Submissions

Author Guidelines

REQUIREMENTS FOR THE ARTICLES

submitted to the special issues of the international scientific journal  “IDEAS. Special scientific issue” (“ИДЕИ. Специално научно издание”)

Editorial office of the Bulgarian journal “IDEAS” accepts articles on philosophy and philosophical sciences for publication.

Electronic version of an article should be submitted to the editorial office to: Idei.filosofa@gmail.com

or: after authorization through the site https://ideas.academyjournal.org

Text must be typed in text editor in the Rich Text Format (RTF). Font should be 12-point Arial Narrow. The length of an article should not exceed 40,000 characters including spaces (from 0.5 to 0.9 author's sheet). Articles may be submitted in Bulgarian, Ukrainian, Slovak, Czech, German, French, English.

Given the technical requirements for the layout the article is structured as follows:

TITLE (12 point Arial Narrow font, bold type, capital letters, centered placing)

Author’s initials and surname (12 point Arial Narrow font, bold type, capital letters, centered placing).(Author’s name and surname should be always mentioned in the abstract that is made in English)

Scientific degree, rank, position, place of work of the author (unabridged), country, email address, ORCID (Open Researcher and Contributor ID) by the author; if there are few authors, information about each of them should be typed in separate lines (12 point Arial Narrow font, bold type, centered placing).

Abstracts. Abstracts should contain sufficient information to determine the theme and evaluate the significance of results of the present study (12 point Arial Narrow font, centered placing). The first line of the abstract should be marked with: surname, name and patronymic of the author and title of the article. Keywords (three to nine, 12 point Arial Narrow font, justified) should be typed at the end of an abstract.

Chapter title (at author’s choice, 12 point Arial Narrow font, justified).

Text of an article (12 point Arial Narrow font, justified, without indents a new line). If the text is divided into chapters, a new chapter begins with a new line after the header without indentation.

Literature and Links, as well as References [12 point Arial Narrow font, justified] should be typed in separate lists. References should be made according to the Harvard style (BSI), the sources mentioned in the list of “Literature and Links" in Cyrillic should be translated first in English and then in brackets also transliterated from the original source. If you have a source in Latin on the list of “Literature and Links" – they are duplicated in the References without transliteration.

Images and graphics must be made and printed in black and white. Graphics of an article should be placed using .jpeg or .gif format with a resolution of at least 300 dpi. Inscriptions in the pictures should be made using Arial Narrow font, fixed size 9 point, heading – 10 point. The dimensions of pictures should not exceed the basic parameters of the A5 format. All items of simple drawings that are made in the Word format must be grouped. Complex, multi-object drawings with multiple layers should be made using image editors (CorelDraw, PhotoShop, etc.).

Tables should be presented as individual objects of the Word format with dimensions that do not exceed the basic parameters of A5 format. Arial Narrow font, table’s fixed size 9 point, heading – 10 point.

Abstract (no more than 250 words (no more than 1,500 characters)) of an article should be made: in the same language as an article is written, as well as in Ukrainian, English and Russian.

The authors who do not have academic degree must submit duly certified review of a supervisor, consultant or other expert in the chosen sphere that has a degree of doctor of science. Review and the last page of an article signed by the author should be sent to the editor in a scanned form.

Rules of citation and references

 (According to the Harvard style (BSI)

References must be cited in parentheses including the author's name, year of publication and the page you refer, for example, “…in the works (Preston, 2008; Solntsev, 2013)…” or “…according to researchers…” (Preston, 2008, p. 385). Camus (1990, p. 234) argued that...” Links in the text to Internet sources are made according to the sample: “…in the works (Preston, 2008, web resource; Solntsev, 2013, web resource)…” or “…according to researchers…” (Preston, 2008, p. 385, web resource). Camus (1990, p. 234, web resource) argued that...”

Regarding the sources with several authors you have to mention only the first author followed by “et al.” For example, the work of authors such as Carter, Morton, Duncan-Kemp and Redding: Carter et al. (1989) discussed library search methods.

References in the footnotes form are not allowed. You can only make author’s notes (exceptionally) in the footnotes form.

Rules for the list of references

1. List of references should contain only the sources referred to in the text.

2. Sources in the references should not be repeated. Works of the same author published in the same year should be placed in alphabetical order based on the titles of works (articles, which are ahead, not included), using the letters a, b, c. after the year of publication, for example:

Rahner, K. (1969a), “The Concept of Existential Philosophy in Heidegger”, transl. Andrew Tallon, Philosophy Today, 13, pp. 126-137.

