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Статті в журналах з теми "Fraser, Pauline Criticism and interpretation"
Sandemose, Jorgen. "Nancy Fraser: Revolutionary Empiricism?" Journal of Social Science Studies 3, no. 1 (December 4, 2015): 196. http://dx.doi.org/10.5296/jsss.v3i1.8676.
Повний текст джерелаMitchell, Margaret M. "John Chrysostom and Christian Love Magic: A Spellbinding Moment in the History of Interpretation of 1 Cor 7.2–4." New Testament Studies 68, no. 2 (March 4, 2022): 119–43. http://dx.doi.org/10.1017/s0028688521000394.
Повний текст джерелаBird, Michael F. "What if Martin Luther Had Read the Dead Sea Scrolls? Historical Particularity and Theological Interpretation in Pauline Theology: Galatians as a Test Case." Journal of Theological Interpretation 3, no. 1 (2009): 107–25. http://dx.doi.org/10.2307/26421343.
Повний текст джерелаBird, Michael F. "What if Martin Luther Had Read the Dead Sea Scrolls? Historical Particularity and Theological Interpretation in Pauline Theology: Galatians as a Test Case." Journal of Theological Interpretation 3, no. 1 (2009): 107–25. http://dx.doi.org/10.2307/jtheointe.3.1.0107.
Повний текст джерелаMousa, Keyhanee. "Muhammad(S) And Paul On Jesus: A Comparative Study Of Two Sacred Pillars." West East Journal of Social Sciences 8, no. 2 (August 15, 2019): 164–90. http://dx.doi.org/10.36739/wejss.2019.v8.i2.26.
Повний текст джерелаCraffert, P. F. "Die gesprek tussen AB du Toit en EP Sanders oor Paulus en die Palestynse Judaisme: Die pad vorentoe." HTS Teologiese Studies / Theological Studies 45, no. 4 (January 23, 1989). http://dx.doi.org/10.4102/hts.v45i4.2335.
Повний текст джерелаFelski, Rita. "Critique and the Hermeneutics of Suspicion." M/C Journal 15, no. 1 (November 26, 2011). http://dx.doi.org/10.5204/mcj.431.
Повний текст джерелаWest, Patrick Leslie. "Towards a Politics and Art of the Land: Gothic Cinema of the Australian New Wave and Its Reception by American Film Critics." M/C Journal 17, no. 4 (July 24, 2014). http://dx.doi.org/10.5204/mcj.847.
Повний текст джерелаHainge, Greg. "Platonic Relations." M/C Journal 5, no. 4 (August 1, 2002). http://dx.doi.org/10.5204/mcj.1974.
Повний текст джерелаDabek, Ryszard. "Jean-Luc Godard: The Cinema in Doubt." M/C Journal 14, no. 1 (January 24, 2011). http://dx.doi.org/10.5204/mcj.346.
Повний текст джерелаДисертації з теми "Fraser, Pauline Criticism and interpretation"
MacDonald, Margaret Y. "Institutionalization in Pauline communities : a socio-historical investigation of the Pauline and Deutero-Pauline writings." Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670395.
Повний текст джерелаEhrensperger, 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.
Повний текст джерелаZoccali, 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.
Повний текст джерелаVan, Wyk Roelof Reinout. "Paul and empire : patronage in the Pauline rhetoric of 1 Corinthians 4:14-21." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/18014.
