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1
Thurston, Robert W. "The Thessalonians Debate Revisited". Expository Times 129, n. 5 (20 novembre 2017): 201–9. http://dx.doi.org/10.1177/0014524617743859.
Testo completoAbstract (sommario):
The Book The Thessalonians Debate (Eerdmans, 2000) defined the Thessalonian problem, but without a real resolution except for showing that the central issue is 1 Thessalonians 2, which seems to contradict all the conventional rules of epistolary analysis. We see here that the solution is to be found in correcting a deficiency in the conventional methods of epistolary analysis. In 1 Thessalonians 2 the thanksgiving is interrupted by a reminder of Paul’s previous actions. This is followed by two more cycles of thanksgiving and reminders of Paul’s past actions. These cycles are seen as essentially defensive, and this interpretation is further supported by repeated appeals to God and also to the addressees themselves as witnesses to Paul’s integrity. The conclusion is that all of the peculiarities of 1 and 2 Thessalonians can be explained by the hypothesis that both epistles are authentic, but 2 Thessalonians is the earlier epistle. This hypothesis has previously been defended by numerous writers and a commentator. A recent analysis of the Thessalonian epistles by Bart Ehrman (2013) proposes an alternative explanation, but it is not tenable.
2
O'HAGAN, PETER. "GLOSSING THE GLOSS: READING PETER LOMBARD’SCOLLECTANEAON THE PAULINE EPISTLES AS A HISTORICAL ACT". Traditio 73 (2018): 83–116. http://dx.doi.org/10.1017/tdo.2018.8.
Testo completoAbstract (sommario):
Peter Lombard's influential commentary on the Pauline Epistles, theCollectanea in omnes divi Pauli epistolas,has received little extended analysis in scholarly literature, despite its recognized importance both in its own right and as key for the development of hisSentences.This article presents a new approach to studying theCollectaneaby analyzing how Lombard's commentary builds on theGlossa “Ordinaria”on the Pauline Epistles. The article argues for treating theCollectaneaas a “historical act,” focusing on how Lombard engages with the biblical text and with authoritative sources within which he encounters the same biblical text embedded. The article further argues for the necessity of turning to the manuscripts of both theCollectaneaand theGlossa,rather than continuing to rely on inadequate early modern printed editions or thePatrologia Latina.The article then uses Lombard's discussion of faith at Romans 1:17 as a case study, demonstrating the way in which Lombard begins from theGlossa,clarifies its ambiguities, and moves his analysis forward through his use of otherauctoritatesand theologicalquaestiones.A comparison with Lombard's treatment of faith in theSentenceshighlights the close links between Lombard's biblical lectures and this later work. The article concludes by arguing that scholastic biblical exegesis and theology should be treated as primarily a classroom activity, with the glossed Bible as the central focus. Discussion of Lombard's work should draw on much recent scholarship that has begun to uncover the layers of orality within the textual history of scholastic works.
3
Hill, A. Rebecca Basdeo. "Liberating Prophetic Voices". Journal of Pentecostal Theology 32, n. 1 (27 febbraio 2023): 18–23. http://dx.doi.org/10.1163/17455251-32010013.
Testo completoAbstract (sommario):
Abstract African American Readings of Paul is a study of the various ways African Americans have used Paul’s epistles from the 1700s to the mid-twentieth century. Bowens investigates how African Americans received and responded to Paul’s writings. While other studies have examined African Americans’ interpretations of Scripture, Bowens’s methodology, focus, and scope, along with her exceptional knowledge in the Pauline epistles, distinguish her work from others.
4
Немат, Сара. "ПУТОВАЊА И МИСИЈА СВЕТОГ АПОСТОЛА ПАВЛА". ИСХОДИШТА 8, n. 1 (18 agosto 2022): 189–205. http://dx.doi.org/10.46630/ish.8.2022.13.
Testo completoAbstract (sommario):
The scope of the work includes the chronology of Paul’s travels and the significance of the apostle’s mission, the geographical framework of the apostle’s travels and his most important missionary station, as well as certain socio-historical circumstances of the apostle’s time. At the same time, the key sources for the chronological review and systematization of the most significant events from the life of the Holy Apostle Paul are the Acts of the Apostles by Evangelist Luke, which presents the apostle’s life, mission and goals, and the foundations of his theological thought. In addition to the Acts of the Apostles, we will refer to Paul’s epistles in the context of confirming the authenticity of certain moments from the apostle’s life, as well as to a short note from the First Epistle of Clement of Rome on the suffering and death of the apostle Paul. The aim of the paper will be to point out the importance of the mission of the Apostle Paul, it is the importance of his missionary travels, the great success in spreading the teachings of Christ which he achieved with his sermons, with reference to important events from the journey, as well as the basic goals and ultimate achievements.
5
RAINBOW, PAUL A. "Justification according to Paul's Thessalonian Correspondence". Bulletin for Biblical Research 19, n. 2 (1 gennaio 2009): 249–74. http://dx.doi.org/10.2307/26424048.
Testo completoAbstract (sommario):
Abstract Admittedly, Paul does not use the special vocabulary of justification in his Thessalonian epistles, but here he views the Christian life in the light of the coming judgment and calls on his converts to persevere and grow in faith and love to that end. This apocalyptic perspective provides a focus around which we can organize fragmentary references to the future of justification in his other epistles (Rom 2:13, 8:33–34; 1 Cor 4:3–5; Gal 2:17, 5:4–6). What Paul teaches in this connection highlights the "work of faith," alongside Christ's righteousness imputed to faith, as a secondary and derivative, but necessary part of the basis (ground) for a favorable verdict on the last day.
6
Gathercole, Simon. "The Historical and Human Existence of Jesus in Paul’s Letters". Journal for the Study of the Historical Jesus 16, n. 2-3 (6 dicembre 2018): 183–212. http://dx.doi.org/10.1163/17455197-01602009.
Testo completoAbstract (sommario):
The present article seeks to show that the case for the mythical Jesus is seriously undermined by the evidence of the undisputed Pauline epistles. By way of a thought experiment, these letters are taken in isolation from other early Christian literature, and are discussed in dialogue with mythicist scholarship. Attention to the language of the birth, ancestry and coming of Jesus demonstrates the historicity and human bodily existence of Jesus. There is also information about his ministry, disciples, teaching and character in the epistles which has been neglected. Paul’s letters, even taken alone, also show the Herodian timeframe of Jesus’ ministry. The evidence discussed challenges not only mythicist hypotheses, but also the minimalist strand of more mainstream Jesus-Paul research.
