral dimensions of non–Christians, with each challenge of Postmodernism being appealed to amongst the various dimensions.
When applied, I believe three–witness apologetics represents a strong framework for giving honest and robust answers to the postmodernist unbeliever. While the postmodernist culture certainly poses some threats to Christianity, I firmly believe that the Apostle Paul would have thrived in today's climate and eagerly sought out converts from Postmodernism. I also believe that those who choose to use his apologetic framework will enjoy a harvest that enlarges the body of Christ and brings glory to the Creator of all humankind.Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2011.
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Van, Deventer Hendrik Jakobus. « The semantic field 'salvation' in Paul's major epistels [Microfiche] : a componential analysis of his soteriological metaphors ». Thesis, Stellenbosch : Stellenbosch University, 1986. http://hdl.handle.net/10019.1/65417.
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Microreproduction of original thesis.Thesis (DTh)--Stellenbosch University, 1986.
Some digitised pages may appear illegible due to the condition of the original microfiche copy.
ENGLISH ABSTRACT: no abstract available
AFRIKAANSE OPSOMMING: geen opsomming
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Ferreira, Moisés Olimpio. « Epístola de Paulo aos efésios - proposta de leitura linear ». Universidade de São Paulo, 2006. http://www.teses.usp.br/teses/disponiveis/8/8143/tde-23082007-131107/.
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Aquele que se empenha no estudo da Língua Grega, logo perceberá que tem diante de si um grande sistema lingüístico composto por elementos enriquecidos de significação. A riqueza das noções e das idéias que nela estão presentes e os recursos que oferece tornam-se mais evidentes e fascinantes à medida que a respeito dela refletimos. Quanto mais profundamente for possível conhecê-la, mais fica indubitável a sua coesão e a sua coerência. Através de sua estrutura complexa, é possível reconhecer qual a intenção do escritor que dela fez uso e a dimensão de seus argumentos, pois, quando realiza as escolhas formais para a expressão escrita, ele as fará em harmonia com a mensagem que pretende transmitir. Desse modo, os termos possuirão seus motivos e seus objetivos, tanto quanto o discurso que estabelecem. Não foi sem razão que o Cristianismo obteve divulgação tão ampla em seus dias primitivos. Os apóstolos perceberam que a mensagem cristã poderia ser mais bem propagada através de um idioma que não só ?portasse? os ensinos de Cristo para o mundo afora, mas que também pudesse representá-los de forma arrazoada. A Língua Grega, em especial, a Língua Grega que Alexandre Magno tornou comum (h( koinh\\\\\\\\\\\\\\ glw=tta) a todo o mundo conhecido ocidental antigo, atendia a tais anseios; os evangelistas reconheceram que ela permitia uma difusão doutrinária que atingiria não só o espírito, mas também a mente humana racional do mundo helenizado. Comum e adaptado a todo o povo, mesmo no período do Império Romano, o grego era a língua através da qual a recomendação de Cristo, registrada em Marcos 16.15, poderia ser cumprida: kai. ei=pen auvtoi/j\\ poreuqe,ntej eivj to.n ko,smon a[panta khru,xate to. euvagge,lion pa,sh| th/| kti,seiÅ e disse-lhes: tendo ido ao mundo todo, anunciai o evangelho a toda criatura. Se alguém no Cristianismo aproveitou-se das possibilidades lingüísticas disponíveis nessa língua para expandir suas doutrinas, certamente o apóstolo Paulo é o indicado. Ele é, por excelência, o apologeta cristão do primeiro século. Em seu afã, procura apresentar argumentos de que o Cristianismo é a absoluta sabedoria (1Coríntios 1:17-25, 30; 2:1,4-8; Efésios 3.10; Colossenses 2:27-28) e que oferece respostas tanto às questões relativas à origem (Efésios 3.9; Colossenses 3.10) quanto às concernentes à finalidade (Romanos 8.14-19; Efésios 1.1-6, 11, 12; Gálatas 4.4-6; Filipenses 2.14,15) humanas. Entretanto, é provável que o exegeta encontre dificuldades para a compreensão dos enunciados caso os traços aspectuais e modais não sejam considerados de modo adequado. A Língua Grega, observada a partir de seu próprio funcionamento interno, é ferramenta hermenêutica de extrema importância a fim de que os significados não se percam nem em traduções descomprometidas com o sistema da língua original, nem em análises superficiais do texto. Por essa razão, este trabalho visa a oferecer uma tradução linear, colada ao texto, tomando como exemplo a Epístola de Paulo