Повний текст джерелаENGLISH ABSTRACT: In reading the letters of Paul to the community in Corinth, it becomes apparent that Paul communicated from a position of authority. Given the existence of the mighty Roman Empire at the time of Paul’s writings, it raises questions regarding the ways such Empire would have affected Paul. This study assesses the possibility that Paul was influenced, not only by the material Roman world, but also by the socio-political and social-cultural dynamics of the Roman order. Paul may have utilised such order, but as spiritual leader, he could also have opposed it to his own ends and aims. The purpose of this study is to investigate such dynamism. The point of departure is, firstly to briefly discuss the nature of the Roman Empire that filled the ancient Roman world with coinage, statues, temples, poetry, song and public rhetoric. The ubiquitous Roman Empire enforced itself through power dynamics constituted in physical force, rhetoric, the patronage system and the Imperial Cult. Patronage operated in tandem with other aspects of the imperial system as a means of social control. It leads, therefore, to a more focussed investigation of patronage as one of the significant dimensions of Empire. Honour, prestige and status disparity governed social relations through complex, reciprocal relationships. No one was immune to the social tug-of-war, and within this context, Paul engaged in his Corinthian correspondence. Paul’s first Corinthian correspondence, specifically 1 Cor 4:14-21, is then comparatively investigated in the light of patronage as dimension of Empire. Paul integrated values such as honour and shame, and used the system of patronage in order to achieve his objectives with the Corinthian community. The socio-rhetorical analysis of this section of Paul’s correspondence investigates socio-cultural, intertextual and ideological aspects of the text. 1 Cor 4:14-21 is the culmination of the first part of Paul’s argument for ὁμόνια (concord), and he empowers his deliberation through patronage. He positions himself uniquely as father of the community, which empowers him with patria potestas (absolute authority). He also describes the way the Corinthians should bestow honour upon themselves. Paul’s use of a challenge-riposte and encomium brings all the weight of his argument to bear, upon his mimetic command to μιμηταί μου γίνεσθε (be imitators of me). The findings of this study indicate that Paul also opposes Empire in various ways. He opposes patronage, when he champions allegiance to an alternative Κύριος (Lord) that represents an alternative kingdom. He acts as a broker between Christ and the community, but the reciprocal relationship consists of shameful behaviour. Paul’s application of patronage does not serve to enhance his social position and poses a significant challenge to the norms of patronage in the Empire. The patent and unresolved tension within his rhetoric stretches between liberal use of patronage, and his opposition of aspects of the imperial order, such as patronage and the abuse of power. This leads to the conclusion that Paul still subjected the attributes of Empire to his own objectives. He had more than a purely political or merely spiritual agenda in mind and ultimately this remains the power and mystery of his argument.
AFRIKAANSE OPSOMMING: By die lees van die sendbriewe van Paulus aan die jong Christelike gemeente in Korinte val dit op dat Paulus, hoewel in herderlike trant, vanuit ’n gesagsposisie tot die gemeente spreek. Gesien die tyd waarin Paulus geleef het, ’n tydperk van die bestaan van die magtige Romeinse Ryk, rys die vraag onwillekeurig of Paulus as geestelike leier van opkomende gemeentes nie enigermate deur die heersende Romeinse maatskaplike orde beïnvloed is nie. In die onderhawige studie word die moontlikheid van nader betrag dat die sosiaal-politieke en sosiaalkulturele aspekte van die Romeinse bestel Paulus wel kon beïnvloed het. Die wyse waarop Paulus sodanige orde sou kon aanwend of moontlik teëstaan word ondersoek. Die vertrekpunt is dus om allereers die aard van die