scholarly journals Was Paul fully Torah observant according to Acts?

2016 ◽  
Vol 72 (3) ◽  
Author(s):  
Philip La G. Du Toit
Keyword(s):  
Acts Of The Apostles ◽  
Early Church ◽  
1 Corinthians ◽  
Mosaic Law ◽  
The Difference

This article primarily examines the question if the Acts of the Apostles portrays Paul as being fullyTorah observant. This question secondarily coheres with the question if it can be derived fromActs whether it was expected of all Christ-believers from the loudaioi to fully adhere to the Torah,or that such a belief was universal in the early church. The conclusions on all of these questions arenegative. These conclusions are reached by way of analysing these claims against the text of Acts(mainly 15:1–35; 16:3; 18:18; 21:17–26; 21:39; 22:3, 23:6 and 26:5) in comparison with the principlePaul laid out in 1 Corinthians 9:19–23 to be everything to everyone. The latter principle is foundto be compatible with the narrative in Acts, although the difference in the approaches of Luke andPaul is acknowledged, especially in terms of their portrayal of the Mosaic Law.

The Prophet Hosea: God's Alternative to Divorce for the Reason of Infidelity

1979 ◽  
Vol 7 (2) ◽  
pp. 133-140 ◽  
Author(s):  
Dwight Hervey Small
Keyword(s):  
1 Corinthians ◽  
The Subject ◽  
Mosaic Law ◽  
Counseling Model ◽  
Biblical Perspective ◽  
Marital Crisis

Christian divorce counseling requires a biblical perspective — an underlying knowledge of all that the Scriptures bring to bear on the subject. Basically, Jesus taught in answer to questions relating to the Mosaic Law, but He is not recorded as counseling a specific case of divorce (as in the instance of dealing with the woman taken in adultery). In 1 Corinthians 7, Paul responds to specific questions concerning specific cases. God's response to unfaithful Israel, His wife, is depicted in His directions to Hosea in view of Hosea's wife's infidelity. What really occurred is controverted. The thesis defended here is that God did not direct Hosea to divorce Gomer. Divorce is not the only or preferred solution to marital crisis involving infidelity. A counseling model is established, overlaid with the powerful reinforcement of God's own action.

The Text of Romans and 1 Corinthians in Minuscule 93 and the Text of Pamphilus

1959 ◽  
Vol 52 (2) ◽  
pp. 119-131 ◽  
Author(s):  
Harold S. Murphy
Keyword(s):  
Old Testament ◽  
Acts Of The Apostles ◽  
Eleventh Century ◽  
Public Library ◽  
1 Corinthians ◽  
The Public ◽  
Greek Manuscript ◽  
Catholic Epistles ◽  
Image Position

Greek manuscript II A 7 in the Biblioteca Nazionale in Naples is an unpublished minuscule codex from around the eleventh century containing the Acts of the Apostles, the Catholic epistles, fourteen epistles of St. Paul (including the Pastorals and Hebrews) and the Apocalypse through chapter three, verse thirteen. The codex was described in detail by Salvator Cyrillus, royal librarian of what was then the Bourbon Library, now the public library in Naples, and more recently and briefly by Gregory and von Soden. The MS. is furnished with a form of the “Euthalian” apparatus including prologues; the Martyrium Pauli; tables of lections, Old Testament quotations, and chapter summaries. The codex also contains a colophon which states, among other things, that the MS. was written by Evagrius

The Marcan Framework

1961 ◽  
Vol 14 (3) ◽  
pp. 279-294
Author(s):  
Harry Sawyerr
Keyword(s):  
Early Church ◽  
Considerable Time ◽  
Passion Narrative ◽  
Early Christian ◽  
The Difference ◽  
John's Gospel ◽  
Early Compilation ◽  
The Church ◽  
Vital Element ◽  
The Way

In 1932, Professor Dodd published in the Expository Times an article on ‘The Order of Events in St. Mark's Gospel' which broke fresh ground in the Study of that Gospel. Dr Dodd then stated that in planning the first ten chapters St. Mark had a skeleton outline of our Lord's earthly career which he broke up into what now stand as editorial summaries. This outline he suggested was in the nature of a summary of the kerygma and approximated to the Petrine speech of Acts 10.37–41 or the Pauline speech in Acts 13.23–31. Into this outline were inserted the pericopae Mark collected sometimes on a historical, and at other times on a topical basis. This hypothesis held the field for a considerable time but it has recently been questioned by Professor Nineham in an examination of Dr Dodd's hypothesis in his contribution to Studies in the Gospels published in 1955. Indeed Professor Nineham takes the line that the presupposition of such a skeleton outline of our Lord's ministry which Mark used in the way Dr Dodd suggests is ‘highly improbable’.1 He questions the probability of such an outline having been preserved by the early Church. Referring to the changes in the Marcan pattern which both Matthew and Luke felt free to introduce when using St. Mark's Gospel as a basis, and to the difference in outlook between St. John's Gospel and the Synoptics, he concludes: ‘It does not appear that the precise order in which the saving events occurred seemed to the early Christian mind a very vital element in the saving proclamation or kerygma.'2 Professor Nineham is of course prepared to admit that the Passion narrative is in a class by itself and does not appear to question the accepted opinions of scholars that it was an early compilation of the primitive Church. But he rightly contends that there is no cogent evidence that the Church quite early agreed on ‘a formal outline account of the progress of the Lord's earthly ministry’.3

