The Practice and Theology of Ministry: By Paul

1 calls forth the contrive of the last judgment. Such references reinforce the importance of the content of the faith. Still, the overarching habit of the letter seems to be to emphasize pastoral and ministerial features of the Christian experience, including systematic study of scripture and tradition, in the project of public exposure the Word.

Adherence to the faith is undoubtedly essential for all Christians, only especially essential for the pastorate is adherence to the structures of belief and coif that underlie it. Otherwise the great mass of believers may non stay the course of orthodox doctrine. In that connection, when Campbell characterizes Paul as Christianity's first "organization man" (379), he cites Paul's insistence on uniformity in Christian belief: "in move from Pharisee to Christian, Paul simply transferred his temperament to the other side of the line and [] the Christian Church that he founded thus inherited and carried into atomic number 63 the stamp of his Levantine regard for the monolithic consensus" (Campbell 379). Campbell goes on to summon a passage in Galatians (3.28) calling for unity of Jew and Greek, hard worker and free, "in Christ Jesus," which is echoed in other letters to communities of faith. Col. 3.11 refers to the participation of faith as a place "where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: merely Christ is all, and in all." In 1 and 2 Timothy, the insistence on consensus has to do with what co

For the Jews require a sign, and the Greeks stress after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the situation of God, and the wisdom of God (1 Cor. 1.22-24).

Kinkead, Thomas L. An Explanation of the Baltimore Catechism of Christian ism for the Use of Sunday-School Teachers and Advanced Classes: Baltimore Catechism No. 4. Rockford, Ill.: TAN Publishers, 1988.

It is all real well to cite a reductionist explanation of the instauration and shape of pastoral and ministerial Christianity.

But informing that reductionism is a complex history and a careful theology not only of pastoral and ritual practice per se but also of the very structure of Christianity as an institution, which would evolve into the ecclesial bureaucratism and the Christian clergy. Above everything in that regard was the assertion of God's relevancy to humanity experience. The fact of Jesus's life and the manner of his death, as depict in the gospels and as articulated and explained to the early Christians generally by Paul, was held to be the defining moment in human history, that moment in which the very cosmos was to be all told reconceived and the purpose and practice of human experience to be wholly reconfigured. To order and direct this reconfiguration, given the Crucifixion, there came the former pursual of Jesus, who had been taught and in effect commissioned by him to continue the article of faith and explanation of the new possibilities in human experience, specifically, the experience of presage grace, that Jesus's example and teaching had enabled. To put it another way, theological angle was lent to history, and the Christian pastorate was given the charge of explicating historic signification in theological terms.

Paul's conversion to Christianity was also a conversion to its apostolic ranks, and just as he entered the ministry with a serious purpose, so does h
Order your essay at Orderessay and get a 100% original and high-quality custom paper within the required time frame.