Apostle Paul and the Pauline Letters

At some point between the writing of 1 and 2 Corinthians, there has been a significant falling out between Paul and some in the Corinthian Christian community. As a result, Paul leaves Corinth with the intention of returning to deal with it at a later date. He then changes his mind, instead writing a letter known to us as the 'painful letter'. This letter was effective in bringing about reconciliation, but questions still lingered as to why he did not return in person, instead staying away and sending a harsh letter. The section of letter found in 2 Cor. 1.1-2.13 and 7.5-16 seeks to address these concerns. It is the contention of this article, however, that Paul does more than simply recount recent events. Instead, he reframes his behaviour as something akin to voluntary exile. By comparing the letter to exilic writings from Cicero, Ovid, Seneca and Demosthenes, it will be proposed that 1.1-2.13 and 7.5-16 resembles a letter from exile.

INDICE
COLPO D’OCCHIO INIZIALE
I. ORIZZONTE STORICO E TEOLOGICO DELLA CHIESA DELLE ORIGINI
1. PROSPETTIVA DELL’INDAGINE: IL COMPIMENTO CRISTOLOGICO
DELLA RIVELAZIONE
2. FLASH SULLA STORIA
3. COMPIMENTO DELL’ANTICO TESTAMENTO IN CRISTO
4. ESEGESI E VITA: LEGGERE LA BIBBIA COME PAROLA DI DIO

II. MISSIONE AI PAGANI DELLA CHIESA APOSTOLICA
1. PROSPETTIVA DELL’INDAGINE: AUTOCOSCIENZA MISSIONARIA
DELLA CHIESA
2. CONCEZIONE ANTICOTESTAMENTARIA DELLA SALVEZZA
3. PROGRESSIVA PRESA DI COSCIENZA UNIVERSALISTICA DI GESÙ
4. PROGRESSIVA PRESA DI COSCIENZA UNIVERSALISTICA DEI DISCEPOLI
5. VALORE SALVIFICO UNIVERSALE DELLA MORTE E DELLA RISURREZIONE DI GESÙ
6. UNIVERSALISMO «CENTRIFUGO» DELLA CHIESA APOSTOLICA
7. ESEGESI E VITA: FONDARE LA MISSIONE SU CRISTO E SUL SUO SPIRITO

III. PERSONALITÀ DELL’APOSTOLO PLASMATA DALLO SPIRITO
1. PROSPETTIVA DELL’INDAGINE: UNA PERSONALITÀ A SERVIZIO
DEL CORPO ECCLESIALE DI CRISTO
2. CARATTERE ATTIVO E INARRESTABILE
3. CARATTERE EMOTIVO E AFFETTIVO
4. CARATTERE «PRIMARIO» E IMPULSIVO
5. GRAZIA DI DIO E UMANITÀ DELL’APOSTOLO
6. ESEGESI E VITA: LASCIARSI PLASMARE DALLO SPIRITO

IV. VOCAZIONE E MISSIONE DI PAOLO
1. PROSPETTIVA DELL’INDAGINE: MANIFESTAZIONE DI DIO
E IMITAZIONE DEI CRISTIANI
2. EVENTO FONDATORE DELLA VOCAZIONE DI PAOLO
3. MODELLI INTERPRETATIVI DELL’EVENTO
4. ESEGESI E VITA: INVOCARE L’IRRUZIONE SALVIFICA DI DIO

V. RITORNO IMMINENTE DEL RISORTO
E ATTESA OPEROSA DELLA CHIESA
NELLA PRIMA LETTERA AI TESSALONICESI
1. PROSPETTIVA DELL’INDAGINE: PRIMO ANNUNCIO PAOLINO
DELLA «VENUTA» DI CRISTO
2. SITUAZIONE DELLA CHIESA DI TESSALONICA
3. COSA AVVERRÀ AL RITORNO GLORIOSO DEL SIGNORE?
4. QUALI SARANNO «I TEMPI E I MOMENTI» DEL RITORNO GLORIOSO
DEL SIGNORE?
5. ATTESA OPEROSA DELLA CHIESA
6. ESEGESI E VITA: RAVVIVARE LA BENEFICA TENSIONE
VERSO LA/IL FINE

VI. IMITAZIONE DI CRISTO E «CHIESA-MODELLO»
NELLA PRIMA LETTERA AI TESSALONICESI
1. PROSPETTIVA DELL’INDAGINE: AUTOCOSCIENZA MISSIONARIA
DI PAOLO
2. AUTORITÀ E COLLEGIALITÀ NELL’ECCLESIOLOGIA PAOLINA
3. ESEMPLARITÀ E IMITAZIONE DELL’APOSTOLO E DELLA CHIESA
4. ESEGESI E VITA: LASCIARSI CONFORMARE A CRISTO DAL SUO SPIRITO

VII. PRIMATO DI CRISTO E RELAZIONI PASTORALI
NELLE LETTERE AI FILIPPESI E AI GALATI
1. PROSPETTIVA D’INDAGINE: CRISTOCENTRISMO AFFETTIVO DI PAOLO
2. CARITÀ PASTORALE PER I FILIPPESI
3. MORMORAZIONI E CONTESTAZIONI DEI FILIPPESI
4. DEVIAZIONI SIMILI DEI GALATI
5. GIUSTIFICAZIONE DIVINA E AUTOGIUSTIFICAZIONE UMANA
6. CONOSCENZA AMOREVOLE DI CRISTO
7. ESEGESI E VITA: CORRERE VERSO LA META


