The Apostle Paul and the Pauline Tradition

Total Page:16

File Type:pdf, Size:1020Kb

The Apostle Paul and the Pauline Tradition The Apostle Paul and the Pauline Tradition Stephen Finlan A Michael Glazier Book LITURGICAL PRESS Collegeville, Minnesota www.litpress.org A Michael Glazier Book published by Liturgical Press Cover design by David Manahan, OSB. Mosaic illustration of Saint Paul from the dome of the Capella Arcivescovile, Ravenna, Italy. Scripture texts in this work are taken from the New Revised Standard Version Bible © 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. © 2008 by The Order of St. Benedict, Inc., Collegeville, Minnesota. All rights reserved. No part of this work may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, taping, or any retrieval system, without the written permission of the Liturgical Press, College- ville, MN 56321. Printed in the United States of America. 12345678 Library of Congress Cataloging-in-Publication Data Finlan, Stephen. The apostle Paul and the pauline tradition / Stephen Finlan. p. cm. “A Michael Glazier book.” Includes bibliographical references and indexes. ISBN 978-0-8146-5271-8 (pbk.) 1. Bible. N.T. Epistles of Paul—Criticism, interpretation, etc. I. Title. BS2650.52.F56 2008 227 '.06—dc22 2008005852 Contents Abbreviations vii Introduction: The Pauline Letters xi The Tradition behind the Tradition xi Covering the Letters xiii 1. The Social and Literary Settings of the Letters 1 Jewish Messianic Hope 1 Hellenistic Universalizing 5 Rhetoric and Paul’s Letters 9 2. An Outline of the Life of Paul 11 Distinguishing the Acts of the Apostles from the Letters of Paul 11 The Damascus Road Experience 13 Paul’s Preaching Career 15 The Apostolic Council 17 3. First and Second Thessalonians 20 FIRST THESSALONIANS 20 Reciprocity, Patronage, and Perseverance: 1:1–4:1 20 Acquiring a Vessel: 4:2-8 22 The Second Coming and Believer Resurrection: 4:13–5:10 23 Faith, Love, and Hope: Ethical Advice: 5:8-28 25 Paul’s Use of Hellenistic Philosophy and Religion 26 SECOND THESSALONIANS 28 iii iv The Apostle Paul and the Pauline Tradition 4. First Corinthians 31 Where Is the Wise One? Chapters 1–4 32 Sexual Boundaries; Images of Sacrifice and Redemption: Chapters 5–6 36 More Sex, Food, and Sensitivity: Chapters 7–9 40 The Typology and Ethics of Communion: Chapters 10–11 45 Love and Cooperation: Chapters 12–14 50 The Resurrection of Christ and of Believers: Chapter 15 53 A Necessary Charity—the Collection: Chapter 16 57 5. Second Corinthians 58 Sacrificial Suffering: Chapters 1–2 58 The Letter and the Spirit; Reflecting the Image of God: Chapters 3–4 61 The New Creation; Becoming Righteousness: Chapter 5 64 Apostolic Defense and Authority; Patronage: Chapters 6–7 68 The Collection for the Saints: Chapters 8–9 70 What Is to Be Praised? The Self-Defense of Chapters 10–13 71 6. Galatians 76 Apostleship from God, Not Humans: Chapters 1–2 77 Removing the Curse, Extending the Promise: 3:1-18 82 The Age of Faith: 3:19-29 88 No Longer Slaves: Chapter 4 90 The Fruits of the Spirit; Crucifying the Flesh: Chapter 5 92 The Law of Christ: Chapter 6 94 7. Romans 97 The Righteousness of God; the Sinfulness of Humanity: Chapters 1–2 97 The New Mercy Seat; Supersessionism: Chapter 3 102 The Faith of Abraham; Penal Substitution: Chapter 4 108 The Overflow of the Obedience of Christ: Chapter 5 109 Contents v The Pistis Christou Debate 111 Slaying the Body of Sin: Chapter 6 114 Dead to the Law: Chapter 7 116 Spirit, Flesh, and Adoption: Chapter 8 119 Saving Israel: Chapters 9–11 125 Transformation, Ethics, and Practicality: Chapter 12–13 130 The Strong, the Weak, and the Prominent: Chapters 14–16 132 8. Philippians and Philemon 136 PHILIPPIANS 136 Knowledge of God: Chapter 1 136 The Christ Hymn: Chapter 2 138 Resisting Judaizers, Appreciating Gifts: Chapters 3–4 140 PHILEMON 143 The Subtlety of Paul’s Advice 143 The Issue of Slavery 146 The Issue of Making Moral Judgments about Ancient Texts 148 Covenant Ethics 149 9. Colossians and Ephesians 151 COLOSSIANS 151 Questions of Authorship and Literary Relationships: Chapter 1 151 Knowledge of God and Transformation: 2:1–3:17 154 The Household Code: 3:18–4:18 158 EPHESIANS 159 The Fullness in the Church: Chapter 1 and Elsewhere 160 The Gentiles Drawn Near: 2:1–3:9 161 Making Known the Mystery: 3:10–4:32 162 The Household Codes: Chapter 5–6 163 10. The Pastoral Epistles 166 FIRST TIMOTHY 166 vi The Apostle Paul and the Pauline Tradition Authority Issues: Chapters 1–2 166 Church Offices: Chapter 3 168 Defaming the Enemies: Chapter 4 170 Fighting for Pauline Authority 171 Orderly Roles and Ethical Conduct: Chapters 5–6 174 SECOND TIMOTHY 176 Guarding the Sound Words: Chapters 1–2 176 Fighting for the Tradition: Chapters 3–4 177 TITUS 179 Sound Doctrine to Silence Idle Talk: Chapter 1 179 Avoid Controversy and Argument: Chapters 2–3 180 11. Hebrews