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Contours of Pauline Theology: A Radical New Survey on the Influences of Paul's Biblical Writings 2004 ISBN 1-85792-469-X; Maccoby, Hyam. The Mythmaker: Paul and the Invention of Christianity 1986 ISBN 0-06-015582-5; Kim, Yung Suk. Christ's Body in Corinth: The Politics of a Metaphor 2008 ISBN 0-8006-6285-7; Kim, Yung Suk.
Paul's influence on Christian thinking is considered to be more significant than that of any other New Testament author. [3] According to Krister Stendahl, the main concern of Paul's writings on Jesus' role, and salvation by faith, is not the individual conscience of human sinners, and their doubts about being chosen by God or not, but the problem of the inclusion of Gentile (Greek) Torah ...
St. Paul, whose views became dominant in early Christianity, made the body into a consecrated space, a point of mediation between the individual and the divine. Paul's over-riding sense that gender—rather than status or power or wealth or position—was the prime determinant in the propriety of the sex act was momentous.
Paul's influence on Christian thinking arguably has been more significant than any other New Testament author. [8] Paul declared that "Christ is the end of the law", [371] exalted the Christian church as the body of Christ, and depicted the world outside the Church as under judgment. [45]
It was not until the fusion of Platonic and Aristotelian theology with Christianity that the concepts of strict omnipotence, omniscience, or benevolence became commonplace. The Platonic Theory of Forms had an enormous influence on Hellenic Christian views of God. In those philosophies, Forms were the ideals of every object in the physical world ...
Paul's influence on Christian thinking is said to be more significant than that of any other New Testament author. [169] According to the New Testament, Saul of Tarsus first persecuted the early Jewish Christians, but then converted. He adopted the name Paul and started proselytizing among the Gentiles, calling himself "Apostle to the Gentiles."
Boyarin roots Paul's work in Hellenistic Judaism and insists that Paul was thoroughly Jewish, but argues that Pauline theology made his version of Christianity appealing to gentiles. Boyarin also sees this Platonic reworking of both Jesus's teachings and Pharisaic Judaism as essential to the emergence of Christianity as a distinct religion ...
Harper connects Paul's teaching to a "broad religious impulse toward manumission [that] runs as a submerged current through the eastern provinces". [435] Christianity adopted slavery as a metaphor claiming that all humans are slaves to sin. [436] [437] Christian rhetoric, beginning with Paul, is filled with that perspective.