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Keywords = Pauline ethics

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12 pages, 977 KiB  
Article
Brave Priestesses of Philippi: The Cultic Role of Euodia and Syntyche (Phil 4:2)
by Isaac D. Blois
Religions 2024, 15(1), 127; https://doi.org/10.3390/rel15010127 - 18 Jan 2024
Viewed by 1859
Abstract
When Paul, in Phil 4:2, “pleads” with Euodia and Syntyche to “agree with one another in the Lord”, he is both commending them for their priestly role as gospel workers among his group of converts and at the same time calling them back [...] Read more.
When Paul, in Phil 4:2, “pleads” with Euodia and Syntyche to “agree with one another in the Lord”, he is both commending them for their priestly role as gospel workers among his group of converts and at the same time calling them back to a single-minded focus on gospel mission. Throughout the letter, the apostle has forged a link between gospel mission and cultic imagery, depicting himself and his gospel co-workers as priestly agents accomplishing sacrificial service. Thus, when he comes to this climactic exhortation at the letter’s close, he deploys this imagery as a way both to commend and correct these female leaders within the Philippian community of Christ-believers. Full article
(This article belongs to the Special Issue Current Trends in Pauline Research: Philippians)
18 pages, 255 KiB  
Article
Is Theism Incompatible with the Pauline Principle?
by Matthew Flannagan
Religions 2022, 13(11), 1050; https://doi.org/10.3390/rel13111050 - 2 Nov 2022
Viewed by 2298
Abstract
This paper criticises James Sterba’s use of the Pauline principle to formulate a logical version of the problem of evil. Sterba’s argument contains a crucial premise: If human agents are always prohibited from doing some action, God is also prohibited from doing that [...] Read more.
This paper criticises James Sterba’s use of the Pauline principle to formulate a logical version of the problem of evil. Sterba’s argument contains a crucial premise: If human agents are always prohibited from doing some action, God is also prohibited from doing that action. This implies that the Pauline principle applies to both Divine and human agents. I argue that any Theist who affirms a divine command theory of ethics can consistently and coherently deny this premise and its implication. If a divine command theory is coherent, a theist can affirm that the Pauline principle governs human agents’ actions but not God’s actions. I will also criticise Sterba’s criticisms of a divine command theory and argue that they fail. Full article
(This article belongs to the Special Issue Do We Now Have a Logical Argument from Evil?)
12 pages, 355 KiB  
Article
Interpenetration Logic: Pauline Spirituality and Union with Christ
by Shane J. Wood
Religions 2022, 13(8), 680; https://doi.org/10.3390/rel13080680 - 26 Jul 2022
Cited by 1 | Viewed by 3936
Abstract
While definitions of spirituality vary, each contains elements of union, a coming together of humanity and divinity. Scholars agree on the centrality of “union with Christ” in Pauline thought, yet not on a definition of union. Ephesians 5:31–32, however, provides important insight through [...] Read more.
While definitions of spirituality vary, each contains elements of union, a coming together of humanity and divinity. Scholars agree on the centrality of “union with Christ” in Pauline thought, yet not on a definition of union. Ephesians 5:31–32, however, provides important insight through a quotation—“…the two will become one flesh” (Genesis 2:24)—and an explanation—“I say this with reference to Christ and the church”. While scholars highlight the preservation of distinct identities, Paul’s emphasis in the marriage metaphor, both here and elsewhere, is union, an interpenetration logic where two become one. Indeed, interpenetration logic is present in our union with Christ (Galatians 2:19–20) and our union with sin (Romans 7:9–25). Both unions harness the same two-become-one logic with drastically different ends: sin intends to obliterate (Rom. 3:23); Christ intends to resurrect (1 Corinthians 15:22). The crux of Pauline spirituality, then, is not ecstatic experiences or ethical imitations but union—reciprocal residence, where we are in Christ and Christ is in us; a mutual indwelling consummated by “the Spirit of life” (Rom. 8:2). Thus, Eph. 5:31–32 provides insight into interpenetration logic, where two become one without the obliteration of either. This is an insight that profits our understanding of Pauline spirituality and the “profound mystery” of union with Christ. Full article
(This article belongs to the Special Issue Jesus and Spirituality: In Biblical and Historical Perspective)
10 pages, 1620 KiB  
Article
An Incarnational Pneumatology Based on Romans 8.18-30: The Spirit as God’s Solidarity with a Suffering Creation
by Matthias Wenk
Religions 2022, 13(3), 191; https://doi.org/10.3390/rel13030191 - 23 Feb 2022
Cited by 3 | Viewed by 3364
Abstract
In this article, I argue that scholars of the field of New Testament theology need to be familiar with and listen to the various voices in the discourse of contemporary Christian spirituality in order to give voice to the ancient texts, as well [...] Read more.
In this article, I argue that scholars of the field of New Testament theology need to be familiar with and listen to the various voices in the discourse of contemporary Christian spirituality in order to give voice to the ancient texts, as well as hear them in new ways. Based on Romans 8.18-30, I want to illustrate how the field of New Testament theology can contribute its voice to the contemporary (western) discussion on ecology, social justice, and power and at the same time enrich a spirituality of solidarity. For this purpose, I will contrast those voices within “pneumatological discourse” in Christian spirituality, which associates the work of the Spirit mainly with the improvement of one’s personal life, to Romans 8.18-30, a text central for Pauline pneumatology. I will argue that it represents a cosmic and eschatological outlook and fosters a Christian ethos of walking with the Spirit; taking side with a creation longing and groaning for redemption. This aspect has not received much attention, but is vital for a robust Christian spirituality, especially in regard to an ecological theology and a more nuanced understanding of power. Full article
(This article belongs to the Special Issue The Future of New Testament Theology)
7 pages, 166 KiB  
Article
“My Conscience is Clear” (1 Cor 4:4). The Potential Relevance of Paul’s Understanding of Conscience for Today’s Fundamental Moral Theology
by Marian Machinek
Religions 2017, 8(10), 201; https://doi.org/10.3390/rel8100201 - 23 Sep 2017
Cited by 1 | Viewed by 7025
Abstract
The objective of this paper is to examine the Pauline understanding of conscience, with the view of gaining an inspiration from it for the contemporary discussion on the foundations of the Christian ethics. The meaning Paul attaches to it depends on the context [...] Read more.
The objective of this paper is to examine the Pauline understanding of conscience, with the view of gaining an inspiration from it for the contemporary discussion on the foundations of the Christian ethics. The meaning Paul attaches to it depends on the context (mainly in Rom and 1 and 2 Cor), ranging from the personal to the communal one. Conscience holds the secrets of human hearts, evaluates concrete circumstances, and discerns right from wrong. It enjoys special relationship with the Holy Spirit, who gives it credibility. Paul’s teaching on conscience extends beyond the personal to the communal. One of the most important inspirations we can draw from him is the one concerning the proper relationship between various members of the ecclesia: those appointed to hold authority, and those supposed to submit to it. How should we balance the communal demands and personal freedom of every baptized member of the community? What is common and what is personal? Despite a multitude of cultural differences and real-life problems in the world of Saint Paul and our own, a careful lecture of his writings may stimulate our debates on the foundations of Christian ethics in a positive way and ensure that they do remain the theological ones. Full article
(This article belongs to the Special Issue The Future of Catholic Theological Ethics)
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