Category: Article Links (Page 1 of 6)

Darko, “Kinship and Leadership in 1 Timothy”

A new article of potential interest to students of 1 Timothy:

Daniel K. Darko. “Kinship and Leadership in 1 Timothy: A Study of Filial Framework and Model for Early Christian Communities in Asia Minor.” Religions 14.2 (2023): 1–14, article 169.

Abstract: “This essay examines the kinship framework and lexemes in the directives for leadership in 1 Timothy, aiming to curb the influence of false teachers and to bolster internal cohesion in the communities. It explores the author’s appeal to household conduct, natural and fictive kinship, and group dynamics couched in filial parlance vis-à-vis the undisputed Pauline letters. The study sheds light on the authorial framework, and suggests that the notion of a departure from ‘love-patriarchalism’ or egalitarian Paul developing later into hierarchical kinship framework in 1 Timothy may be misleading. It becomes apparent that the letter’s kinship lexemes are consistent with what we find in the undisputed letters. Thus, the pseudonymous author, an associate of Paul, does not appeal to or use kinship lexemes any differently from the undisputed letters or elsewhere in Greco-Roman discourse. This does not establish Pauline authorship, but suggest that the notion that the kinship lexemes reflect an elevated hierarchical institutional development in a post-Pauline era, that is uncharacteristic of Paul in the authorship debate, may need to be reconsidered if not revised.”

The article is open access.

Kohl festschrift articles

A recently published festschrift for Manfred Kohl contains two articles on the Pastorals:

Paul Sanders, “Lifelong Learners in the School of Grace: The Pedagogy of Grace.” Pages 411–24 in “Be Focused … Use Common Sense … Overcome Excuses and Stupidity”: Festschrift in Honor of Dr. Manfred Waldemar Kohl on the Occasion of His 80th Birthday; Essays on Holistic Biblical Ministries. Edited by Reuben van Rensburg, Zoltan Erdey, and Thomas Schirrmacher. Bonn: Verlag für Kultur und Wissenschaft, 2022.

Kevin G. Smith, “Faithful Ministry: An Exposition of 2 Timothy.” Pages 279–93 in “Be Focused … Use Common Sense … Overcome Excuses and Stupidity”: Festschrift in Honor of Dr. Manfred Waldemar Kohl on the Occasion of His 80th Birthday; Essays on Holistic Biblical Ministries. Edited by Reuben van Rensburg, Zoltan Erdey, and Thomas Schirrmacher. Bonn: Verlag für Kultur und Wissenschaft, 2022.

A PDF of the entire volume can be found here.

Aich, “Allusive Echoes Between Jeremiah 36 LXX and 1 Timothy 2:1–2”

Benjamin Aich has produced an article which will be of interest to researchers in 1 Timothy, especially those who are interested in the use of the OT in the Pastorals.

Benjamin Aich. “Allusive Echoes Between Jeremiah 36 LXX and 1 Timothy 2:1–2: An Inner-Biblical Study.” Restoration Quarterly 65.1 (2023): 1–15.

“Since Thomas Aquinas, many commentators on the Pastoral Epistles have noted some sort of echo or allusion to Jer 29:7 (36:7 LXX) in the paraenesis of 1 Tim 2:1–2 . But before Aquinas, Augustine brought the literary, theological, and exilic context of Jer 36 LXX to bear on his discussion of 1 Tim 2:1–2 (Catech. 21.37; cf. Faust. 12.36). Exploring such features, as Augustine did, is only the natural result of noting a reference or an allusion to one verse in a specific context. However, Augustine’s example of broad engagement has been severely neglected. Combating this trend, I investigate the allusion to Jer 36:7 LXX in 1 Tim 2:1–2 in order to understand the broader interplay between the texts, so that students, scholars, and clergy would grasp how Jer 36 LXX might serve and illumine 1 Timothy’s discourse.”

Aich has made his article available at his Academia page.

Maier, “The Entrepreneurial Widows of 1 Timothy”

A new essay on the widows of 1 Timothy has recently appeared:

Harry O. Maier, “The Entrepreneurial Widows of 1 Timothy.” Pages 59–73 in Patterns of Women’s Leadership in Early Christianity. Edited by Ilaria Ramelli and Joan Taylor. Oxford: Oxford University Press, 2021.