Stepmothers, Concubines and the Case of Iiopneia in 1 Corinthians 5

1998 ◽  
Vol 44 (1) ◽  
pp. 104-114 ◽  
Author(s):  
Craig Steven De Vos
Keyword(s):  
Roman Law ◽  
1 Corinthians ◽  
The Social ◽  
The Difference ◽  
The Relationship ◽  
Legal Consequences

Previous attempts to explain the case of πορνεία in 1 Cor 5 have inadequately addressed the social and legal consequences of the relationship and the motivation of the individuals. When these are considered from the perspective of Roman law and customs it is more likely that the woman was theconcubinaof the man's father, not his stepmother. As such, the relationship was unusual but it was not considered illegal or immoral by the Corinthians. Paul, however, would not have understood the difference and thus saw it as.πορνεία

The Acts of the Apostles and the Beginnings of Simonian Gnosis

1987 ◽  
Vol 33 (3) ◽  
pp. 420-426 ◽  
Author(s):  
Gerd Lüdemann
Keyword(s):  
Acts Of The Apostles ◽  
Second Century ◽  
First Century ◽  
Early Church ◽  
Great Power ◽  
Test Case ◽  
Historical Criticism ◽  
History Of Research ◽  
History Of ◽  
German Origin

The person of Simon encountered in Acts 8 has been a controversial figure ever since the rise of historical criticism. The range of opinions in the history of research varies from denying his existence to regarding him as the instigator of the gnostic movement that threatened the nascent early church in the second century. These contradictory results reflect the particular difficulty of the Simon question, which consists not least in the span of time that lies between the two oldest sources (Acts and Justin). Furthermore, an orderly report of Simon's gnostic teaching is encountered first in Irenaeus. In modern research, Simon Magus has been treated more or less as a test case for the larger question about gnostic backgrounds of the NT or about the existence of a first century Gnosis. With conscious or unconscious reference to this first century Gnosis, the majority of investigators (especially of German origin) has affirmed the existence of a first-century Gnostic Simon, and has neglected the above mentioned chronological problem. Only recently has the following judgement begun to gain dominance: ‘All attempts so far made have failed to bridge the gap between the Simon of Acts and the Simon of the heresiologists.’ This statement points to the lack of Simon's companion Helen (= ἔννοια) in Acts 8 and to the fact that the expression ‘great power (of God)’ (Acts 8. 10b) is not gnostic as such.

scholarly journals Discussing Medieval Dialogue between the Soul and the Body and Question of Dualism

2015 ◽  
Vol 9 (2) ◽  
pp. 172-199
Author(s):  
Barbara Peklar
Keyword(s):  
The Body ◽  
1 Corinthians ◽  
Individual Form ◽  
Body And Soul ◽  
The Difference ◽  
The Individual

This contribution is based on the rejection of medieval dualism or on distinguishing the body from the flesh, as suggested by Suzannah Biernoff (2002). This differentiation corresponds to an interpretation of the body, actually corpse, within some of the body and soul debates including the popular Visio Philiberti. Here the body is not sinful flesh, but is presented neutrally or realistically (not grotesquely), because the personality is thematized instead of the ideology. Thus in this debate, physicality is distinct from problematic weakness, and expresses the individual. This means that, unlike in the transi where the individual is transient or perishes with the decaying flesh (and finally becomes an anonymous skeleton), individuality is not fixed to the flesh or inconstant matter. Rather, it is carried by the incorporeal body or spiritual image which is autonomous or distinct from its material grounding, and so individuality is not superficial. The difference between the body and the flesh is also maintained in illustrations, although they are corporeal images, since the parchment displays the image of the individual just as skin does, however, in the preparation of parchment, the flesh was removed from the skin. Or, in the picturesque words of Giles of Rome, “liquid is taken into and poured out of a waterskin but the skin remains”,44 meaning, in accordance with Paul (1 Corinthians 15, 49), individuality is the individual form, independent of material, and therefore worth preserving. In short, not only the individuality is important, but it also has to be expressed by the image.

