A recent volume provides another “hidden contribution to Pastorals scholarship“:
Berry, Everett. They Who Endure to the End: A Primer on Perseverence. Eugene, OR: Wipf & Stock, 2020.
The volume includes a biblical-theological treatment of perseverance, followed by an historical-theological discussion of the topic. In his chapter on “Perseverance in the Letters of Paul,” Berry provides a seven-page discussion of “Perseverance in the Pastoral Epistles” (pp. 75-81).
A new volume in the Bible in Africa Studies series provides a study of the passage on widows in 1 Timothy 5.
Beck, Stefanie. Witwen und Bibel in Tansania: Eine leserinnenorientierte Lektüre von 1 Tim 5,3-16. Bible in Africa Studies 27. Bamberg: University of Bamberg Press, 2020.
The volume is the published version of a dissertation completed under Joachim Kügler at the University of Bamberg (Otto-Friedrich-Universität). The table of contents is available here. The entire volume is available online here. The following description is provided:
“After the death of their husbands African women, who are living in patriarchal societies, experience cruel mourning and purification rituals, which they have to undergo and they are often stigmatized and accused of being witches. In this fatal situation, God is often their only anchor, God, who already appears in the Bible as the protector and father of widows and orphan. In the Old Testament, two book are named after widows, the Book of Ruth and Judith, and in the New Testament there are numerous widow stories, primarily in Luke, which are all characterized by a special relationship with God. However, the reality in the ancient world was as follows: there was a large number of widows, working in the churches, which displeased the officials of the communities. They didn’t only take over charitable activities, but they missionized and were even paid for it. 1Tim 5:3–16, which categorizes widows, was read and interpreted by widows in Tanzania. It is demonstrated how they deal with a text, which was written for them as widows. They didn’t allow themselves to be influenced by restrictions, in fact they drew out positive results. It is also highlighted how the widows interpret 1Tim on their cultural background, how they position themselves and see themselves as brides of Christ.”
As a final note, the fact that the dissertation was completed under the direction of Joachim Kügler, and the reference to Tanzanian widows seeing themselves as “brides of Christ” brought to mind the following essay by Kügler:
Kügler, Joachim. “Junge ‘Witwen’ als Bräute Christi (1 Tim 5,11f.). Der Gender-Impuls der Jesus-Tradition und seine Umsetzung in paulinischen Gemeinden vor dem religionsgeschichtlichen Hintergrund religiös motivierter Ehelosigkeit von Frauen.” Pages 483–97 in Erinnerungen an Jesus: Kontinuität und Diskontinuität in der neutestamentlichen Überlieferung. Festschrift für Rudolf Hoppe zum 65. Geburtstag. Edited by Ulrich Busse, Michael Reichardt, and Michael Theobald. Bonner Biblische Beiträge 166. Gottingen: Vandenhoeck & Ruprecht, 2011.
A recent issue of Welt und Umwelt des Bibel (97.3, 2020) contains a series of semi-popular articles on offices in the early church. I do not have access to the publication, but the contributors, generally speaking, have produced related scholarly treatments of church offices which have a strong Pastorals component. You can view the list of contributions here.
We have not yet highlighted a recently published monograph in the WUNT series which has a section of substantive interaction with the Pastorals:
Falcetta, Alessandro. Early Christian Teachers: The ‘Didaskaloi’ from Their Origins to the Middle of the Second Century. Wissenschaftliche Untersuchungen zum Neuen Testament 2/516. Tübingen: Mohr Siebeck, 2020.
Mohr Siebeck provides this summary of the work: “Were the ‘didaskaloi’ tradents of the Jesus material and therefore guarantors of the historical reliability of the Gospels? And why was their fate so different from that of the rabbis? Alessandro Falcetta tackles these and other challenging questions in his study of one of the most intriguing groups in early Christianity – its teachers – and, by surveying all the earliest sources mentioning them, unveils the first century of their history.”
The table of contents indicates that Falcetta provides a 30-page survey of teaching and teachers in the Pastorals (pp. 145-76). I provide here his conclusions (p. 176), which give some of the flavor of the larger work.
“The adversaries of the Pastorals were members of the community and were probably called ‘teachers’ by their followers. These teachers paid attention to some requirements of the law and advocated some form of realised eschatology. They were very active in spreading their views and some of them might have been women. The author(s) of the Pastorals disagreed with their doctrines and might have sensed that they threatened the very existence of the community as separate from the synagogue. In order to oppose these ‘teachers of the law,’ the author(s) presented Paul as the only teacher. The only correct teaching is the one coming from Paul, who has entrusted it to Timothy and Titus, who have entrusted it to reliable and capable people, mainly presbyters and bishops. What is transmitted is a fixed deposit of teaching, whereas the title ‘teacher’ is not transmitted. The reason is simple: disciples who do not become teachers cannot alter the deposit. The development of a community structure similar to the rabbinical one slowly emerging in Judaism was therefore put out of the question. However, the disciples can become presbyters and bishops. These are appointed on account of their talents, but [it] is the appointment, not their talents, that is the basis of their authority.”