aos Efésios, levando em consideração os matizes gramaticais contidos no texto grego, sobretudo no que se refere ao verbo e seus traços: o modo e o aspecto; e, no que se refere ao léxico e suas alternativas de significado. Considerando que as traduções até então encontradas na Língua Portuguesa não possuem tal preocupação, os desdobramentos disso são diretamente observados na imperfeita compreensão dos textos. Apesar de ter sido escrita em tamanho relativamente pequeno (seis capítulos), a Epístola possui número suficiente de ocorrências verbais (328) e recursos lingüísticos bastantes que permitem reflexão significativa.Those who endeavor in the study of the Greek language will soon realize that they are facing a large linguistic system composed of elements that are rich in meaning. The wealth of notions and ideas therein and the resources offered by this language become more evident and fascinating as you reflect about it. The deeper you get to know it, the more unquestionable its cohesion and coherence become. Through its complex structure, it is possible to identify the intention of the writer who used it and the scope of his arguments, for when he makes the formal choices in writing, the author does it in harmony with the message he intends to convey. Therefore, the terms will embody his reasons and objectives, as much as the discourse they form. It is not without reason that Christianity was so largely divulged in its early days. The apostles realized that the Christian message would be better delivered through a language that not only carried Christ\'s teachings to the world, but would also represent them in a rational way. The Greek language, more particularly the Greek language Alexander the Great spread (h( koinh\\ glw=tta) all over the ancient known western world, accomplished such aims; the evangelists recognized that it allowed a doctrinal dissemination that would reach not only the soul, but also the rational human mind of the hellenized world. Common and adapted to all the people, even under the Roman Empire, Greek was the language through which Christ\'s recommendation, documented in Mark 16.15, could be fulfilled: kai. ei=pen auvtoi/j\\ poreuqe,ntej eivj to.n ko,smon a[panta khru,xate to. euvagge,lion pa,sh| th/| kti,seiÅ and said to them: Go into all the world and proclaim the good news to the whole creation. If anybody in Christianity took advantage of the linguistic possibilities available in this language to expand his doctrines, it was certainly the apostle Paul. He is, par excellence, the Christian apologist of the first century. In his eagerness, he argues that Christianity is the absolute wisdom (1Corinthians 1 :17-25, 30; 2:1,4-8; Ephesians 3.10; Colossians 2.:27-28) and that it answers both questions concerning the human origin (Ephesians 3.9; Colossians 3.10) and those concerning the human ends (Romans 8.14-19; Ephesians 1.1-6, 11,12; Galatians 4.4-6; Philippians 2.14,15). However, the exegete may find it difficult to understand the statements if the aspect and mood characteristics are not appropriately considered. Observed from its own internal functioning, the Greek language is an extremely important hermeneutic tool to prevent the loss of meaning, either in translations unconcerned with the system of the original language or in superficial text analyses. Therefore, this work aims at offering a linear translation, close to the text, taking as example the Epistle of Paul to the Ephesians. It will consider the grammatical nuances present in the Greek text, especially those concerning the verb and its characteristics: mood and aspect; and those concerning the lexicon and its alternatives of meaning. As the translations so far available in Portuguese do not have such concern, the consequences can be directly verified in the imperfect comprehension of the texts. Although the Epistle is relatively short in size (six chapters), it contains a sufficient number of verbal occurrences (328) and enough linguistic resources to allow a significant study.
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Beary, David M. « Over-realized eschatology and the recipients of Paul's First Epistle to the Corinthians ». Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1122.
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Weekes, Kendall M. « The athletic and military metaphors of the Apostle Paul in the Philippian epistle ». Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Yamaguchi, Norio. « Sacrifice, curse, and the covenant in Paul's soteriology ». Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/7419.
