Pastoral Epistles the Pastoral Epistles
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Cult of Isis
Interpreting Early Hellenistic Religion PAPERS AND MONOGRAPHS OF THE FINNISH INSTITUTE AT ATHENS VOL. III Petra Pakkanen INTERPRETING EARL Y HELLENISTIC RELIGION A Study Based on the Mystery Cult of Demeter and the Cult of Isis HELSINKI 1996 © Petra Pakkanen and Suomen Ateenan-instituutin saatiO (Foundation of the Finnish Institute at Athens) 1996 ISSN 1237-2684 ISBN 951-95295-4-3 Printed in Greece by D. Layias - E. Souvatzidakis S.A., Athens 1996 Cover: Portrait of a priest of Isis (middle of the 2nd to middle of the 1st cent. BC). American School of Classical Studies at Athens: Agora Excavations. Inv. no. S333. Photograph Craig Mauzy. Sale: Bookstore Tiedekirja, Kirkkokatu 14, FIN-00170 Helsinki, Finland Contents Acknowledgements I. Introduction 1. Problems 1 2. Cults Studied 2 3. Geographical Confines 3 4. Sources and an Evaluation of Sources 5 11. Methodology 1. Methodological Approach to the History of Religions 13 2. Discussion of Tenninology 19 3. Method for Studying Religious and Social Change 20 Ill. The Cults of Demeter and Isis in Early Hellenistic Athens - Changes in Religion 1. General Overview of the Religious Situation in Athens During the Early Hellenistic Period: Typology of Religious Cults 23 2. Cult of Demeter: Eleusinian Great Mysteries 29 3. Cult of Isis 47 Table 1 64 IV. Problem of the Mysteries 1. Definition of the Tenn 'Mysteries' 65 2. Aspects of the Mysteries 68 3. Mysteries in Athens During the Early Hellenistic Period and a Comparison to Those of Rome in the Third Century AD 71 4. Emergence of the Mysteries ofIsis in Greece 78 Table 2 83 V. -
2 Peter 202 1 Edition Dr
Notes on 2 Peter 202 1 Edition Dr. Thomas L. Constable HISTORICAL BACKGROUND This epistle claims that the Apostle Peter wrote it (1:1). It also claims to follow a former letter written by Peter (3:1), which appears to be a reference to 1 Peter, although Peter may have been referring to a letter we no longer have.1 The author's reference to the fact that Jesus had predicted a certain kind of death for him (1:14) ties in with Jesus' statement to Peter recorded in John 21:18. Even so, "most modern scholars do not think that the apostle Peter wrote this letter."2 The earliest external testimony (outside Scripture) to Petrine authorship comes from the third century.3 The writings of the church fathers contain fewer references to the Petrine authorship of 2 Peter than to the authorship of any other New Testament book. It is easy to see why critics who look for reasons to reject the authority of Scripture have targeted this book for attack. Ironically, in this letter, Peter warned his readers of heretics who would depart from the teachings of the apostles and the Old Testament prophets, which became the very thing some of these modern critics do. Not all who reject Petrine authorship are heretics, however. The arguments of some critics have convinced some otherwise conservative scholars who no longer retain belief in the epistle's inspiration. "There is clear evidence from the early centuries of Christianity that the church did not tolerate those who wrote in an apostle's name. -
Citations in Classics and Ancient History
Citations in Classics and Ancient History The most common style in use in the field of Classical Studies is the author-date style, also known as Chicago 2, but MLA is also quite common and perfectly acceptable. Quick guides for each of MLA and Chicago 2 are readily available as PDF downloads. The Chicago Manual of Style Online offers a guide on their web-page: http://www.chicagomanualofstyle.org/tools_citationguide.html The Modern Language Association (MLA) does not, but many educational institutions post an MLA guide for free access. While a specific citation style should be followed carefully, none take into account the specific practices of Classical Studies. They are all (Chicago, MLA and others) perfectly suitable for citing most resources, but should not be followed for citing ancient Greek and Latin primary source material, including primary sources in