7
Callahan, Allen Dwight. "Paul's Epistle to Philemon: Toward an Alternative Argumentum". Harvard Theological Review 86, n. 4 (ottobre 1993): 357–76. http://dx.doi.org/10.1017/s0017816000030625.
Testo completoAbstract (sommario):
In 1964, the Elenchus Bibliographicus Biblicus, which until that time had listed together works treating Colossians and Philemon, provided Colossians with its own heading and introduced a new rubric: “Philemon; Slavery in the NT.” So firmly established is the interpretation of the epistle as a “cover letter” addressed to the master of a repentant runaway slave that any discussion of slavery in the New Testament invariably alludes to Paul's Epistle to Philemon; all recent commentators on the epistle include in their treatments at least a brief disquisition or excursus on ancient slavery. Even in his methodologically sophisticated study of the “narrative world” of Philemon, Norman Petersen began his summary of the “story” behind the letter as follows: “Once upon a time there was a runaway slave named Onesimus.…” Furthermore, the epistle is universally construed as a delicate and canny intervention on the part of the apostle Paul into the problematic of Christian relations under the Roman slave regime, despite the concession on the part of modern exegetes that Philemon fails to elucidate Paul's attitudes toward either slaves in particular or the institution of slavery in general.
8
Andrews, Scott B. "Too Weak Not to Lead: The Form and Function of 2 Cor 11.23b–33". New Testament Studies 41, n. 2 (aprile 1995): 263–76. http://dx.doi.org/10.1017/s0028688500021275.
Testo completoAbstract (sommario):
Recently, several New Testament scholars have examined the lists of hardships found in the Pauline epistles and their relation to similar lists in other ancient writings. For example, in Cracks in an Earthen Vessel, John Fitzgerald interprets several ‘catalogues of hardships’ in the Corinthian correspondence based upon his study of the ancient, Greco-Roman literary practice of compiling lists of hardships. Fitzgerald seeks ‘a clarification of the forms and functions of peristasis catalogues in general and Paul's in particular’. Similarly, Martin Ebner seeks an understanding of the forms, motifs, and functions of hardship lists throughout Paul's writings as his subtitle (Untersuchungen zu Form, Motivik und Funktion der Peristasenkataloge bei Paulus) indicates. Yet while adding to the span of knowledge of peristasis catalogues, both Fitzgerald and Ebner have largely ignored important aspects of the form and function of hardship lists in some ancient writings. Furthermore, a crucial connection between the ancient, Greco-Roman use of peristasis catalogues and Paul's apostleship of weakness as exemplified in 2 Cor 11.23b–33 has been insufficiently analyzed.
9
Přibyl, Stanislav. "Participative Decision Making of the Faithful in the Church". Ecumeny and Law 9, n. 1 (29 giugno 2021): 25–43. http://dx.doi.org/10.31261/eal.2021.09.1.02.
Testo completoAbstract (sommario):
The life of the primitive church, to this day, reflects the authenticity of the Church’s practices and its inner arrangement. As such, this article discusses the possibilities of the inner life and order of ecclesiastical communities in the most ancient times of the Church. It does not, however, question the significance of the role of the leading figures within the Church, as it corresponds with concrete pleas to the faithful for obedience, as already mentioned within New Testament writings, likewise does so the institution of the monarchical bishop, as propagated by the epistles of Ignatius of Antioch. However, Luke’s Acts of the Apostles do, for example, contain testimonials of the participation of the entire ecclesiastical community on the appointing of Apostle Matthias and the first seven deacons. Didache, the early Christian treatise, does too, on one note, stress the importance of the carriers of the prophetic charism, nonetheless it does offer ecclesiastical communities with certain criteria regarding their participation on the service of said charismatics, and their assessments thereof. The Gospel of Matthew, along with Paul’s first Epistle to the Corinthians, point towards participation of all the members of the ecclesiastical communities on the execution of essential penal measures against convicted Christians.
10
Thomas, Matthew J. "Origen on Paul's Authorship of Hebrews". New Testament Studies 65, n. 4 (6 settembre 2019): 598–609. http://dx.doi.org/10.1017/s0028688519000274.
Testo completoAbstract (sommario):
It is a common notion among modern biblical scholars that Origen doubted Paul's authorship of the Epistle to the Hebrews. This article offers an examination of Origen's writings on this question, and shows that the evidence is wildly misrepresented in contemporary discussions. It does this by beginning with Origen's Letter to Africanus, continuing with an overview of his Hebrews citations across his writing career, and concluding with an analysis of his oft-cited comments in Eusebius’ Ecclesiastical History. This examination shows that while Origen suspects Hebrews’ composition to involve more than Paul alone, his surprisingly consistent testimony is that the epistle is indeed Paul's.
11
Lollar, Jacob A. "“The History that Should be Placed at the Beginning of the Book of Paul the Apostle”: New Evidence for the Syriac Euthalian Apparatus in Apocryphal Texts". Hugoye: Journal of Syriac Studies 24, n. 1 (1 ottobre 2021): 187–216. http://dx.doi.org/10.31826/hug-2021-240106.
Testo completoAbstract (sommario):
Abstract This paper introduces some overlooked witnesses to the Syriac translation of the Euthalian Apparatus found in apocryphal narratives about Paul. The narratives entitled the “History of Paul”, the “Martyrdom of Paul the Apostle and the Discovery of His Severed Head”, and “The History That Should be Placed at the Beginning of the Book of Paul the Apostle” preserve portions of the prologue to Paul’s Epistles attributed to Euthalius. These narratives circulated independently from New Testament manuscripts where the Euthalian Apparatus typically circulates as paratextual material. They are clearly dependent on the Euthalian prologue and are valuable witnesses for understanding the development and use of the Apparatus in Syriac. These three narratives appear to preserve an early version of the Euthalian Apparatus prior to the insertion of the martyrium Pauli in the fifth century.
12
Mealand, David L. "Positional Stylometry Reassessed: Testing a Seven Epistle Theory of Pauline Authorship". New Testament Studies 35, n. 2 (aprile 1989): 266–86. http://dx.doi.org/10.1017/s0028688500024656.