Romeinse Ryk - gekenmerk deur ‘n eie muntstelsel, tallose standbeelde, tempels, digkuns, sang en openbare retoriek - in hooftrekke uiteen te sit. Die uitgebreide Ryk het sy mag gevestig en gehandhaaf deur middel van kragdadigheid, retoriek, weldoenerskap en die Keiserkultus. Ter verdieping van die ondersoek word weldoenerskap as onderdeel van die Romeinse sosiaalpolitieke orde in fyner besonderhede beskou. Daaruit blyk dat beskermheerskap ter ondersteuning gedien het ten einde doeltreffender maatskaplike beheer uit te oefen. ‘n Verfynde wisselwerking het - deur middel van die dinamiek van eer, aansien en mag - sosiale verhoudings en gedrag beheer: niemand was teen die woelinge van die sosiale stryd gevrywaar nie. Dit was teen hierdie agtergrond van die werklikheid van die magtige Romeinse imperium dat Paulus met die Korintiërs gekorrespondeer het. Paulus word daarna vergelykenderwys ondersoek aan die hand van die gedeelte uit sy brief aan die Korintiërs soos gevind in 1 Kor 4:14-21. Daarin beroep hy hom op waardes soos eer en skaamte, terwyl hy die stelsel van weldoenerskap aanwend ten einde sy oogmerke met die gemeente te bereik. Die sosio-retoriese analise van hierdie gedeelte van Paulus se sendbrief ondersoek sosiaal-kulturele, intertekstuele en ideologiese aspekte van die brief. 1 Kor 4:14-21 is die hoogtepunt van die eerste gedeelte van Paulus se betoog vir ὁμόνια (eenheid) en hy versterk sy argument deur middel van weldoenerskap. Op uitsonderlike wyse posisioneer hy hom as vader van die gemeente: in sy betoog beklee hy hom met patria potestas (absolute gesag). Paulus se gebruik van ‘n challenge-riposte en van ‘n inkomium verleen groter seggenskrag aan sy direktief om hom na te volg; μιμηταί μου γίνεσθε (volg my na). Die uitkoms van hierdie studie is dat Paulus die imperiale orde ook op verskeie wyses sterk teëstaan. Wat Paulus verkondig het te make met ‘n alternatiewe Κύριος (Heer) en ‘n gans andersoortige koninkryk. Hy tree op as ‘n bemiddelaar (broker) tussen Christus en die gemeenskap, maar poog nie om sosiale bevordering te bewerkstellig, soos bepaal deur die norme van die imperial orde nie. Daar is dus ‘n aanwesige spanning in Paulus se retoriek wat dui daarop dat Paulus dimensies van die Ryk, soos weldoenerskap, ondergeskik gestel het aan sy eie doelwitte. Die slotsom waartoe geraak word, is dat by Paulus meer as suiwer politieke motivering enersyds, of bloot geestelike motivering andersyds, aanwesig was. Hierin is sowel die krag as die misterie van sy betoog geleë.
"Regressive development of woman's status in Pauline Epistles." Chinese University of Hong Kong, 1993. http://library.cuhk.edu.hk/record=b5887760.
Повний текст джерелаThesis (M.Div.)--Chinese University of Hong Kong, 1993.
Includes bibliographical references (leaves 82-85).
ABSTRACT --- p.iii
ACKNOWLEDGMENTS --- p.iv
ABBREVIATIONS --- p.v
Chapter
Chapter I. --- INTRODUCTION --- p.1
Chapter II. --- EGALITARIAN PAULINE PASSAGES --- p.6
Chapter A. --- In General (Gal 3:28) --- p.6
Chapter 1. --- Equality through Baptism --- p.8
Chapter 2. --- Casting off Gnostic Influence --- p.8
Chapter a. --- Traces of Alteration --- p.8
Chapter b. --- The Myth of Androgyne --- p.10
Chapter 3. --- Assertion of Sexual Equality --- p.14
Chapter 4. --- Social-ecclesial Implication --- p.17
Chapter B. --- In Social-ecclesial Contexts --- p.21
Chapter 1. --- In Marriage (1 Cor 7:1-7) --- p.21
Chapter a. --- Sexual Abstinence in Marriage --- p.21
Chapter b. --- Mutual and Equal Rights --- p.24
Chapter 2. --- In Worship (1 Cor 11:3-16) --- p.25
Chapter a. --- Insistence on Proper Head Attire --- p.27
Chapter i. --- Jewish Argument --- p.27
Chapter a) --- "Meaning of k∈φαλn (""head"")"
Chapter b) --- "Implication of k∈φαλn (""head"")"
Chapter ii. --- Stoic Arguments --- p.31
Chapter iii. --- Argument of Church Practice --- p.32
Chapter b. --- Meaning of Proper Head Attire --- p.33
Chapter i. --- Proposal of Bound Hair --- p.33
Chapter ii. --- Proposal of Veil --- p.34
Chapter iii. --- Conclusion about Meaning of Proper Head Attire --- p.36
Chapter c. --- Prevalence of Pagan Cults --- p.39