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Pauline scholarship often overlooks the fact that from the Levitical sacrificial perspective “sacrifice” and “curse” are diametrically opposed concepts. A sacrifice must be “holy and acceptable to God” (Rom 12:1). Arguably, Paul describes Jesus or his blood as a sacrifice to God (1Cor 5:7; Rom 3:25). In this light, how might we understand his assertion that Christ became a “curse” on the cross (Gal 3:13)? The “accursed” person who hangs on a tree is impure and defiled and thus totally unacceptable as a sacrifice to God (Deut 21:23; John 19:31). This research argues that the key concept that resolves such potential tensions in Paul's statements is the “covenant”. Both “sacrifice” and “curse” are covenantal concepts. Sacrificial activities are essential for maintaining the covenant between God and his people. When God's people sin, sacrifice provides the means to attain forgiveness and to remain in the covenant. However, the covenant can be broken by grievous sins such as idolatry, which result in the loss of the sanctuary and the sacrificial means. Consequently, they would fall under the “curse” of the covenant. This covenantal perspective underlies Paul's soteriology. This thesis demonstrates that in Paul's understanding Christ's death serves both ends: the termination of the Mosaic curse by becoming a curse, and the dedication of his life-blood for the maintenance of the renewed covenant. These two things are related yet not identical. As test cases for this covenantal model, this research examines three Pauline texts. Galatians 3:13 describes the redemption of God's people from the Mosaic covenantal curse. Deutero-Isaiah envisaged this event as a new “Exodus”, about which Paul talks in 1 Corinthians 5:7. Romans 3:25 illustrates the eschatological Yom Kippur for this new Exodus people consisting now of Jews and Gentiles, which sustains and sanctifies God's renewed covenant people to the end.
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Rose, Anton John. « Paul, Christ and time : an investigation of apocalyptic and salvation-historical themes in the undisputed Pauline Epistles ». Thesis, Durham University, 2015. http://etheses.dur.ac.uk/11351/.
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This thesis examines the subjects of history and time in the undisputed Pauline epistles, with reference to ongoing debates between apocalyptic readings of Paul, which emphasise the radical invasiveness of the Christ event, and salvation-historical readings, which emphasise continuity between the Christ event and Israel’s history. Current disagreements between prominent Pauline scholars such as J.L. Martyn and N.T. Wright can be traced back to similar debates in twentieth century New Testament scholarship, and the work of Rudolf Bultmann, Oscar Cullmann, and Ernst Käsemann, in particular. One broad area of agreement between apocalyptic and salvation-historical readings of Paul is the way in which they consider history in terms of chronologically-successive periods of time, and understand the significance of the Christ event in terms of its fixed place in this scheme. This thesis examines four key Pauline texts: 1 Corinthians 10, 2 Corinthians 3, Galatians 3-4, and Romans 9-11, arguing that neither apocalyptic or salvation-historical understandings can fully account for significant features of these texts. Instead, I argue that the work of Walter Benjamin and Karl Barth offers useful ways of thinking about history and time, allowing for a more cohesive reading of these texts. In particular, Barth’s claim that the Christ event is in history but not of history provides a way of considering the Christ event as both a concrete, historical occurrence, part of Israel’s history, and an event which is not dependent upon or limited to that history.
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Wharton, Carolyn Jean. « A study of the function of [chara] and [chairō] in Paul's epistle to the Philippians ». Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Satta, Ronald F. « A paradigm for preaching Paul a step-by-step manual for preparing expository messages from the Pauline epistles / ». Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Hansen, Bruce. « "All of you are one" : the social vision of Gal 3:28, 1 Cor 12:13 and Col 3:11 ». Thesis, St Andrews, 2007. http://hdl.handle.net/10023/433.
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Davis, Cameron. « St. John Chrysostom's and Philip Melanchthon's Views of Justification (ΔΙΚΑΙΩΣΙΣ) in St. Paul's Epistles, With Special Attention to How Their Respective Intellectual Environments Influenced Their Interpretations ». DigitalCommons@USU, 2015. https://digitalcommons.usu.edu/etd/4370.
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This thesis compares how Christian thinkers John Chrysostom (349-407 CE) and Philip Melanchthon (1497-1560 CE) understood the theological concept of justification as found in Paul’s epistle to the Romans, and how their respective intellectual environments influenced their understandings of justification. Through detailed analysis of how Chrysostom and Melanchthon defined the theological concepts underlying their views of justification, it is demonstrated that, while their descriptions of justification often seem amicable, these apparent similarities are superficial. Their primary disagreement rests in their understandings of righteousness, which, for Chrysostom, was the outcome of a synergistic process wherein the faithful Christian gradually became, in actuality, more righteous by cooperating with the will and grace of God. Furthermore, Chrysostom viewed righteousness as a distinct stages in one’s struggle for salvation that followed one’s justification. Melanchthon rejected the notion that human beings themselves could become righteous, instead positing that faithful Christians are justified and simultaneously declared righteous by God based solely on their trust in the saving power of Christ’s atoning death.