Two final notes. First, Falcetta engages Italian-language scholarship in the footnotes, which is not common at all for works on the Pastorals published in English, and will provide some (somewhat dated) guidance in that language for those researching teaching/teachers in the Pastorals. Second, the work is a revision of his 2006 dissertation, so in spite of the 2020 publication date, the secondary literature largely reflects the state of research fifteen years ago; I noticed in the section on the Pastorals only one source which postdated the original work. Aside from the voluminous literature on 1 Tim 2:8-15, with its reference to teaching in v. 12, more current pertinent literature would include especially Claire Smith, Pauline Communities as “Scholastic Communities”: A Study of the Vocabulary of “Teaching” in 1 Corinthians, 1 and 2 Timothy and Titus (WUNT 2/335; Tübingen: Mohr Siebeck, 2012), but also the following:
De Virgilio, Giuseppe. “San Paolo ‘Educatore’: Aspetti e motivi pedagogici nell’epistolario paolino.” Rassegna di Teologia 53 (2012): 357–82. (Note “6. L’accentuazione ‘pedagogica’ nelle comunità delle Lettere Pastorali.”)
Eisele, Wilfried. “Vom ‘Zuchtmeister Gesetz’ zur ‘erziehenden Gnade’ (Gal 3,24f.; Tit 2,11f.): Religiöse Erziehung in der Paulustradition.” Biblische Zeitschrift 56.1 (2012): 65–84.
Krumbiegel, Friedemann. Erziehung in den Pastoralbriefen: Ein Konzept zur Konsolidierung der Gemeinden. Arbeiten zur Bibel und ihrer Geschichte 44. Leipzig: Evangelische Verlagsanstalt, 2013.
Kucharski, J. “Paweł z Tarsu jako nauczyciel według Drugiego Listu do Tymoteusza [Paul of Tarsus as a Teacher according to 2 Timothy].” Pages 961‒84 in vol. 2 of Więcej szczęścia jest w dawaniu aniżeli w braniu: księga pamiątkowa dla Księdza Profesora Waldemara Chrostowskiego w 60. rocznicę urodzin. Edited by B. Strzałkowska. Ad Multos Annos 15. Warsaw: Stowarzyszenie Biblistów Polskich, 2011.
MacDonald, Margaret Y. “Always Be Steady and Endure Suffering (2 Timothy 4,1‒22): Advising the Teacher in the Roman Imperial World.” Pages 87–109 in 2 Timothy and Titus Reconsidered: Der 2. Timotheus- und der Titusbrief in neuem Licht. Edited by Reimund Bieringer. Colloquium Oecumenicum Paulinum 20. Leuven: Peeters, 2018.
An interesting article which could be considered a “hidden contribution to Pastorals scholarship“:
Wedgeworth, Steven. “Good and Proper: Paul’s Use of Nature, Custom, and Decorum in Pastoral Theology.” Eikon: A Journal for Biblical Anthropology 2.2 (2020): 88–97.
Eikon is the journal of the Council for Biblical Manhood and Womanhood, formally known as the Journal of Biblical Manhood and Womanhood. Wedgeworth’s article uses 1 Tim 2:8-15 as its primary text, thus contributing to the ever-increasing literature on that passage.
The essay does not have an abstract, but an excerpt from the beginning will serve to summarize: “This essay will investigate to what extent the Apostle Paul uses a sort of natural-law reasoning in his argument against women teaching or holding an office of authority in the church. The primary textual subject will be 1 Timothy 2:8–15, but parallel New Testament passages will be considered insofar as they provide additional support for understanding the logic of Paul’s argument. I will argue that Paul is making a kind of natural law argument, by way of custom and decorum. This is not a simple appeal to human intuition, neither is it a generalized observation of empirical data taken from nature. It is, however, an argument based on the concepts of basic honor to authority figures, an element of the natural law, and the social power of decorum, of what is proper or fitting for social relationships between men and women. These are concepts grounded in a particular philosophy of nature and the morally formative role of custom. While appropriately using language and categories from the creation order, Paul is indeed employing a particular kind of natural-law application of this biblical account in order to prescribe customary social relations between men and women in the church.”
The full issue of Eikon which includes Wedgeworth’s article is here, and an online version of the full article is here.