Chapter d. --- Assertion of Sexual Equality --- p.41
Chapter i. --- Repudiating Connotation of Woman's Subordination --- p.41
Chapter ii. --- Correcting Jewish Thought of Woman's Subordination --- p.42
Chapter C. --- Concluding Remarks --- p.44
Chapter III. --- MALE CHAUVINIST DEUTERO-PAULINE PASSAGES --- p.45
Chapter A. --- In General (1 Tim 2:11-15) --- p.45
Chapter B. --- In Social-ecclesial Contexts --- p.48
Chapter 1. --- In Marriage --- p.48
Chapter a. --- Col 3:18 --- p.48
Chapter b. --- Eph 5:22-33 --- p.49
Chapter c. --- Tit 2:4-5 --- p.51
Chapter 2. --- In Worship --- p.52
Chapter a. --- """1 Cor 14:33b-35""" --- p.53
Chapter b. --- 1 Tim 2:8-10 --- p.56
Chapter C. --- Concluding Remarks --- p.56
Chapter IV. --- FACTORS LEADING TO REGRESSIVE DEVELOPMENT OF WOMAN'S STATUS --- p.58
Chapter A. --- Insufficient Consolidation in Pauline Churches --- p.60
Chapter 1. --- Situational Nature of Pauline Passages --- p.60
Chapter 2. --- Prominence of Women Leaders Reflected in Pauline Epistles --- p.61
Chapter B. --- Conformity to Sitz im Leben in Deutero-Pauline Churches --- p.64
Chapter 1. --- Conformity in Form --- p.65
Chapter 2. --- Conformity in Content --- p.66
Chapter C. --- Concluding Remarks --- p.68
Chapter V. --- CONTEXTUAL REFLECTION --- p.70
Chapter A. --- Christian Authority --- p.71
Chapter 1. --- Literal Interpretation of Bible --- p.71
Chapter 2. --- Abuses in the Church --- p.72
Chapter B. --- Sustaining Convictions --- p.75
Chapter C. --- To Christianize or Be Paganized? --- p.76
Chapter VI. --- CONCLUSION --- p.78
BIBLIOGRAPHY --- p.82
Mbedzi, Pandelani Paul. "The interaction between law and love in the Pauline writings." Thesis, 2012. http://hdl.handle.net/10210/7657.
Повний текст джерелаThe interaction between law and love in Pauline writing has been an interesting topic, where we have discovered that the law of God cannot be separated from his agape love, which has followed mankind from creation and eventually leads him to eternity. We discovered that the law of God reveals God's character and that is his love. The Law of God and His Love are one and cannot be separated from each other. God gives the law to prove to man that he loves him deeply and eternally. When Jesus Christ died on the cross of Calvary, He died because of the love for his created beings and the law that was broken and could not be altered or changed without the shedding of blood. The redemption of the sinner had to be made possible through the shedding of blood by the one who had not broken God's law. The love and death of Jesus can only be understood through the plan of salvation, which is the interaction between law and love as exposed in Pauline writings. This is a mystery of the wonderful love of our Lord Jesus Christ. It is wonderful to discover the way Paul blends the law and love in a way that it makes it hard to separate the two. If not carefully studied, one would not be able to see this fact in Pauline writings. The Law of God is actually the expression of His love to us. He would like. us to love Him by keeping the first four commandments and loving our fellow man by keeping the last six of the Ten Commandments. We need to have a positive outlook on the law, so that we may love to do God's will and honour Him because He loved us dearly and did not spare His own son for our redemption. The plan of redemption was born out of the eternal love of God towards humanity that could not be measured by anything on earth and in Heaven. In chapter one and two, we look at the overview of law and love in Pauline writings. The Pauline framework, its theology and the ethics of law and love. The whole plan of salvation for all humanity and how God loves all His creation. Although God had a chosen people through Abraham, He only wanted to make His love known throughout the world and all generations. God had always had His special people through whom He made His love and care known although they sometimes failed to is do His will. Like the children of Israel failed him throughout the ages and He has always been patient with them until they killed Jesus on the Cross.
