Дисертації з теми "Fraser, Pauline Criticism and interpretation"
Оформте джерело за APA, MLA, Chicago, Harvard та іншими стилями
Ознайомтеся з топ-22 дисертацій для дослідження на тему "Fraser, Pauline Criticism and interpretation".
Біля кожної праці в переліку літератури доступна кнопка «Додати до бібліографії». Скористайтеся нею – і ми автоматично оформимо бібліографічне посилання на обрану працю в потрібному вам стилі цитування: APA, MLA, «Гарвард», «Чикаго», «Ванкувер» тощо.
Також ви можете завантажити повний текст наукової публікації у форматі «.pdf» та прочитати онлайн анотацію до роботи, якщо відповідні параметри наявні в метаданих.
Переглядайте дисертації для різних дисциплін та оформлюйте правильно вашу бібліографію.
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 джерелаRowe, Rose Maisy. "The concept of "compassion" in the authentic Pauline letters." Diss., 2009. http://hdl.handle.net/10500/3893.
Повний текст джерелаReligious Studies and Arabic
M. A. (Ancient Languages and Cultures)
Brouwer, Leendert. "Mission and hospitality : a literary ethnography of the Pauline Churches." Thesis, 2015. http://hdl.handle.net/10500/21186.
Повний текст джерелаChristian Spirituality, Church History and Missiology
D. Th. (Missiology with specialisation in Urban Ministry)
Marx, Lambertus Petrus. "The appropriation of Pauline sexualities in the homilies of John Chrysostom." Diss., 2017. http://hdl.handle.net/10500/23585.
Повний текст джерелаBiblical and Ancient Studies
M. Bib. (New Testament)
Rowe, Rose Maisy. "An analysis of the emotions of anger and fear in the undisputed Pauline letters." Thesis, 2017. http://hdl.handle.net/10500/23565.
Повний текст джерелаReligious Studies and Arabic
D. Litt. et Phil. (Religious Studies)
Raths, Tobias. "Der gebrauch von Pneuma in soteriologischen kontexten In den Paulinischen briefen und im Johannesevangelium (The usage of Pneuma in soteriological contexts in the Pauline epistles and in the gospel of John)." Diss., 2006. http://hdl.handle.net/10500/1865.
Повний текст джерелаRakitianskaia, Olga. "A literary analysis of "kauchesis" and related terms in Paul." Diss., 2007. http://hdl.handle.net/10500/2339.
Повний текст джерелаDrews, Alexander. "Paulus in gemeinschaft seiner Mitarbeiter: eine Untersuchung der Kollegialmission im Corpus Paulinum und in der Apostelgeschichte (Paul in the fellowship of his co-workers: a survey of Paul among his co-workers in the Corpus Paulinum and in Acts)." Diss., 2006. http://hdl.handle.net/10500/1848.
Повний текст джерелаTheology
M.Th.
Hundt, Christian. "Heiligkeit bei Paulus : Hagios und Stammverwandte im Corpus Paulinum." Diss., 2011. http://hdl.handle.net/10500/5030.
Повний текст джерелаDiese Arbeit untersucht den Gebrauch von Heiligkeitsterminologie (insbesondere Hagios und Stammverwandte) im Corpus Paulinum, um sich so dem Heiligkeitsverstandnis des Paulus zu nahern. Nach Einleitung (u.a. Heiligkeit in AT und Fruhjudentum) und Forschungsuberblick wird die Konzeption der Untersuchung dargestellt. Ein erster Uberblick uber die relevanten Stellen legt nahe, das Material in je ein Kapitel zu „Heiligem Geist", „Heiligung" und „den Heiligen" zu gliedern. Paulus versteht Heiligkeit und Heiligung theozentrisch-soteriologisch fundiert und christologisch akzentuiert. Heiligung betrifft das ganze Leben, erfordert Hingabe und ethische Konsequenzen und geht einher mit eschatologischer Orientierung. Heiligung geschieht in Gemeinschaft. Heiligkeit formt Identitat („die Heiligen") und fordert Solidaritat. Rechtfertigung und Heiligung stehen nicht im Verhaltnis eines „Nacheinander", sondern sind parallele Ausdrucksformen fur das Menschen ergreifende Christusgesehehen. Das kommunikative Potential von Heiligkeitsterminologie ist vielfaltig: der „Transfer auf die Seite Gottes" wird beschrieben, Paranese motiviert, Identitat gestiftet und gestarkt und um christliche Solidaritat geworben.