VIII. «AUTOSVUOTAMENTO» DI CRISTO E «COM-PASSIONE» DI DIO
NELLA LETTERA AI FILIPPESI
1. PROSPETTIVA DELL’INDAGINE: KENOSI DEL FIGLIO
E «VISCERE DI MISERICORDIA» DEL PADRE
2. ABBASSAMENTO DEL FIGLIO
3. ESALTAZIONE DEL SIGNORE
4. IL DIO NASCOSTO «RI-VELATO» DALL’ANTICO TESTAMENTO
5. IL DIO NASCOSTO «RI-VELATO» DAL FIGLIO
6. DALLA «COM-PASSIONE» SALVIFICA DEL FIGLIO A QUELLA DEL PADRE
7. ESEGESI E VITA: SPERARE NELLA «COM-PASSIONE» SALVIFICA
DEL DEUS PATIENS


IX. GRAZIA DI SOFFRIRE PER CRISTO
NELLA LETTERA AI FILIPPESI
1. PROSPETTIVA DELL’INDAGINE: DALLA SOFFERENZA ALLA GIOIA
2. «PER ME, MORIRE È UN GUADAGNO»
3. «COMUNIONE CON LE SOFFERENZE» DI CRISTO
4. RESA A DIO E RESISTENZA AL MALE
5. ESEGESI E VITA: ESSERE «SEMPRE LIETI NEL SIGNORE»


X. EVANGELIZZAZIONE DI CORINTO
NELLA PRIMA LETTERA AI CORINZI
1. PROSPETTIVA DELL’INDAGINE: EVANGELIZZAZIONE
DI UNA COMUNITÀ PROBLEMATICA
2. ANNUNCIO DEL CROCIFISSO RISORTO
3. EDIFICAZIONE DELLA CHIESA DI CORINTO
4. ITINERARI DI CHIESA
5. ESEGESI E VITA: VIVERE LA DIVERSITÀ NELLA CARITÀ


XI. VOCI DEI CARISMI E POLIFONIA DELLA CARITÀ
NELLA PRIMA LETTERA AI CORINZI
1. PROSPETTIVA DELL’INDAGINE: INNO ECCLESIALE ALLA CARITÀ
2. CARITÀ DI CRISTO E DEI CRISTIANI
3. PROBLEMA PASTORALE DEGLI «SPIRITUALI»
4. INTERVENTO PASTORALE MIRATO
5. INDICAZIONI PASTORALI
6. ESEGESI E VITA: REALIZZARE ORA CIÒ CHE RIMANE ALLA FINE


XII. QUESTIONI SCOTTANTI SU MATRIMONIO E VERGINITÀ
1. PROSPETTIVA DELL’INDAGINE: RISPOSTE PARZIALI RILEVANTI
PER L’«OGGI»
2. PERVERSIONI SESSUALI
3. ENCRATISMO
4. ERRORI GNOSTICHEGGIANTI SULLA RISURREZIONE
5. COMANDO DEL SIGNORE E CONSIGLI DI PAOLO
4. RILIEVI ERMENEUTICI
5. ESEGESI E VITA: SUGGERIMENTI PER GLI SPOSI

XIII. PROFESSIONE DI FEDE NEL CROCIFISSO RISORTO
NELLA PRIMA LETTERA AI CORINZI
1. PROSPETTIVA DELL’INDAGINE: MENDICANTI DI SPERANZA
DI IERI E DI OGGI
2. PROFESSIONE DI FEDE NELLA MORTE DI CRISTO
3. PROFESSIONE DI FEDE NELLA RISURREZIONE DI CRISTO
4. APPROFONDIMENTO SULLA RISURREZIONE DI CRISTO
5. PROFESSIONE DI FEDE NEGLI INCONTRI DEL RISORTO
6. ESEGESI E VITA: INCENTRARE LA NUOVA EVANGELIZZAZIONE
SULLA RISURREZIONE


XIV. RISURREZIONE UNIVERSALE
NELLA PRIMA LETTERA AI CORINZI
1. PROSPETTIVA DELL’INDAGINE: CONTENUTO DELLA SPERANZA
NELLA RISURREZIONE
2. SPERANZA DI PAOLO NELLA RISURREZIONE UNIVERSALE
3. «COME RISUSCITANO I MORTI?»
4. VISIONE UNITARIA DELLA PERSONA UMANA
5. IMMORTALITÀ DELL’ANIMA
6. EXCURSUS: IL «MISTERO» MISERICORDIOSO DELL’ALDILÀ
7. ESEGESI E VITA: RENDERE RAGIONE DELLA NOSTRA SPERANZA


XV. VANTO, ORGOGLIO ED ESIGENZE PASTORALI
NELLA SECONDA LETTERA AI CORINZI
1. PROSPETTIVA DELL’INDAGINE: IL VANTO COME ESPEDIENTE PASTORALE
2. CALUNNIE DEGLI AVVERSARI DI PAOLO
3. «TATTICA» PASTORALE DEL VANTO
4. MOTIVI DEL VANTO DI PAOLO
5. ESEGESI E VITA: TENERE BUONA LA «TATTICA» PASTORALE DI PAOLO


