Pennington to His Sister Hannah, July 27, 1948

Pennington writing to his sister Hannah about personal life, family epistle on the difficulty of making the right choice in complicated situations.https://digitalcommons.georgefox.edu/levi_pennington/1274/thumbnail.jp

A Symposiastic Background to James

The Epistle of James is not commonly seen in relation to early Christian common meals. At the same time, the work is preoccupied with the common life of an early Christian community, which in turn was, generally speaking, closely related to the way in which it celebrated its meals. In other words, ethics, ecclesiology, and etiquette were closely related. Based on this consideration, this essay attempts to relate aspects of the epistle to symposiastic conventions as they were known in the first-century Mediterranean world. © 2011 Cambridge University Press

A Norfolk gentlewoman and Lydgatian patronage: Lady Sibylle Boys and her cultural environment

A study of a medieval gentlewoman, Lady Sibylle Boys, and her cultural context, including her patronage of poetry by John Lydgate, the 'Epistle to Sibylle' and 'Treatise for Lauandres'

Studies in the Epistle to the Hebrews - Lesson 1

The inspired writer, used by the Holy Spirit to record this epistle, was the Apostle Paul...In writing this Epistle to the Hebrews he was divinely guided to omit the reference to the human authorship... Evidences of the Pauline authorship The person addressed The two-fold purpose of the epistle The theme of the epistle The chief point of the epistle - Christ, out great high pries

Universalising and Spiritualising Christ\u27s Gospel: How Early Quakers Interpreted the Epistle to the Colossians

This article examines seventeenth- and eighteenth-century Quaker methods of biblical interpretation, comparing them to Puritan and Spiritualist methods. The focus is on verses from the Pauline epistle to the Colossians frequently cited by early Quakers. In contrast to John Calvin and four seventeenth-century Puritan Biblical commentators, but similar to seventeenth-century Spiritualists such as William Erbery, Quakers argued strongly for a form of mystical universalism closely akin to Arminianism in their interpretation of this epistle. Quakers (especially John Woolman) resembled medieval Catholics in their willingness to interpret Col. 1.24 to assert that Christ\u27s \u27mystical\u27 body, which could include contempora1y Christians, was somehow involved in the redemption of humanity. Early Quakers tended to reserve the eschatological promise of the \u27hope of glory\u27 in Col. 1.27 for those who had fully experienced redemption, or \u27convincement\u27. Quakers and Puritans resembled each other in their arguments for a spiritualist interpretation of Col. 2.14-17, and both, somewhat inconsistently, tempered spiritualist principles with pragmatic acceptance of certain outward ecclesiastical practices in their attempts to preserve church order

The Use of the Old Testament Quotations in the Epistle to the Hebrews 1 and 2

The study of the Use of the Old Testament (hereafter OT) Quotations in the Epistle to the Hebrews not only reflects the exegetical principles of the author but also helps the formation of the structure and theology in the Epistle. The extensive use of the OT by the author has always been one of the perennial phenomena in the studies of Hebrews. Obviously the main theological themes in the Epistle are taken from it, and the chief arguments are based on the exegesis of it. Furthermore, the structure of the Epistle is "shaped" by the OT quotations. These are the three components; namely, the exegetical principles, the structure, and the theology, this dissertation sets on to work and attempts to discern their relationships. Due to the limited space of a master dissertation, my experimental scope only falls within Hebrews chapters 1 and 2, and I believe that these two chapters can act as a "microcosm" to the whole of the Epistle

Critical studies in the Epistle to the Hebrews

Thesis (M.A.)--Boston Universit

Peace and Wrath in Paul\u27s Epistle to the Romans

In this paper I would like to accomplish two things. First, I will draw attention to wrath and peace in Romans, focusing on the three passages in which the terminology of wrath and peace occurs in close proximity: 2:5-10; 5:1-11; and 12:18-21. Second, I will comment on how Paul’s concept of the relationship between wrath and peace is worked out in the unfolding of the epistle