An earlier version of this essay is available on Academia, and includes this abstract: “This essay argues that the exhortations and admonitions voiced in 1 Timothy, a highly rhetorical pseudonymous letter written in Paul’s name, that widows (i.e. unmarried) women attests to a concern with single women’s patronage of Christ assemblies, which the writing seeks to address by having them marry. The argument seeks to move beyond a common explanation that the epistle was occasioned by ascetical teachings in which women discovered in sexual continence freedom from traditional gender roles. It seeks to furnish a broader economic concern with widows through an historical exploration of the socio-economic status of women who were artisans in the imperial urban economy. It identifies the means by which women gained skill in trades, the roles they played in the ‘adaptive family’ in which tradespeople plied their trade often at economic levels of subsistence. New Testament texts point to artisan women, some of them probably widows, who played important roles of patronage and leadership in assemblies of Christ believers. By attending to levels of poverty in the urban empire, traditional views of the widows of 1 Timothy as wealthier women assigned to gender roles are seen in a new light through consideration of spouses accustomed to working alongside their husbands taking on businesses after they died. While the lives of these women are largely invisible, attention to benefactions of wealthy women to synagogues and associations gives insight into the lives of women acting independently in various kinds of social gatherings.”

Krauter, “Die Kirche—Pfeiler und Fundament der Wahrheit?”

A recent article on 1 Tim 3:15:

Stefan Krauter, “Die Kirche—Pfeiler und Fundament der Wahrheit? Zur Übersetzung und Auslegung von I Tim 3,15f.” Theologische Zeitschrift 77.1 (2021): 45–59.

The article is in German, but an English-language abstract is provided: “I Tim 3:14–16 is considered the theological centre of the Pastoral Epistles. The text combines the Pauline image of the church as a temple with the image of the church as house of God, which is characteristic of the Pastoral Epistles. In this way, the church is portrayed as a firm institution that passes on the truth unadulterated. The paper questions this interpretation in three steps: lt examines whether there is [a] temple metaphor in the background of l Tim 3:15. The idea that an institution carries the truth of faith is examined. An alternative translation and interpretation of the passage is proposed.”

The article is available here.

Burdukov, “Common Doctrines in the Acts of Paul and the Pastoral Epistles”

For those trying to plumb the depths of research examining the Acts of Paul and Thecla in relation to the Pastoral Epistles, I note a recent article from a Russian theological journal:

Burdukov, Ilya (Илья Бурдуков). “Общее в учении в Деяниях Павла и Пастырских посланиях [Common Doctrines in the Acts of Paul and the Pastoral Epistles].” Теологический вестник Смоленской православной духовной семинарии [Theological Herald, Smolensk Orthodox Theological Seminary] 4 (2021): 95–107.

An English-language abstract is provided: “This article will cover topics concerning common positions for the apocrypha “Acts of Paul” and the Pastoral Epistles. This work is a logical continuation of the research on the relationship between the apocrypha and the canonical books of the New Testament. Since it was previously shown that the “Acts of Paul” are most closely related to the Pastoral Epistles of apostle Paul, it was decided to elaborate on this matter in more detail. As a result, due to the comparative analysis, it became possible to identify six thematic blocks, which demonstrate the concurrence of two groups of works. The conducted research gives a greater reason to consider the “Acts of Paul” from the point of view of Orthodox and canonical ideas, to which this apocrypha corresponds to a larger extent than it was previously believed. In this regard, the common ideas and the common language testify to the time and context in which the apocryphal “Deeds” [i.e., “Acts”] were created.”

The six themes found to be common to both works are the Christian as a soldier of Christ, the relationship to civil authority, wealth, false teachers, church officers, and widows and attitudes toward celibacy.

You can view the article here. A rough translation via Google Translate is available here.

The previous article mentioned in the abstract (“it was previously shown …”) appears to be Ilya Burdukov, “Апокриф ‘Деяния Павла’ в Контексте Новозаветной Литературы [The Apocryphal ‘Acts of Paul’ in the Context of New Testament Literature],” in Материалы VII Международной Студенческой Научно-Богословской Конференции Санкт-Петербургской Православной Духовной Академии [Proceedings of the Seventh International Student Theological Conference of the St. Petersburg Orthodox Theological Academy] (St. Petersburg: St. Petersburg Theological Academy of the Russian Orthodox Church, 2015).

Budiselić, “The Church as a Court: the Requirement for ‘Two or Three Witnesses’”

A new article by Ervin Budiselić does not focus heavily on the Pastorals, but I mention it here because of its obvious relevance for 1 Timothy 5:19, which is discussed on pp. 189–90. The article is available in its entirety at the address cited.

Budiselić, Ervin. “The Church as a Court: the Requirement for ‘Two or Three Witnesses.’” Kairos: Evangelical Journal of Theology 15.2 (2021): 179–94.

Abstract: “The Church in the New Testament is described with various images, and this article argues that one image that is implicitly present in the New Testament is the Church as a “court” or a “community of trial.” First, this can be argued because the God of the Bible – YHWH – is Creator, King, and Judge. That means that YHWH’s community is responsible, per YHWH’s revelation, to maintain the purity of its members in all aspects of life. Second, in the New Testament, we find examples where the Church functions as a court. However, the question is, does the biblical requirement for “two or three witnesses” also support the claim that the Church should function as a court? The purpose of this article is to identify places where the biblical command about “two or three witnesses appear,” to trace its development and to see what role and place it plays in the Church. By doing so, we would demonstrate that the presence of this stipulation in the New Testament is additional proof that we should sometimes view the Church as a “court.” The first part of the article explains that the context for the concept of witness is the Mosaic covenant and underlying assumption that governs the command about “two and three witnesses.” The second part analyzes the appearance of “two or three witnesses” in the Old Testament. In the third part, we will argue that the Church is truly a community of trial. We will so argue by observing selected examples from the New Testament where the Church functions as a court, and by tracking the development of the requirement about “two or three witnesses” in the New Testament. Based on this research, we will end by offering a reflection and a conclusion.”