translation. Citing Primary Sources: Every ancient text has its own unique system for locating content by numbers. For example, Homer's Iliad is divided into 24 Books (what we might now call chapters) and the lines of each Book are numbered from line 1. Herodotus' Histories is divided into nine Books and each of these Books is divided into Chapters and each chapter into line numbers. The purpose of such a system is that the Iliad, or any primary source, can be cited in any language and from any publication and always refer to the same passage. That is why we do not cite Herodotus page 66. Page 66 in what publication, in what edition? Very early in your textbook, Apodexis Historia, a passage from Herodotus is reproduced. -
2 Peter 2014 Edition Dr
Notes on 2 Peter 2014 Edition Dr. Thomas L. Constable Introduction HISTORICAL BACKGROUND This epistle claims that the Apostle Peter wrote it (1:1). It also claims to follow a former letter by Peter (3:1) that appears to be a reference to 1 Peter, though Peter may have been referring to a letter we no longer have. The author's reference to the fact that Jesus had predicted a certain kind of death for him (1:14) ties in with Jesus' statement to Peter recorded in John 21:18. Even so, "most modern scholars do not think that the apostle Peter wrote this letter."1 The earliest external testimony (outside Scripture) to Petrine authorship comes from the third century.2 The writings of the church fathers contain fewer references to the Petrine authorship of 2 Peter than to the authorship of any other New Testament book. It is easy to see why critics who look for reasons to reject the authority of Scripture have targeted this book for attack. Ironically in this letter Peter warned his readers of heretics who departed from the teaching of the apostles and the Old Testament prophets, which is the very thing some of these modern critics do. Not all who reject Petrine authorship are heretics, however. The arguments of some critics have convinced some otherwise conservative scholars who retain belief in the epistle's inspiration. Regardless of the external evidence, there is strong internal testimony to the fact that Peter wrote the book. This includes stylistic similarities to 1 Peter, similar vocabulary compared with Peter's sermons in Acts, and the specific statements already mentioned (i.e., 1:1, 14; 3:1). -
Euripides” Johanna Hanink
The Life of the Author in the Letters of “Euripides” Johanna Hanink N 1694, Joshua Barnes, the eccentric British scholar (and poet) of Greek who the next year would become Regius Professor at the University of Cambridge, published his I 1 long-awaited Euripidis quae extant omnia. This was an enormous edition of Euripides’ works which contained every scrap of Euripidean material—dramatic, fragmentary, and biographical —that Barnes had managed to unearth.2 In the course of pre- paring the volume, Barnes had got wind that Richard Bentley believed that the epistles attributed by many ancient manu- scripts to Euripides were spurious; he therefore wrote to Bentley asking him to elucidate the grounds of his doubt. On 22 February 1693, Bentley returned a letter to Barnes in which he firmly declared that, with regard to the ancient epistles, “tis not Euripides himself that here discourseth, but a puny sophist that acts him.” Bentley did, however, recognize that convincing others of this would be a difficult task: “as for arguments to prove [the letters] spurious, perhaps there are none that will convince any person that doth not discover it by himself.”3 1 On the printing of the book and its early distribution see D. McKitterick, A History of Cambridge University Press I Printing and the Book Trade in Cambridge, 1534–1698 (Cambridge 1992) 380–392; on Joshua Barnes see K. L. Haugen, ODNB 3 (2004) 998–1001. 2 C. Collard, Tragedy, Euripides and Euripideans (Bristol 2007) 199–204, re- hearses a number of criticisms of Barnes’ methods, especially concerning his presentation of Euripidean fragments (for which he often gave no source, and which occasionally consisted of lines from the extant plays). -
On the Arrangement of the Platonic Dialogues