Jonas, Shivuri Resemate. "The Pauline church unity founded on baptism." Diss., 2002. http://hdl.handle.net/10500/2204.
Повний текст джерелаReligious Studies & Arabic
M.A. (Biblical Studies)
Echevarria, Miguel. "The Future Inheritance of Land in the Pauline Epistles." Diss., 2014. http://hdl.handle.net/10392/4616.
Повний текст джерелаPereira, Gregory C. "The contribution of an evaluative comparison between Pauline and Johannine "mysticism" to New Testament theology." Thesis, 2012. http://hdl.handle.net/10210/7043.
Повний текст джерелаThroughout the history of the Church, there has been an aversion to mysticism. Much of it is because of a basic misunderstanding of the concept, and because of the contradiction that mysticism has historicaly proved to be for the Church. As someone has said: "It has been the well spring of both saints and schismatics, the hallmark of luminaries and lunatics alike. It has been a force for the active upbuilding of the Body of Christ and an impetus to the counter-currents of sectarianism, anti-nomianism and quietism. It has issued in theologies of impeccable trinitarian montheism and in the heterodoxy of pantheism". We have looked at the word "mysticism" and derived the basic definition: Being in communion with the divine reality (see chp.1, pg.41). For most, it involves a process; one cannot encounter the divinity, but by going through a specified process. We have discovered that "mysticism" is practiced by non-christian religions too. These include Islam, Hinduism, Buddhism and other eastern religions. The process often includes ascetic tendencies, meditation, contemplative methods and transcendental communications. The general quest is for inner peace, tranquility, knowledge and light, and ultimately, to bring some self-realization, which is really a loss of self in the Absolute. In our understanding, christian-mysticism is different. It is having a personal relationship with God through his Son, Jesus Christ, and to be in fellowship with him through his indwelling Spirit. We speak of communion with a trinitarian God; not by processes of asceticism, meditation, contemplation and transcendental communications ascending to God, but by faith in a God who descended to meet us in the God-man, Jesus Christ. We believe therefore that every believer and only believers in Jesus Christ, are true "mystics". The word "mysticism" is unfortunate, because of all the negative understanding, and because it is applied to experience outside Christ as well. It might be better to change it to another name; but what?; we don't know. Participation, fellowship, communion, etc., are inadequate because they do not necessarily mean that it is with God, whereas "mysticism" includes all these ideas uniquely in relation to God. Having stated its inadequaces, we have nevertheless employed the word "participation" alongside " myticism " .
Stanford, Robert. "The Ecclesiological Grounding of Pauline Language of Leadership in 1 and 2 Timothy." Diss., 2015. http://hdl.handle.net/10392/4992.
Повний текст джерелаКниги з теми "Fraser, Pauline Criticism and interpretation"
The Pauline canon. Atlanta, Ga: Society of Biblical Literature, 2009.
Знайти повний текст джерела1956-, Porter Stanley E., and Evans Craig A, eds. The Pauline writings. London: T & T Clark International, 2004.
Знайти повний текст джерелаLambrecht, Jan. Pauline studies: Collected essays. Leuven, Belgium: Leuven University Press, 1994.
Знайти повний текст джерелаO, Francis Fred, and Sampley J. Paul, eds. Pauline parallels. 2nd ed. Philadelphia: Fortress Press, 1992.
