189,719 research outputs found
The character of Abraham’s faith in Romans 4
No full textPaul's concept of justification by faith has been a matter of discussion for many years. In order to avoid a too general treatment of the subject, this thesis focuses on Paul’s concept in Romans 1-4 and especially on the crucial example of Abraham in Romans 4. With Abraham it is discussed what bearing his example has on the overall concept of justification by faith, its soteriological exclusiveness, and its relationship to Christology. The introduction reflects on the main views proposed by scholars concerning Paul’s concept of justification by faith and particularly on their views of Romans 1-4. Having drawn a picture of the broad field of opinions, Romans 1-4 is put in Chapter 2 in its historical and literary context. These general considerations provide the basis for the discussion in Chapter 3 of the various views concerning the relation of justification by faith and the law before and after the Christ event, its relation to Christology and the important question why Paul possibly expresses the concept in theocentric rather than Christocentric terms. The discussion focuses first on Paul's general thought and moves then on to discuss if and how Abraham reflects Paul's argument about faith. In discussing Abraham's role in Paul's argument a special attention is, furthermore, given to his paradigmatic function. Coming to the conclusion, the findings are summarised and the obstacles for an application of these findings are being discussed, such as the question of the centrality of Paul's concept of justification by faith and if Romans 1-4 represents an occasional position. This final discussion provides the means for a brief suggestion of possible areas of application
Paul’s understanding and use of the concept of election in Romans 9-11
No full textThis thesis contends that Paul is wholly consistent in his understanding and use of the concept of election in Romans 9-11. Drawing upon both Old Testament teaching and a double predestinarian tradition finding its most coherent and reasoned expression in the Dead Sea Scrolls, Paul employs the concept of election in Romans 9 to demonstrate how God may be considered faithful to His covenant with Israel. At present, the Creator honors His word by selecting out of ethnic Israel those whom He has predestined as children of promise. These comprise true Israel, and are recognized in Paul's day as Jews embracing Jesus as Messiah. Along with believing Gentiles, they constitute the "vessels of mercy predestined to eschatological glory." The remainder of Israel is hardened into unbelief, and viewed as "vessels of wrath prepared for destruction." Thus, in Romans 9 Paul dismisses a purely nationalistic concept of election in favor of an Israel formed by God's sovereign election of individuals to salvation. Romans 11, however, seems to overrule this individualized perspective of election. Paul declares that God has not completely or finally rejected unbelieving, ethnic Israel. As a corporate entity, through the existence of 'the remnant' she enjoys the continuity of both a theocratic and soteriological election. Although most of his contemporary, unbelieving kinsmen have not been chosen to salvation, Paul holds firmly to the mystery that at the close of the age God will bring future Israel into His mercy. Here, at the consummation of history, God's individualized, electing purpose (Rom 9) and His corporate election of all Israel (Rom 11) dovetail, and God is fully glorified as both Jew and Gentile are rescued from disobedience solely through the sovereign, elective mercy of God
Alaska Building construction, July 26, 1904
No full textLocated at 2nd Ave. southeast corner of Cherry St.
Caption on image: No. 15. July 26, 04. Romans, Seattle.
On verso of image: Alaska Buliding construction
PH Coll 592.7To order a reproduction, inquire about permissions, or for information about prices see:
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Alaska Building construction, August 2, 1904
No full textLocated at 2nd Ave. southeast corner of Cherry St.
Caption on image: No. 16. Aug. 2, 04. Romans, Seattle.
On verso of image: Alaska Buliding construction
PH Coll 592.8To order a reproduction, inquire about permissions, or for information about prices see:
http://www.lib.washington.edu/specialcollections/services/reproduction/reproduction
Please cite the Order Numbe
Alaska Building construction, June 7, 1904
No full textLocated at 2nd Ave. southeast corner of Cherry St.
Caption on image: No. 7. June 7, 04. Romans, Seattle.