XVI. MINISTERO APOSTOLICO
NELLA SECONDA LETTERA AI CORINZI
1. PROSPETTIVA DELL’INDAGINE: «IMMEDESIMAZIONE» DI PAOLO
CON CRISTO
2. APOLOGIA DEL MINISTERO APOSTOLICO AUTENTICO
3. MINISTERO DELLA NUOVA ALLEANZA
4. UN MINISTERO CHE MANIFESTA LA MORTE SALVIFICA DI CRISTO
5. UN MINISTERO NELLA COLLEGIALITÀ ECCLESIALE
6. ESEGESI E VITA: «IMMEDESIMARSI» CON CRISTO


XVII. POTENZA DI DIO TRAMITE LA DEBOLEZZA CREDENTE
DELLA CHIESA NELLA SECONDA LETTERA AI CORINZI
1. PROSPETTIVA DELL’INDAGINE: MODO PARADOSSALE DI RIVELARSI DI DIO
2. CONTESTO LETTERARIO ED ESISTENZIALE
3. LA «SPINA NELLA CARNE» DI PAOLO
4. DISCERNIMENTO SPIRITUALE DI PAOLO
5. DISCERNIMENTO SPIRITUALE SULLA DEBOLEZZA DELLA CHIESA
6. ESEGESI E VITA: FIDARSI DELLA PROMESSA DEL SIGNORE


XVIII. RIVELAZIONE DELL’IRA DI DIO
NELLA LETTERA AI ROMANI
1. PROSPETTIVA DELL’INDAGINE: L’IRA DI DIO NELLA STORIA
DELLA SALVEZZA
2. «L’IRA DI DIO SI MANIFESTA CONTRO OGNI EMPIETÀ»
3. INTERPRETAZIONE DELL’IRA DI DIO ALLA LUCE DI CRISTO
4. GIUSTIFICAZIONE DIVINA
5. ESEGESI E VITA: RICONOSCERE IL PRIMATO DELLA GRAZIA


XIX. FEDE IN CRISTO E PECCATO DI ADAMO
NELLA LETTERA AI ROMANI
1. PROSPETTIVA DELL’INDAGINE: FONDAMENTO BIBLICO DEL DOGMA
DEL PECCATO ORIGINALE
2. VERITÀ DI FEDE DEL PECCATO ORIGINALE
3. CENTRALITÀ DI CRISTO NELLA RIFLESSIONE NEOTESTAMENTARIA
4. CENTRALITÀ DI CRISTO NELLA RIFLESSIONE PAOLINA
5. RIFLESSIONE PAOLINA SUL PECCATO D’ORIGINE
6. IL PECCATO UNIVERSALE IN GAUDIUM ET SPES
7. ESISTENZA E VITA: ABBANDONARSI CONSAPEVOLMENTE
ALLA MISERICORDIA DI DIO

XX. GIUSTIFICAZIONE, AZIONE E TENTAZIONE
NELLA LETTERA DI GIACOMO E NELLA BIBBIA
1. PROSPETTIVA DELL’INDAGINE: COMPLEMENTARIETÀ
DELLA LETTERA DI GIACOMO CON LE LETTERE DI PAOLO
2. «LETTERA DI PAGLIA»?
3. GIUSTIFICAZIONE DIVINA E AZIONE UMANA IN GC 2,14-26
4. APPROFONDIMENTO ESEGETICO SULLA VICENDA DI FEDE DI ABRAMO
5. MISTERIOSO RAPPORTO DI DIO CON LA LIBERTÀ DEL CREDENTE
6. TENTAZIONE DEMONIACA
7. EXCURSUS: TENTAZIONE DEMONIACA
8. ESISTENZA E VITA: «SOTTOMETTETEVI A DIO!
RESISTETE AL DIAVOLO!»


XXI. «L’IMMAGINE» E LE IMMAGINI «DEL DIO INVISIBILE»
NELLE LETTERE AGLI EFESINI E AI COLOSSESI
1. PROSPETTIVA DELL’INDAGINE: DIO, IL FIGLIO, LE CREATURE
E GLI SPOSI
2. «L’IMMAGINE DEL DIO INVISIBILE»
3. «CONFORMI ALL’IMMAGINE DEL FIGLIO SUO»
4. «QUESTO MISTERO È GRANDE!»
5. ESISTENZA E VITA: LASCIAR TRASPARIRE LA «BELLA NOTIZIA»


XXII. SACRIFICI «CARNALI» E SACRIFICIO «SPIRITUALE»
NELLA LETTERA AGLI EBREI
1. PROSPETTIVA DELL’INDAGINE: UN’OMELIA SU CRISTO E LA CHIESA
PER CRISTIANI ADULTI
2. UNA CHIESA VICINA ALLA COMUNIONE CELESTE CON DIO
3. UNA CHIESA ORGANICAMENTE STRUTTURATA
4. NON PARTECIPAZIONE DELLA CHIESA ALL’ANTICO CULTO «CARNALE»
5. PARTECIPAZIONE DELLA CHIESA AL NUOVO CULTO DI CRISTO
6. ESISTENZA E VITA: CAMMINARE VERSO LA SANTITÀ


XXIII. CRISTO, SOMMO SACERDOTE AFFIDABILE E MISERICORDIOSO
NELLA LETTERA AGLI EBREI
1. PROSPETTIVA DELL’INDAGINE: SINGOLARITÀ
DELLA MEDIAZIONE SACERDOTALE DI CRISTO
2. IL SOMMO SACERDOZIO DI CRISTO,
COMPIMENTO DI QUELLO ANTICOTESTAMENTARIO
3. CONTINUITÀ: TRATTI COMUNI DEL SACERDOZIO DI CRISTO
E DI QUELLO ANTICOTESTAMENTARIO
4. DISCONTINUITÀ: INEFFICACIA SALVIFICA DELLA MEDIAZIONE
DEI SACERDOTI ANTICHI
5. PROGRESSIONE: «PERFEZIONAMENTO» EFFICACE DI CRISTO
6. ESISTENZA E VITA: PARTECIPARE DA BATTEZZATI
AL SACERDOZIO DI CRISTO


