Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed., rev., ed. They pointed me to the Savior, instructed me to appreciate and study His Word, and showed me how to had to follow him. Others, like Campus Crusade for Christ contributors Jim Sylvester and Brian McCollister, challenged me to think about how Christ might make His mark in all areas of my life—including how to conceptualize masculinity and live as a man who is identity as a son.
Wayne Grudem, my faculty advisor, embodied humble submission to the Lord, great respect for Scripture, and a life of Jesus-following, joy-filled worship. The Holy Spirit took their investment of love, instruction and modeling and multiplied those investments in my life. Perhaps this project will somehow help those who yearn to mentor new adults and help the next generation of young men to do justice and to love kindness and to walk humbly with their God.
RESEARCH CONCERN
I argue that the elements and principles of Wilder and Jones's framework are not only present in the Pastoral Epistles, but are also nuanced in light of the imitative motif found in 1 Timothy, Titus, and 2 Timothy.23. This thesis recognizes the chronological order of pastoral epistles to be as follows: 1 Tim;. Howell Jr., Servants of the Servant: A Biblical Theology of Leadership (Eugene, OR: Wipf & Stock, 2003).
After a review of the literature (chapter 2), I undertake an exegetical and theological analysis of the Pastoral Letters in order to validate and critique Wilder and Jones' model of Christ-centered following (chapter 3). Emanuel, in the context of the redeemed community, the leader's entire life and approach to leadership is transformed. God Going Before You emphasizes the importance of the follower-leader relationship dynamic in producing God-glorifying results.
1 Timothy addresses various dimensions of the relational dynamic between leader and follower, as would be expected in a Christ-centered followership context. Of the various Christ-centered succession practices advocated and evident in the first of the pastoral letters, the imperatives of preaching the Word are the greatest. A study of the Titus correspondence finds elements of many components of the Christ-centered discipleship model.
An analysis of 2 Timothy finds significant mention of the Christ-centered follower's practice of imitation. In the following section, I examine in more detail passages within the Pastoral Epistles that correspond to each of the categories within Wilder and Jones's framework as a means of further validation. Careful analysis of the pastoral letters, however, failed to find any reference or allusion to the shepherd motif and shepherd identity.
No single verse or passage in the Pastoral Epistles describes all the various formal New Testament roles. My analysis of the pastoral letters in the previous chapter also provides the basis for criticizing and adapting Wilder and Jones' model. De Boer's work is one of the most cited and referenced in the study of Pauline imitation.
The sacred traditions to be learned were found in the life and actions of the teacher. Only a handful of the previously cited research efforts actually include the Pastoral Epistles in their analyses. Based on a careful reading of the Pastoral Epistles in their original language and English.
Marshall, in his commentary, includes both "model" and "standard" in his discussion of the meaning of ὑποτύπωσιν in this context.
In contrast to the “insubordinate, empty talkers and deceivers”
Robert Yarbrough translates περὶ πάντα as “in everything” and understands it to include all of Paul's instructions to Titus throughout his letter.158 Here, the emphasis is on presenting an example consisting of both Paul and the instruction of Titus.159 Offering a personal example in harmony with his teachings, Titus answers the question "What does sound doctrine look like?"160. 159 Note that as Paul's representative or delegate, Titus also engaged in teaching in accordance with the content of Paul's instruction (Titus. Lock notes that while deserters in Asia, especially Phygelus and Hermogenes, are mentioned as warnings, Paul's emphasis on this the passage rests on the positive example of Onesiphorus.
Yarbrough describes the nature and purpose of Paul's use of family examples as well as his own model in this. After surveying imitation within Greco-Roman and Jewish cultures, examining Paul's use of the imitation motif in his ecclesiastical letters, and analyzing examples of imitation and institution within the Pastoral Letters, I now present a number of findings from the investigation to so far. Regarding Paul's use of Eunice and Lois in his exhortation to Timothy, Towner offers the following: "This equation of the reliability of the commodity and character of those who convey it was a standard way of measuring a truth claim in Paul's culture; and it is the steady and historical dimensions of the gospel (demonstrated by the reliability of the people who are mentioned) that Paul is referring to here." Towner, The Epistles to Timothy and Titus, 581.
Gloer and Stepp put the case this way: “The teachings that Timothy received came from reputable sources; this knowledge also gives Timothy encouragement to continue in what he has been taught." Gloer and Stepp, Reading Paul's Letters to Individuals, 258. An analysis of Paul's use of personal example within the Pastoral Letters matches the aforementioned findings of a study of its pedagogical use within Greco-Roman contexts. Paul's use of the imitative motif in the Pastoral Epistles also reflects a high degree of consistency with its use in his ecclesiastical letters.
Regarding Paul's overarching purpose and focus regarding personal example in his undisputed letters, Copan says: "All of Paul's references to imitating himself are directly connected and connected to Christ and his gospel."172 Likewise, "the gospel is the driving force. power behind the Pastoral Letters," and Paul uses personal example to ensure gospel orthodoxy, faithfulness, consistency and mission.173 In Paul's thinking as expressed in his letters to Titus and Timothy, the "good news" revolved around " our great God”. and Savior, Jesus Christ" (Titus 2:13) who "came into the world to save sinners" (1 Tim 1:16). 174 Regarding the connection between the Ephesian and Cretan church's ethical works and witness to non-believers, see Chiao Ek Ho, "Mission in the Pastoral Epistles," in Entrusted with the Gospel: Paul's Theology in the Pastoral Epistles, ed. The Pastoral Letters make use of personal example in other ways similar to those in Paul's ecclesiastical letters.
As part of his reflection on Paul's "fatherly care," Best argues that it was far more likely that Paul would be exhorting believers or otherwise trying to persuade those in the churches that he did. While Michaelis mostly understands Paul's use of imitation to emphasize his authority in order to gain obedience from his readers, de Boer, Best, Clark, and Copan argue—and convincingly demonstrate—that Paul actually uses personal example as a pedagogical methodology deeply rooted in a. Dodd notes that Paul's use of personal example is "sound pedagogy", "effective psychagogy" and persuasive practice, because what the apostle strives for and advocates "requires a pattern of life that is consistent with the spoken values".181
