Amiel Drimbe
1. Doctoral advisor, Doctoral School of Religious and Intercultural Studies, University of Bucharest
I welcome inquiries from prospective PhD students interested in New Testament and Early Christianity. My areas of expertise for supervision include the Synoptic Gospels, Pauline Studies, the Book of Revelation, the use of the Old Testament in the New Testament, the writings of the Apostolic Fathers, and related topics.
2. Lecturer, Faculty of Baptist Theology, University of Bucharest
Managing Editor: Jurnal Teologic (https://itb-ro.academia.edu/JurnalTeologic)
3. Adjunct Professor/Lecturer, Midwestern Baptist Theological Seminary, Kansas City, Missouri, USA
4. Affiliated Lecturer in New Testament Language, Exegesis and Theology, Baptist Theological Institute of Bucharest
5. Elected Associate Member, Studiorum Novi Testamenti Societas (SNTS)
Advisor/Mentor: Professor Simon J. Gathercole (Cambridge)
6. Chair of the Oxford Centre for Mission Studies Alumni Association (2023-2027)
Coordinator of the Research Department, Oxford Centre for Mission Studies Alumni Association (2023-2027)
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PhD (2018): OCMS, Oxford, UK
Thesis: The Church of Antioch and the Eucharistic Traditions (ca. 35–130 CE)
Supervisors: Professor Andrew D. Clarke (Aberdeen) and Professor Mark J. Edwards (Oxford)
I welcome inquiries from prospective PhD students interested in New Testament and Early Christianity. My areas of expertise for supervision include the Synoptic Gospels, Pauline Studies, the Book of Revelation, the use of the Old Testament in the New Testament, the writings of the Apostolic Fathers, and related topics.
2. Lecturer, Faculty of Baptist Theology, University of Bucharest
Managing Editor: Jurnal Teologic (https://itb-ro.academia.edu/JurnalTeologic)
3. Adjunct Professor/Lecturer, Midwestern Baptist Theological Seminary, Kansas City, Missouri, USA
4. Affiliated Lecturer in New Testament Language, Exegesis and Theology, Baptist Theological Institute of Bucharest
5. Elected Associate Member, Studiorum Novi Testamenti Societas (SNTS)
Advisor/Mentor: Professor Simon J. Gathercole (Cambridge)
6. Chair of the Oxford Centre for Mission Studies Alumni Association (2023-2027)
Coordinator of the Research Department, Oxford Centre for Mission Studies Alumni Association (2023-2027)
-----------------------------------------------------
PhD (2018): OCMS, Oxford, UK
Thesis: The Church of Antioch and the Eucharistic Traditions (ca. 35–130 CE)
Supervisors: Professor Andrew D. Clarke (Aberdeen) and Professor Mark J. Edwards (Oxford)
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Books by Amiel Drimbe
Mark Julian Edwards
Profesor, Facultatea de Teologie & Religie și
Facultatea de Limbi Clasice, Universitatea din Oxford
Mark J. Edwards, Professor, Faculty of Theology & Religion and Faculty of Classics, University of Oxford
Abstract (PhD Thesis) by Amiel Drimbe
Chapters by Amiel Drimbe
Prin urmare, studiul de față își propune să răspundă la întrebarea „Dacă acești exegeți folosesc aceleași metode de interpretare, chiar aceleași texte, de ce rezultatul interpretativ este diferit?”, arătând influența decisivă a presupozițiilor hermeneutice și a pozițiilor teologice în actul interpretării biblice.
Relația dintre exegeză, hermeneutică și teologie, care va rezulta în urma acestei analize, va fi ulterior aplicată la predicarea creștină, predicatori și audiență.
Articles by Amiel Drimbe
Simon Peter’s call to discipleship occurs just in the epilogue of John’s Gospel (21.19; cf. 1.40–42). He is asked to follow Jesus only after he understands that this call will cost him his life (21.18). From the Evangelist’s perspective, discipleship cannot be otherwise but radical: it means following Jesus at all costs and to the very end.
The inability to heal his fellow workers, even in situations of great need, shows that Paul "could not do everything," any more than the other Apostles of Jesus could. If he had healed all the sick people he came across, there was a risk that those who benefited from the miraculous healings or witnessed them would attribute to Paul the merit and glory due to God alone. In this way, however, God received all the glory.
Furthermore, through Paul's inability to heal himself, God's power was revealed precisely because of and through the Apostle's physical weakness. Thus, there was no confusion as to the source of the healing power. The Apostle who healed others but could not heal himself was clearly only a means by which the healing was done, not its source. The source of the healing was God.
Mark Julian Edwards
Profesor, Facultatea de Teologie & Religie și
Facultatea de Limbi Clasice, Universitatea din Oxford
Mark J. Edwards, Professor, Faculty of Theology & Religion and Faculty of Classics, University of Oxford
Prin urmare, studiul de față își propune să răspundă la întrebarea „Dacă acești exegeți folosesc aceleași metode de interpretare, chiar aceleași texte, de ce rezultatul interpretativ este diferit?”, arătând influența decisivă a presupozițiilor hermeneutice și a pozițiilor teologice în actul interpretării biblice.
Relația dintre exegeză, hermeneutică și teologie, care va rezulta în urma acestei analize, va fi ulterior aplicată la predicarea creștină, predicatori și audiență.
Simon Peter’s call to discipleship occurs just in the epilogue of John’s Gospel (21.19; cf. 1.40–42). He is asked to follow Jesus only after he understands that this call will cost him his life (21.18). From the Evangelist’s perspective, discipleship cannot be otherwise but radical: it means following Jesus at all costs and to the very end.
The inability to heal his fellow workers, even in situations of great need, shows that Paul "could not do everything," any more than the other Apostles of Jesus could. If he had healed all the sick people he came across, there was a risk that those who benefited from the miraculous healings or witnessed them would attribute to Paul the merit and glory due to God alone. In this way, however, God received all the glory.
Furthermore, through Paul's inability to heal himself, God's power was revealed precisely because of and through the Apostle's physical weakness. Thus, there was no confusion as to the source of the healing power. The Apostle who healed others but could not heal himself was clearly only a means by which the healing was done, not its source. The source of the healing was God.