Rahner, K. (1969b), Hearers of the Word,  Herder and Herder,New York, 180 p.

3. Bibliographic description should be done directly according to the printed work or the catalogs and bibliographies completely, without omissions of any elements, reduction names, etc.

4. Sources in the list must be placed in alphabetical order according to the name of the first author or titles without numbering

Samples of references

For the books

Author/s, editors, translators and others. (Name comma initials) Year of publication, Title. Information about the publication (information on editions, publication number, series), Publisher, Place of publication, volume (quantity of pages).

Note! When you refer Ukrainian, Russian, Bulgarian source an English translation of the source should be given, after translation you should indicate [in square brackets] the transliterated original of Ukrainian, Russian, Bulgarian source.

 

Samples:

Література	References
Шпигельберг, Г. (2002), Феноменологическое движение. Историческое введение [пер. с англ., перевод группы авторов под ред. М. Лебедева, О. Никифорова (Ч. 3)], Логос, Москва, 680 с.	Spiegelberg, H. (2002), The Phenomenologicalmovement. A Historical Introduction. Trans. from Eng. of group of authors under edited by М. Lebedew, O. Nikiforow (Part 3)[Fenomenologicheskoe dvizhenie. Istoricheskoe vvedenie] [per. s angl., perevod gruppy avtorov pod red. M. Lebedeva, O. Nikiforova (Ch. 3)], Logos, Moscow, 680 p. [in Russian]
Purdy, V. L. (2009), The Christology of John Macquarrie, Peter Lang, New York, 345 p.	Purdy, V. L. (2009), The Christology of John Macquarrie, Peter Lang, New York, 345 p.
Райда, К. Ю. (2009), Екзистенціальна філософія. Традиція і перспективи, Видавець ПАРАПАН, Київ, 328 с.	Raida, K. Yu. (2009), Existential philosophy. Tradition and Prospect [Ekzystentsialna filosofiia. Tradytsiia i perspektyvy], Publisher Parapan, Kyiv, 328 p. [in Ukrainian]

For the articles or individual chapters indicating different authors of books or collections

Author/s, editors, translators and others. (Name comma initials) Year of publication, “Title of an article: information relating to the title”, Book title: information relating to the title, Publisher, Place of publication, Place of an article (pages).

Note! When you refer Ukrainian, Russian, Bulgarian source an English translation of the source should be given, after translation you should indicate [in square brackets] the transliterated original of Ukrainian, Russian, Bulgarian source.

Samples:

Література	References
Randall, J. (1952), “The Ontology of Paul Tillich”, The Theology of Paul Tillich. Editors Charles W. Kegley, Robert W. Bretall. Macmillan, New York, pp. 132-163.	Randall, J. (1952), “The Ontology of Paul Tillich”, The Theology of Paul Tillich. Editors Charles W. Kegley, Robert W. Bretall. Macmillan, New York, pp. 132-163.
Шевченко, С. Л. (2012), “Проблема цінностей в теології П.Тілліха”, Теоретичні проблемисучасної етики: Навчальний посібник [А. М.Єрмоленко, Г. Д. Ємельяненко, М. М.Кисельов, П. А. Кравченко, Я. В. Любивий, В. А.Малахов, К. Ю. Райда, С. Л. Шевченко], ПНПУ імені В. Г. Короленка, Полтава, c. 160 – 168.	Shevchenko, S. L. (2012), “A problem of values in Tillich’s theology”, Theoretical problems of modern ethics: train aid [А. N. Yermolenko, H. D. Jemeljanenko, N. N. Kiselev, P. A. Kravchenko, Ya. V. Lyubyvyi, V. А. Malakhov, C. Yu. Raida, S. L. Shevchenko][“Problema tsinnostei v teolohii P.Tillikha”, Teoretychni problemy suchasnoi etyky: Navchalnyi posibnyk [A. M. Yermolenko, H. D. Yemelianenko, M. M. Kyselov, P. A. Kravchenko, Ia. V. Liubyvyi, V. A. Malakhov, K. Iu. Raida, S. L. Shevchenko]], Poltava National Korolenko Pedagogical University, Poltava, pp. 160-168. [in Ukrainian]
Бультман, Р. (2004), “Иисус Христос и мифология”. Пер. с нем. О. В. Боровая, Избранное: Вера и понимание, РОССПЭН, Москва, Т. 1-2, c. 211-248.	Bultmann, R. (2004), “Jesus Christ and mythology”. Trans. from German O. V. Borovaya, Select works: Faith and understanding [“Iisus Khristos i mifologiya”. Рer. s nem. O. V. Borovaya, Izbrannoe: Vera i ponimanie, Russian political encyclopedia, Moscow, Vol. 1-2, pp. 211 – 248. [in Russian]
Desmond, W. (2009), “Despoiling the Egyptians – Gently: Merold Westphal and Hegel”, Gazing Through a Prism Darkly: Reflections on Merold Westphal’s Hermeneutical Epistemology [B. Keith Putt, ed.], Fordham University Press, New York, pp. 20-34.	Desmond, W. (2009), “Despoiling the Egyptians – Gently: Merold Westphal and Hegel”, Gazing Through a Prism Darkly: Reflections on Merold Westphal’s Hermeneutical Epistemology [B. Keith Putt, ed.], Fordham University Press, New York, pp. 20-34.

