"Paul, Silvanus, and Timothy, to the church of the Thessalonians
Reading Tyconius with 2 Thessalonians
in mind, he maintains that the Liber Regularum is not just a list of rules, but "a well-crafted composition that explores in Scripture the ecclesiological problem [of] the presence of evil within the Church" (93).
The tension between the values of "the year of the Lord's favor" and the values of the world fires a sense of expectancy in Psalm 126 and 1 Thessalonians
. The psalmist prays that God would "restore our fortunes," that tears might become "shouts of joy." Paul asks us to "rejoice always" and "pray without ceasing." Gracious God, thank you that Nogaye Sow has the rudimentary beginning of a health-care program.
This discussion of the sleep and death motif in 1 Thessalonians
is an attempt to validate Turner's work for theology and to demonstrate a new way of understanding these motifs in Paul's letters to his readers at Thessalonica.
All in all, according to Berger, around forty medieval manuscripts of the Vulgate include Laodiceans between Colossians and Thessalonians
; thirteen insert Laodiceans after Thessalonians
; three place the Epistle after Titus; ten adopt the order Thessalonians
, Colossians, Laodiceans; at least two the order Philemon, Laodiceans, Hebrews; at least twenty place the Laodiceans after Hebrews, ten place it after the Apocalypse; and several German Bibles place it after Galatians.(14)
Not that she is always wholly persuasive: she is quite likely right to associate the parable of the virgins with what is going on in 1 Thessalonians
4, but her reconstructed parable (without the bridegroom being delayed and coming at midnight), though in some ways simpler than the Matthean parable, is in other ways less forceful.
We see expressions of this model of eschatology in I Thessalonians
4-5; and in the "Didache" and Shepherd of Hermas (both Christian writings dated in the 100150 C.E.
John (I John 2: 18, 22; II John 7), although the figure does appear in Paul's second letter to the Thessalonians
as "the lawless one." The conception of a mighty ruler who will appear at the end of time and whose essence will be enmity of God, however, is older and was taken over by Christianity from Judaism, which in turn had been influenced by Iranian and Babylonian myths of the battle of God and the devil at the end of time.
The reference to "peace" in Thessalonians
redirects our attention to how the genres of death and destruction narratives shifted towards the end of the war.
An overview of the Pauline writings is first given, followed by a discussion of the topics in the letters to Corinth and Rome, in the letter to the Colossians, and in a "Postscript to Paul", dealing with passages in 2 Thessalonians
, Ephesians, the Pastorals, and early patristic writings (Didache, Letters of Ignatius, Justin Martyr, Ep.
Probably the earliest was Paul 's Epistles to the Thessalonians
, dating from Corinth in ad 52 or 53.
To the Thessalonians
, Saint Peter advice the need for vigilance: 'May the God of peace make you perfectly holy, spirit, soul and body (1 Thesalonians 5:23).