Testo completoAbstract (sommario):
It is well known that earlier ways of measuring the style of Paul's epistles have in recent years been supplemented by specific tests based on calculations of the frequency of certain particles, sentence lengths, use of the subjunctive, use of specific tenses and the like. Two prominent works using such methods reach very different conclusions. In an important recent book Anthony Kenny puts forward a conclusion phrased in terms which reflect the judicious caution of one well versed in philosophy. He does not boldly assert that it is probable that Paul wrote twelve of the surviving epistles, merely that on the evidence which he collected he saw ‘no reason to reject the hypothesis that twelve of the Pauline epistles are the work of a single, unusually versatile author’.
13
Wasiyono, Joy Sopater. "Pembuktian Paulus sebagai Penulis Surat Ibrani Berdasarkan Bukti Internal". SOTIRIA (Jurnal Theologia dan Pendidikan Agama Kristen) 3, n. 2 (29 dicembre 2020): 66–83. http://dx.doi.org/10.47166/sot.v3i2.21.
Testo completoAbstract (sommario):
Abstract: The Epistle to the Hebrews is an epistle that has sparked a lot of controversies. The most common debates are those relating to authorship. Among the issues of authorship, the most provocative of debate is the discussion about the author. The most important tool in the investigation of the author of writing is the internal evidence of the writing itself. This research is focused on proving Paul as the author of Hebrews based on internal evidence. The research method used is descriptive qualitative non-experimental research with exegetic and biblical approaches to texts that are considered to have significance in the proof of the author to the Hebrews. After careful examination of the text of The Epistle to the Hebrew, is found 25 internal evidence for the author of the Hebrews. This internal evidence was subsequently used to prove Paul's authorship of the Hebrews.
Abstrak
Surat Ibrani adalah surat yang memicu banyak kontroversi. Perdebatan paling umum adalah yang berhubungan dengan kepenulisannya. Di antara persoalan-persoalan kepenulisan, yang paling memicu perdebatan adalah pembahasan tentang siapa penulisnya. Alat bantu terpenting dalam penyelidikan penulis sebuah tulisan adalah bukti-bukti internal dari tulisan itu sendiri. Penelitian ini difokuskan untuk membuktikan Paulus sebagai penulis surat Ibrani berdasarkan bukti-bukti internal. Metode penelitian yang digunakan adalah penelitian kualitatif deskriptif non eksperimental dengan pendekatan eksegesis dan biblika terhadap teks-teks yang dianggap memiliki signifikansi dalam pembuktian penulis surat Ibrani. Setelah dilakukan penelitian yang cermat terhadap teks surat Ibrani, maka diperoleh 25 bukti internal penulis surat Ibrani. Bukti-bukti internal ini selanjutnya digunakan untuk membuktikan kepenulisan Paulus atas surat Ibrani.
14
Baker, Daniel J. "“Two-Stage” Spirit Reception in the Writings of Paul". Pneuma 44, n. 1 (21 marzo 2022): 41–59. http://dx.doi.org/10.1163/15700747-bja10064.
Testo completoAbstract (sommario):
Abstract In his 2017 article, “Subsequence in the Pauline Epistles,” Robert Menzies asked, “Is the pentecostal doctrine of subsequence compatible with Paul’s pneumatological perspective?” His answer was yes, based especially on 2 Timothy 1:6–7 and Romans 1:11. However, he notes, “most scholars” reject this position. Building on 1 Corinthians 12:13 and a perceived absence of Spirit reception in Paul’s epistles, these authors would agree with D.A. Carson that “Paul stands positively against” seeing Spirit baptism as “a post-conversion enduement of the Spirit to be pursued by each believer.”1 This article takes up Menzies’ question and builds on his work. It begins with a summary of his article, investigates whether 1 Corinthians 12:13 contradicts a “two-stage” model of Spirit reception, and then examines nine Pauline texts that add more support to Menzies’ proposal. The findings are summarized at the end.
15
Classen, C. Joachim. "St. Paul's Epistles and Ancient Greek and Roman Rhetoric". Rhetorica 10, n. 4 (1992): 319–44. http://dx.doi.org/10.1525/rh.1992.10.4.319.
Testo completo
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Russell, R. "The Idle in 2 Thess 3.6–12: An Eschatological or a Social Problem?" New Testament Studies 34, n. 1 (gennaio 1988): 105–19. http://dx.doi.org/10.1017/s0028688500022244.
Testo completoAbstract (sommario):
Much of the scholarly attention given the Thessalonian epistles has been devoted to various debates. These polemics have included the epistles' authenticity, with some arguing that 1 Thess 2. 13–16 and Thessalonians are post-Pauline, often by appealing to letter structure. Lack of agreement exists as well with the interpretation of Paul's eschatology–the letters' main concern - and difference of opinion also characterizes the function of Paul's apology in 1 Thess 2. 1–12 and his paraenesis, particularly in 1 Thess 4. 1–12. While scholars have actively pursued the pros and cons of these issues, most have been rather passive when it comes to discussing ‘the idle’ (l Thess 4. 11–12; 5. 14; 2 Thess 3. 6–13) – the second most significant theme in the epistles. They usually continue the traditional eschatological explanation for the origin of the problem. This study will survey the history of this interpretation, investigate 2 Thess 3. 6–13 and recommend that a social explanation best satisfies the evidence. This study also seeks to demonstrate the fallacy of explaining historical phenomena from just theological structures and the importance of the interaction between the world of ideas and social structures for interpretation – the importance of which has been shown by redaction criticism's concern for the Sitz im Leben and by recent social descriptions of early Christianity.
17
Curkpatrick, Stephen. "Paul's Epistle to the Romans: A Dialogue". Expository Times 114, n. 1 (ottobre 2002): 11–17. http://dx.doi.org/10.1177/001452460211400104.
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Rickert, Kevin G. "Commentaries on St. Paul’s Epistles to Timothy, Titus, and Philemon". American Catholic Philosophical Quarterly 84, n. 1 (2010): 163–65. http://dx.doi.org/10.5840/acpq20108419.
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Kim, Eun-soo. "A Missional-Hermeneutical Study on the Theme of Paul’s Epistles". Theology of Mission 53 (28 febbraio 2019): 84–110. http://dx.doi.org/10.14493/ksoms.2019.1.84.