Lyn Kidson, lecturer in NT at Alphacrucis College in Sydney, Australia, recently saw her dissertation published with Mohr Siebeck:
Kidson, Lyn. Persuading Shipwrecked Men: Rhetorical Strategies in 1 Timothy. Wissenschaftliche Untersuchungen zum Neuen Testament 2/526. Tübingen: Mohr Siebeck, 2020.
From the publisher’s website: “The plain-spoken rhetorical style of 1 Timothy belies a tension that simmers beneath the surface of the letter. This tension had already erupted in the removal of Hymenaeus and Alexander. Those who are addressed in the letter are warned that they may be heading toward the same catastrophic failure, shipwrecking their faith. This, according to Lyn M. Kidson, is the primary purpose of 1 Timothy. With particular focus on 1 Timothy 1, the author moves away from seeing the letter as a church manual; instead, she argues that its purpose is to command »certain men (and women)« not to teach the other educational program promoted by Hymenaeus and Alexander. This fresh approach to the interpretation of 1 Timothy 1 identifies the use of an ethical digression, which holds the seemingly divergent materials of the letter together.”
Christian Schramm has produced an article of potential interest to students of the Pastorals:
Schramm, Christian. “Der ‘Mantel des Paulus’ (2 Tim 4,13): vergessen, zurückgelassen, deponiert? Eine Notiz mit Autorisierungspotenzial.” Biblische Zeitschrift 65.1 (2021): 86‒110.
Abstract: “The short demand to bring Paul’s coat in 2 Timothy 4:13 has been a part of exegetical discussion for a long time. Especially the intention, the text pragmatics and the meaning of this verse are a matter of academic dispute. The point is: The interpretation of this verse has an important impact on the question of the authentic or pseudepigraphic character of 2 Tim. The following article focusses on an aspect that hasn’t been looked at much so far: the legal business of depositum as a possible historical backdrop. A third person’s (i.e. Timothy’s) mandate to pick up something deposited tells us much about his legitimacy as an authorized representative of the person who made the depositum (i.e. Paul). And possibly we also learn something about 2 Tim: 2 Tim as a letter could function as an authorizing document for the person sent out to pick up the coat – then 2 Tim 4:13 would work as a kind of certificate of authenticity of 2 Tim as an allegedly original Pauline letter.”
614. Castiglioni, Luca. “Uguaglianza battesimale e differenze carismatiche: Il pensiero della differenza sessuale nella tradizione Paolina (II) [“Baptismal equality and charismatic differences: The thought of sexual difference in the Pauline tradition (II).”].” Scuola Cattolica 148.1 (2020): 7–35 [addresses 1 Tim 2:8–15 and appears to have relevance for whether husbands/wives are in view in the passage or men/women more generally].
662. Majtán, L’ubomír. “Timotej a charizma v 1Tim 4,14 Ratifikácia alebo transfer pri vkladaní rúk starších? [Timothy and Charisma in 1 Tim 4:14: A Recognition or a Transfer through the Laying on of Hands by the Elders?]” Studia Biblica Slovaca (Bratislava) 11.2 (2019): 103–19. [Slovak]
663. Barclay, John M. G. “Household Networks and Early Christian Economics: A Fresh Study of 1 Timothy 5:3–16.” New Testament Studies 66.2 (2020): 268–87.
697. Bechmann, Ulrike. “Essen eint, essen trennt.” Bibel und Kirche 75.1 (2020): 21–29. [includes discussion of a shift from cultically pure to morally unclean in the LTT, e.g., 1 Tim 4:1–5; Titus 1:15]
703. Hedrick, Charles. “Myth and Mystery: Profiling the Early Christian Mind.” The Fourth R 32.5 (2019): 7–10, 20. [includes engagement of “myth” and “mystery” in their usages in the LTT]
(p. 291) O’Donovan, Oliver. “Neither Sober nor of Sound Mind: Timothy’s Spirit of sōphronismos.” Pages 346–62 in One God, One People, One Future: Essays in Honor of N. T. Wright. Edited by John Anthony Dunne and Eric Lewellen. Minneapolis: Fortress, 2018.
(p. 295) Jacob, Sharon. “Imagined Nations, Real Women: Politics of Culture and Women’s Bodies: A Postcolonial, Feminist, and Indo-Western Interpretation of 1 Tim. 2:8–15.” Pages 407–16 in T&T Clark Handbook of Asian American Biblical Hermeneutics. Edited by Uriah Y. Kim and Seung Ai Yang. London: Bloomsbury T&T Clark, 2019.
(p. 312) Ehrensperger, Kathy. “Διδάσκαλος ἐθνῶν—Pauline Trajectories According to 1 Timothy.” Pages 88–104 in The Early Reception of Paul the Second Temple Jew: Text, Narrative and Reception History. Edited by Isaac W. Oliver and Gabriele Boccaccini with Joshua Scott. Library of Second Temple Studies 92. London: Bloomsbury T&T Clark, 2019. Repr., in Searching Paul: Conversations with the Jewish Apostle to the Nations; Collected Essays. Wissenschaftliche Untersuchungen zum Neuen Testament 429. Tübingen: Mohr Siebeck, 2019.