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Hewitt, Jay Thomas. « In Messiah : Messiah discourse in Ancient Judaism and 'In Christ' language in Paul ». Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31138.
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Modern interpreters of Paul, confronted with the ubiquitous and enigmatic phrase “in Christ,” have generally ignored “messiah” as a determinative category for explaining the idiom. This is due in part to a scholarly tradition which holds that Paul did not use χριστός with its conventional sense of “messiah.” However, recent scholarship on early messianology, emphasizing the creative interpretation of scripture in the production of messiah texts, has found that Paul’s usage follows the conventions of ancient Jewish messiah language. Drawing upon this revisionist model, I argue that Paul’s use of the phrase ἐν χριστῷ and its variants is explicable in terms of his messianic re-appropriation of authoritative literary traditions. Put differently, Paul’s “in Christ” language is an innovation that nevertheless follows the customs of ancient Jewish messiah speculation. Chapter one, recounting modern treatments of “participationism” and associated language in Paul, illustrates a virtually uniform neglect of messiahship in describing his “in Christ” language. Chapter two reviews the rise of revisionist accounts of ancient Jewish messiah language which eschew the totalizing concept of “the messianic idea” and emphasize instead linguistic conventions common to messiah texts: the creative re-appropriation of scripture, the reuse of messiah syntagms in new literary contexts, and the frequent recourse to a relatively small pool of literary sources to generate conceptions of messiahship. Chapter three, a study of Paul’s messianic interpretation of the promises concerning Abraham’s seed, concludes that the phraseology “in Christ” derives from the Jewish scriptural words “in your seed,” and that the use of the idiom to denote Christ’s instrumentality in God’s actions and the identification of people as believers arises from this tradition. Chapter four, a study of Paul’s messianic interpretation of the victory of the Danielic heavenly man, concludes that Paul’s concept of solidarity with the messiah is based on that between Daniel’s “one like a son of man” and the people of God and is often expressed with the phrase “in Christ.” Finally, chapter five is a two-part catalog of “in Christ” language in Paul’s letters, part one consisting of a syntactical analysis of every instance and part two a conceptual analysis of every instance in light of the findings of chapters three and four. In sum, Paul’s “in Christ” language, like ancient Jewish messiah language generally, is the product of its author’s creative interpretative enterprise to understand and explain his messiah.
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Auma, Paul Okoth. « Περιαυτολογία : um estudo exegético-teológico de Fl 1,12-26 ». Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20132.
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This exegetical-theological investigation under the synchronic aspect has as general objective to analyze and verify how the resource of the periautology present in the epistle to the Philippians contributes to the understanding of the discipleship described by the writer throughout his missionary journey. The study seeks to present, specifically, the excerpts with periautological expressions in order to understand the reason why Paul insists on the apparently rhetorical expressions. This research intends to analyze the expressions, to elucidate the rhetorical situations of the resource, and to compare other pericopes that present the same rhetorical style. To begin with, a general survey of the letter is conducted, discussing the perennial questions in an updatedmanner. The hypotheses about the recurring polemics about the place where the letter was written, the question of the date of the writing, and the question of its unity will be confronted. The research aims to explain the question of periautology focusing on the mimesis of the model disciple. Furthermore, it seeks to investigate and present the theological consequences arising from the phrases specifically contained in the pericope of Philippians 1,12-26 to better ground Christian discipleship
Esta investigação exegético-teológica sob o aspecto sincrônico tem como objetivo geral analisar e verificar como o recurso da periautologia presente na carta aos Filipenses contribui para compreender o discipulado descrito por Paulo ao longo de sua trajetória missionária. O estudo apresenta, concretamente, os trechos com expressões periautológicas com o objetivo de aprofundar a razão pela qual Paulo insiste no recurso. Esta pesquisa pretende analisaras expressões, elucidar as situações retóricas do recurso, ecomparar outras perícopes que apresentam o mesmo estilo retórico. No primeiro momento, realiza-se uma pesquisa geral sobre a carta discutindo de forma atualizada as questões perenes. São enfrentadas as hipóteses sobre as polêmicas recorrentes quanto ao lugar no qual a carta foi redigida, à questão da datação do escrito e, também, a questão da sua unidade. Busca-sea ilustrar a questão da periautologia no enfoque do mimesis do discípulo modelo. A pesquisa investiga e apresenta, ainda, as consequências teológicas decorrentes das expressões especificamente contidas na perícope de Fl 1,12-26 para melhor fundamentar o discipulado cristão
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Marlatte, Read W. « The setting and early effective-history of Paul's Temple metaphors ». Thesis, University of Oxford, 2017. http://ora.ox.ac.uk/objects/uuid:c10b5ff7-143f-4ea0-b755-a1c216d99eac.