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Yong, Amos. "A Review of “Epistles of Inclusion: St. Paul's Inspired Attitudes”". Journal of Religion, Disability & Health 15, n. 1 (gennaio 2011): 98–99. http://dx.doi.org/10.1080/15228967.2011.540914.
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21
Awad, Najeeb George. "The influence of John Chrysostom's hermeneutics on John Calvin's exegetical approach to Paul's Epistle to the Romans". Scottish Journal of Theology 63, n. 4 (3 settembre 2010): 414–36. http://dx.doi.org/10.1017/s0036930610000499.
Testo completoAbstract (sommario):
AbstractIn this article, I look at the possible impact of John Chrysostom's exegetical approach upon John Calvin's biblical interpretation. I detect the traces of Chrysostom's hermeneutical approach to Paul's Letter to the Romans in John Calvin's reading of the same epistle. Why Paul's literature? Because both Chrysostom and Calvin are very fond of Paul and his thinking and consider him the major voice in the Bible. Why the Epistle to the Romans specifically? Because they both believe that this epistle is valuable for the church at all times. According to them, it is the first door to the understanding of the Good News of God's salvation as proclaimed in the Bible. I make this comparison on the basis of the following foundational thesis. If the first Protestant reformers were reliant on the church's exegetical tradition, and if they believed in the affinity of their biblical reading to a long tradition of reading conducted before them, the impact of the church fathers' exegetical methodology on the reformers' biblical interpretation should be part and parcel of any scholarship we do on the Reformation's hermeneutics.
22
Still, Todd D. "Romans: Paul's Most Protracted, Praised, and Influential Epistle". Review & Expositor 100, n. 1 (febbraio 2003): 9–14. http://dx.doi.org/10.1177/003463730310000101.
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Демиденко, С. С. "Epicurean and St. Apostle Paul’s teaching: similarities and differences". Труды кафедры богословия Санкт-Петербургской Духовной Академии, n. 1(21) (1 marzo 2024): 10–17. http://dx.doi.org/10.47132/2541-9587_2024_1_10.
Testo completoAbstract (sommario):
Статья знакомит читателя с рядом текстологических параллелей в трудах святого апостола Павла и философов-эпикурейцев. Автор приводит свой анализ сходств и различий между этическим учением ап. Павла и эпикурейцев, опираясь на оригинальные тексты Посланий апостола и произведений античных мыслителей. Именно поэтому в данной работе приводятся краткие исторические сведения об эпикурейской традиции, после чего следует главная ее часть — анализ письменного наследия ап. Павла и эпикурейцев в свете их этического учения. Рассматриваемая тема весьма актуальна, поскольку не разработана в достаточной степени ни русскими учеными, ни зарубежными. Этим же обусловлена новизна, поскольку в различных исследовательских материалах, учебных пособиях и т. д. если и встречается сопоставление этического учения ап. Павла и представителей эпикурейской философии, то лишь в общих чертах, без анализа оригинальных текстов Посланий апостола и произведений эпикурейцев. The article introduces its reader to a number of textual parallels in the works of St. Paul the Apostle and of Epicurean philosophers. In this article, the author provides his analysis of the similarities and differences between the ethical teaching of St. Paul and of the Epicureans, based on the original texts of the Epistles of the St. Apostle and on the works of ancient thinkers. That is why this work provides brief historical information about the Epicurean tradition, followed by its main part — the analysis of the written heritage of St. Paul and of the Epicureans in the light of their ethical teaching. The topic under consideration is currently very relevant, since it has not been sufficiently developed either by Russian or foreign scholars. This is the reason for the novelty of the topic, since in various research materials, textbooks, etc., a comparison of the ethical teachings of St. Paul and of the representatives of Epicurean philosophy is made only in general terms, without analyzing the original texts of St. Apostle’s Epistles and Epicurean works.
24
Dodson, Joseph R. "The Yonder Man and the Hypocrite in Seneca’s Epistle 59 and Paul’s Letter to the Romans". Religions 14, n. 2 (9 febbraio 2023): 235. http://dx.doi.org/10.3390/rel14020235.
Testo completoAbstract (sommario):
Scholars have long recognized how Romans 1–2 is replete with resonances of Stoic traditions as they have referred to specific similarities in Seneca’s writings and the impact on the interpretation of the letter. Nevertheless, a significant parallel to Paul’s polemic against his fictitious opponent in Rom 2:17–24 has been neglected, namely, Seneca’s invective in Epistle 59. There, the Stoic calls out the “yonder man,” who harms others despite being known as “most gentle”; who robs others despite being considered “most generous”; and who engages in drunkenness and lust despite his reputation of being “most-temperate.” This parallel is also relevant because, like that of Romans 2, the larger context of Epistle 59 also regards human depravity. Therefore, in this article, I will seek to buttress the conclusions from scholars regarding how well Romans 2 aligns with passages from Seneca. I will also aim to show, however, that—in contrast to Paul—Seneca shows solidarity with his interlocutor by recognizing his own shortcomings. Hence, while the similarities help scholars understand how Stoic traditions impact the creation and interpretation of Romans, the convergence between Epistle 59 and Romans 2 also highlights their great divergence. Thus, while the comments in Epistle 59 support the arguments regarding Stoic influence in Romans, the parallels remind the scholar that even as Paul draws upon Stoic ideas and rhetorical devices to deride his interlocutor, he would also consider himself and his fellow believers as not only distant from the likes of the pretentious yonder man but from the humble hypocrisy of Seneca too.
25
Van Zile, Matthew P. "The Sons of Noah and the Sons of Abraham: The Origins of Noahide Law". Journal for the Study of Judaism 48, n. 3 (11 agosto 2017): 386–417. http://dx.doi.org/10.1163/15700631-12340151.
Testo completoAbstract (sommario):
This article addresses the early formation of the rabbinic Noahide laws in light of Paul’s “sons of Abraham” motif and the Dead Sea Scrolls. Close examination reveals that Paul’s epistles, Acts of the Apostles, and rabbinic Noahide law represent one side of a debate among Jews about the eschatological fate of the nations. This development was in contrast to the homogenizing paradigms of Hellenistic Judaism and the anti-gentile apocalypticism of the Qumran community. The similarities between Paul’s “sons of Abraham” and the rabbinic “sons of Noah” suggest that both traditions originated from the same school of thought and may indicate a proto-rabbinic source from which Paul and the rabbis derived these requirements.
