The ultimate goal of expository preaching has always been to present "the supracultural message of the gospel in culturally relevant terms." The second reason for the need for an application paradigm stems from some limitations of current bridging paradigms. These objections to bridge building are thus the third reason for the need for a well-rounded hermeneutical bridge model.
His model consists of "the distinction between applied interpretation and interpreted implementation as the two foci of the applied bridge" with general principles for bridge building. Regarding the four reasons for the necessity of an application paradigm mentioned above, several issues, so far, have been raised in my previous study as follows: While reassessing different models of bridge building, the dissertation proposes four reasons for the necessity of an application paradigm and criteria to discover transferable principles of application.
The presentation of the Word involved three elements: the presentation of the Word (it was read), the explanation of the Word (making it clear and giving its meaning), and exhortation based on the Word (the priests made the people understand). One of the most debated issues in the field of preaching is the inadequacy of Paul's preaching. Chamberlin, “The Preaching of the Apostle Paul, Based on a Study of the Acts and Letters of Paul” (Ph.D diss., Temple . University, 1959).
Furthermore, the necessity of Paul's application paradigm for today's listeners is threefold: (1) a post-Christian culture, (2) the limitation of the traditional bridge paradigm and the new Homiletic hermeneutic bridge,54.
First, based on God’s salvation and new creation, Paul urges the Ephesians to “live a life worthy of the calling you have received” (4:1)
First, based on God's salvation and new creation, Paul urges the Ephesians to "live a life worthy of the calling you have received" (4:1). As he exhorts the believers in Ephesus to live by the Holy Spirit, Paul makes an ethical application: "Do not get drunk on wine, which leads to debauchery. Using a pneumatological basis (5:18), Paul makes a communal application (5:19-21, λαλοῦντες, ᾄδοντεςand ψάλλοντες).73 The following is Paul's pneumatological and social application:7-based family and social .
Paul's exhortation illustrates a soteriology-based - The Holy Spirit who is the agent of reconciliation and unity in the body of Christ common application (4:19). Christ's sacrificial love is the model and ground for husbands to love their wives Christology (v. 25, "Just as Christ loved the church and gave himself up for her"), and Christology-based family application (v. 28, ἀγαπᾷν τὰς ἑαυτῶν , "love your wives"). In Romans 6, Paul's doctrine-based imperative functions to explain the purpose and the implications of the indicative.77 First, the following examples explain the purpose and the implications of the indicative.77 First, the following are examples of Christology-based application. paradigms:78 (1) Christology (6:4, "Christ is raised from the dead": doctrinal indication) and Christology-based moral application (6:4, "we also can walk in newness of life": ethical imperative) .
Bruce, Colossians, Philemon, and Ephesians, NICNT (Grand Rapids: Eerdmans. Scott Duvall, “A Synchronic Analysis of the Indicative-Imperative Structure of Pauline Exhortation” (Ph.D. diss., Southwestern Baptist Theological Second, Romans 6 illustrates the paradigm usage based on soteriology:80 (1) soteriology (6:6-13, participation in Christ's death and resurrection life: doctrinal . indicative) and (2) ethical usage based on soteriology (6:16-19, prohibition and reminder).
Paul's use of ἵνα in Romans 6:6 indicates the ultimate goal of Christians to be united with Christ as the life-changing application of walking in a new life. By using some logical connectors such as οὕτως (Rom 6:11) and γὰρ (Rom 6:7, 12), Paul makes an ethical application so that the believers participate in Christ's work.81. This ethical exhortation proves the main thesis of Romans, and is clearly connected with the earlier doctrinal indication of the book.
83 Grammatically speaking, much scholarly discussion has focused on the connection between Romans 12 and the previous indicative statements (v. 1, οὖν).84. 81Duvall, "A Synchronic Analysis of the Indicative-Imperative Structure of Pauline Exhortation," 139-42; and Thomas Schreiner, Romans, BECNT (Grand Rapids: Baker. In Galatians 5-6 Paul emphasizes the ethical application following the covenant-based Christian gospel set forth in chapters 3-4.
