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F.F. Bruce's study of the Epistles to the Colossians, to Philemon, and to the Ephesians constitute a single volume in The New International Commentary on the New Testament. Prepared by some of the world's leading scholars, the series provides an exposition of the New Testament books that is thorough and scholarly while faithful to the infallible Word of God.
In early Christianity, many people were inspired to write gospels, treatises, letters, and stories celebrating the new faith, but not all of these writings are found in the New Testament. One such story from an unknown author is the Coptic, gnostic Apocalypse of Paul, a tale of the apostle Paul’s ascent to the heavens that was lost for millennia and rediscovered at Nag Hammadi in 1945. In Flora Tells a Story, Michael Kaler discusses the Apocalypse of Paul and how it was shaped by its literary environment. The book takes a behind the scenes look at early Christian literary production, analyzing the ways in which various literary traditions—such as apocalyptic writings, gnostic thought, and understandings of Paul—influenced the author of the Apocalypse of Paul and helped to shape the text. It also includes a new annotated English translation of the Apocalypse of Paul and a fictional account of how it might have come to be written. This work is the most in-depth study of the Apocalypse of Paul to date and the only full-length discussion of it in English. It provides a detailed but accessible account of the literary environment in which its author worked and integrates this little-known work into the broader stream of early Christian writings. This book will be of interest to specialists in Nag Hammadi and gnostic studies and early Christian literature, but will also appeal to the general reader interested in Christianity, mysticism, and gnosticism.
This volume brings together an international group of scholars on Mark and Paul, respectively, who reopen the question whether Paul was a direct influence on Mark. On the basis of the latest methods in New Testament scholarship, the battle over Yes and No to this question of literary and theological influence is waged within these pages. In the end, no agreement is reached, but the basic issues stand out with much greater clarity than before. How may one relate two rather different literary genres, the apostolic letter and the narrative gospel? How may the theologies of two such different types of writing be compared? Are there sufficient indications that Paul lies directly behind Mark for us to conclude that through Paul himself and Mark the New Testament as a whole reflects specifically Pauline ideas? What would the literary and theological consequences of either assuming or denying a direct influence be for our reconstruction of 1st century Christianity? And what would the consequences be for either understanding Mark or Paul as literary authors and theologians? How far should we give Paul an exalted a position in the literary creativity of the first Christians? Addressing these questions are scholars who have already written seminally on the issue or have marked positions on it, like Joel Marcus, Margaret Mitchell, Gerd Theissen and Oda Wischmeyer, together with a group of up-coming and senior Danish scholars from Aarhus and Copenhagen Universities who have collaborated on the issue for some years. The present volume leads the discussion further that has been taken up in: “Paul and Mark” (ed. by O. Wischmeyer, D. Sim, and I. Elmer), BZNW 191, 2013.
Reprint of the original, first published in 1877.
Finny Philip inquires into Paul's initial thoughts on the Holy Spirit. Paul's conviction that he was called to be an apostle to the Gentiles and that God bestowed the Spirit upon the Gentiles apart from Torah obedience is the basis for any inquiry on this subject. Central to Philip's argument is Paul's conviction that God graciously endowed his Gentile converts with the gift of the Spirit, an understanding that is rooted primarily in his conversion experience and secondarily in his experience with and as a missionary of the Hellenistic community in Antioch. In examining the range of expectations of the Spirit that were present in both Hebrew scripture and in the wider Jewish literature, the author comes to the conclusion that such a concept is rare, and that it is usually the covenant community to which the promise of the Spirit is given. Furthermore, Paul's own pre-Christian convictions about the Spirit, a result of his own self-perception as a Pharisee and persecutor of the church, display continuity between his thought patterns and those of Second Temple Judaism. Paul's Damascus experience was an experience of the Spirit. His experience of the glory of God in the face of Jesus Christ (2 Cor. 3:1-4:6) provided him with the belief that there was now a new relationship with God, which was possible through the sphere of the Spirit. In addition, Paul was influenced by the Hellenists, whose theological beliefs included the perception of the church as the eschatological temple in which the Spirit of God is the manifest presence of God. It is in these notions that one may trace the origins of Paul's thoughts on the Holy Spirit.