New PDF release: The Pastoral Epistles Through the Centuries

By Jay Twomey

ISBN-10: 1405126140

ISBN-13: 9781405126144

Drawing on scholarly insights and a finished array of texts from everything of Christian culture, The Pastoral Epistles throughout the Centuries explores the wealthy legacy of the Pastorals because it has opened up over the centuries.

  • Explores the $64000 position of the recent testomony letters to Timothy and Titus, identified jointly because the Pastoral Epistles, within the improvement of early Christianity
  • Surveys the various theological, cultural, literary, political, and creative makes use of of the Pastorals, and the wider impression those letters have had through the a while
  • Considers the Pastorals’ complicated impact on matters resembling church constitution and rites, the jobs of girls in Christian spiritual existence, the authority of scripture, and the advance of monastic orders
  • Examines the various ways that language and ideas from the Pastoral Epistles (such as “fight the great fight” and “the root of all evils”) have filtered into our cultural vernacular
  • References the works of significant theologians and interpreters from all classes, and locations detailed emphasis on often underrepresented interpreters

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Extra info for The Pastoral Epistles Through the Centuries

Sample text

Who are these characters? What have they done to their faith? What does it mean that “Paul” will turn them over to Satan? There is no hint in Acts or the authentic Pauline letters that Paul knew men named Hymenaeus and Philetus, although their focus on the resurrection in 2 Timothy 2:18 is not dissimilar from problems Paul encountered elsewhere (1 Cor. 15:12). There is an Alexander in Acts 19:33 who emerges and disappears quite suddenly in the chaos of a dispute instigated by one Demetrius, a silversmith of Ephesus; but his identity, and his relationship with the Alexander of the Pastorals, is entirely unclear.

And Erasmus, who assumes in his reading of Titus 3:1 that “Paul” envisioned something of a necessary opposition between church and state, writes that “every order which does not in any way diminish our godliness has to be obeyed. They take away our wealth; the treasury of godliness increases. They drive us into exile; Christ is everywhere” (Paraphrases 1993: 64). Others, however, prefer a greater, and more politically charged, clarity. Milton acknowledges “Paul’s” instructions “that prayers should be made for kings .

85–86). The absence of a specific localization for prayerful gathering provides many readers with evidence of Christianity’s evolution from what was taken to be its more limited Jewish origins. Jews were allowed to pray only in 1 Timothy 2 41 Jerusalem, according to such commentators, but “Paul” and “the practices of grace” (Theodoret, Comm. 215) legitimate the use of all earthly space for prayer (Chrysostom, Hom. 432). Although, in context, this verse seems to envision a congregation of men at prayer, without the women, Origen considers this text especially (although not pleasantly) applicable to women.

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The Pastoral Epistles Through the Centuries by Jay Twomey

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