In Galatians 5-6, Paul emphasizes the ethical application following the covenant-based Christian gospel set forth in chapters 3-4
Στους Γαλάτες 5-6, ο Παύλος τονίζει την ηθική εφαρμογή που ακολουθεί το χριστιανικό ευαγγέλιο που βασίζεται στη διαθήκη που παρουσιάζεται στα κεφάλαια 3-4. Επιτακτική 55), (2) Ελευθερία (5:13α, επειδή κληθήκατε σε ελευθερία: δογματικές ενδεικτικές) και κοινοτική χρήση βασισμένη στην ελευθερία (5:13β, αλλά για αγάπη εργασία ο ένας για τον άλλον: κοινή επιταγή) και (3) Ελευθερία - με βάση την ηθική εφαρμογή: περπατήστε στο Πνεύμα (5:16a, πνεύματι περιπατεῖτε). Τα ακόλουθα είναι τέσσερα παραδείγματα κοινής χρήσης που βασίζεται στην πνευματολογία στους Γαλάτες: (1) μην είσαι αλαζονικός (5:26, «μην είσαι αλαζονικός»: μια κοινή παραίνεση), (2) προετοιμασία και υπομονή (6:1) . -2 , «αποκατάσταση και μεταφορά»: κοινή αποκατάσταση και επιβάρυνση»), (3) εκκλησία (6:6, «μοιράζομαι»: κοινή υποστήριξη για Χριστιανούς δασκάλους) και (4) εργασία (6:9-10, « εργασία" : εταιρική ευθύνη να επιμείνεις στο καλό). Τα ακόλουθα είναι τρία παραδείγματα πνευματολογίας (5:25a) προσωπικής χρήσης στους Γαλάτες: (1) πνεύματι καὶστιχήμεν (5:25b, "περπάτημα από το Πνεύμα": . ζωή ενός ατόμου που καθοδηγείται από το Πνεύμα), (2) δοκιμή ( 6:4, «αποδείκνυται»: ατομική ευθύνη να δοκιμάζει κανείς τις πράξεις του και (3) Μὴ πλανᾶσθε (6:7, «μην εξαπατηθείς»: ατομική επιλογή υπακοής ή ανυπακοής).89.
Philippians 2:1-11 is described as an exhortation to unity through Christ-like humility and 2:12-18 is an exhortation to work out what God works
Adopting an attitude of humility that produces unity, these communal or pastoral applications help to make Paul's joy complete.96. Here, Paul emphasizes a new eschatological reality of the resurrected being to motivate the new paradigm as Christ, using a style unique to.
Here, Paul emphasizes a new eschatological reality of the resurrected being to motivate the new Christ-like paradigm by using a unique style for
2 Timothy is a blueprint for ministering the word of God and demonstrates Paul's doctrine-based application paradigm. Paul's final encouragement is to identify the preacher's eschatological ground, attitude and motivation for the ministry of Scripture. Paul's letters demonstrate a paradigm of the eschatology-centered exegetical bridge in correlation with the indicative and the imperative.
Michael Parsons argues: "Indicatives - past, present and eschatological require use by the recipients of Paul's correspondence: they are the driving force in the apostle's parhenesis." 172 In Athens, Paul's central theme is the nature of God as creator of the universe and father of men. Paul's moral applications, based on eschatology, “reflect preaching that requires concrete changes in the life of the community.
Therefore, Paul's preaching about the Holy Spirit is closely related to an eschatological perspective (the already-but-not-yet structure of Paul's eschatology). In the end, Paul's application-focused pastoral sermon to the Corinthians implies the necessity of “perceiving the cross as power through it. For Chrysostom, the eschatological framework of the Christian faith rooted in the resurrection of Christ functions as a powerful motivator and foundation for its ethical application.19.
Ward Holder, “Calvin as Commentator on Paul's Epistles,” in Calvin and the Bible, ed. The concept of Puritan application is rooted in their hermeneutical construction of a bridge between the Word and the audience. Sinners in the hands of an angry god.” This sermon is one of the most.
Collins, Jr., “The Rhetoric of Feeling Challenges the Rhetoric of Intellect,” in Preaching in American History, ed. 211 For Edwards, preaching must be focused on the content of the message and the audience.212. Grant Osborne points out that "the most important part of our task is to base usage on the intended meaning of the text."4.
The goal of the theological process is to identify universal principle based on doctrine for specific contextualization and. Of the rhetorical components, invention (logos, ethos, and pathos) is the most distinctive part of Paul's preaching. One of the characteristics of Edwards' application of his homiletic bridge is its sensitive relevance to the audience.