On verso of image: Alaska Building construction
PH Coll 592.2To order a reproduction, inquire about permissions, or for information about prices see:
http://www.lib.washington.edu/specialcollections/services/reproduction/reproduction
Please cite the Order Numbe
Alaska Building construction, June 14, 1904
No full textLocated at 2nd Ave. southeast corner of Cherry St.
Caption on image: No. 8. June 14, 04. Romans, Seattle.
On verso of image: Alaska Buliding construction
PH Coll 592.3To order a reproduction, inquire about permissions, or for information about prices see:
http://www.lib.washington.edu/specialcollections/services/reproduction/reproduction
Please cite the Order Numbe
DIVINE AND HUMAN AGENCY IN SECOND TEMPLE JUDAISM AND PAUL: A COMPARISON OF SIRACH, HODAYOT, AND ROMANS 7–8
No full textRecent scholarship on Second Temple Judaism and Paul has maintained that both held “salvation” to be through God’s grace not human obedience. This study challenges this claim. Based on Josephus’ portrayal of the Jewish schools, the Second Temple period appears more diverse than recent scholarship has claimed. One of the key distinguishing factors, according to Josephus, is the relationship between divine and human action. This diversity is revealed in Sirach, the Hodayot, and Paul’s claims in Romans 7.7–8.13. Ben Sira argues that the divine-human relationship revolves around human obedience to the law. He utilises the two-ways tradition to develop his view. He describes God as re-acting to human obedience in judgment. The Hodayot, by contrast, emphasise God’s initiative and his saving actions. Humans are immeasurably corrupt creatures, but God, through his Spirit, predestines some, gives knowledge to them, and purifies them. These divine acts lead to human obedience. The study of Paul’s view on divine and human agency is extremely complex. Romans 7.7–8.13 is used as the way into Paul’s thought. In Romans 7.7–25, Paul portrays the speaker as the human agent of the two-ways tradition. He argues that this view fails to explain the problem of Sin. In Romans 8.1–13, he contends that obedience becomes possible because God has acted in his Son to condemn Sin.
Through the Spirit, God empowers believers to fulfil the righteous requirement of the law. This study challenges the idea that all of Judaism can be explained under a single view of salvation. Recognising the diversity allows one to situate Paul firmly within a Jewish context without distorting either the Jewish texts or Paul
Women in the Greetings of Rom 16:1-16: A Study of Mutuality and Women's Ministry in the Letter to the Romans
No full textThe purpose of this study is to investigate the leadership roles of women within the model of mutuality in Pauline churches as specified in Romans 16:1-16. The three major issues focussed in this study are the leadership roles of women in the Pauline churches (Romans 16:1-16), the nature of mutuality reflected in the greetings to men and women, and the way in which the greetings to men and women in Rom 16 relate to the ethos of mutualism in Rom 12-15.
Starting from the premise that Romans 16 is an integral part of the letter, the study begins with an overview of previous research in the areas of major focus (Chapter 1). It is followed by the analysis of the form of greetings in the Pauline letters against the backdrop of the Hellenistic use of greetings to understand the significance of the specific form of the greetings in Rom 16:1-16 and its purpose of encouraging mutual relationship (Chapter 2). The analysis of the leadership of women in the Greco-Roman world shows that women’s leadership roles in the Pauline churches were not countercultural; rather they were part of the culture of the Greco-Roman world, where some women of wealth or higher social status exerted some independence (Chapter 3). The women named (Rom 16:1-16) and greeted with descriptive phrases perhaps draw our attention to Paul’s acknowledgment of some women, who worked as his associates, and point to relationships of mutuality in the greetings (Chapter 4). The study of Romans 12-13 helps to clarify the model of mutuality in the body metaphor and the repeated term ‘a0llh/louv’, signifying that Christian experience is not only an individual experience but also has social and ethical aspects (Chapter 5). The contextual application of mutuality in the community as mutual welcoming and mutual up-building (Rom 14-15) is the focus of Chapter 6. The final attempt is to draw together the peculiarities of the Pauline ethos of mutuality which encourages the leadership roles of women in the greetings (Chapter 7).