and Other Letters 182 Sacrificial Salvation in Hebrews 182 Pauline Elements in First Peter 186 Pauline Elements in First John 187 The Pauline Tradition outside the New Testament 188 First Clement 188 Ignatius of Antioch 190 Marcion and His Opponents 193 Irenaeus and Other Interpreters 195 Paul in the Twenty-first Century 197 The Faith Experience 198 Bibliography 200 Index of Modern Authors 208 Index of Ancient Texts 211 Abbreviations 1 En. First Enoch, a non-canonical Jewish work AB Anchor Bible Abr. Philo of Alexandria’s “On Abraham” AcBib Academia Biblica (a dissertation series of Society of Biblical Literature and Brill) ACCS Ancient Christian Commentary on Scripture Ari. Eth. Aristotle, Nicomachean Ethics BCE Before the Common Era BAGD Bauer, Arndt, Gingrich, and Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 1979 BECNT Baker Exegetical Commentary on the New Testament CE Common Era (= AD) CBQ Catholic Biblical Quarterly Det. Philo of Alexandria, “The Worse Attacks the Better” DSS Dead Sea Scrolls Ep. Mor. Seneca, Epistulae Morales EQ Evangelical Quarterly ESEC Emory Studies in Early Christianity HTR Harvard Theological Review Ign. Eph. Ignatius of Antioch, letter to the Ephesians vii viii The Apostle Paul and the Pauline Tradition Ign. Magn. Ignatius of Antioch, letter to the Magnesians Ign. Phld. Ignatius of Antioch, letter to the Philadelphians Ign. Poly. Ignatius of Antioch, letter to Polycarp Ign. Rom. Ignatius of Antioch, letter to the Romans Ign. Smyrn. Ignatius of Antioch, letter to the Smyrneans Ign. Trall. Ignatius of Antioch, letter to the Trallians JBL Journal of Biblical Literature JETS Journal of the Evangelical Theological Society Jos. Philo of Alexandria, “On Joseph” Jos. Ant. Josephus, Antiquities of the Jews JSJ Journal for the Study of Judaism JSNT Journal for the Study of the New Testament JSNTSup Journal for the Study of the New Testament, Supplement Series Jub. Jubilees, a non-canonical Jewish work KJV King James Version (= Authorized Version) LCL Loeb Classical Library LSJ H. G. Liddell and Robert Scott, rev. H. S. Jones, A Greek-English Lexicon, 1940 LXX Septuagint, the Greek translation of the Jewish Scriptures (Old Testament) Met. Ovid, Metamorphosis Mig. Philo of Alexandria, “On the Migration of Abraham” Mos. Philo of Alexandria, “Life of Moses” NAB New American Bible NASB New American Standard Bible NICNT New International Commentary on the New Testament NIGTC New International Greek Testament Commentary NIV New International Version NJB New Jerusalem Bible NovTSup Novum Testamentum Supplements Abbreviations ix NRSV New Revised Standard Version NT New Testament NTS New Testament Studies Opif. Philo of Alexandria, “On the Creation” OT Old Testament Plant. Philo of Alexandria, “On Noah’s Work as a Planter” PTMS Princeton Theological Monograph Series RSV Revised Standard Version SBLDS Society of Biblical Literature Dissertation Series SBLSBS Society of Biblical Literature Sources for Biblical Study SBLSP Society of Biblical Literature Seminar Papers Sib. Or. Sibylline Oracles SNTSMS Society for New Testament Studies Monograph Series Som. Philo of Alexandria, “On Dreams” SP Sacra Pagina (series) Spec. Leg. Philo of Alexandria, “The Special Laws” T. Levi Testament of Levi, one of the Testaments of the Twelve Patriarchs T. Naph. Testament of Naphtali, one of the Testaments of the Twelve Patriarchs T. Reub. Testament of Reuben, one of the Testaments of the Twelve Patriarchs TDNT Gerhard Kittel and Gerhard Friedrich, eds., Theological Dictionary of the New Testament TNIV Today’s New International Version TNTC Tyndale New Testament Commentaries WBC Word Bible Commentary WUNT Wissenschaftliche Untersuchungen zum Neuen Testament Introduction The Pauline Letters Paul the apostle is the church’s most influential theologian, yet most Christians have only a hazy concept of his actual teachings. He was controversial in his day, was opposed by some Christian leaders, and was even treated with disrespect by some within the congregations he founded, yet his teaching proved persuasive, shaping the church’s stance on many issues. His letters, designed to instruct particular churches, eventually became teaching instruments for the whole church, and his theology is the starting point for all later systematic theologies. The importance of the Pauline letter tradition in Christian theology is exceeded only by that of the gospels, yet many people read and inter- pret the gospels through the lens of the Pauline tradition. Certain con- cepts derived from the letters (“Jesus died for my sins”) have become dominant in popular theology, even among people who know very little about Paul’s teaching as a whole. The church’s image of Paul is largely derived from the Acts of the Apostles, where the wonder-working Paul is a main character. There are many doubts, however, about the historical accuracy of Acts.
