2 in On Theology of Paul 2 in 4

MEANING OF PAUL’S CONVERSION

Write short note on conversion of Paul (2000)

Explain the impact of Paul’s experience on the Damascus road upon his life and theology.  How much did this experience influence Paul’s Gentile mission? Explain. (2004)

There are two  sources that speak of Paul’s conversion: the Letters (Gal. 1: 11-24; 1 Cor. 9: 1; 15: 8, 10; 2 Cor. 4: 4-6; Phil. 3: 7-8, 12) and the Acts (9: 1-19; 22: 1-21; 26: 1-32). The former must be treated as the primary and the latter as the secondary source.  Acts 9 is Luke’s own narrative, while chapters 22 and 26 the event is described in the context of Paul’s speeches; the first before a hostile Jewish crowd at the Temple in Jerusalem and the second before the Roman governor Festus and the royal couple Agrippa and Bernice.  How much of historical value is to be attributed to the texts in Acts is a hotly debated issue.  While we admit that Luke has employed the historical data in function of his own particular theology, we cannot certainly deny them all historical value.  At the same time, primary importance needs to be given to Paul’s own statements in his letters.

On Theology of Paul 1 in 4

BACKGROUNDS OF PAUL

Construct a chronology of the life ad ministry of Paul.  Show how Paul’s background has influenced his theology (2000)

Examine how far the Greek and Jewish background of Paul contributed to his theology. (2003)

“Paul was a child of his time.”  Explain the how Paul’s background influenced his theology and ethics. (2005)

Describe with examples how Paul’s Jewish heritage and his Hellenistic background gave him the competence to present his theological thoughts relevantly through his epistles.

Paul was born in Tarsus, the capital of Cilicia, probably around AD 10.   His parents gave him names:  Saul (Hebrew – Sa’ul = asked of God & Greek – Saulos), found prior to Acts 13: 9 and Paul (Greek Paulos & Latin Paulus) found in Acts 13: 9 and subsequently, in 2 Peter 3: 15 and in his letters.  The former name was probably used in the Jewish circles and the latter in the Roman circles, for he possessed a Roman citizenship as well. He preferred, however, to call himself an apostle of the Gentiles (Rom 11: 13).  His pedigree runs as follows:  Circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law a Pharisee, as to zeal a persecutor of the Church, as to righteousness under the law blameless” (Phil. 3: 5-6).

Just as Paul had two names so also he spoke two languages: Aramaic at home and Greek in the Hellenistic synagogue and elsewhere. Very little is known about his youth.  He went to Jerusalem to study.  According to Acts 7: 58, at the martyrdom of Stephen (ca. AD 36) the witnesses laid down their garments at the feet of a young man – according to Jewish tradition, one who is between 24 and 40 years of age – named Saul. He had a sister who lived in Jerusalem.  Her son is believed to have saved the life of Paul on one occasion (Acts 23: 16).  As a young man he was exposed to both Hellenistic and Jewish influences.

On Modern Religious and Secular Movements in India 1 in 4

1.      Historic-political, socio-economic, and religio-cultural conditions in India during the second half of the 18^th and throughout the 19th centuries.

            Around 1800, India was in a pitiable condition. Neither the earlier Hindu governments nor the Muslim rulers who ruled from the 12^th century succeeded in creating or maintaining peace. As such, India had not known peace during 1200-1800 AD. Even under the best of Mughal rulers, there were frequent fightings. There were no reform movements during that period.

            Indian civilization and culture during the 18^th century was at its lowest. No important book was known to be produced in any of the Indian languages. The lack of appreciation and patronage given to indigenous arts led to the disappearance of many old works of art, due to ignorance and carelessness. Some were taken away by foreigners. No creative work in any field was produced during this period. In the societal life, during this period, social evils perpetrated in the name of religion were rampant.

On Liberation Theology 1 in 4

 LiberationTheology:  In the 1950s the idea of liberation came to colonial Africa and spread throughout the Third World.  Once the idea of liberation was expressed, its essential rightness could not be ignored and the will to maintain possession of the colonies collapsed.  If this had been uniformly true, then of course there would not be such a thing as a theology of liberation.  Liberation theology has arisen, because liberation has not come about universally: the struggle continues, and insofar as it is a just struggle, some Christians have stated its biblical basis and the basis of their own support for the movement. In the African context the meaning of liberation was uncomplicated.  The demand was to be free from colonial rule.  Liberation was achieved by decolonization, whether by armed struggle or by non-violent protest or by negotiation.  However, liberation movements in other parts of the world have been involved in more complicated situations: theological reflection on these has also been more complex.