XXIV. DIACONATO NELLA PRIMA LETTERA A TIMOTEO
E NEL NUOVO TESTAMENTO
1. PROSPETTIVA DELL’INDAGINE: FONDAMENTO BIBLICO DEL DIACONATO
2. FONDAMENTO, ORIZZONTE E TRASMISSIONE DELLA DIAKONÍA
3. DIACONI NELLA LETTERA AI FILIPPESI
4. DIACONI NELLA PRIMA LETTERA A TIMOTEO
5. I SETTE MINISTRI DEGLI ATTI DEGLI APOSTOLI
6. DIAKONÍA DELLA LITURGIA, DELLA PAROLA E DELLA CARITÀ
7. ESISTENZA E VITA: RIDONARE ALLA CHIESA E AL MONDO
IL GUSTO DEL SERVIZIO


EPILOGO
ULTIMO SGUARDO AL PASTORE E AI SUOI AFFETTI
1. DALL’AFFETTO CREDENTE PER CRISTO ALLA CARITÀ PASTORALE
2. DAL SERVIZIO AL CORPO ECCLESIALE DI CRISTO
ALLA CURA PERSONALIZZATA DEI FEDELI
3. DALLA VASTA ATTIVITÀ PASTORALE ALLA PROFONDA UNITÀ INTERIORE
4. DAI SENTIMENTI DI CRISTO ALLE SUE STESSE «PREFERENZE»

BIBLIOGRAFIA ITALIANA SELEZIONATA

Scholars have commonly located the source of Paul’s analogy for the resurrection body in 1 Cor 15:39–49 in the enumerated creatures of Genesis 1. Some interpreters have suggested Sir 43:1–10 lies behind the reference to the variegated glory of the celestial bodies mentioned in 1 Cor 15:41. Paul seems to list each of the respective terrestrial creatures and their bodies in a hierarchical order, as he does with the celestial bodies, relating the resurrection body to the later. Rather than the eschatological egalitarianism presumed in some attempts to appropriate Pauline eschatology for theological purposes, this text suggests that Paul envisioned the imminent resurrection of the dead would result in a kind of celestial hierarchicalism, a point often overlooked by interpreters. In this paper, I will argue for an alternative source for the celestial hierarchicalism apparent in the formulation of Paul’s resurrection mythos in 1 Cor 15:41, namely, an apocalyptic reception of Exodus tradition rooted in the hierarchical ascent of the cosmic mountain in Exodus 24 and its later reception. As is the case for other apocalypticists before, contemporary with, and after Paul, this paper will provide further evidence that Paul's own particular construal of Jewish eschatological mythoi, while recognizable, would place him squarely alongside other Jewish contemporaries who operate at the fringes of their own tradition in the wider ancient Mediterranean religious landscape.

Although the long-standing debate about the meaning of hilastērion in Rom. 3.25 has led to no consensus, readings are nearly always either (1) metaphorical (hilastērion as place of atonement/expiation) or (2) metonymic (hilastērion as a means of atonement/ expiation). However, in many Second Temple Jewish texts, the word refers to a place of divine revelation. Proposing a fresh semantic typology of the word’s usage, this article argues that there is no unambiguous metonymic usage of the word, and that references to atonement in Lev. 16 are secondary to the revelatory function of the 'mercy seat'. Attending to overlooked intertextual complexities, it suggests that the hilastērion was the site where God promised to reveal the definitive interpretation of his law. The revelatory function of the hilastērion possesses prima facie plausibility as a reading of Rom. 3.21-26, which is driven by the theme of God's self-revelation in Jesus.

Author: Kirsten Laurel Guidero
Publisher: CBE International

Evangelicalism can find a foothold in renewed practices of reading Scripture. This article first illustrates the larger problems haunting evangelical patterns of reading Scripture by analyzing as a test case two prevalent evangelical interpretations of Gal 3:26–29.2 Next, I offer a better interpretive method and spell out how it treats this passage. We will see that, far from viewing the biblical texts too reverently, with a proposed correction of qualifying textual authority—an approach some evangelicals who struggle with difficult elements of Scripture have adopted—both of the earlier approaches may fail to respect the text enough.

Travel in Asia Minor during the Roman period was ubiquitous. The apostle Paul is used as a heuristic model of the ideal ancient traveller. His first journey in provincial Galatia—geographical Pamphylia, Pisidia, and Phrygia—is examined, particularly as it relates to suggested routes and time of travel. It will utilise Bekker-Nielsen’s pioneering 3D
methodology that applies Naismith’s rule to produce more objective outcomes. Practical issues related to ancient travel, such as equipment, load, and weather, will also be explored. This investigation will help to refine travel times and itineraries, and thus hopefully produce more accurate Pauline chronologies.

A wide-ranging, academically oriented list of over sixty forthcoming publications on the Pastoral Epistles (as of April 2022) including essays, monographs, and commentaries. This list helps students of the Pastorals to see current trends in research. The list was compiled mainly through contacting academic publishers and Pastorals scholars who have published previously on the letters. In some cases, authors provided a brief synopsis of their work specifically for this project.