26
Chryssavgis, John. "EPISTLES OF INCLUSION: ST. PAUL'S INSPIRED ATTITUDES - By W. Graham Monteith". Religious Studies Review 37, n. 2 (giugno 2011): 118–19. http://dx.doi.org/10.1111/j.1748-0922.2011.01509_33.x.
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Mitchell, Margaret M. "John Chrysostom on Philemon: A Second Look". Harvard Theological Review 88, n. 1 (gennaio 1995): 135–48. http://dx.doi.org/10.1017/s0017816000030406.
Testo completoAbstract (sommario):
Recently in this journal Allen D. Callahan argued for a bold, distinctive interpretation of Paul's Epistle to Philemon. Contrary to the conventional interpretation, Onesimus was not a (runaway) slave, but was Philemon's own estranged blood brother. Rather than an appeal for forgiveness for a fugitivus, or a request to retain a slave for further service, the Epistle to Philemon is the apostle's attempt to bring about reconciliation between two brothers. Callahan's thesis constitutes a powerful reminder of how the interpretation of each of Paul's letters, perhaps especially this shortest and most subtle letter, depends acutely upon the interplay between historical reconstruction of the original context and the text itself. Callahan calls for a reconsideration of the most basic, universal presupposition of the interpretation of the letter—that Onesimus was Philemon's slave.
28
Fathony, Bimba Valid. "Petunjuk Konsep Tauhid dalam Surat-Surat Rasul Paulus". Jurnal Ilmiah Citra Ilmu : Kajian Kebudayaan dan Keislaman 19, n. 1 (23 maggio 2023): 45–57. http://dx.doi.org/10.58523/jici.v19i1.148.
Testo completoAbstract (sommario):
The Apostle Paul is the most famous figure in the New Testament. His ministry has transcended geographical and national boundaries. Paul preached the Gospel and the teachings of Jesus to many nations and figures. The teachings that Jesus brought were the teachings of monotheism as well as the teachings preached by Paul, of course, many of his letters contained the concept of monotheism as described in this study. The purpose of this study is to analyze the concept of monotheism in the Epistles of the Apostle Paul. In this study the researcher analyzed the concept of monotheism in several letters written by the Apostle Paul. This study uses a qualitative research method with a library research approach and Paul Ricoer's hermeneutic analysis, which is suitable for use in the interpretation of sacred religious texts.
29
Gerber, Daniel. "Écouter la première lettre de Paul aux Corinthiens aujourd'hui : quelques impressions, questions et hypothèses". New Testament Studies 66, n. 2 (27 febbraio 2020): 165–86. http://dx.doi.org/10.1017/s0028688519000316.
Testo completoAbstract (sommario):
It is a fact: we are ‘the unforeseen readers’ of Paul's first letter to the Corinthians, which moreover was written ‘more for the ear than the eye’. The present article follows the epistle through from beginning to end, taking account of those things that our academic habits sometimes make us forget. Attention is directed, among other things, towards the manner in which the apostle – conscious of his lack of authority over some of his audience – is seized from the outset of the epistle by the need to convince the Corinthian community that they must be true to themselves, following the call of the God who has ultimately chosen to make himself known by Christ crucified. For each of the themes addressed by Paul throughout the epistle a range of impressions, questions or hypotheses are noted.
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DOWNS, DAVID J. "Paul's Collection and the Book of Acts Revisited". New Testament Studies 52, n. 1 (12 dicembre 2005): 50–70. http://dx.doi.org/10.1017/s0028688506000038.
Testo completoAbstract (sommario):
The narrative of Acts has often been mined for historical information about the monetary collection that Paul raised among the Gentile churches of his mission for the saints in Jerusalem. Most scholars have assumed that Acts refers to the Pauline collection, either in 11.27–30 or 24.17. Against this consensus, this paper contends that the narrative of Acts, when read on its own terms and without the imposition of information from the Pauline epistles, neither mentions nor alludes to Paul's collection for Jerusalem. In its narrative context, Acts 24.17, far from being a reference to the collection, identifies Paul before his accusers as a faithful Jew whose individual piety is demonstrated by almsgiving and worship. Information from the book of Acts, therefore, cannot be used to write the final chapter of the historical reconstruction of the Pauline collection.
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Payer, Maria, Antonius Missa e Bobby Kurnia Putrawan. "Pandangan Martin Luther tentang Pembenaran oleh Iman dalam Yakobus 2:14-26". EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 6, n. 2 (30 novembre 2022): 162. http://dx.doi.org/10.33991/epigraphe.v6i2.252.
Testo completoAbstract (sommario):
In this paper, the authors explain that the views of a reforming theologian named Martin Luther once stated that the letter of James "mangles the Scripture and thereby opposes Paul and all Scripture" and called this letter an epistle of straw. ' (straw letter). Luther's statement was prompted by his doubts about the letter of James, which emphasizes good works more than faith. Although James himself did not mean it that way, Luther's view has prompted many theologians who interpret James' teaching on faith and works specifically discussed in chapter 2 to contradict Paul's teaching of justification by faith alone in Christ (Rom 3:24,28). Here the authors discuss the reflection on Martin Luther's views with James 2:14-26 regarding justification by faith.AbstrakDalam tulisan ini, para penulis menjelaskan bahwa pandangan seorang teolog reformasi yang bernama Martin Luther pernah menyatakan bahwa surat Yakobus ini adalah ’’mangles the Scripture and there by opposes Paul and all Scripture’’ dan menyebut surat ini sebagai ’’an epistle of straw’’ (surat jerami). Pernyataan Luther ini didorong oleh keraguannya kepada surat Yakobus yang lebih menekankan perbuatan baik daripada iman. Meskipun Yakobus sendiri tidak bermaksud demikian, namun pandangan Luther ini telah mendorong banyak teolog yang menafsirkan ajaran Yakobus mengenai iman dan perbuatan yang dibahas khusus dalam pasal 2 ini bertentangan dengan ajaran Paulus mengenai pembenaran hanya oleh iman kepada Kristus (Rm. 3:24,28). Disini para penulis membahas refleksi pandangan Martin Luther dengan Yakobus 2:14-26 mengenai pembenaran oleh iman.
