By Angus Paddison, Andrew Lincoln
In Christology and Scripture prime biblical students and theologians discover the relation of theological notion to the studying of Scripture. the point of interest is on 3 inter-related concerns. the 1st is how theologians competently learn Scripture round Christ, and what contribution, if any, historical-criticism makes to this endeavour. the second one is that of the individual and paintings of Christ with regards to Scripture. In interplay with particular texts, individuals interact with the similar questions of who Christ is and the way his merits are communicated. This leads directly to the ultimate factor of responsiveness to our present context of examining, and members examine how Christological types relate to modern cultural and political issues.
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Pauline scholarship has ordinarily interpreted 2 Corinthians as a later editorial composite of a number of letters. Fredrick lengthy situates the textual content inside of Classical literary and rhetorical conventions and argues for its team spirit established upon quite a few parallels with old apology within the culture of Andocides, Socrates, Isocrates and Demosthenes.
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11-12 illustrated, the Gentiles' alienation from God was also an alienation from Israel. On the one hand, w. 15-22 indicate that by coming near the Gentiles have not come to occupy exactly the same space as Israel. Israel, too, is 'near' (cf. Ps. 14) and they have not been supplanted by Gentile believers. Rather^ in Christ both Jews and 13. This is against Best, Ephesians, p. 245. 14. 14; Isa. 15). These are all literal references to distant Gentile lands. Thomas Aquinas, Commentary on Ephesians (trans.
TTie term can also apply to the impious who believe in the gods but disdain them or to someone forsaken by God or the gods. In this particular case, Paul probably means to indicate that Gentiles are forsaken by God, cf. Lincoln, Ephesians, p. 139; E. Best, Ephesians (ICQ Edinburgh: T&T Clark, 1998), p. 243. The early Christians were often accused by the Romans of being 'atheists' in just this sense of not believing in the god or gods of the empire. FOWL Learning to be a Gentile 27 Paul has called on the Ephesian Christians to remember their past as a Gentile past.
In this particular case, Paul probably means to indicate that Gentiles are forsaken by God, cf. Lincoln, Ephesians, p. 139; E. Best, Ephesians (ICQ Edinburgh: T&T Clark, 1998), p. 243. The early Christians were often accused by the Romans of being 'atheists' in just this sense of not believing in the god or gods of the empire. FOWL Learning to be a Gentile 27 Paul has called on the Ephesian Christians to remember their past as a Gentile past. In doing this, he is inviting them to reconceive their past in a manner they could not have done prior to being in Christ.
Christology and Scripture: Interdisciplinary Perspectives by Angus Paddison, Andrew Lincoln