Abstract A Study on Paul's Self-Supporting Ministry Hwang, Jai-Sig Th. M. (N. T. Theology) The Graduate School of Asia United Theological University Generally Paul's ministry is called a 'self-supporting ministry'. Paul did not accept any regular financial support from any churches, except on some s...
Abstract A Study on Paul's Self-Supporting Ministry Hwang, Jai-Sig Th. M. (N. T. Theology) The Graduate School of Asia United Theological University Generally Paul's ministry is called a 'self-supporting ministry'. Paul did not accept any regular financial support from any churches, except on some special occasions. This type of ministry makes Paul's ministry distinctive from other apostles' in the early church. The 'self-supporting ministry' made such a great impact even on the modern church that this type of ministry has been widely used in various mission fields today. The apostles are the twelve disciples who were chosen by Jesus and were given the gospel mission during his earthly life(Acts 1:3-8). Since Paul was not given the mission during Jesus' earthly life, his mission was under attack by his opponents everywhere. The apostolic authority strengthened with financial support from Pauline churches could give Paul an advantage for his ministry in various ways. However, Paul refused all the financial offers and chose 'self-supporting ministry'. Why did Paul do that? What made Paul choose his 'self-supporting ministry'? The purpose of this paper is to find the answer to this question. In this thesis I will seek for the answer through exegetical studies on the relevant passages in Pauline epistles. The exegetical study is limited to Pauline epistles as primary sources, which will include the examination of words, phrases, and clauses in the given texts. I will use the Korean Revised Version of the Bible and cite the passages according to the chronological order of the epistles, not as the order of the Bible shows. In Chapter I, I will discuss the purpose of this dissertation and the method and range of the study with a review of scholars' studies over Paul's 'self-supporting ministry'. In Chapter II, I will examine the backgrounds that influenced Paul, a Pharisee who was born of the tribe of Benjamin and studies under Gamaliel, a well-known rabbi. Paul had such a strong Jewish background that the quoted, in his epistles, from the Greek only twice, but 91 times from the Old Testament. On the other hand, there is additional important background information on Paul: he was born and brought up in Tarsus of Cilicia, a Hellenized city; he had a Roman name and citizenship; his letters were written in Greek; and his literary style was that of 'diatribe'. In addition to this background information, we will look into the influence of Gospel tradition on Paul through his associations with the apostles of the Jerusalem church and also his conversion experience on the road to Damascus. In Chapter III, I will discuss Paul's apostolic responsibilities to which he had been called. Firstly, Paul is a missionary who passionately preached the Gospel to the Gentile cultures at the risk of his life. Paul is also a theologian whose letters were practically theological answers to the various questions raised in his churches. Above all, Paul is proud of introducing himself as an apostle of Jesus, as we see in almost every introductory part of Paul's letters. However, I will mainly discuss "Paul the Paster", in the fact that he visited his churches to look after them within a certain period of time in his second and third missionary journeys and that his letters were written to solve the ministerial problems of his church rather than any theological questions. In Chapter IV, I will do some exegetical studies on relevant passages on 'self-supporting ministry'. I will look into the background in which Paul started 'self-supporting ministry' around words like trofov", tevknon, and ajxivw" in 1 Thessalonians and the phrase eij" to; mimei'sqai hJma'" in 2 Thessalonians during his second journey. Paul assumed that he was a spritual parent and believers were his spiritual children. He was doing 'self-supporting ministry' with the devotional love of a parent. In Chapter V, I will take up some word studies on some Greek words like ejxousiva, ojywvnion, and misqov" in 1 Corinthians and ouj katenavrkhsa, dwreavn, and kauvchsi" in 2 Corinthians, Romans, and Galatians during his third journey. In his ministry at the Corinthian church, Paul gave up ejxousiva of an apostle, holding up his 'self-supporting ministry'. As a result of his ministry, he had to struggle with various misunderstandings and accusations of his opponents and suffered a lot of physical difficulties, all to promote evangelism. His 'self-supporting ministry' literally means "I will not be a burden to you (ouj katanarkhvsw)" and that he preached the gospel "free of charge(dwreavn)", possibly following the Gospel tradition as revealed in Matthew 10. For Paul, the right prize(misqov") for his ministry was not material rewards but the bountiful results of his evangelism. Paul's opponents received material rewards from the churches, but Paul flatly refused to get any financial support for his ministry. Paul is different from other apostles in that his real pride was in his 'weakness' which reflects Jesus' weakness, i.e., theologia crucis. In Chapter VI, I examined various notions of 'self-supporting ministry' which wee found in Ephesians and Philippians among other epistles (such as Colossians, 1st and 2nd Timothy, and Titus) that he wrote in his journey to Rome and in the prison in Rome. In Ephesians he instructs them to "work with you hands(ejrgazovmeno" tai'" ijdivai" cersi;n)" as a spiritual parent to the believers who do not work because of an imminent eschatology, causing troubles in the church. In Philippians he uses the word aujtavrkh" to teach that 'self-sufficiency' is required for those who suffer for the cause of evangelism for Jesus who died and resurrected for believers. Thus Paul's 'self-supporting ministry' springs out of devotional love as parents have for their children. Paul loved the believers, even though he had his own troubles and difficulties in his ministry. Throughout his life, he worked and labored with his o