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Kazmierski, Carl R. "Pelagius' Commentary on St. Paul's Epistle to the Romans". Studies in Religion/Sciences Religieuses 24, n. 3 (settembre 1995): 390. http://dx.doi.org/10.1177/000842989502400342.
Testo completo
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Heath, Jane. "Who Heard What in Paul’s Epistle to the Romans?" Expository Times 122, n. 5 (10 gennaio 2011): 230–32. http://dx.doi.org/10.1177/00145246111220050302.
Testo completo
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Marisi, Candra Gunawan. "Implikasi Paralelisme Janus dalam Filipi 3:9 Bagi Iman Percaya Masa Kini". DIEGESIS: Jurnal Teologi Kharismatika 5, n. 2 (26 dicembre 2022): 84–96. http://dx.doi.org/10.53547/diegesis.v5i2.267.
Testo completoAbstract (sommario):
Paul is a great writer. As a Pharisee is undoubtedly his skill as an interpreter and writer with the semistic style seen in parts of his writings. The basic point for understanding the epistles, however, is that in the Jewish and Pharisee backgrounds it remained an integral part of Paul. His identity as a Jew and his concern for his nation's heritage provide one side of dialogue that continues throughout the letter, an arch that runs back and forth across patterns. Likewise, in Paul's writings in Philippians 3:9, there is a central point of Paul's belief in God's justification. This research was conducted using a qualitative method with a semantic analysis approach, namely with the literary style of Janus parallelism and the polysemy parallelism approach to texts. There is a literary style of Janus's parallelism in Paul's writing style in Philippians 3:9. Through this method of parallelism Janus can look deeper into the meaning written by Paul of "the justification of God through the Faithfulness of Christ." This verse has similarities with what Paul wrote in Romans 1:17 and Galatians 2:16 and 3:11 regarding the believer's justification first of all because of "Christ's faithfulness" until death even to death on the cross. Paul had a firm conviction that believers are justified not because of the law, but believers are justified because of Christ's faithfulness which is the righteousness that God bestows upon believers.Keywords: janus parallelism; polysemy parelelism; Paul; pistis; Philippian’s letter AbstrakPaulus merupakan seorang penulis yang handal. Sebagai seorang Farisi tidak diragukan lagi keahliannya sebagai penafsir dan penulis dengan gaya semistik yang terlihat dalam bagian-bagian tulisannya. Poin dasar untuk pemahaman tentang surat-surat itu, bagaimanapun, adalah bahwa di latar belakang Yahudi dan Farisi tetap menjadi bagian integral dari Paulus. Identitas dirinya sebagai seorang Yahudi dan kepeduliannya terhadap warisan bangsanya memberikan satu sisi dialog yang berlanjut di seluruh surat, lengkungan yang berjalan bolak-balik di seluruh pola. Demikian juga terlihat dalam tulisan Paulus di surat Filipi 3:9 terdapat pusat keyakinan Paulus terhadap pembenaran Allah. Penelitian ini dilakukan dengan metode kualitatif dengan pendekatan analisa semantik, yakni dengan gaya sastra paralelisme Janus dan pendekatan paralelisme polisemi terhadap teks. Terdapat gaya sastra paralelisme Janus pada gaya penulisan Paulus dalam teks Filipi 3:9. Melalui metode paralelisme Janus ini dapat melihat lebih dalam kepada makna yang dituliskan oleh Paulus tentang “pembenaran Allah melalui Kesetiaan Kristus.” Ayat ini memiliki kesamaan dengan apa yang Paulus tuliskan di dalam Roma 1:17 dan Galatia 2:16 dan 3:11 mengenai pembenaran orang percaya pertama-tama adalah karena “kesetiaan Kristus” sampai mati bahkan sampai mati di kayu salib. Paulus memiliki keyakinan yang teguh bahwa orang percaya dibenarkan bukan karena melakukan hukum Taurat, melainkan orang percaya dibenarkan karena kesetiaan Kristus yaitu kebenaran yang Allah anugerahkan kepada orang percaya.Kata kunci: paralelisme janus; parelelisme polisemi; Paulus; pistis; surat filipi
35
Sullivan, Dale L., e Christian Anible. "The Epideictic Dimension of Galatians as Formative Rhetoric: The Inscription of Early Christian Community". Rhetorica 18, n. 2 (2000): 117–45. http://dx.doi.org/10.1525/rh.2000.18.2.117.
Testo completoAbstract (sommario):
Abstract: Modern rhetorical theory suggests that epideictic creates and sustains values by addressing issues of legitimacy, inclusion, exclusion, and virtue. By focusing on the epideictic dimension in Paul's Epistle to the Galatians, this paper explores Paul's efforts to form an emerging Christian community that at once identified with its Judaic roots and yet dissociated itself from a conservative sect of Jewish Christians, who were attempting to colonize the young Galatian churches.
36
Wilson, Joseph A. P. "Recasting Paul as a Chauvinist within the Western Text-Type Manuscript Tradition: Implications for the Authorship Debate on 1 Corinthians 14.34-35". Religions 13, n. 5 (11 maggio 2022): 432. http://dx.doi.org/10.3390/rel13050432.
Testo completoAbstract (sommario):
The mandate for women’s silence in 1 Corinthians 14.34-35 is an incongruity within Paul’s undisputed writings. Critical scholars expressed doubts about these verses’ authorship beginning in the nineteenth century. The consensus of egalitarian Paulists today is that vv.34-35 are not Paul’s sentiments. Disagreements about circumstances beyond this fact remain unresolved. Supporters of the quotation/refutation (“Q/R”) hypothesis argue that Paul quoted a letter from Corinth in vv.34-35 and refuted it in v.36. Supporters of the interpolation hypothesis regard the passage as a marginal gloss by a later author, inserted at one of two locations (after v.33 or v.40). The present work favors the Q/R position. Tertullian of Carthage (c.155-220 CE) was the first known exegetist of vv.34-35. Tertullian and his successors employed the Western text-type manuscript tradition. The second century CE displacement of vv.34-35 (following v.40) in this text stream is not evidence of haphazard interpolation. It coheres with a pattern of anti-feminist redactions in the Western texts of the epistles and Acts. The editors of the Western text-type sought to harmonize the genuine epistles with pseudo-Pauline material. This harmonization effort shaped later orthodox exegesis, which established canonical norms by domesticating Paul and recast him in the image of a Greco-Roman gender traditionalist.