Mutuality of relationships in Romans transcends gender discrimination as Paul accepts and appreciates men and women for their toil with regard to the church and to himself. The women named and greeted with specific roles (Rom 16) are Phoebe, Prisca, Junia, Persis, Mary, Tryphaena and Tryphosa, Rufus’ mother, Nereus’ sister and Julia. The leadership of women in the church is placed within the structures of mutuality in Romans. Mutuality is the model of relationship Paul wants to urge on Roman Christians and the ethical obligations are guided by the dynamic relationships of ‘love mutualism’, which are evident in Romans 12-15. Love mutualism works as mutual service to the other that works within the hierarchies and is dynamic
Semantic collisions at the intertextual crossroads:: a diachronic and synchronic study of Romans 9:30-10:13
No full textThis thesis examines Romans 9:30-10:13 with a concentration on Paul's citations of the Old Testament. A critical review of the theory of intertextuality, including a critique of its application by Richard Hays, begins an adaptation of the theory for a methodology which is labelled herein as Intertextual Semantics. Intertextual Semantics describes the meaning of the text through its points of continuity between itself and its source, but also its discontinuity and the processes which have contributed to their lexical, syntactical, discursive, rhetorical, and cultural differences. Transformative factors may be evident from a synchronic perspective, but when considering Paul’s historical position in relation to Judaism and Israelite religion, a diachronic perspective is also valuable. The thesis devotes considerable space to the history of the texts which Paul quotes in Romans 9:30-10:13. It contributes new readings of Isaiah 28:16, Leviticus 18:5, and Deuteronomy 30:12-14 in their respective literary and historical contexts. From such 'original' contexts to other allusions or quotations in the Old Testament or in non-canonical Second Temple Jewish literature or in other New Testament writings, these intertexts are followed and described as part of this diachronic analysis. Disrupting or colliding with the continuity of meaning across changes of time, languages, and cultures are the exigencies facing each new generation. In the synchronic analysis, and in response to the relative neglect that Romans 10 suffers in relation to chs. 9 and 11, this study demonstrates that concerted attention to Romans 10 pays dividends for inquiries into the coherence, purpose, and function of chs.9-11 as well as for important topics such as Paul's conception of his own ministry, comparisons of Pauline religion with historical Israelite religion, and rhetoric in this letter
Paul’s purpose in writing Romans: The upbuilding of a Jewish and gentile Christian community in Rome
No full textThe aim of this thesis is to provide a comprehensive study of Paul's purpose in writing Romans, showing the coherence between the 'frame' and the 'body' of the letter and the relationship between the situation of Roman Christians and the main argument of the letter. In order to bring a more objective approach to the study of the letter, we develop a methodology which we call personae analysis. This approach takes Romans seriously as a letter and as Paul's argumentation in the context of the interaction between himself and his addressees. In Chapter 1, we argue for the feasibility of studying Romans as a letter addressed to the situation in Rome. In Chapters 2 to 4 (Part I), we use information mainly from Roman authors, Jewish authors and the inscriptional data from Roman Jewish catacombs to reconstruct a plausible situation of the Roman Jewish community in the first century C.E. with special reference to the social intercourse between Jews and Gentiles. In Chapters 5 to 8 (Part II), we reconstruct a plausible situation of the Roman Christians and develop a hypothesis of Paul's purpose in writing Romans. We suggest that one of Paul's main purposes in writing the letter is to persuade the Jewish and Gentile Christians in Rome to build up a Christian community net work, which he does by arguing in accordance with his understanding ot the gospel. With the assumption that Gentile Christians are not required to become Jews and Jewish Christians are not expected to relinquish their connection with non-Christian Jews, Paul expects that he can promote the upbuilding of this community net-work by means of his letter before he arrives in Rome to launch his mission to Spain. Thus this community net-work would give concrete support to his mission to Spain and spiritual support for his journey to Jerusalem. In Chapters 9 to 11 part III we test our hypothesis in a survey of Paul's main argument in the doctrinal core of the letter, Rm. 1-11.In the Conclusion, we draw out from our study some theological, missiological and hermeneutical implications for our understanding of Paul, his letters and his relationship with Judaism
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