Cosmology and Self in the Apostle Paul

Engberg‐Pedersen, Troels

doi:10.1093/acprof:oso/9780199558568.001.0001

Cited by 86 publications

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“…55 However, his analysis on the issue of self in Romans 7-8 is not sufficiently addressed, though he can structure it interestingly. 56 His articulation of using his model I-X-S on the analysis of Romans 7:7-25 and Romans 8:1-13 is rewarding because it is significantly helpful to understand Paul's intended meaning. However, the presence of Jewish intertextuality on Paul's use of the domain of Adam (7:7-25) and the domain of Christ (8:1-13) is not dealt with properly.…”

Section: Background Of Paul's View Of the Law And The Eotcmentioning

confidence: 99%

“…However, the presence of Jewish intertextuality on Paul's use of the domain of Adam (7:7-25) and the domain of Christ (8:1-13) is not dealt with properly. 57 Further, Enberg-Pedersen reads Romans 8:2 in the context of the stoic philosophical orientation using his I-X-S model. However, the problematic phrases in the context of Romans 7-8 are not addressed.…”

Section: Background Of Paul's View Of the Law And The Eotcmentioning

confidence: 99%

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Paul’s view of the law in Romans and the Ethiopian Orthodox Tewahido Church’s (EOTC) use of the law as həgga ləbbunā, “həgga Orit” and “həgga wangle”

Belay

2021

STJ

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The EOTC’s view of the law of God as Həgga Ləbbunā (the law of heart), “Həgga Orit” (the law of Moses) and “Həgga Wangel” (the law of gospel) could be related to Paul’s view of the law in Romans as the law of Conscience, Torah and the law of the Spirit of life. The three expressions of the EOTC’s view of the law can be mapped with Paul’s view of the law as unwritten law of God (2:14–16), Torah (2:17–29) and the law of the Spirit of life (8:2–4) in Romans. The EOTC’s view of the law as “Həgga Ləbbunā” could shed light to better understand Paul’s view of the law as unwritten law given to all humanity (Rom. 2:12–14). Besides, “Həgga Orit” helps to better understand the law of Moses given to Israel with its universal implication because the Ethiopic tradition claims that Ethiopians have received the Torah through the Queen of Sheba. Further, “Həgga Wangel” helps to better understand the continuity between the Torah and the Gospel because the Ethiopic tradition understands that the law of Gospel is a continuation of the Mosaic law rather than making an antithesis of law and Gospel. Therefore, the EOTC’s view of the law contributes to better understand Paul’s view of the law as an alternative reading from the tradition of Ethiopic perspective.

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Section: Background Of Paul's View Of the Law And The Eotcmentioning

confidence: 99%

Section: Background Of Paul's View Of the Law And The Eotcmentioning

confidence: 99%

Paul’s view of the law in Romans and the Ethiopian Orthodox Tewahido Church’s (EOTC) use of the law as həgga ləbbunā, “həgga Orit” and “həgga wangle”

Belay

2021

STJ

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“…bv. Adams 2000;Van Kooten 2003;Engberg-Pedersen 2010). Ten einde die kosmologiese opvattinge van Paulus en ander NT skrywers binne hulle onderskeie historiese kontekste te kan plaas, is vergelykings met ander tydgenootlike wêreldbeelde noodsaaklik.…”