37
Salm, Antoni. "Niefortunne wyrażenie w polskiej wersji nicejskiego Credo". Ruch Biblijny i Liturgiczny 61, n. 4 (31 dicembre 2008): 297. http://dx.doi.org/10.21906/rbl.368.
Testo completoAbstract (sommario):
The fragment of the liturgical Creed comes from Saint Paul’s words 1 Cor 15: 4: “Christ […] rose again the third day according to the scriptures”, also translated: “Christ […] rose again the third day according to the announcement in the scripture.” The Polish version of this fragment of Creed is different from the Polish translations of the Saint Paul’s Epistle, and does not render the full substance of the original Latin Creed’s words.
38
Thornhill, A. Chadwick. "“Spheres of Influence” in the Epistle to the Galatians". Horizons in Biblical Theology 36, n. 1 (10 aprile 2014): 21–41. http://dx.doi.org/10.1163/18712207-12341268.
Testo completoAbstract (sommario):
Abstract Paul’s discussion of the Law and Christ in Galatians is framed in spherical language. This is seen in his use of three key prepositions (ἐν, ἐκ, and ὑπο). Paul’s chief contrast is between one operating within the Law or within Christ as their basic realm of belonging. Those who are tempted to return to the sphere of the Law as their fundamental relation to God are at risk of transferring out of the realm of Christ, which for Paul is the only place in which favor with God is found.
39
LONGENECKER, RICHARD N. "Prolegomena to Paul's Use of Scripture in Romans". Bulletin for Biblical Research 7, n. 1 (1 gennaio 1997): 145–68. http://dx.doi.org/10.2307/26422324.
Testo completoAbstract (sommario):
Abstract Paul's use of Scripture in his epistle to the Roman Christians raises many questions: Why does he appeal to Scripture so frequently in this letter? How is the distribution of quotations to be understood? Why did Paul appeal to Scripture at all, since most of his readers were Gentiles? How are we to understand Paul's diverse exegetical methods? There are other questions that suggest themselves. This paper attempts to answer all of these questions by carefully considering the recipients' background and experience, the nature of Paul's argument in Romans and in his other extant writings, and Paul's understanding of the gospel, especially as it impinges on Israel.
40
LONGENECKER, RICHARD N. "Prolegomena to Paul's Use of Scripture in Romans". Bulletin for Biblical Research 7, n. 1 (1 gennaio 1997): 145–68. http://dx.doi.org/10.5325/bullbiblrese.7.1.0145.
Testo completoAbstract (sommario):
Abstract Paul's use of Scripture in his epistle to the Roman Christians raises many questions: Why does he appeal to Scripture so frequently in this letter? How is the distribution of quotations to be understood? Why did Paul appeal to Scripture at all, since most of his readers were Gentiles? How are we to understand Paul's diverse exegetical methods? There are other questions that suggest themselves. This paper attempts to answer all of these questions by carefully considering the recipients' background and experience, the nature of Paul's argument in Romans and in his other extant writings, and Paul's understanding of the gospel, especially as it impinges on Israel.
41
Welborn, L. L. "Paul and Pain: Paul's Emotional Therapy in 2 Corinthians 1.1–2.13; 7.5–16 in the Context of Ancient Psychagogic Literature". New Testament Studies 57, n. 4 (5 settembre 2011): 547–70. http://dx.doi.org/10.1017/s0028688511000142.
Testo completoAbstract (sommario):
Paul's ‘therapeutic epistle’ in 2 Cor 1.1–2.13; 7.5–16 provides material for a comparative analysis of Paul's view of the emotions and emotional therapy in the context of ancient psychagogic literature. Paul's treatment of ‘remorse’ and ‘repentance’ demonstrates his familiarity with the discourse of the philosophers on the role of the passions in moral progress. Paul's account of ‘pain’ is shown to be anomalous in the context of ancient psychagogic literature shaped by a Stoicizing theory of the emotions. Paul emerges from this comparative analysis as the harbinger of change in the ancient theory of the emotions and the practice of emotional therapy.
42
Jantsch, Torsten. "Kynische Argumentation im Römerbrief: Römer 1–2 und Ps.-Diogenes,Epistula28 im Vergleich". New Testament Studies 64, n. 1 (8 dicembre 2017): 44–63. http://dx.doi.org/10.1017/s002868851700025x.
Testo completoAbstract (sommario):
Recent studies have discussed Paul's letters against the backdrop of ancient Greek philosophy, particularly of Stoicism, Platonism and Cynicism. This article will take up the latter suggestion, as it shows significant similarities between Paul's argument in Rom 1–2 and the Cynic tradition, which is a neglected aspect in scholarly discussion. A comparison of Rom 1.18–32; 2.14–29 and the Cynic epistle Ps.-Diogenes,Epistula28 will outline decisive assumptions and argumentative patterns that both letters have in common.
43
Everts, Janet (Jenny) Meyer. "Filled with the Spirit from the Old Testament to the Apostle Paul: A Conversation with John Levison". Pneuma 33, n. 1 (2011): 63–68. http://dx.doi.org/10.1163/157007411x554712.
Testo completoAbstract (sommario):
AbstractIn his chapter on the Pauline epistles in Filled with the Spirit, John R. Levison finds many overarching themes and trajectories that tie the Pauline texts to Israelite and early Judaic texts. But in his eagerness to find parallels with these texts and Paul’s letters, he is sometimes too willing to ignore the possibility that a decisively different understanding of the Spirit has arrived with the death and resurrection of Christ and the inauguration of a new covenant no longer dependent upon Torah obedience.
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Cover, Michael Benjamin. "The Divine Comedy at Corinth: Paul, Menander and the Rhetoric of Resurrection". New Testament Studies 64, n. 4 (3 settembre 2018): 532–50. http://dx.doi.org/10.1017/s0028688518000140.
Testo completoAbstract (sommario):
This article asks how the New Comedy of Menander might have influenced Paul's theological rhetoric in 1 Cor 5–15. An intertextual reading of Paul's letter against the backdrop of Menander'sSamiareveals a number of shared topics, ethical concerns and dramatic characteristics. Paul's citation of Menander'sThaisin 1 Cor 15.33 is part of this larger strategy to frame the struggles in Corinth within the ambit of Greek household ‘situation comedy’. Like Menander, Paul hybridises tragic and comic motifs throughout his epistle, inflecting the comedy of the Christ narrative with tragic examples of human misapprehension in this plea for ecclesial reconciliation.