I might mention that in addition to the literature cited in the article, one might add (though somewhat dated) an early monograph on the topic: H. van Vliet, No Single Testimony: A Study on the Adaptation of the Law of Deut. 19:15 Par. into the New Testament, Studia Theologica Rheno-Traiectina 4 (Utrecht: Kreminck en Zoon, 1958).

Reinhardt, “‘God, Who Giveth Us Richly’: Wealth, Authorship, and Audience in 1 Timothy 6”

A recent article engages the topic of wealth in the context of the Pastorals, a topic which happens to be pertinent to the upcoming presentations in the ETS Pastorals study group.

Jackson Reinhardt. “‘God, Who Giveth Us Richly’: Wealth, Authorship, and Audience in 1 Timothy 6.” Journal of the Oxford Graduate Theological Society 2.1 (2021): 101–14.

Abstract: “While prior biblical scholarship has firmly rejected the Pauline authorship of the Pastoral Epistles (1–2 Timothy and Titus), rarely has analysis focused on socio-economic context. I argue that examining the economic conditions and theology of 1 Timothy provides additional reasons to rejects the letter’s authenticity. While Paul’s audience was primarily impoverished urbanites, the author of 1 Timothy (i.e., the Pastor) was writing to a prosperous congregation who needed instruction on the proper handling of their wealth. Paul’s theology of wealth, in turn, reflects the context of his audience: he supported inter-ecclesial programs of mutual interdependence and a rejection of the prevailing modes of economic exploitation that existed in first-century Palestine. The Pastor does not promote any similar alternative economy among believers. He contends that wealthy believers should be charitable so as to build up a heavenly treasure and secure posthumous favor.”

A PDF of the article is freely available here.

Towner, “Resonance, Dissonance, Resistance and 1 Timothy 2.8–15”

Phil Towner has added an essay to the voluminous literature on 1 Tim 2:8–15:

Philip H. Towner. “Resonance, Dissonance, Resistance and 1 Timothy 2.8–15: The Eschatological Obsolescence and ‘Rewriting’ of a Proscriptive Text.” Między Oryginałem a Przekładem 53.3 (2021): 67–84.

A PDF of the article (which is in English) may be obtained at .

The article is a reworked version of Towner’s 2010 ETS presentation of nearly the same title. According to the introductory article in the journal, the essay was presented “in the Workshop on Contemporary Theory and Practice of Bible Translation, an interconfessional seminar which takes place at the Pontifical Urbaniana University at the beginning of every academic year.

Abstract: “This study asks whether translation might be a valid mode of (literary)
criticism. It approaches a hortatory biblical text (1 Timothy 2.8-14 [3.1a]),
somewhat notoriously and rigidly applied in some quarters of the church
as containing timeless ethical instruction concerning women in the church,
from the standpoint of its intertextual network, listening for resonance and
dissonance as the relevant intertexts and precursor texts are explored. It
is ultimately diagnosed as a text that is eschatologically obsolescent, and
translated/rewritten, on the basis of its intertextual composition, to reflect
the openness inscribed by the authorial Other.

Machado, “‘Manifestado na carne’ (1Tm 3,16)”

Sidney Machado, of the Faculdades Claretianas in Brazil, and visiting professor at the Pontifical Ateneo Santo Anselmo in Rome, has added to the extensive literature on 1 Timothy 3:16 with a recent article in Revista Pistis Praxis.

Sidney Damasio Machado. “‘Manifestado na carne’ (1Tm 3,16): Considerações sobre a transmissão damensagem cristã na Igreja primitive // ‘Manifested in the flesh’ (1Tm 3,16): Considerations on the Transmission of the Christian Message in the Early Church.” Revista Pistis Praxis 13.2 (2021): 758–85. (full-text article available at

The article is in Portuguese, but the abstract in English will provide guidance:

Abstract: The theme of epiphany/vision unifies most religious and philosophical expressions in the early Greco-Roman world. The use of the expression “manifested in the flesh” (“ἐφανερωθη ἐν σαρκί” (1Tm 3,16)) in the Pastoral Letters [is indicative] of the efforts of early Christianity to dialogue with the culture and inculturate the content of the Christian faith in the Hellenistic environment. Seeing the commitment to inculturated evangelization in the early Church constitutes an incentive and a provocation in view of an inculturated evangelization.

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