Ryan C. Fowler 25th Hour On the Arrangement of the Platonic Dialogues I. Thrasyllus a. Diogenes Laertius (D.L.), Lives and Opinions of Eminent Philosophers 3.56: “But, just as long ago in tragedy the chorus was the only actor, and afterwards, in order to give the chorus breathing space, Thespis devised a single actor, Aeschylus a second, Sophocles a third, and thus tragedy was completed, so too with philosophy: in early times it discoursed on one subject only, namely physics, then Socrates added the second subject, ethics, and Plato the third, dialectics, and so brought philosophy to perfection. Thrasyllus says that he [Plato] published his dialogues in tetralogies, like those of the tragic poets. Thus they contended with four plays at the Dionysia, the Lenaea, the Panathenaea and the festival of Chytri. Of the four plays the last was a satiric drama; and the four together were called a tetralogy.” b. Characters or types of dialogues (D.L. 3.49): 1. instructive (ὑφηγητικός) A. theoretical (θεωρηµατικόν) a. physical (φυσικόν) b. logical (λογικόν) B. practical (πρακτικόν) a. ethical (ἠθικόν) b. political (πολιτικόν) 2. investigative (ζητητικός) A. training the mind (γυµναστικός) a. obstetrical (µαιευτικός) b. tentative (πειραστικός) B. victory in controversy (ἀγωνιστικός) a. critical (ἐνδεικτικός) b. subversive (ἀνατρεπτικός) c. Thrasyllan categories of the dialogues (D.L. 3.50-1): Physics: Timaeus Logic: Statesman, Cratylus, Parmenides, and Sophist Ethics: Apology, Crito, Phaedo, Phaedrus, Symposium, Menexenus, Clitophon, the Letters, Philebus, Hipparchus, Rivals Politics: Republic, the Laws, Minos, Epinomis, Atlantis Obstetrics: Alcibiades 1 and 2, Theages, Lysis, Laches Tentative: Euthyphro, Meno, Io, Charmides and Theaetetus Critical: Protagoras Subversive: Euthydemus, Gorgias, and Hippias 1 and 2 :1 d. -
Pauline Theology Or Pauline Tradition in the Pastoral Epistles: the Question of Method*
Tyndale Bulletin 46.2 (1995) 287-314. PAULINE THEOLOGY OR PAULINE TRADITION IN THE PASTORAL EPISTLES: THE QUESTION OF METHOD* Philip H. Towner Summary This article re-examines the common positioning of the Pastoral Epistles at the transition from second to third generation Christianity. While there is validity in recognising theological development in the Pastoral Epistles, this need not be explained in terms of late discontinuity with Pauline theology; unnecessary methodological assumptions lie behind such a view. It is more likely that the Pastoral Epistles develop Pauline theology at the juncture of first and second generation Christianity. I. Introduction How is the theology of the Pastoral Letters to be understood in relation to the theology of the earlier Paul? In an opening discussion of methodology in her recent work on the theology of the Pastoral Epistles (PE),1 Frances Young gives some sound advice: ‘Theology is always earthed in a context’ (p. 1), a context which must be reconstructed largely from the evidence contained in the texts themselves (p. 2). From the relevant texts we gain an access to the culture, language and some of the assumptions of the writer and the community for which the letters were written. Young finds that in order to assess the theology of the Pastorals, * I am grateful for the assistance given by Prof. Howard Marshall and Revd. George Wieland, who read and commented on early drafts of this paper. 1F. Young, The Theology of the Pastoral Letters (Cambridge: Cambridge University Press, 1994). 288 TYNDALE BULLETIN 46.2 (1995) comparison is particularly important, especially comparison with other early Christian literature, not least the letters of Paul, for the relationship between these three brief letters and the other evidence we have about early Christianity can alone help to determine their date, background and tradition…Yet we cannot entirely escape from the problem that reconstructing context and tradition depends on reading the very texts that we wish to elucidate through that reconstruction. -
Pauline Epistles Notes