45
Welborn, L. L. "‘Extraction from the Mortal Site’: Badiou on the Resurrection in Paul". New Testament Studies 55, n. 3 (28 maggio 2009): 295–314. http://dx.doi.org/10.1017/s0028688509000228.
Testo completoAbstract (sommario):
This essay explores the heuristic force of Alain Badiou's theory of ‘truth-processes’ for an understanding of the psycho-social effect of Paul's gospel upon first-century inhabitants of the Roman Empire, both elite and lower class. Badiou's analysis of the ‘situated void’ around which existence is constructed directs attention to figures of the subject as ‘living death’ in the literature of the first century, illuminating the process by which a new, liberated self came forth, in response to Paul's message of the resurrection. An immanent critique of Badiou's singular emphasis upon the resurrection as the Pauline ‘truth-event’ gives rise to an hypothesis regarding Paul's description of his gospel as ‘Christ crucified’ in his later epistles: Paul dared to name the ‘situated void’ around which the existence of slaves was constructed in order to redeem the oppressed, whose identities were submerged in shame, from the annihilating power of the cross.
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Auler, Samuel. "More Than a Gift: Revisiting Paul's Collection for Jerusalem and the Pilgrimage of Gentiles". Journal for the Study of Paul and His Letters 6, n. 2 (2016): 143–60. http://dx.doi.org/10.2307/26371744.
Testo completoAbstract (sommario):
The Danish scholar Johannes Munck proposed a connection between Paul's collection for Jerusalem and prophetic texts that envisage a pilgrimage of Gentiles to Zion in the end times. Nonetheless, Munck's seminal theory on the collection for Jerusalem has been contested in recent times. This article argues that the Pauline Epistles contain some textual evidence of this link between the two events and that the collection and the pilgrimage of Gentiles share many common characteristics in meaning, both pointing to an eschatological time of reconciliation between Jews and Gentiles under the Messiah. In conclusion, the pilgrimage of Gentiles tradition was likely an influence for Paul in his collection of funds for the church in Jerusalem.
47
Auler, Samuel. "More Than a Gift: Revisiting Paul's Collection for Jerusalem and the Pilgrimage of Gentiles". Journal for the Study of Paul and His Letters 6, n. 2 (2016): 143–60. http://dx.doi.org/10.2307/jstudpaullett.6.2.0143.
Testo completoAbstract (sommario):
The Danish scholar Johannes Munck proposed a connection between Paul's collection for Jerusalem and prophetic texts that envisage a pilgrimage of Gentiles to Zion in the end times. Nonetheless, Munck's seminal theory on the collection for Jerusalem has been contested in recent times. This article argues that the Pauline Epistles contain some textual evidence of this link between the two events and that the collection and the pilgrimage of Gentiles share many common characteristics in meaning, both pointing to an eschatological time of reconciliation between Jews and Gentiles under the Messiah. In conclusion, the pilgrimage of Gentiles tradition was likely an influence for Paul in his collection of funds for the church in Jerusalem.
48
Winter, Sara C. "Paul's Letter to Philemon". New Testament Studies 33, n. 1 (gennaio 1987): 1–15. http://dx.doi.org/10.1017/s0028688500016027.
Testo completoAbstract (sommario):
The Pauline epistle known as Philemon is generally understood to be a letter written by Paul to a slaveowner on behalf of the runaway slave Onesimus requesting that the latter be allowed to return without penalty to the household in which he served. This article proposes a new interpretation of the letter that differs from the traditional in four major points: (1) the letter is written to a church, a congregation of which the individual addressed in the main body of the letter is a member; it is not a personal letter. (2) the slave Onesimus is with Paul in prison because he was sent there by the individual addressed in the main body of the letter (probably Archippus) on behalf of the Colossae church; Onesimus did not run away. (3) Paul writes to request that Onesimus be released from his obligations in Colossae in order that he might remain with Paul to work in the church in a Christian ministry. (4) Paul makes clear that Onesimus is no longer to be considered a slave within the Christian community, and separately suggests Onesimus be manumitted.
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Wilmoth, Joe D., e Samantha Smyser. "The ABC-X Model of Family Stress in the Book of Philippians". Journal of Psychology and Theology 37, n. 3 (settembre 2009): 155–62. http://dx.doi.org/10.1177/009164710903700301.
Testo completoAbstract (sommario):
Throughout history, families have dealt with stress and crises. Hill's 1949 ABC-X model of family stress remains a useful tool for identifying the different components that affect how successfully families cope with stress. Paul's letter to the Philippians expands and illustrates this model. Therapists working with Christian families and individuals can use this model and Paul's epistle as a structure to help identify the type of stressor being experienced, explore family resources, and evaluate the individual's or family's meaning of the stressor, helping them to respond successfully to stress.
50
Nongbri, Brent. "The Construction and Contents of the Beatty-Michigan Pauline Epistles Codex (𝔓⁴⁶)". Novum Testamentum 64, n. 3 (6 giugno 2022): 388–407. http://dx.doi.org/10.1163/15685365-bja10024.
Testo completoAbstract (sommario):
Abstract The surviving portion of the papyrus codex of the letters of Paul split between the Chester Beatty Library and the University of Michigan (𝔓⁴⁶) consists of a well preserved but damaged single quire containing parts of nine of Paul’s letters. Because the pages of the codex are numbered, scholars have believed that it is possible to reconstruct the original size of the quire, which turns out to be too small for the traditional Pauline corpus of fourteen letters. Many scholars have taken this to mean that the codex did not contain the Pastoral letters (1–2 Timothy and Titus). Jeremy Duff has argued that the copyist increased the number of letters per page in the second half of the codex and intended to add extra leaves in order to produce a codex with all of the fourteen letters found in the majority of undamaged Greek manuscripts of Paul’s letters. While Duff’s hypothesis has been critically engaged on other grounds, this article assesses Duff’s proposed ancient comparanda for the addition of extra folia to the end of a single-quire codex and revisits the problem of the contents of this codex in light of the construction techniques of better preserved single-quire codices.