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This study examines the nature, function, and implications of Paul's Temple metaphors (1 Cor 3.16-17, 6.19-20; 2 Cor 6.14-7.1) and asks whether these metaphors indicate that the Jerusalem Temple has been superseded by the Christian community. Answers to this question have often relied upon the prioritization of particular backgrounds for Paul's language and the implementation of ideologically biased, interpretive models such as spiritualization. Issues arise in both these procedures due to the hermeneutical ambiguities involved in identifying metaphorical meaning. Our approach to Paul's Temple metaphors utilizes the analytical tools provided by Conceptual Metaphor Theory and calls for an awareness of these metaphors' early effective-history. Metaphors do not contain meaning but rather provide a conceptual structure that generates meaning through a hermeneutical act. Thus, in order to understand Paul's metaphors we must recognize not only their conceptual structures, but also how these structures have generated meanings and, as a result, how these meanings have shaped our interpretations of Paul himself. The historical setting of Paul's Temple metaphors is examined first in order to establish a set of assumptions and anticipations of meaning for when we encounter this type of language in this period. The public behaviour of the majority of Jews towards the Temple, as well as the presence of cultic criticisms, and conceptualizations in the Second Temple period demonstrate a widespread adherence to and support for the Temple. Turning to Paul's metaphors, we see how the Temple provides a conceptual model with which Paul can structure and reason about the status of both the community and body as indwelt and holy. While these metaphors do not suggest a deviation from Temple adherence, we demonstrate how they offer a set of conceptual and linguistic tools open to various interpretations and applications. We then examine a series of texts which highlight aspects of these metaphors' early effective-history: Ephesians 2.11-22, 1 Peter 2.4-10, Hebrews, and the Epistle of Barnabas. Through actualizing Paul's metaphors or by being associated with them, we observe how subsequent texts interpret, extend, and apply these metaphors to address their own particular questions. Awareness of this early effective-history reveals the semantic potential of these texts and allows us to reflect on the origins of some of our own interpretive tendencies, particularly those which lead us to supersessionist interpretations of Paul. Thus we conclude that a supersession of the Temple and its cult is not demonstrable from Paul's Temple metaphors as this is not the question these texts seek to answer. However, the conceptual framework provided by these metaphors places no observable hermeneutical constraints such that these texts could not be utilized in different historical circumstances to address the question of the validity of the Temple in relation to the Christian community. Observing how these metaphors provide conceptual structure and generate meaning enhances our understanding not only of Paul's texts, but also of ourselves as interpreters of Paul.
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Williams, Guy J. « The spirit world in the faith of Paul : a critical examination of approaches to spiritual beings in the authentic Pauline epistles ». Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.442891.
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Ehrensperger, Kathy. « "... That we may be mutually encouraged" : feminist interpretation of Paul and changing perspectives in Pauline studies ». Thesis, University of Wales Trinity Saint David, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683181.
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Zoccali, Christopher. « Whom God has called : the relationship of church and Israel in Pauline interpretation, 1920 to the present ». Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683375.
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Gustaw, Chantal. « Reading Paul and Dante in the fourteenth century ». Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/11871.
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Given the importance of Paul for Dante's characterization of the pilgrim, and his invocation of the Pauline Epistles throughout the Commedia, this thesis began by asking how important Paul was to Dante's fourteenth-century readers. It examines the use of the Pauline Epistles by the Trecento commentators of Dante's Commedia in order to contribute to our understanding of how both were read in late medieval Italy. Part One examines reading practices in the Middle Ages, and introduces commentary writing as a genre. The fourteenth century commentators are then described, with a focus on personal circumstances that may have influenced their interpretations. Part Two examines the use of Paul in the commentaries, differentiating between different forms of citation, such as when the commentators used Paul because they identified Pauline references or allusions in the poem, or when they included Paul in their interpretations for other reasons. This produced close readings of selected commentaries which reveal how the commentators read Paul and understood Dante. Jacopo della Lana used Paul when copying Aquinas, and his knowledge of the Epistles themselves, it is argued, was often confused and inaccurate. Pietro Alighieri repeatedly used Paul in combination with other sources in order implicitly to link canti. Guido da Pisa viewed the Commedia as a prophetic dream vision, and equated Dante with Biblical figures, including Paul. This comparison allowed Guido to justify his use of Dante as a life model for his dedicatee. The commentators acknowledge the importance of Paul when Dante clearly alludes to the Epistles, but in general, they simply use Paul as an authoritative voice. Finally, this thesis demonstrates their understanding of Dante not just as narrator/character, but also as reader.