Знайти повний текст джерелаIntroduction to the Pauline epistles. Edinburgh: T. & T. Clark, 1986.
Знайти повний текст джерелаSchreiner, Thomas R. Interpreting the Pauline Epistles. Grand Rapids, Mich: Baker Book House, 1990.
Знайти повний текст джерелаSouth, James T. Disciplinary practices in Pauline texts. Lewiston, N.Y: Mellen Biblical Press, 1992.
Знайти повний текст джерелаClinton, Clare. Donald Hamilton Fraser: A retrospective : metamorphosis not metaphor. Tilford, Surrey [England]: CCA Galleries, 2009.
Знайти повний текст джерела1941-, Neiland Brendan, and Twitchin Annela, eds. Donald Hamilton Fraser: A retrospective : metamorphosis not metaphor. Tilford, Surrey [England]: CCA Galleries, 2009.
Знайти повний текст джерелаThe Pauline epistles: Introductory and expository studies. Edinburgh: T. & T. Clark, 1989.
Знайти повний текст джерелаЧастини книг з теми "Fraser, Pauline Criticism and interpretation"
"wanted total equality among its pupils in all areas including dress. Therefore, the ‘no turban rule’ was a necessary aspect of uniform, discipline and equality. The school insisted that it was non-sectarian yet the headmaster also maintained that the school wished to project ‘a Christian image’. Therefore, by implication suggesting that the turban was also said to be a challenge to the Christian faith. The headmaster also objected because it was a manifestation of the appellant’s ethnic origins. Lord Fraser found that the school could not justify the condition on grounds other than on ethnic origin and that this was illegal under the Act. In addition, Lord Fraser stated that Lord Denning’s criticism of the CRE was completely unjustified. This brief discussion of one case reveals the different approaches to statutory interpretation. Context and perhaps judicial attitudes dictate the rules used. Rules of interpretations are not referred to. Perhaps the best indicator of what is going on is a careful consideration of what is being said and what ‘styles’ of interpretation seem represented by the tone of the judgment. Each judge does indeed have a personal style. Interpretational problems can never be solved by the neat application of interpretational rules, even worse perhaps the rules do little or nothing to solve problems. At the risk of heresy, perhaps all that purported interpretational rules do is simply to justify solutions. As mentioned above, there is rarely one right answer, only a range of more plausible and less plausible outcomes, varying according to interpretational styles. Judges use their creativity in working out a solution according to criteria which must be rational either in reality or in argument. They invariably go beyond the text when constructing answers. Lord Denning, for example, moved from dictionary definitions to subjective assertion. Often, judges say no more than ‘this is the answer because I say so’. Judges, as previously noted, can be classified as formalists or contextualists. It is possible to begin to guess as to which rules the judges think they are using. It is good also to accept that it is not always possible to understand what they are arguing, and to realise that, at times, judges themselves are wrong and not themselves too sure of the appropriate outcome. This is what makes comprehension of the methods of statutory interpretation, and the use of precedents, so difficult. It is essential to realise the limits of a supposed scientific approach and the limitless possibilities that open up when the illogical bridges from one set of rationale to the next are located and the power of language appreciated. As the judges engage more with the European dimensions of interpretation they are being forced to engage more often with the teleological approach used in European cases. As discussed in Chapter 5, the Human Rights Act 1998 states that judges in deciding cases on the enforcement of European Convention rights must have regard to the case law and jurisprudence of the European Court of Human Rights. In addition by virtue of the European Communities Act 1972 (as amended) English courts are required to take notice of the decisions of the European Court of Justice. It is highly likely that this consistent engagement will result, over time, in a profound change to the tradition of statutory interpretation within the English legal system." In Legal Method and Reasoning, 125. Routledge-Cavendish, 2012. http://dx.doi.org/10.4324/9781843145103-98.
Повний текст джерела