Abstract A Study on Paul's Self-Supporting Ministry Hwang, Jai-Sig Th. M. (N. T. Theology) The Graduate School of Asia United Theological University Generally Paul's ministry is called a 'self-supporting ministry'. Paul did not accept any regular financial support from any churches, except on some special occasions. This type of ministry makes Paul's ministry distinctive from other apostles' in the early church. The 'self-supporting ministry' made such a great impact even on the modern church that this type of ministry has been widely used in various mission fields today. The apostles are the twelve disciples who were chosen by Jesus and were given the gospel mission during his earthly life(Acts 1:3-8). Since Paul was not given the mission during Jesus' earthly life, his mission was under attack by his opponents everywhere. The apostolic authority strengthened with financial support from Pauline churches could give Paul an advantage for his ministry in various ways. However, Paul refused all the financial offers and chose 'self-supporting ministry'. Why did Paul do that? What made Paul choose his 'self-supporting ministry'? The purpose of this paper is to find the answer to this question. In this thesis I will seek for the answer through exegetical studies on the relevant passages in Pauline epistles. The exegetical study is limited to Pauline epistles as primary sources, which will include the examination of words, phrases, and clauses in the given texts. I will use the Korean Revised Version of the Bible and cite the passages according to the chronological order of the epistles, not as the order of the Bible shows. In Chapter I, I will discuss the purpose of this dissertation and the method and range of the study with a review of scholars' studies over Paul's 'self-supporting ministry'. In Chapter II, I will examine the backgrounds that influenced Paul, a Pharisee who was born of the tribe of Benjamin and studies under Gamaliel, a well-known rabbi. Paul had such a strong Jewish background that the quoted, in his epistles, from the Greek only twice, but 91 times from the Old Testament. On the other hand, there is additional important background information on Paul: he was born and brought up in Tarsus of Cilicia, a Hellenized city; he had a Roman name and citizenship; his letters were written in Greek; and his literary style was that of 'diatribe'. In addition to this background information, we will look into the influence of Gospel tradition on Paul through his associations with the apostles of the Jerusalem church and also his conversion experience on the road to Damascus. In Chapter III, I will discuss Paul's apostolic responsibilities to which he had been called. Firstly, Paul is a missionary who passionately preached the Gospel to the Gentile cultures at the risk of his life. Paul is also a theologian whose letters were practically theological answers to the various questions raised in his churches. Above all, Paul is proud of introducing himself as an apostle of Jesus, as we see in almost every introductory part of Paul's letters. However, I will mainly discuss "Paul the Paster", in the fact that he visited his churches to look after them within a certain period of time in his second and third missionary journeys and that his letters were written to solve the ministerial problems of his church rather than any theological questions. In Chapter IV, I will do some exegetical studies on relevant passages on 'self-supporting ministry'. I will look into the background in which Paul started 'self-supporting ministry' around words like trofov", tevknon, and ajxivw" in 1 Thessalonians and the phrase eij" to; mimei'sqai hJma'" in 2 Thessalonians during his second journey. Paul assumed that he was a spritual parent and believers were his spiritual children. He was doing 'self-supporting ministry' with the devotional love of a parent. In Chapter V, I will take up some word studies on some Greek words like ejxousiva, ojywvnion, and misqov" in 1 Corinthians and ouj katenavrkhsa, dwreavn, and kauvchsi" in 2 Corinthians, Romans, and Galatians during his third journey. In his ministry at the Corinthian church, Paul gave up ejxousiva of an apostle, holding up his 'self-supporting ministry'. As a result of his ministry, he had to struggle with various misunderstandings and accusations of his opponents and suffered a lot of physical difficulties, all to promote evangelism. His 'self-supporting ministry' literally means "I will not be a burden to you (ouj katanarkhvsw)" and that he preached the gospel "free of charge(dwreavn)", possibly following the Gospel tradition as revealed in Matthew 10. For Paul, the right prize(misqov") for his ministry was not material rewards but the bountiful results of his evangelism. Paul's opponents received material rewards from the churches, but Paul flatly refused to get any financial support for his ministry. Paul is different from other apostles in that his real pride was in his 'weakness' which reflects Jesus' weakness, i.e., theologia crucis. In Chapter VI, I examined various notions of 'self-supporting ministry' which wee found in Ephesians and Philippians among other epistles (such as Colossians, 1st and 2nd Timothy, and Titus) that he wrote in his journey to Rome and in the prison in Rome. In Ephesians he instructs them to "work with you hands(ejrgazovmeno" tai'" ijdivai" cersi;n)" as a spiritual parent to the believers who do not work because of an imminent eschatology, causing troubles in the church. In Philippians he uses the word aujtavrkh" to teach that 'self-sufficiency' is required for those who suffer for the cause of evangelism for Jesus who died and resurrected for believers. Thus Paul's 'self-supporting ministry' springs out of devotional love as parents have for their children. Paul loved the believers, even though he had his own troubles and difficulties in his ministry. Throughout his life, he worked and labored with his o
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