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Winter, Sean F. « #Worthy of the Gospel of Christ' : a study in the situation and strategy of Paul's epistle to the Philippians ». Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.390419.
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Grenholm, Cristina. « Romans interpreted : a comparative analysis of the commentaries of Barth, Nygren, Cranfield and Wilckens on Paul's "Epistle to the Romans / ». Uppsala : Almqvist & ; Wiksell, 1990. http://catalogue.bnf.fr/ark:/12148/cb35455828k.
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Du, Toit Philip la Grange. « Paul and Israel : flesh, spirit and identity ». Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85831.
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Forman, Mark, et n/a. « The politics of inheritance ? : the language of inheritance in Romans within its first-century Greco-Roman Imperial context ». University of Otago. Department of Theology and Religious Studies, 2007. http://adt.otago.ac.nz./public/adt-NZDU20080128.161919.
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This thesis is an exploration of the extent to which Paul�s terminology of Inheritance [(...)] in Romans, and its associated imagery, logic and arguments, functioned to evoke socio-political expectations that were alternative to those which prevailed in contemporary Roman imperial discourse.
There are two parts to this study. The first is to take seriously the context of Empire and the claims being made by the Roman Empire in the first century. In particular, what were some of the messages conveyed by the Roman Empire with regard to the structure and purpose, the hopes and expectations, of first-century society? The Christians in Rome were daily exposed to the images and message of Caesar and his successors and there is therefore a need to consider how Paul�s language of Inheritance would have sounded within this environment.
Second, this study gives attention to the content of Paul�s use of the word "inheritance" as it occurs in Romans. In order to address this question, three interrelated ideas are explored. First, for Paul, what does the inheritance consist of? The traditional understanding is that the concept is an entirely spiritualised or transcendent reality. This study proposes a more this-worldly, geographical nature to the word. Second, there is the closely related question of the political nature of inheritance. If it is the case that the language of inheritance has to do with the renewal of the land, then who inherits this land? These two questions raise a third issue-how will the inheritance transpire? Paul�s inheritance language contributes to notions of lordship, authority and universal sovereignty for the people of God. Conceivably, the path to this dominion could mirror the hegemonic intentions of imperial Rome which envisages the triumph of one group of people (the strong) over another (the weak). Is this the case with Paul�s inheritance language, or does it somehow undermine all claims to power and control?
There are five undisputed uses of [...] and its cognates in Romans-Rom 4:13, 14; Rom 8:17 (three times) and there is one textual variant in Rom 11:1 where the word [...] is used in place of [...]. This study finds that, to varying degrees in each of these texts, the inheritance concept is not only a direct confrontation to other claims to rule, it is also simultaneously a reversal of all other paths to lordship and rule.
This study then considers the use of the concept in the two other undisputed Pauline letters where it occurs (Galatians and 1 Corinthians) and also in the disputed letter to the Colossians. The overriding impression is that there is nothing in Galatians, 1 Corinthians or Colossians which significantly challenges the this-worldly, political nature of the language of inheritance in Romans. In these epistles and in Romans Paul employs the language and politics of inheritance in order to subvert the message of Empire.
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Jacobs, Victor Stephen. « Arthrous occurrence and function in the Pauline corpus with particular focus on the text of Romans ». Thesis, University of Wales Trinity Saint David, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683335.
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Hong, Sung Cheol. « The principalities and powers in Pauline literature and the Roman imperial cult ». Thesis, University of Wales Trinity Saint David, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683218.
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Brown, Ronald Neal. « Discipleship in a postmodern culture implementing a biblical and contextual strategy for discipling emerging leaders based on Paul's epistle to the Colossians / ». Fort Worth, TX : Southwestern Baptist Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.049-0500.
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Atchison, Liam Jess. « The English interpret St. Paul's Epistle to the Romans chapter thirteen : from God save the king to God help the king, 1532 -- 1649 ». Manhattan, Kan. : Kansas State University, 2007. http://hdl.handle.net/2097/306.
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