For the dissertations

Author (surname comma initials) Year of issue, Title: dissertation, Publisher, (if mentioned), Place of writing, Volume (quantity of pages).

Note! When you refer Ukrainian, Russian, Bulgarian source an English translation of the cited source should be given, after a heading (translated into English) you should indicate [in square brackets] the transliterated Ukrainian, Russian, Bulgarian heading, including information on the type of source

Samples:

Література	References
Коначева, С. А. (2010), Хайдеггер ифилософская теология ХХ века, диссертация на соискание ученой степени доктора философских наук (специальность 09.00.03.,история философии), Российский государственный гуманитарный университет, Москва, 347 с.	Konacheva, S. A. (2010), Heidegger and philosophical theology of ХХ century: dissertation [Khaidegger i filosofskaya teologiya XX veka, dissertatsiya na soiskanie uchenoi stepeni doktora filosofskikh nauk (spetsial'nost' 09.00.03., istoriya filosofii)], Russian State University for the Humanities, Moscow, 347 p.[in Russian]

For the author’s abstracts

Author (surname comma initials), Year of issue, Title: Author's abstract, Publisher (if mentioned), Place of writing, Volume (quantity of pages).

Samples:

Литература	References
Коначева, С. А. (2010), Хайдеггер и философская теология XX века, автореферат диссертации на соискание ученой степени доктора философских наук (специальность 09.00.03., история философии), Российский государственный гуманитарный университет, Москва, 45 с.	Konacheva, S. A. (2010), Heidegger and philosophical theology of ХХ century: Author's thesis [Khaidegger i filosofskaya teologiya XX veka, avtoreferat dissertatsii na soiskanie uchenoi stepeni doktora filosofskikh nauk (spetsial'nost' 09.00.03., istoriya filosofii)], Russian State University for the Humanities, Moscow, 45 p. [in Russian]

For the articles from a newspaper or magazine

Author/s (surname comma initials), Year of issue, “Title of an article: information related to the title”, Name of a magazine, Number of an issue, Placement of an article (pages).

Note! When you refer Ukrainian, Russian, Bulgarian source an English translation of the source should be given, after translation you should indicate [in square brackets] the transliterated original of Ukrainian, Russian, Bulgarian source.

 

Samples:

Література	References
Швирков, О.І. (2005), “Феномен штучних інтелектуальних систем: філософський погляд”, Мультиверсум. Філософський альманах, № 47, с. 23-29.	Shvyrkov, О.I. (2005), "Phenomenon of the artificial intellectual systems: philosophical look" [“Fenomen shtuchnykh intelektualnykh system: filosofskyi pohliad”], Multyversum. Philosophical almanac, No. 47, pp. 23-29 [in Ukrainian]
Мещеряков, А.Н. (2012), “Эволюция понятия “островная страна” в японской культуре”, Вопросы философии, № 8, с. 72-84.	Meshcheryakov, А.N. (2012), “Evolution of concept "Island country" in the Japanese culture” [“Evolyutsiya ponyatiya “ostrovnaya strana” v yaponskoi kul'ture”], Questions of philosophy. No. 8, pp. 72-84 [in Russian]
Brown, N. (1965), “Theories of Creation in the Rig Veda”, Journal of the American Oriental Society, Vol. 85, No. 1 (Jan-Mar.), pp. 23-34.	Brown, N. (1965), “Theories of Creation in the Rig Veda”, Journal of the American Oriental Society, Vol. 85, No. 1 (Jan-Mar.), pp. 23-34.