New Testament
M. Th. (New Testament)
Schneider-Wentrup, Swen Sandor. "Missionarische Zeugnis an Israel im Licht von Römer 9-11 : eine missiologisch-exegetische Untersuchung zur israelogischen Verhältnisbestimmung von Israel und Kirche." Diss., 2014. http://hdl.handle.net/10500/19823.
Повний текст джерелаThis thesis deals primarily with the questions: Is Israel constantly chosen by God or have the devine promises gone over to the chuch? Are jews to be saved without the sacrifice of Christ? Should jews be missionised as gentiles alike? To give responses, the followings steps are worked out: At first an overview on the israelological models that have been opined during church- history is presented. Secondly church-documents are analyzed in spite of their missiological content. Thirdly an exegesis of Romans 9-11 is offered. Following this, those of the church-documents, whose israelology is closest to the witness of scripture, are presented. Finally a conclusion is offered, which states, that jews are constantly chosen, but not to be saved in another manner as gentiles. Therefore the church is continually obliged to bear the Gospel also to Israel. Jews and gentiles alike are to be saved by nothing but the blood of Jesus.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)
Haslebacher, Christian. "Bedeutung und hermeneutischen Implikationen der Verweise auf die Schöpfungsordnung und den Fall Evas in 1. Timotheus 2." Diss., 2012. http://hdl.handle.net/10500/9942.
Повний текст джерелаNach grundsätzlichen Überlegungen zur Allgemeingültigkeit, Kultur- und Zeitbezo-genheit neutestamentlicher Aussagen untersucht die vorliegende Studie das Lehrver-bot der Frauen im gesamtbiblischen Kontext. Dadurch resultiert 1. Timotheus 2:12-14 als Schlüsseltext in der Frage, ob Frauen für den leitenden und lehrenden Dienst in der Gemeinde zugelassen sind. Hinweise für das richtige Verständnis von 1. Ti-motheus 2:12-14 sind Vergleiche mit anderen paulinischen Verweisen auf erzählte Ereignisse des Alten Testaments und ihre Funktion im jeweiligen Diskurs, die Wir-kungsgeschichte der Schöpfungsreihenfolge und von Evas Fall im Frühjudentum sowie die Funktion dieser Verweise in der Argumentation im 1. Timotheusbrief. Ab-schliessend wird 1. Timotheus 2:12-14 im Bezug auf den unmittelbaren Kontext un-tersucht. Die vorliegende Arbeit schließt, dass 1. Timotheus 2:12-14 trotz der Ver-weise auf die Schöpfungsreihenfolge und den Fall Evas nicht als allgemeingültig zu verstehen ist.
After general reflections on universal validity, and on the cultural and temporal set-ting of New Testament propositions, this study examines the prohibition on women teaching in Christian congregations in the context of the whole Biblical canon. From this perspective, 1 Timothy 2:12-14 offers a key role for the validity of women as leaders and teachers. Clues towards a correct understanding of 1 Timothy 2:12-14 are to be found in comparisons with references to Old Testament events and their par-ticular function in Pauline discourse, in reception of the order of creation and fall of Eve in early Judaism, and in the function of these references in the argument of 1 Timothy. Finally, 1 Timothy 2:12-14 is examined in view of its immediate context. The thesis concludes that, despite its reference to the order of creation and the fall of Eve, 1 Timothy 2:12-14 should not be understood as an absolute prohibition.
New Testament
M. Th. (New Testament)
Burgi, Martin. "Die Kreuzestheologie des Corpus Paulinum: Perspektiven aus dem Neuen Testament und aus der Wirkungsgeschichte." Diss., 2018. http://hdl.handle.net/10500/26511.