In the book we argue that 2 Cor 10, although presenting strong characteristics of polemical discourse, actually sets in motion a self-praise speech with a pedagogical, not defensive purpose. The chapter in question serves as a programmatic introduction to the Pauline boasting developed in chapters 11–13. Applying rhetorical analysis, we show that 2 Cor 10 contains an exordium (10,1-6) and a propositio for the entire speech (10,7-8); we further identify by this analysis the criteria crucial for legitimate apostolic boasting (10,12-18). The main problem of 2 Cor 10–13 expressed in the propositio (10,7-8) regards Paul’s claim to be a true servant of Christ and to have the right to boast about it. This problem is strictly connected with the accusations of the opponents which point at his weakness and ineffectiveness in dealing with the community’s problems.

Thus, 2 Cor 10 sets the stage for all of 2 Cor 10–13. This chapter is the key to a proper understanding of the rhetorical stasis of the entire speech elucidated from the Pauline inventio and dispositio. Paul’s use of the periautologia, metaphor, and irony reveals the strong position of the Apostle in Corinth but also points out the fatal infatuation the Corinthians have with newcomers. The causa of Paul ultimately revolves around the status qualitatis: he proves he is strong enough to be the leader in Corinth and paradoxically demonstrates that weakness should belong to the identity of apostle.  Such a reading of the rhetorical stasis introduces two problematic issues begun in 2 Cor 10 and continued in Cor 11–13: the relationship between power and weakness and the legitimacy of Pauline boasting. Paul’s approach to weakness in 2 Cor 10–13 challenges the standards on which the evaluation of true apostleship is made. Contemporaneously, he also recognizes infirmity as an integral part of his apostolic identity. Christ himself is the only model that enables Paul to subvert worldly standards of judgment and claim weakness as an integral part of his apostolic mission (13,3-4). Subsequently, 2 Cor 10 is crucial to understanding the legitimacy of Paul’s boast developed throughout all of 2 Cor 10 – 13. The thesis (10,7-8) and its argumentation (10,12-18) elaborate the exterior criteria of such boast including a divine call (status qualitatis) and apostolic praxis (performance), as well as the supreme rule saying that all credit for apostolic achievements should be given to the Lord (i.e. boasting en kyriô 10,17). Paul successfully responds to the first two imperatives of boasting. Problems, however, arise when he comes to the last criterion, namely, boasting in the Lord (en kyriô). The ego-centric boast based additionally on the comparison mentioned for the first time in 10,12 is the one that Paul fears and abhors and calls foolish, but he is forced, nevertheless, to undertake it for the sake of his spiritual children. The tool that ultimately enables him to transform self-aggrandizing speech into speech that is focused on Christ is his paradoxical boasting of weakness. It is being prepared in the pivotal section 11,30-33 (the entirety of 11,1-29 should be read as boasting of the apostolic achievements) and reaches its climax in 12,9-10. The careful crafting of the discourse based on Christological principles and meant for the edification of the community (10,8; 12,19; 13,10) ultimately speaks against qualifying it as a parody of the opponents’ boasting.

This essay investigates Paul’s use of the word δικαιόω and its oddity among his Greco-Roman contemporaries.  In Paul, δικαιόω always occurs with a personal object (or, in the passive, with a personal subject), and “justifying” always means something done in favor of the person justified (“deem righteous,” “acquit,” “vindicate,” etc.).  This meaning occurs also in the Septuagint and a few texts from early Jewish sources.  Everywhere else, however, δικαιόω means something done to the detriment of the justified (“punish” or “condemn”).  This contrast of usage is frequently neglected when scholars inquire after the origins of Paul’s theology of justification.  Why should the Apostle to the Gentiles have spoken to them of God as “justifier”?  The present paper considers the origins of Paul’s justification-theology in light of this lexical-semantic oddity.
This essay investigates Paul’s use of the word δικαιόω and its oddity among his Greco-Roman contemporaries.  In Paul, δικαιόω always occurs with a personal object (or, in the passive, with a personal subject), and “justifying” always means something done in favor of the person justified (“deem righteous,” “acquit,” “vindicate,” etc.).  This meaning occurs also in the Septuagint and a few texts from early Jewish sources.  Everywhere else, however, δικαιόω means something done to the detriment of the justified (“punish” or “condemn”).  This contrast of usage is frequently neglected when scholars inquire after the origins of Paul’s theology of justification.  Why should the Apostle to the Gentiles have spoken to them of God as “justifier”?  The present paper considers the origins of Paul’s justification-theology in light of this lexical-semantic oddity.

Der Aufsatz fragt nach der paulinischen Verwendung des Wortes δικαιόω und ihrer Ähnlichkeit bzw. Unähnlichkeit zum Gebrauch bei den römischen Zeitgenossen des Paulus.  Bei Paulus tritt δικαιόω immer mit persönlichem Akkusativobjekt (oder passiv mit persönlichem Subjekt= auf, und «rechtfertigen» bedeutet immer etwas Gutes für den Gerechtfertigten («gerecht sprechen», «freisprechen», o.ä.).  Diese Bedeutung von δικαιόω begegnet auch in der Septuaginta und in einigen frühjüdischen Belegen.  In den profanen Schriften bedeutet δικαιόω jedoch etwas, das zu Ungunsten der gerechftertigten Menschen geschieht («strafen», «verurteilen»).  Diese Unstimmigkeit wird in der Paulusforschung bei der Frage nach dem Ursprung der Rechtfertigungslehre oft nicht hinreichend beachtet.  Warum sollte der Heidenapostel gegenüber ehemaligen «Heiden» von Gott als «Rechtfertiger» gesprochen haben?  Vor dem Hintergrund dieser sprachlichen Unstimmigkeit wird die Frage nach den Impulsen aus dem Griechisch sprechenden Judentum und Urchristentum erörtert, die Paulus in seinen Rechtfertigungsaussagen bestimmt haben.