(p. 312) Ehrensperger, Kathy. “Striving for Office and the Exercise of Power in the ‘House of God’: Reading 1 Timothy 3:1‒16 in the Light of 1 Corinthians 4:1.” Pages 104‒23 in The Bible in Church, Academy and Culture: Essays in Honour of the Reverend Dr. John Tudno Williams. Edited by Alan P. F. Sell. Eugene, OR: Wipf & Stock, 2011.Repr., in Searching Paul: Conversations with the Jewish Apostle to the Nations; Collected Essays. Wissenschaftliche Untersuchungen zum Neuen Testament 429. Tübingen: Mohr Siebeck, 2019.
(p. 318) Thompson, James W. Apostle of Persuasion: Theology and Rhetoric in the Pauline Letters. Grand Rapids: Baker Academic, 2020. [discusses Pauline theology and rhetoric in the LTT]
(p. 321) Elengabeka, Elvis. “La rhétorique de la temporalité dans les épîtres pastorales.” Pages 377–95 in Perceptions du temps dans la Bible. Edited by M. Staszak and M. Leroy. Etudes Bibliques 77. Leuven: Peeters, 2018.
Michel Gourgues has just published a new article on ἀλήθεια and religious pluralism in the Pastorals:
Michel Gourgues, “‘…Lui qui veut que tous soient sauvés et arrivent à la connaissance de la vérité’ (1 Tm 2,4). Quelle vérité?” Science et Esprit 73.1-2 (2021): 65-77.
As the title indicates, the article is in French, but Science et Esprit provides an English-language abstract. Note that the article contains excellent bibliographies of 1 Tim 2:1-7 (n. 6) and 1 Tim 4:9-10 (n. 15).
Abstract: Truth is one of the most important notions in the First Letter to Timothy, as is the case for all the Pastoral Letters, which overlap on this matter (except the beginning and the end of 2 Tim). Taking account of other uses of the word alētheia, we observe that in 1 Tim 2:4 “the knowledge of the truth” is the same as the revelation offered by God in Jesus Christ. So God’s will to save everyone (1 Tim 2:3-5) coincides with his will that all human beings greet revelation and thus come to faith in Christ, unique mediator. Two chapters further on, 1 Tim 4:10, while introducing faith in Christ as the privileged way of having access to God’s salvation, nevertheless suggests that this way is not exclusive. As present-day theology of religious pluralism focuses on 1 Tim 2:4, it would surely benefit from paying a similar attention to the complementary witness offered by 1 Tim 4:10.
Oluwarotimi Paul Adebayo has produced an article addressing the referent of γραφή in its two occurrences in the Letters to Timothy:
Adebayo, Oluwarotimi Paul. “The Politics of the Term γραφή in the Pastoral Epistles.” Scriptura 119.2 (2020): 1–11.
The article may be found online here.
Abstract: “The understanding of the term Scripture in early Christianity is best described as an evolving concept that can be categorised into various stages. This can best be seen in the most popular Greek term the NT uses in designating Scripture, γραφή and its cognates. Γραφή was used 50 times in the NT to represent Scripture, and in each of these instances, it refers to more than just a mere writing which is what the term originally meant in Greek prior to the NT’s consistent use of it as a technical term for sacred writing.
“This study attempts to reflect briefly on (part of) the evolution γραφή underwent on the pages of the NT especially within the Pastoral Epistles (PE) – a product of the early second century CE. This study bears in mind that the recognition of books as Scripture is not a series of clearly defined steps, but rather a long and complicated process involving creativity and powerplay. This study therefore serves to enhance a more accurate understanding of the transition the concept of Scripture in the PE, most especially pertaining to the use of the term γραφή.
“The question regarding the scope of the term γραφή in the NT and especially in the PE is open to debate – especially the use of the two different words, ἱερὰ γράμματα and γραφή for Scripture in 2 Tim. 3:15–16. So is the reference to Jesus’ words as Scripture in 1 Tim. 5:18. These have raised questions of a possible shift in the PE’s understanding of γραφή. “Findings from this research include the extensive use of γραφή in the PE to accommodate more than just the Jewish Scripture, as it has evolved to include emerging earlier writings of the NT; the author of the PE was creative in adopting and adapting to a new understanding of sacred writings which serves the context of his time.
“This unveils the influence a community exerts on recognition of authoritative Scripture while teasing out the politics intertwined in the recognition of Scripture and the identity of a people, as this later became the path to canonicity of Scripture.”
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