Taiwan Theological College & Seminary:Item 987654321/6157
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    Please use this identifier to cite or link to this item: http://ir.taitheo.org.tw:8080/ir/handle/987654321/6157

    Title: 保羅皈依/呼召和他的福音-以林前9:1-2, 15:1-12、林後4:6、加1:11-16、腓3:4-11之解經研究為基礎
    Paul’s Conversion/Call and his Gospel: Based on the Exegetical Study of 1 Corinthians 9:1-2, 15:1-12;2 Corinthians 4:6;Galatians 1:11-16;Philippians 3:4-11
    Authors: 陳鳳翔
    Contributors: 2.系所
    Keywords: 聖靈
    the Holy Spirit
    Date: 2015-12-29
    Issue Date: 2016-04-22T07:29:48Z (UTC)
    Abstract: 長久以來,保羅的大馬士革事件為基督徒的皈依典範。廿世紀開始,雷德以腓3:6「就律法上的義說,我是無可指摘的」,駁斥《羅馬書》第7章是保羅面對道德失敗的個人懺悔。現今不少學者已不再接受保羅罪咎感深重的看法、不再視《羅馬書》第7章為大馬士革事件相關經文。然而,據此衍生出兩個新議題:一、保羅事奉的仍是同一位上帝,大馬士革事件是否是「皈依」的行動?二、保羅在大馬士革受「呼召」是學者們的共識,但受呼召時所領受的福音內容究竟為何?

    Paul’s Damascus experience has long been considered by Christians as the paradigm of conversion. Since the twentieth century, scholars such as Wrede, based on Paul’s claim in Philippians 3:6 that ‘as to righteousness under the law’ he is ‘blameless’, have refuted the idea that Romans 7 was Paul’s personal confession of his moral failure. They no longer see a contrite and guilt-ridden Paul, and neither the Damascus experience as represented in Romans 7. Which has raised two issues; firstly, was Paul still believing in his Jewish God after the Damascus encounter, or was it a conversion experience? Secondly, it is a consensus among the biblical scholars that Paul received his ‘calling’ at Damascus; however, what was he called for? In other words, what was the content of his Gospel calling?

    This thesis analyzes the Pauline passages—1 Cor 9:1-2; 1 Cor 15:1-12; 2 Cor 4:6; Gal 1:11-16; Phi 3:4-11-- which have been considered by scholars as related to the Damascus event, as the scope of study. By working through these passages, this thesis intends to let Paul speaks for himself and to understand whether Paul himself considers this remarkable experience as one of conversion, and what the Gospel is about in his own mind.

    The result of this study shows that Paul still sees himself as a Jew, however his Jewish heritage became meaningless while Jesus is to be valued as way to salvation. Rather, he sees himself as God’s people of the New Testament, turning from Judaism to God’s church. Only through Jesus does he see himself as one belonging to God. The Damascus event, thus, can be defined as a conversion experience.

    As for the Gospel Paul received from this experience, unlike what Wrede, Schweitzer, Dunn have claimed, it is not only a confirmation of Jesus as Messiah, but also include Justification by Faith. In other words, Paul’s Gospel does have the aspect of personal justification which the Reformed tradition interprets as sinners being saved through their faith in Jesus, the eternal solution for human dilemma, while the aspect of collective justification which some scholars interpret as being in Christ through the Holy Spirit, that Gentiles are also included in God’s salvation plan, is not excluded as well.
    Appears in Collections:[Post graduate department] master's dissertation
    [Dissertations & Theses of TTCS] PGD-Th.M.

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