Travail de Master réalisé en 2017 cherchant à développer des fondements éthiques proprement chrétiens pour répondre aux questions écologiques qui sont les nôtres.
La réflexion prend pour point d'ancrage une péricope bien connue de la lettre aux Romains (8, 18-30) qui est analysée sur la première moitié du travail. L'exégèse se veut complète et propose une interprétation à la lumière de la lettre aux Romains dans sa totalité.
La deuxième moitié est consacrée au développement d'une herméneutique verte sur la base de l'exégèse en insistant sur l'ancrage juif de la pensée de Paul. Le travail se termine par des pistes de réflexions éthiques.

This paper was originally presented at the Oxford Patristics Conference in 2019, and is being published in Studia Patristica in 2021. It has been commonly held by Pauline scholars and theologians -- myself included! --  that the factitive understanding of justification (i.e. being "made righteous") originated with Augustine’s Latin misreading of the underlying Greek verb. This paper presents a brief overview of the the conception of justification in Greek and Latin patristic sources prior to Augustine, which surprisingly finds the factitive understanding to be widely attested in earlier centuries.

What did it mean to be a Christian in the Roman Empire? In one of the inaugural titles of Oxford's new Essentials in Biblical Studies series, Harry O. Maier considers the multilayered social contexts that shaped the authors and audiences of the New Testament. Beginning with the cosmos and the gods, Maier presents concentric realms of influence on the new religious movement of Christ-followers. The next is that of the empire itself and the sway the cult of the emperor held over believers of a single deity. Within the empire, early Christianity developed mostly in cities, the shape of which often influenced the form of belief. The family stood as the social unit in which daily expression of belief was most clearly on view and, finally, Maier examines the role of personal and individual adherence to the religion in the shaping of the Christian experience in the Roman world.

In all of these various realms, concepts of sacrifice, belief, patronage, poverty, Jewishness, integration into city life, and the social constitution of identity are explored as important facets of early Christianity as a lived religion. Maier encourages readers to think of early Christianity not simply as an abstract and disconnected set of beliefs and practices, but as made up of a host of social interactions and pluralisms. Religion thus ceases to exist as a single identity, and acts instead as a sphere in which myriad identities co-exist.

The sample rough draft of Hebrew Matthew chapters 1 and 2 attempts to compare the Hebrew Matthew MSS available today with more being discovered. The format chosen is English with Hebrew variants listed within the Hebrew MSS as noted.

This is part of a larger attempt to translate and study the 4000+ Hebrew New Testament MSS I recently found from around the world.

Background: This thesis aims to show that the narratives of the Nag Hammadi Apocalypse of Paul and First Apocalypse of James are written for a Valentinian audience. The purpose is to broaden the field of research on Valentinianism by showing how the authors and their implied readers composed and perceived the texts in question.

Method: Comparing the mythological language of the two narratives and their description of a hero’s journey in a transcendent reality it is possible to disentangle the Valentinian material from the imaginative world of the reader, a world consisted of ancient Egyptian and Greek mythology as well as Jewish apocalypticism and early Christian legends and traditions. The texts are also compared with new research in the field, other related Valentinian scriptures, the New Testament, and Christian Apocrypha.

Results: The texts are pseudepigraphic and written within a Jewish apocalyptic genre sometime during the late second or early third century. The symbolism and the diverse metaphors of the narratives indicate that the texts incorporate a specific soteriological message through embedded Valentinian mythology. The implied reader is to understand that the material world is an illusion and that the purpose of the initiate is to awaken the mind and acquire knowledge about the truth. By doing so the redemption of the believer’s spirit from its human body and soul leads to the reunion of the spirit with God.

Conclusion: The analysis of the texts points toward the fact that the narratives could very well have been used for catechetical or other educational purposes within a Valentinian community. The language and form of the two narratives fit to serve this purpose. In many ways, the reader has to be initiated within a Valentinian context in order to grasp the intended message.

Trotz zahlreicher und fundierter Einblicke in die Gattung und den theologischen
Inhalt der Nag-Hammadi-Apokalypse des Paulus (NHC V,2) bleibt die genaue
Valenz des Textes umstritten: Ist der Text valentinianisch, wie oft behauptet, oder
nicht, und was bedeutet die Antwort für unser Verständnis der gnostischen Apokalypsen im Allgemeinen? Dieser Beitrag gibt einen Überblick über das Problem und belegt, dass der Nachweis für eine valentinianische Herkunft des Textes problematisch ist. Vor allem ist es unwahrscheinlich, dass die berühmten valentinianischen Lehrer des 2. Jahrhunderts Bedarf an Pseudonymität gehabt hätten. Ganz im Gegenteil zeigt die Beleglage für die Beziehung zwischen Gruppendefinition und Pseudonymität, dass die bekannten valentinianischen Lehrer ihre Autorität durch ihre kirchlichen Institutionen und hohe Ausbildung begründeten – im Unterschied zu den namenlosen Autoren der pseudonymen Apokalypsen und der sogenannten „sethianischen“ Literatur. Hier erscheint die Möglichkeit, dass die Nag-Hammadi-Apokalypse des Paulus eher ein späterer Text wäre, geschrieben nach der Blüte des Valentinianismus, in einer Zeit, als die valentinianische Theologie eine Art Geheimwissen unabhängig von irgendeiner Schule geworden war.