Pauline Epistles Notes • Date: The life of Paul. He was born in 5 A.D. and died in 67 A.D. Although there are some discrepancies most of the commentaries agree that 1 Thessalonians was the first Epistle written, 52 A.D. and 2 Timothy was the last Epistle written, 67 A.D. A young man named Saul was bent on murdering all the Christians he could. He was a Jew, a Pharisee (well- versed in the Law of Moses), a man of knowledge, letters, and spirit. Then Jesus directly intervened. The risen savior appeared to Saul on the road to Damascus- an encounter that completely transformed him. This man Saul became the beloved apostle, saint, evangelist, theologian, and pastor we call Paul. Paul’s an important character: out of the 27 books in the New Testament, Paul wrote 13. Out of all the biblical human authors, Paul has written the most books of the Bible. Paul was chosen for a few specific tasks (Ephesians 3:8- 9): • Preach Christ to the Gentiles. • Convey God’s plan for managing the church. We see Paul doing the first in the book of Acts. We see him doing the second in his letters. Most of Paul’s letters fall into two groups: letters to the churches and letters to pastors. Chronology of Epistles 1 Thessalonians 52 A.D. 2 Thessalonians 53 A.D. Galatians 54 A.D. 1 Corinthians 57 A.D. 2 Corinthians 57 A.D. Romans 57 A.D. Colossians 62 A.D. Ephesians 62 A.D. Philippians 62 A.D. -
Early Greek Alchemy, Patronage and Innovation in Late Antiquity CALIFORNIA CLASSICAL STUDIES
Early Greek Alchemy, Patronage and Innovation in Late Antiquity CALIFORNIA CLASSICAL STUDIES NUMBER 7 Editorial Board Chair: Donald Mastronarde Editorial Board: Alessandro Barchiesi, Todd Hickey, Emily Mackil, Richard Martin, Robert Morstein-Marx, J. Theodore Peña, Kim Shelton California Classical Studies publishes peer-reviewed long-form scholarship with online open access and print-on-demand availability. The primary aim of the series is to disseminate basic research (editing and analysis of primary materials both textual and physical), data-heavy re- search, and highly specialized research of the kind that is either hard to place with the leading publishers in Classics or extremely expensive for libraries and individuals when produced by a leading academic publisher. In addition to promoting archaeological publications, papyrolog- ical and epigraphic studies, technical textual studies, and the like, the series will also produce selected titles of a more general profile. The startup phase of this project (2013–2017) was supported by a grant from the Andrew W. Mellon Foundation. Also in the series: Number 1: Leslie Kurke, The Traffic in Praise: Pindar and the Poetics of Social Economy, 2013 Number 2: Edward Courtney, A Commentary on the Satires of Juvenal, 2013 Number 3: Mark Griffith, Greek Satyr Play: Five Studies, 2015 Number 4: Mirjam Kotwick, Alexander of Aphrodisias and the Text of Aristotle’s Meta- physics, 2016 Number 5: Joey Williams, The Archaeology of Roman Surveillance in the Central Alentejo, Portugal, 2017 Number 6: Donald J. Mastronarde, Preliminary Studies on the Scholia to Euripides, 2017 Early Greek Alchemy, Patronage and Innovation in Late Antiquity Olivier Dufault CALIFORNIA CLASSICAL STUDIES Berkeley, California © 2019 by Olivier Dufault. -
Myth Matters: Intelligent Imagination in Plato's Phaedo and Phaedrus
University of Calgary PRISM: University of Calgary's Digital Repository Graduate Studies The Vault: Electronic Theses and Dissertations 2018-01-10 Myth Matters: Intelligent Imagination in Plato's Phaedo and Phaedrus Kotow, Emily Claire Kotow, E. C. (2018). Myth Matters: Intelligent Imagination in Plato's Phaedo and Phaedrus. (Unpublished master's thesis). University of Calgary, Calgary, AB. doi:10.11575/PRISM/5457 http://hdl.handle.net/1880/106376 master thesis University of Calgary graduate students retain copyright ownership and moral rights for their thesis. You may use this material in any way that is permitted by the Copyright Act or through licensing that has been assigned to the document. For uses that are not allowable under copyright legislation or licensing, you are required to seek permission. Downloaded from PRISM: https://prism.ucalgary.ca UNIVERSITY OF CALGARY Myth Matters: Intelligent Imagination