For the electronic sources

Author/s (surname comma initials), Year of issue, “Title”, available at: URL (no punctuation at the end)

Note! When you refer Ukrainian, Russian, Bulgarian source an English translation of the source should be given, after translation you should indicate [in square brackets] the transliterated original of Ukrainian, Russian, Bulgarian source.

Samples:

Література	References
Заграва, Е. (2003), “Сучасність і солідаризм”. Електронний ресурс. Режим доступу (28.03.2016): http://exlibris.org.ua/zahrava/solidarizm.html	Zahrava, E. (2003), “Contemporaneity and solidarizm” [“Suchasnist i solidaryzm”], viewed 28 March 2016, available at: http://exlibris.org.ua/zahrava/ solidarizm.html [in Ukrainian]
Nairn, Т. (2008), “Globalisation and nationalism: the new deal”, viewed 28 March 2016, available at: http://www.opendemocracy.net/article/globalisation/ institutions_government/nationalism_the_new_deal	Nairn, Т. (2008), “Globalisation and nationalism: the new deal”, viewed 28 March 2016, available at: http://www.opendemocracy.net/article/globalisation/ institutions_government/nationalism_the_new_deal

 

 

Contacts:

Editor:  Serhii Shevchenko

Tel.: +380 99 5248119

E-mail: Idei.filosofa@gmail.com

 

A sample of article:

A CHOSEN INSTRUMENT OF GOD: ACTS 9:15 IN LIGHT OF PAUL’S PASTORAL MINISTRY

 

Honore Sewakpo,

PhD., Department of Religious Studies, Faculty of Arts, University ofIbadan (Ibadan,Nigeria)

honorsewapo@gmail.com

ORCID …

 

Анотация

      Оноре Сивакпо. Избран съсъд на Бога: Деяния 09:15 в светлината на пастирското служение на св. Павел. Проучва се пастирското служение на Павел, прокламацията му като избран инструмент на Бога  и успеха на неговите пастирски дияния, предопределени с опита му на богомолството в Дамаск. Бъдейки гонител на християните, Павел преживя преображение по пътя към  Дамаск и стана апостол на езичниците. Съществуващите проучвания за това  забележителено преображение са фокусирани повече върху спора за свръхестествеността  на това събитие и неговата истинност, отколкото на неговата значимост за успеха на мисията на св. Павел. Затова авторът анализира Деяния 09:15, с цел за установяване на връзката помежду преображението на св. Павел по пътя в Дамаск  и неговото обръщане към пастирското служение. Използването на граматико-исторические  поход на Ралф Мартин в анализа на библейската екзегетика потвърждава , че божествената благодат, която определя намеренията  за обръщането към пастирството на Павел, характерът и резултатите от неговото проповядване, както и признаването и подкрепата, която той получил от църквата и нейното ръководство определяха ефективността на деятелността му. Оттук следва, че насърчаването на Евангелието и страстната ревност на християнското послание трябва да съответстват на провъзгласяването на разпнатия Христос.

      Ключови думи: избраният инструмент на Бог; пастирско служение на св. Павел; преображението на св. Павел по пътя в Дамаск

 

 Abstract

      Honore Sewakpo. A Chosen Instrument of God: Acts 9:15 In Light of Paul’s Pastoral Ministry. Paul’s call, which explicates that he is a chosen instrument of God, and the success of his pastoral ministry dovetail with hisDamascus road experience. Paul, who was a persecutor of Christians experienced a conversion on the road toDamascus and became an apostle to the Gentiles. Existing studies on this remarkable experience have focused more on controversies surrounding the unusual nature of the event and its veracity than on its contribution to the success of Paul’s ministry. This study, therefore, investigates Acts 9:15 with a view to establishing the nexus of Paul’sDamascus road experience to his call and pastoral ministry. Using Ralph Martin’s grammatico-historical approach to biblical exegesis, the paper reveals that the divine grace that characterised Paul’s call to the ministry, the nature and results of his preaching, and the recognition and support that he had received from the church and its leadership enabled Paul to have an effective pastoral ministry. It recommends that the promotion of the gospel and zeal for Christian message must correspond to the proclamation of the crucified Christ.