A partire da un’allusione alla celebre affermazione paolina «per me il vivere è Cristo » (Fil 1, 21), riconoscibile nell’orazione post communionem della Messa Votiva di San Paolo Apostolo del Messale Romano e di quello Ambrosiano attualmente in uso, la presente indagine biblica esamina alcuni passi salienti della Lettera ai Filippesi nel contesto delle relazioni pastorali che l’Apostolo strinse con la comunità cristiana di Filippi e soprattutto della dura prigionia in cui egli si trovava quando la compose.

Prompted by an allusion to Paul’s celebrated affirmation « For to me to live is Christ » (Phil 1: 21), recognizable in the postcommunion of the Votive Mass of St Paul the Apostle
in the current Roman and Ambrosian Missals, the present biblical enquiry examines some salient passages of the Letter to the Philippians with reference to the pastoral relations
forged by the Apostle with the Christian community of Philippi, and especially to the harsh imprisonment he was undergoing at the time of the Letter’s composition.

This essay discusses whether civil disobedience is an option for Christians in light of Paul's teaching in Romans 13. Using canonical and rhetorical criticism, and including a very brief section noting some important examples in the history of interpretation, the essay concludes that Romans 13 does not preclude the possibility of civil disobedience for Christians. The essay does not discuss the conditions under which civil disobedience might be right or necessary, though it does outline some theological and moral boundaries that mark faithful Christian civil disobedience.

An reexamination of Paul's hermeneutics in light of Old and New Testament traditions. A consideration of further revelation and the beginnings of ecclesiocentric hermeneutics for the New Testament followers of Yeshua. It was Pauline truth and teaching from which all had "turned away." It was this turning away from the truth as taught by the Holy Spirit through Paul, especially as contained in the Epistle to the Ephesians, that led necessarily: To the loss of the teaching concerning the Mystery; that truth concerning the One Body of Christ

Although Paul is sometimes depicted as anti-rational, he actually assumes in his letters that human reason, with the aid of the Spirit, can achieve genuine religious knowledge. The specific kind of reason which Paul assumes will be fruitful has a distinctly narrative shape. Paul's theological knowledge is structured as a story within which he and his converts interpret their own lives. Ethical reasoning is a matter of "emplotting " oneself within this theological narrative and asking what fate lies ahead in the story for one who acts in certain ways. When we look more closely at the letter to the Galatians we find that Paul is primarily arguing there for a re-configuration of Israel's theological narrative. The Apostle understands new events as further episodes in the one over-arching story. This means that, just as later chapters in a book can surprise readers and force them to re-consider what they read early on, so new experiences can open up interpretive &quo...

Focusing on the work of N.T. Wright, J. Louis Martyn, and Douglas Harink, in this essay I offer a theological analysis of the debate between salvation-historical and apocalyptic readings of Paul as a debate in Christology. I argue that in the end they are Christologically deficient in ironically similar ways: both positions conceive of Christ as accidental to the divine intent for creation, a notion that falls short of the robust Christology Paul adheres to. I offer an alternative that preserves both the notions of a salvific history and an apocalyptic revelation, but is also imbedded in what I call a supralapsarian Christology

[Portuguese] Com base no capítulo XIX da Confissão de Fé de Westminster, aborda o tema Lei e Graça: A perspectiva de Paulo. Faz uma análise da carta de Paulo aos gálatas, baseado em João Calvino e Martinho Lutero observando a teologia paulina sobre Lei e Graça e como nós, reformados, interpretamos esta doutrina. Aborda a “Nova Perspectiva de Paulo” baseado em Dunn e Sanders, para ver o que eles tem ensinado e quais são os pontos de divergência entre a perspectiva tradicional e esta nova perspectiva. Procura responder biblicamente aos pontos fracos desta Nova Perspectiva de Paulo. Propõe-se a responder a pergunta: Para quê serve a lei se vivemos na era da graça? De acordo com a teologia reformada e de uma maneira prática, mostra qual a maneira correta de lidarmos com a lei.

[English] Based on chapter XIX of Westminster Confession of Faith, this monograph approaches the theme: Law and Grace: The Perspective of Paulo. It analyzes Paul's letter to the Galatians, based on the commentaries of John Calvin and Martin Luther, with the purpose of demonstrating the Paul's theology of Law and Grace, and how the Reformed theologians interpret this doctrine. This monograph also discusses the "New Perspective of Paul" based on Dunn's and Sanders' writings, in order to see what they have taught and what are the divergence points between the traditional perspective and the new perspective. It seeks to respond biblically to the New Perspective of Paul. It is proposed to answer the question: Is the law useful today?

Within the relevant literature there have been different (often conflicting) approaches to the issue of the sources of the Gospel of Thomas. This topic is connected to the relationship between Th and the Synoptics (and other early Christian texts)—hence, to the vexata quaestio of Th’s
“dependence”/“independence.” The article begins with some methodological considerations on the composition and sources of Th, also trying to provide a list of the sources that have been proposed for this gospel. The second part examines the possibility of a relationship between Th and the Pauline epistles, a theme which is emerging with new perspectives in the research on Th’s sources and parallels: some of Th’s logia seem to have connections with certain Pauline trajectories and texts. The final part focuses on Th 17 and 1 Cor 2:9, also exploring
their relationship with some parallel texts (e.g. 1 Clem. 34.8, Turfan M 789, and 1 John 1:1), in order to investigate the possible sources of Th 17.