in Plato's Phaedo and Phaedrus by Emily Claire Kotow A THESIS SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS GRADUATE PROGRAM IN RELIGIOUS STUDIES CALGARY, ALBERTA JANUARY, 2018 ©Emily Claire Kotow 2018 Abstract This thesis examines the function of myth in Plato’s Phaedo and Phaedrus. Focusing on the afterlife of Phaedo, and the palinode of Phaedrus, I assert that Plato emphasizes the limits of understanding, and as a consequence, the need for intelligent imagination. Ultimately, myth serves to underscore the essential philosophical project of cultivating self-knowledge and therefore is an integral part of Plato’s philosophical project. ii Acknowledgments I would like to thank the Department of Religious Studies for all of the support it has given me over the many years that I have been studying at the University of Calgary. -
1 & 2 Timothy, Titus & Philemon
Notes & Outlines 1 TIMOTHY 2 TIMOTHY TITUS PHILEMON Dr. J. Vernon McGee PASTORAL EPISTLES The two letters to Timothy and the one to Titus are labeled Pastoral Epistles. The contents of the letters reveal the obvious reason for this. They were written by Paul to two of his young converts (1 Timothy 1:2; Titus 1:4) who had followed him on many of his missionary jour- neys and whom he had established as pastors of churches at the time of the writing of these epistles. Although they were addressed by Paul to his young friends in the ministry, the message is for churches. He gave instructions for the orderly procedure of local and visible churches. These letters have a particular message to young pastors, and they have pertinent instructions for the present-day church. 1 TIMOTHY WRITER: Paul DATE: About A.D. 64 Probably Paul was released from prison at Rome between A.D. 64 and 67. If this is accurate, it was during this interval that he wrote this first letter to Timothy. He wrote to Titus at this same time. Some authorities think that Paul wrote from Macedonia. Apparently he had left Timothy in Ephesus (1 Timothy 1:3), and he wrote this letter to encourage and assist him (1 Timothy 6:20). THEME: Government and order in the local church. This is in contrast to the Epistle to the Ephesians where the church is the body of Christ, the invisible church. Here it is a local assembly of believers organized for a common purpose. KEY VERSES: As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine. -
Nota Bene-- P:\ARTICLES\PASTOR~1.NB Job 1
Hermeneutical and Exegetical Challenges in Interpreting the Pastoral Epistles Andreas J. Köstenberger In the last few years, several major commentaries and monographs on the Pastoral Epistles have been published.1 It seems appropriate to ask what light these recent works have shed on the study of this group of writings. Owing to space limitations we will limit our discussion to several of the major hermeneutical and exegetical challenges with which the modern interpreter is confronted in his or her study of the Pastoral Epistles.2 Hermeneutical Challenges Authorship The authorship of the Pastoral Epistles continues to be a major topic of scholarly debate. The authenticity of Paul’s correspondence with Timothy and Titus went largely unchallenged until the nineteenth century.3 Since then, an increasing number of scholars have claimed that the Pastorals are an instance of pseudonymous writing in which a later follower attributes his own work to his revered teacher in order to perpetrate that person’s teachings and influence.4 The issue is primarily a historical one. The following interrelated questions require adjudication: 1. Is pseudonymous letter-writing attested in the first century? 1 See esp. the commentaries by I. Howard Marshall, The Pastoral Epistles (International Critical Commentary; Edinburgh: T. & T. Clark, 1999); William D. Mounce, The Pastoral Epistles (Word Biblical Commentary 46; Nashville: Thomas Nelson, 2000); and Jerome D. Quinn and William C. Wacker (Eerdmans Critical Commentary; Grand Rapids: Eerdmans, 2000). I have reviewed these three commentaries in Journal of the Evangelical Theological Society 44, no. 3 (2001) 550–553; 45, no. 2 (2002) 365–366; and 44, no.