The Trinitarian House of David: Martin Luther's Anti-Jewish Exegesis of 2 Samuel 23:1–7

2011 ◽  
Vol 104 (2) ◽  
pp. 233-254 ◽  
Author(s):  
John T. Slotemaker
Keyword(s):  
Fourth Century ◽  
Early Church ◽  
Protestant Reformation ◽  
1 Corinthians ◽  
Medieval Church ◽  
Book Of Samuel ◽  
House Of David ◽  
Book Of Genesis ◽  
Anti Jewish ◽  
The Church

The second book of Samuel was a neglected work in the theological, exegetical, and liturgical traditions of the Western church from the Patristic era through the Protestant Reformation. The theological developments and articulations of the early church focused on the books of Genesis, John, and the great Pauline corpus;1 for example, 1 Corinthians was central to the fourth-century trinitarian debates2 and Romans to the soteriological discussions of the entire western tradition.3 Similarly, the book of Psalms had an enormous impact on the liturgical life of the church as well as its christological statements.4 One need only cast an eye back to Augustine's numerous commentaries on the book of Genesis to understand the profound depth with which certain books of the Christian Scriptures were interpreted in the early and medieval church.5

τ⋯ δρώμενα κα⋯ τ⋯ λεγόμενα: The Ėucharistic Memory of Jesus' Words in First Corinthians

1997 ◽  
Vol 90 (4) ◽  
pp. 359-370
Author(s):  
Ellen Bradshaw Aitken
Keyword(s):  
Early Church ◽  
1 Corinthians

One manner in which to investigate the life of Jesus' sayings in the early church is to ask how communities preserved and transmitted their memory. I ask here, however, a somewhat different question, namely, what did Christians accomplish by remembering certain words and actions specifically as those of Jesus. In particular, I inquire in this article into the consequences of remembering Jesus' words and actions as authoritative within the cultic context of the Corinthian community. What is the memory of Jesus that informs chapters 10 and 11 of 1 Corinthians? What light, moreover, might an answer to this question shed upon the formation of a narrative about Jesus? To this end, I present a reading of materials in 1 Corinthians 10 and 11 that attends to cult, both its ritual and its narrative, and to the function of authoritative speech in cultic context.

Celibacy or Consummation in the Garden? Reflections on Early Jewish and Christian Interpretations of the Garden of Eden

1989 ◽  
Vol 82 (2) ◽  
pp. 121-148 ◽  
Author(s):  
Gary Anderson
Keyword(s):  
Early Church ◽  
Sexual Life ◽  
1 Corinthians ◽  
Church Fathers ◽  
Garden Of Eden ◽  
Ideal World ◽  
Adam And Eve ◽  
To Come ◽  
Present World ◽  
The Ideal

The interpretation of Adam and Eve's sexual life was a matter of some concern for early Jewish and Christian exegetes. As Louis Ginzberg observed, several Jewish pseudepigraphical works as well as the writings of many of the early Church Fathers “presuppose that not only the birth of the children of Adam and Eve took place after the explusion from paradise (Gen 4:1ff), but that the first ‘human pair’ lived in paradise without sexual intercourse.” The reasons for such an exegesis are not difficult to discern. The Garden of Eden was not simply a story about the primeval world; it could also function as a metaphor for the world-to-come. Hence the Garden was a paradigm for the ideal world of the eschaton, a world one should attempt to actualize or bring into existence now. Because Christians believed that the next world was devoid of marriage (Luke 20:27–40), it followed that the Garden was as well. In addition to this reason, Christians were also exhorted to abstain from marriage as a concession to the apocalyptic ferment of the present world (1 Corinthians 7).

Rhubarb, Rhubarb, Alleluia, Amen: Xenolalia, Glossolalia, and Neurophysiology

2019 ◽  
Vol 49 (2) ◽  
pp. 88-95
Author(s):  
Fergus J. King ◽  
Selwyn Selvendran
Keyword(s):  
Spiritual Gifts ◽  
1 Corinthians ◽  
Speaking In Tongues ◽  
The Difference ◽  
Acts 2

This article puts forward the proposition that the twin phenomena of ecstatic language identified in Acts 2 and 1 Corinthians 14 should not be conflated into a single behavior: speaking in tongues. It is argued the two NT accounts describe two distinct practices: xenolalia (Acts 2) and glossolalia (1 Corinthians 14). Furthermore, when their differences are recognized, this distinction is supported by evidence from neuroscience that different cognitive and neural functions are involved in the two phenomena as depicted: neurophysiological research confirms the difference between the Pentecost experience described in Acts, and the spiritual gifts of the Pauline texts.

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