      Keywords: Chosen instrument of God; Paul’s pastoral ministry;Damascus road experience

 

 

Анотація

      Оноре Севакпо. Обране знаряддя Бога: Діяння 9:15 у світлі пасторського служіння св. Павла. Досліджується пасторське служіння св. Павла, заява про те, що він обраний знаряддям Бога, і успіх його пастирських діянь, зумовлений досвідом його паломництва в Дамаск. Будучи гонителем християн, св. Павло духовно перевтілився на шляху до Дамаску, і став апостолом для язичників. Існуючі дослідження цього незвичайного перевтілення зосереджені швидше на суперечках з приводу надприродної сутності цієї події і її вірогідності, аніж на її значущості в успішній місії св. Павла. Тому дане дослідження присвячене аналізу Діяння 9:15. з метою встановлення взаємозв'язку між перетворенням св. Павла по дорозі в Дамаск і його зверненням до пастирского служіння. Використання граматико-історичного підходу Ральфа Мартіна в аналізі біблійної екзегези підтверджує, що божественна благодать, котра визначила інтенції звернення Павла у пасторство, характер і результати його проповідництва, а також визнання і підтримка, яку він отримав від церкви і її керівництва визначили ефективність його діяльності. З цього випливає, що просування Євангелія і пристрасна ревність християнського послання повинні бути відповідними проголошенню розп'яття Христа.

      Ключові слова: обраний інструмент Бога; пастирське служіння св. Павла; Дамаскський досвід перетворення

 

 

Аннотация

      Оноре Севакпо. Избранный сосуд Божий: Деяния 9:15 в свете пасторского служения св. Павла. Исследуется пасторское служение св. Павла, прокламация его как избранного инструментом Бога, и успех его пастырских деяний, предопределенный опытом его паломничества в Дамаск. Будучи гонителем христиан, Павел испытал преображение на пути в Дамаск, и стал апостолом для язычников. Существующие исследования этого необычного преображения сосредоточены скорее на спорах по поводу сверхъестественной природы этого события и его достоверности, чем на его значимости в успешной миссии св. Павла. Поэтому данное исследование посвящено анализу Деяния 9:15. и предпринято с целью установления взаимосвязи между преображением св. Павла по дороге в Дамаск и его обращением к пастырскоиу служению. Использование грамматико-исторического подхода Ральфа Мартина в анализе библейской экзегезы подтверждает, что божественная благодать, определившая  интенции обращения Павла в пасторство, характер и результаты его проповедничества, а также признание и поддержка, которую он получил от церкви и ее руководства определили эффективность его деятельности. Из этого следует, что продвижение Евангелия и страстная ревностность  христианского послания должны соответствовать провозглашенности распятия Христа.

      Ключевые слова: избранный инструмент Бога; пастырское служение св. Павла; дамасский опыт преображения

 

 

      Introduction. The primary purpose of the risen Christ’s appearance was to send Paul to the Gentiles (Dunn 1987: 251). This purpose is an integral part of Paul’sDamascus road experience, which is told three times in Acts. To Ananias, the Lord says, “He is a chosen instrument of mine to carry my name before the Gentiles” (Acts 9:15). Ananias informs Paul: “You will be a witness to all men of what you have seen and heard” (Acts 22:15). Most striking of all, in the third account, it is the Lord himself in the Damascus road encounter who told Paul that he is sending him to the Gentiles” (Acts 26:17-18) (Caird, 1955, p. 123) …

     Paul’s discussion of the revelation he received on theDamascusroad is couched in the language of Old Testament prophetic calls (an example is Jeremiah 1:5). Such a language emphasises Paul’s role as the one called to proclaim the word of God and points to the divine origin of the word that is proclaimed. The object of this divine revelation is Jesus Christ. This was the word of God that Paul was called to proclaim among the Gentiles. Paul used hisDamascusroad experience to show that his gospel to the Gentiles is rooted in divine revelation and divine calling.

     The differences between the accounts of Paul’sDamascusroad experience in Acts and Galatians are rooted in their different purposes (Acts 9:1-19, 22:4-16, 26:12-18; Galatians 1:1-17). Essentially, the three Acts narratives agree with one another, and with the evidence contained in Galatians. Acts and Galatians are concerned with the relationship between Jews and Gentiles and see Paul’s call as apostle to the Gentiles as an important factor in that relationship. Both see Paul’sDamascusroad experience as a revelatory and transforming event in Paul’s life (Sewakpo, 2014, p. 80). …

     Paul, a chosen instrument of God

     Jaroslav Pelikan (2005, p. 124 – 125) contends that Acts 9:15 serves as a dividing line between the two major sections of the Acts of the Apostles.