Section: Inleidingunclassified

Kosmiese mag in Pseudo-Aristoteles, <i>De mundo</i>, en die Nuwe Testament

Thom

2012

HTS Teologiese Studies / Theological Studies

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Cosmic power in Pseudo-Aristotle, De mundo, and the New Testament. In order to locate the cosmological views underlying the writings of Paul and other New Testament (NT) authors within their historical contexts it is necessary to compare them with other contemporary worldviews, such as those expressed in philosophical writings of the period. New Testament research has thus far concentrated on the most popular and influential philosophical traditions of NT times, that is, Stoicism and Middle Platonism. Other philosophical traditions may however also offer valuable insights. In this article I suggested that the De mundo attributed to Aristotle but probably dating from the 1st century BCE or CE provides early evidence for a splitting up of the demiurgic function of God in order to preserve God's transcendence. I furthermore argued that a similar division of divine functions is also evident in some NT texts, for example, John 1, Colossians 1, and Hebrews 1. This notion is explored using Colossians 1 as example. InleidingIn resente Nuwe Testament (NT) navorsing is daar 'n toenemende belangstelling in kosmologie, veral wat Paulus betref (vgl. bv. Adams 2000; Van Kooten 2003; Engberg-Pedersen 2010). Ten einde die kosmologiese opvattinge van Paulus en ander NT skrywers binne hulle onderskeie historiese kontekste te kan plaas, is vergelykings met ander tydgenootlike wêreldbeelde noodsaaklik. Sodanige vergelykbare kosmologieë kom veral in filosofiese tekste van die tyd tot uitdrukking, en NT navorsing het tot dusver hoofsaaklik op die mees populêre en invloedryke filosofiese tradisies van die NT tyd, naamlik Stoïsisme en Middel-Platonisme, gefokus. Tekste uit ander tradisies kan egter ook 'n waardevolle bydrae lewer tot 'n beter insig in die denkwêreld van die tyd waarin die NT ontstaan het. 'n Teks wat tot dusver nie genoegsaam aandag geniet het nie, is die De mundo (Περὶ κόσμου [Oor die kosmos]) wat aan Aristoteles toegeskryf word, maar heelwaarskynlik rofweg rondom die eeuwending gedateer moet word. In hierdie artikel wil ek dus 'n uiteensetting van relevante fasette van die kosmologie van die De mundo gee. Ek sal eers kortliks die inleidingsvraagstukke aangaande die De mundo bekyk, dit wil sê die outeur en datering, genre en funksie, komposisie en inhoud. Dit sal gevolg word deur 'n bespreking van die kosmoteologie van die teks waarin God en die mag wat hy oor die wêreld uitoefen, aan die orde sal kom. Aan die einde sal ek 'n paar tentatiewe opmerkings maak waarin verbande tussen die De mundo en NT tekste uitgewys sal word. 1 Pseudo-Aristoteles, De mundo: Inleidingsvraagstukke Outeur en datumDie egtheid van die De mundo bly 'n omstrede aangeleentheid. 2 In die manuskripte word die teks weliswaar aan Aristoteles toegeskryf 3 en in die onlangse navorsingsgeskiedenis het enkele geleerdes moedig probeer om die egtheid van die teks te verdedig (kyk Gohlke 1968;Bos 1989Bos , 1990 Reale & Bos 1995), maar 'n Aristoteliese outeurskap word nogtans deur die meeste geleerdes betwyfel. Argumente teen egtheid sluit onder meer in die...

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“…For Hellenistic Judaism, seeNiebuhr (1987Niebuhr ( :70−72, 2011; Ameling (2011:241−249).5.The investigation has progressed to a new level byEngberg-Pedersen (2000 and.…”

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confidence: 99%

Ethics in Context: The Thessalonians and their neighbours

Malherbe

2012

HTS Teologiese Studies / Theological Studies

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Ethics in Context: The Thessalonians and their neighboursFirst Thessalonians was written within a few months, following the conversion of Paul's Greek readers, and reflects how his ethical teaching was part of his proclamation. Paul's preaching of the gospel, intimately connected with the kind of person he was, brought about a close personal relationship between him and his converts. Whilst he stood as a moral model for them, he nevertheless spoke for God, and thus, his ethical instruction was grounded theologically. His converts would have understood how moral dicta, with which they were familiar, were derived from philosophy, but not from religion, as Jews and Christians held. In the overtly paraenetic sections of the letter (ch. 4 and 5), Paul was at great pains to underline this connection, which was the main point he was making.

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Cosmology and Self in the Apostle Paul

Cited by 86 publications

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Paul’s view of the law in Romans and the Ethiopian Orthodox Tewahido Church’s (EOTC) use of the law as həgga ləbbunā, “həgga Orit” and “həgga wangle”

Paul’s view of the law in Romans and the Ethiopian Orthodox Tewahido Church’s (EOTC) use of the law as həgga ləbbunā, “həgga Orit” and “həgga wangle”

Kosmiese mag in Pseudo-Aristoteles, <i>De mundo</i>, en die Nuwe Testament

Ethics in Context: The Thessalonians and their neighbours

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