Повний текст джерелаDie Kreuzestheologie erlebt seit Beginn des 20. Jahrhunderts eine anhaltende Renaissance. Die vorgelegten Beiträge gehen zwar von gemeinsamen Wurzeln aus, verzweigen sich jedoch in vielfältige, teilweise disparate Entwürfe. Deshalb ist neu zu fragen, was Kreuzestheologie ist. Die Antwort wird in sieben Schriften des Corpus Paulinum gesucht, welche auf ihren kreuzestheologischen Gehalt befragt werden. Dabei zeigt sich trotz unterschiedlich häufiger Verwendung der kreuzestheologischen Begriffe durchwegs die entscheidende Bedeutung des Kreuzes Jesu in den theologischen Grundlinien. Kreuzesaussagen erscheinen immer im Zusammenhang mit den zentralen Thesen der paulinischen Briefe. Der exegetische Befund führt zum Schluss, dass bei der paulinischen Kreuzestheologie von einem theologischen Ansatz zu sprechen ist, der zurecht umfassenden und kritischen Anspruch auf christliche Theologie und kirchliche Praxis erhebt.
The “theology of the cross” has seen a remarkable come-back since the beginning of 20th century. While the various contributions share similar roots, they differ widely in their approaches and constructions. Therefore, the simple question regarding the nature of a theology of the cross has to be raised again. This study seeks answers in seven writings of the Corpus Paulinum, which will be examined for their use of references to Jesus’ death on the cross. Although these letters differ significantly in their use of crossrelated terminology, they consistently testify to the crucial significance of the cross of Jesus in their theological paradigm. Statements about the cross are always an essential ingredient in the argumentation of these letters. The exegetical survey leads to the conclusion that Pauline theology of the cross is an all-encompassing and critical approach and principle for Christian theology and ecclesial practice.
New Testament
M. Th. (New Testament)
Orth, Christopher Jonas. "DER TOD CHRISTI: DARSTELLUNG UND DEUTUNG IM CORPUS PAULINUM UND IN DER GEGENWÄRTIGEN DISKUSSION UM DIE SÜHNETHEOLOGISCHE DEUTUNG DES TODES JESU." Diss., 2017. http://hdl.handle.net/10500/23363.
Повний текст джерелаDie Diskussion zum richtigen Verständnis des Todes Christi hat zu Beginn des 21. Jahrhundertsnoch an Vehemenz zugenommen. Dabei wird vor allem die traditionelle Deutung desTodes Christi als stellvertretender Sühnetod stark kritisiert und ihre Berechtigung in Fragegestellt. Die vorliegende Arbeit nimmt die wesentlichen Fragen dieser Kritik aus dem deutschsprachigenRaum auf. Anhand einer historisch-kanonischen Exegese der Stellen, bei denen derTod Christi in den als echt anerkannten paulinischen Briefen explizit oder implizit angeführtwird, wird die jeweilige Deutung dieses Todes geprüft. Ferner werden die Fragen nach demtraditionsgeschichtlichen Hintergrund der verschiedenen Deutungen behandelt. Lässt sich dieVorstellung des stellvertretenden Sühnetods bei Paulus als zentrale und angemessene Deutungdes Todes Christi nachweisen oder kann sie aufgegeben werden?
The discussion of the proper interpretation of the death of Christ has been gaining momentum since the beginning of the 21st century. In particular, the traditional interpretation of Christ’s death as expiation and penal substitution faces severe criticism and its warranty is challenged from several perspectives. This thesis takes up the essential critique voiced in the discussion in central Europe. By means of a historical-canonical exegesis of the explicit or implicit references to Christ’s death in the authentic Pauline letters, it examines how Christ’s death is understood in each case. The questions of the possible backdrop of these references to the death of Christ will also be examined. The thesis argues that, in Paul’s understanding of Christ’s death, penal substitution and atonement are appropriate and central categories which must not be abandoned in reconstructions of Pauline soteriology
New Testament
.M. Th. (New Testament)