…

     Paul’s view of an effective pastoral ministry

      Paul’s Damascusroad experience resulted in the pastoral ministry of untiring work and the capability of enduring not only infinite sufferings but also death, which are outstanding in Paul (Kaitholil, 2008, р. 77). Paul uses διάκονοι “ministers” to explain the place of ministers in relation to the effective pastoral ministry of the Church in 1Corinthians 3:5. According to Godet (1977, pp. 171 – 174), ministers are not heads of schools, founders of religious societies, as having a work of their own, but simple employés labouring on the work of another. They must not labour on another’s account for anything at their own hand; their functions are also put in relation to Christ, as Lord of the Church, and their efficacy in relation to God, as the last source of all power.

      In 1Corinthians 3:6 and 7, Paul employs ἐφύτυσα “planted” and ἐπότισεν “watered” to state two functions for effective pastoral ministry. In the two functions of planting and watering, true success comes exclusively from the concurrence of God. Edwards avers that “God is the source of life in the physical as in the moral world. Man can indeed put the seed in contact with the soil; but life alone makes it spring and grow; and this life is not only beyond the power but even beyond the knowledge of man.” However, the estimate of the fidelity of each minister will not rest on the comparison of it with another’s, but on the labour of each compared with his own task and his own gift.

      Paul states in 1Corinthians 3:9, that the minister’s responsibility is to enhance effective pastoral ministry. The minister’s responsibility in the service of Christ is presented from the standpoint of the minister’s own position: συνεργοὶ Θεοῦ “labourers together with God, we are at work with God Himself” (Godet 1977, p. 177).

…

      Paul uses μισθός “reward” and ζημία “loss” in 1Corinthians 3:14 and 15 to describe the possible results of pastoral ministry. Paul uses μισθός in terms of minister’s work which would be recognised as of good quality by the Lord at his parousia. This reward cannot be salvation, for the faithful workman was already in possession of this supreme blessing when he was labouring. But it is the joy of being the object of God’s satisfaction; the happiness of seeing invested with glory the souls whom a faithful ministry has contributed to sanctify; and the possession of a glorious position in the new state of things established by the Lord at His parousia (Luke 19:17). In contrast to μισθός, Paul uses ζημία in terms of minister’s work which would be proved as of consumable by the fire at the Lord’s parousia. This loss consists, above all, in the proved uselessness of the minister’s labour and in its destruction, which would negate his brilliant or profound pastoral ministry passing away in smoke. Therefore, such a minister would see himself refused the reward of the faithful servant, the honourable position, in Christ’s kingdom, to which he imagined himself entitled (Matthew 25:30).

      Similarly in 1Corinthians 3:16 and 17, Hanlon (2011, p. 63 – 64) avers that Paul uses ναὸς “temple” as a vital tool for effective pastoral ministry. Ναὸς is one of the metaphors which Paul employs to elucidate the concept of the Church. Paul shows that Christ is related to the Church in terms of his being its main cornerstone. Every other Christian is like a stone being built into the building. God dwells in Christ, and Christ, by the Holy Spirit, dwells in the believer (John 14:23). This means that the stability, durability and the indestructibility of the Church are attributable to the Church fundamental relationship with Christ, whose abiding presence in the Church is till the end of time (Ezeh, 2010, p. 198). The imagery of ναὸς beacons the Church to think about how the presence of God is experienced when its members gather together and to reflect seriously on what it means to be a holy community in an unholy world. Also, Paul uses ναὸς to show the danger that awaits people who destroy the Church.

      He employs σοφία “wisdom” and μωρὸν “foolishness” in 1Corinthians 3:18-23 to describe another crystal vehicle for effective pastoral ministry. Paul uses σοφία and μωρὸν to mean a minister, while preaching the gospel assumes the part of the wise man and the reputation of a profound thinker. Such a minister should assure himself that he would not attain to true wisdom till he has renounced this imaginary wisdom in order to own his ignorance in what concerns the grace of salvation, and, after taking hold of Christ crucified, who is μωρὸν to the wise of this world, to draw from Him the Divine wisdom which He has revealed to the world (Godet, 1977, p. 195 – 196).

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      Conclusion

      The paper reveals that the nexus of Paul’sDamascusroad experience to his call and pastoral ministry is evident in the study of Acts 9:15. The terms σκεῦος ἐκλογῆς well describe Paul’s own conviction that God had chosen him to witness the risen Christ to the Gentiles and to the Jews. Consequently, Paul sacrificed his rights, namely liberties and judgments at the altar of the risen Christ for the benefit of the Church and the souls of men. The divine grace that characterised Paul’s call to the ministry, the nature and results of his preaching, and the recognition and support that he had received from the church and its leadership enabled Paul to have an effective pastoral ministry.

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© Honore Sewakpo