Pauling, Pauline

In the early Christian era the earliest resurrection narrative had been created by Paul in his account of the seed which must die in the earth so that a new plant could arise. His view was never popular since it implied that the resurrected entity was different from that which had died. This theory was abandoned in favour of the notion of physical reconstitution. The issue was bitterly disputed throughout the Middle Ages, emerging as a distinctive theological doctrine in the mid-sixteenth century in Schwenckfeld s Pauline-based analysis of Christ s two physical bodies, that into which he had incarnated and that of the risen body in which he had ascended into heaven. The alchemists, like Schwenckfeld, continued to use Paul s... 

Submitted by F. Rermejo Gonzalez and Paul A. Bartlett. Checked by Pauline J. Sanfllippo and Andrew S. Kende. 

For the next eleven years (1944-1955), Emmett directed the Gulf Oil-sponsored Multiple Petroleum Fellowship at the Mellon Institute in Pittsburgh. In 1955 Emmett returned to Hopkins, but this time as the W. R. Grace Professor of Chemistry there he remained until his retirement in 1971. His last 14 years were spent back in his beloved state of Oregon, where he held the title of Research Professor at the Portland State University. Dr. Emmett died on April 22, 1985. He is survived by his wife, Mrs. Pauline Pauling Emmett. 

Hermans, Randy Herrera, Tom Jones, Kevin Kelleher, Russ Kiehl, Larry Kosta, Paul Massey, Scott McAllister, Jill Mead, Cary Paulin, Ed Pirino, Michele Quinn, Luis Ramirez, David Rasmusson, David Rasolt, George Rommal, Vince Ruscello, Joanne Sauvey, Christina Schlachter, Naresh Shahani, Renee Snell, Chris Taylor, Luc Vander Beken, Wes Waldo, Brian Watson, and Don Wood. 

Kevin Ancient, Melanie Beard, Pauline Gillett, Simon Lake, Mary Lince, Paul Nash, Abigail Woodman and Ros Woodward. 

Dr Bo Sundman for providing data for the iron phase-diagram. A text of this type cannot become reality without dedicated work from the publisher from among those at Pearson Education who have seen this project develop from infancy and provided us with support, particular thanks go to Lynn Brandon, Pauline Gillett, Juhe Knight, Paul Nash, Alex Seabrook and Ros Woodward, and to Bridget Allen and Kevin Ancient for tireless and dedicated work on the design and artwork. 

Pauline M. Harrison, Paul C. Hempstead, Peter J. Artymiuk, and Simon C. Andrews... 

In chapter three, I backtrack to the Pauline corpus, which I present as a significant source for Christian cosmic pessimism, if one can indeed be found. Specifically, I contend that Gnostics borrowed the concept of heimarmene from contemporary debates in Middle Platonism, but they read these debates through the interpretive lens of Pauline exegesis. Paul himself did not use the term heimarmene, but in his undisputed letters he does indeed refer to enslavement to the cosmos —a metaphysical state of bondage that, Paul beheved, Christ Jesus came to rectify. This potent image... 

This chapter offers an examination of Pauline passages on the nature, structure and inhabitants of the cosmos. My specific concern is the degree to which Paul envisions the cosmos as a malevolent, enslaving entity what, for Paul, is the relation of the Christian to the inhabitants and influences of the cosmos What part, if any, does astrological fatalism play in his articulations of the heavens I begin my analysis with the undisputed Pauline epistles, then turn to the Pauhne trajectory which the deutero-Pauline Ephesians and Colossians follow as their authors continue in the tradition of their spiritual leader. 

Many modem scholars remain too tempted to play off Pauline Christianity against what they perceive as the wildfy speculative cosmology and angelology of Paul s opponents. We frequentfy encounter, for instance, passages such as this ... 

Despite their authors best intentions, these passages only serve to underscore the fact that both Pauline Christianity and its opponents offered their adherents the same thing freedom from astral fatahsm. Paul s opponents chose as their path certain ascetic practices (hardly foreign to Pauhne Christianity) and propitiation of angehc beings in order not to remain, to borrow Beare s words, puppets of necessity. Pauline Christianity, on the other hand, presented Christ as the only tme savior from a life of spiritual bondage, and baptism as the only tme medium of salvation. 

B.E. Gartner, The Pauline and Johannine Idea of To Know God against the Hellenistic Background The Greek Philosophical Principle Like by Like in Paul and John, NTS 14 (1967-1968) 217. 

On Bunyan and Paul, see Rebecca S. Beal, Grace Abounding to the Chief of Sinners John Bunyan s Pauline Epistle , SEE, 21 (1981), 147-60. 

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