Las aportaciones realizadas por el método histórico crítico en los estu- dios bíblicos durante las últimas décadas han permitido que surjan debates y pers- pectivas innovadoras. El debate sobre Pablo continúa abierto. Viejas perspectivas vuelven a ser releídas y discutidas desde nuevas ópticas: el debate entre la fe y las obras de la Ley, el misticismo paulino, la soteriología, su relación con el judaísmo, la cristología paulina. Pablo sigue hablando a la mujer y el varón modernos desde nuevas perspectivas: estudios culturales, estudios poscoloniales, crítica imperial y perspectiva de género e interseccionalidad.

Leslie Hardin is a contributor to the Journal of Spiritual Formation and Soul Care and wrote The Spirituality of Jesus for Kregel (2009). Like his previous book Hardin does not write a book on practice spiritual disciplines, but rather a series of short reflections on what Paul thinks is key to spirituality. Although this is not a “how to” guide for spiritual life, readers will be encouraged as they reflect on what Paul says about these topics. For Hardin, Pauline spirituality is a “practical partnership with the Spirit,” an expression of the Spirit of God already at work in the life of the believer (17).

Why do we need the law? What is its purpose?

Some Christians believe that we are still under the law including its moral and ceremonial aspects. We see this often with Seventh Day Adventist and Messianic congregations that practice festivals, customs, food restrictions, and Sabbath days. Some believe that we are no longer under the curse of the law but under its blessings, as seen in the prosperity gospel camps. They take the blessings in the law of health and wealth and declare these are the rights of believers. Some believe we are only under the moral law—referring primarily to the Ten Commandments. Christ fulfilled the ceremonial and civil aspects of the law, but we are still under the moral aspects. This is common in reformed congregations. However, others believe we are not under the Mosaic law at all, as seen in those from a dispensational background. They believe that we are no longer under the Old Testament dispensation, but under the New Testament dispensation and there is a lack of continuity between the two. The Mosaic law is one of the most controversial subjects in Christian doctrine.

The Mosaic law was also a major controversy in the early church. Soon after the founding of the church of Antioch, where Paul and Barnabas ministered, Judaizers came into the congregation teaching the need for Gentiles to practice the Mosaic law in order to be saved. However, the apostles and elders from the church of Jerusalem gave a ruling denying the need for Gentiles to practice the law (Acts 15).

The false teachers in the church of Ephesus were also abusing the law. Because of this, Paul had already removed two leaders in the church, Hymenaeus and Alexander, (1:20) and was calling Timothy to complete the work of silencing these false teachers (1:3).

As Paul finishes his exhortation to Timothy and the church of Ephesus about silencing these false teachers, he digresses to talk about the true purpose of the law. He says, “But we know that the law is good if someone uses it legitimately” (v. 8). The NIV translates this, “if one uses it properly.” In this lesson, we will consider proper and improper uses of the law. This is important because the law has been a hotbed for controversy and false teaching from the early church till today. By understanding the proper use of the law, it will not only allow us to use it properly but help keep us from being led astray or leading others astray through the improper use of it.

This is the first revised commentary I have used in the Word Biblical Commentary since Zondervan took over the series a few years ago. Martin’s original 2 Corinthians commentary was among the best commentaries on this difficult letter of Paul. Zondervan’s new updated edition of the commentary will remain one of the first off the shelf for me for many years to come.

There are a few cosmetic changes that make a great deal of sense. First, the introductory pages now use Arabic numerals rather Roman numerals. It was always frustrating in the old WBC series to cite pages by Roman numeral: citing page xxviii looks clumsy. Second, all of the excurses in the commentary are printed on gray pages making them easy to find. I noticed that some of the original excurses are not identified as such in this new addition. Rather, they are simply “notes” on particular issues. It appears the note is only a few pages and an excursus is several pages long. It appears the original commentary excurses are now called notes.

O cristianismo surgiu no interior do mundo social romano, que abrangia uma vasta extensão territorial, na qual a diversidade de povos estimulava constantes interações culturais. Este movimento religioso, que surge inicialmente como uma seita judaica na província romana da Síria-Palestina, atinge rapidamente diversos centros urbanos do Mediterrâneo (MENDES; OTERO, 2005). Paulo de Tarso teve papel de destaque nessa expansão, alcançando em suas ações missionárias os grandes centros urbanos, utilizando-se das estradas romanas e criando comunidades nesses lugares (NASCIMENTO, 2017). Paulo de Tarso foi um dos principais pensadores e propugnadores do cristianismo, tornando-o uma religião independente, e foi um dos maiores formuladores de doutrinas da nova religião. Seus ensinamentos, transmitidos principalmente através de cartas, serviam de orientação às comunidades cristãs formadas majoritariamente por gentios (não judeus). Os discursos epistolares eram adaptados ao contexto local de cada comunidade. Contudo, essas comunidades pertenciam a um mundo de grande diversidade religiosa, com formas institucionais, rituais, teológicas, devocionais e artísticas às vezes milenares, em contato intenso entre si (SILVER, 2010). Tanto o autor quanto seus destinatários viviam e conviviam em um mundo em que crenças, imagens e ações eram compartilhadas e "faziam sentido" para eles.