Введение в Новый Завет Том II

(* = плюс Флм; ** = плюс Еф; *** = плюс Флм, Еф; **** = плюс Флм, Еф, Флп): Abbott, Т. К. (ICC, 1897**); Barth, M., and S. Blanke (AB, 1994); Bruce, ЕЕ. (NICNT, 1984***); Burgess, J. (ProcC, 1978); Caird, G. B. (NCIarBC, 1976****); Dunn, J. D. G. (NIGTC, 1996*); Houlden, J. L. (PC, 1970****); Hultgren, A. J. (ProcC, 1993); Lohse, E. (Hermeneia, 1971*); Martin, R. P. (NCBC, 2d ed. 1978*; IBC, 1992***); Moule, CED. (CGTC, 1962*); Mussner, F. (NTSR, 1971); O'Brien, P. T. (WBC, 1982*); Patzia, AG. (NIBC, 1990***); Reumann, J. (AugC, 1985); Rogers, P. V. (NTM, 1980); Wedderburn, A. J. M. (NTT, 1993); Yates, R. (EC, 1993).

Anderson, CP, "Who Wrote The Epistle from Laodicea'?" JBL 85 (1966), 436–440.

Arnold, C. E., The Colossian Syncretism (Grand Rapids: Baker, 1996).

Baggott, L. J., A New Approach to Colossians (London: Mowbray, 1961).

Barbour, R. S., "Salvation and Cosmology: The Setting of the Epistle to the Colossians," SJT 20 (1967), 257–271.

Bornkamm, G., "The Heresy of Colossians," CAC 123–145.

Brown, R. E.,** "The Pauline Heritage in Colossians/Ephesians," BCALB 47–60.

Bruce, E. E, "St. Paul in Rome, 3. The Epistle to the Colossians," BJRL48 (1966), 268–285.

Cannon, G. E., The Use of Traditional Materials in Colossians (Macon, GA: Mercer, 1983).

Collins, R. E., CLPDNW 171–208.

Cope, L.,* "On Rethinking the Philemon‑Colossians Connection," BR 30 (1985), 45–50.

De Maris, R. E., The Colossian Controversy (JSNTSup 96; Sheffield: Academic, 1994).

Dunn, J. D. G., "The Colossian Philosophy: A Confident Jewish Apologia," Biblica 76 (1995), 153–181.

Evans, C. A., "The Colossian Mystics," Biblical (1982), 188–205.

Francis, F. O., "The Christological Argument of Colossians," God's Christ and His People, eds. W. A. Meeks and J. Jervell (N. A. Dahl Festschrift; Oslo: Universitetsforlaget, 1977), 192–208.

—, ed., CAC. (Сборник значительных статей).

Harris, M. J.,* Colossians and Philemon (Grand Rapids: Eerdmans, 1991).

Hartman, L., "Humble and Confident. On the So‑Called Philosophers in Colossians," Stadia Theological (1995), 25–39.

Hooker, M. D., "Were There False Teachers in Colossae?" Christ and Spirit in the New Testament, eds. B. Lindars and S. S. Smalley (CED. Moule Festschrift; Cambridge Univ., 1973), 315–331.

Kiley, M., Colossians as Pseudepigraphy (The Biblical Seminar; Sheffield: JSOT, 1986).

Knox, J.,* "Philemon and the Authenticity of Colossians," JR 18 (1938), 144–160.

Lightfoot, J. B.,* St. Paul's Epistles to the Colossians and to Philemon (London: Macmillan, 1892). Классический труд.

Lyonnet, S., "Paul's Adversaries in Colossae," CAC 147–161.

Martin, R. P., Colossians. The Church's Lord and the Christian's Liberty (Grand Rapids: Zondervan, 1973).

Martin, T. W, By Philosophy and Empty Deceit. Colossians as Response to a Cynic Critique (JSNTSup 118; Sheffield: Academic, 1996).

O'Neill, J. C, "The Source of the Christology in Colossians," NTS 26 (1979–1980), 87–100.

Pokorny, P., Colossians. A Commentary (Peabody, MA: Hendrickson, 1991).

Reicke, В., "The Historical Setting of Colossians," RevExp 70 (1993), 429–453.

Robertson, A. T., Paul and the Intelkctuah: The Epistle to the Colossians (Garden City, NY: Doubleday, 1928).

Rowland, C, "Apocalyptic Visions and the Exaltation of Christ in the Letter to the Colossians," JSNT 19 (1983), 73–83.

Sanders, E. P., "Literary Dependence in Colossians," JBL 85 (1966), 28–45.

Saunders, E. W, "The Colossian Heresy and Qumran Theology," Studies in the History and Text of the New Testament, eds. B. L. Daniels and M. J. Suggs (K. W. Clark Festschrift; Salt Lake City: Univ. of Utah, 1967), 133–145.

Schweizer, Ε., The Letter to the Colossians (Minneapolis: Augsburg, 1982).

Глава 28 Послание (письмо) к Ефесянам

Среди всех писаний Павла только Рим может сравниться с Еф по тому влиянию, которое оно оказало на христианскую мысль и духовность. Фактически Еф, которое называют «венцом наследия Павла» (Dodd), более привлекательно для многих людей, так как оно обходится без сложной аргументации Рим. Особый интерес в экуменическую эру представляет собой удивительный взгляд Еф на церковную общность и единство среди христиан. Человека, написавшего послание, называли величайшим интерпретатором апостола (до появления Мартина Лютера, как добавили бы некоторые протестанты) и «лучшим учеником Павла».