Recommended publications
  • MARY MAGDALENE: a MISUNDERSTOOD BIOGRAPHY – ‘Six Men & Six Women’ Series
    MARY MAGDALENE: A MISUNDERSTOOD BIOGRAPHY – ‘Six Men & Six Women’ Series You know if you are feeling tired this morning, you should really appreciate the crew who were here at 8:00 this morning. If I have ever been teaching and felt like I needed to inject an audience with something, I just witnessed it. I mean they were tired, but they were troopers for coming out and being a part of the early service. I know that you guys are excited today because it is one of those days where we will just break our New Year commitments as we begin to go off the deep end. I mean we will be eating really well today, since it is Easter, and now we are hosed. It just goes awry from here on. So I hope you have a good Easter Sunday with good fellowship. And I hope that this morning you will sense something from God’s word that you can take away from the message that will be an encouragement to you. Let me start off with a story. Several years ago, I was serving as an associate pastor in Conway, Arkansas at Celebration Church. It was a new church, and I was there on staff. I came in one Sunday morning, and I saw my bride getting a cup of coffee. So I went up behind her and began to give her a massage on her shoulders. But then she turned around, and lo and behold, it wasn’t my wife! I was horrified in that moment. What made it even worse was she was a first time guest to our church and I never saw that lady again.
    [Show full text]
  • The City: the New Jerusalem
    Chapter 1 The City: The New Jerusalem “I saw the holy city, the New Jerusalem” (Revelation 21:2). These words from the final book of the Bible set out a vision of heaven that has captivated the Christian imagina- tion. To speak of heaven is to affirm that the human long- ing to see God will one day be fulfilled – that we shall finally be able to gaze upon the face of what Christianity affirms to be the most wondrous sight anyone can hope to behold. One of Israel’s greatest Psalms asks to be granted the privilege of being able to gaze upon “the beauty of the Lord” in the land of the living (Psalm 27:4) – to be able to catch a glimpse of the face of God in the midst of the ambiguities and sorrows of this life. We see God but dimly in this life; yet, as Paul argued in his first letter to the Corinthian Christians, we shall one day see God “face to face” (1 Corinthians 13:12). To see God; to see heaven. From a Christian perspective, the horizons defined by the parameters of our human ex- istence merely limit what we can see; they do not define what there is to be seen. Imprisoned by its history and mortality, humanity has had to content itself with pressing its boundaries to their absolute limits, longing to know what lies beyond them. Can we break through the limits of time and space, and glimpse another realm – another dimension, hidden from us at present, yet which one day we shall encounter, and even enter? Images and the Christian Faith It has often been observed that humanity has the capacity to think.
    [Show full text]
  • New Jerusalem Version (NJV) Bible Review
    New Jerusalem Version (NJV) The following is a written summary of our full-length video review featuring excerpts, discussions of key issues ​ and texts, and lots of pictures, and is part of our Bible Review series. ​ ​ Do you recommend it? Why? Two thumbs up! The New Jerusalem Version takes first place in our list of recommended Messianic Bibles. Read on to learn why. Who's this Bible best for? The New Jerusalem Version is your best choice if you're looking for a literal translation with some Hebrew names and keywords that's respectful towards Judaism and looks like a real Bible. Would you suggest this as a primary or a secondary Bible? Why? The NJV is ideal as a primary Bible to carry around and read from on a regular basis because it contains the Scriptures from Genesis to Revelation, is literal enough to be used as a study Bible, and is large enough to be easy on the eyes when reading but not so large as to be clunky. How's this version's relationship with the Jews and Judaism? In short, excellent. The New Jerusalem Version belies a deep familiarity with Jewish customs and sensibilities. For instance, the books of the Hebrew Bible are in the Jewish order rather than how they were later rearranged by Christianity. Similarly, the books are called by both their Hebrew and English names and the chapters and verses follow the Jewish numbering with the alternative Christian numbering in brackets. Personal names and words close to the Jewish heart are also transliterated so as to retain their original resonance.
    [Show full text]
  • Teaching the Scriptural Emphasis on the Crucifixion of Jesus Christ
    Brigham Young University BYU ScholarsArchive Faculty Publications 2019 Teaching the Scriptural Emphasis on the Crucifixion of Jesus Christ John Hilton III Brigham Young University - Provo, [email protected] Follow this and additional works at: https://scholarsarchive.byu.edu/facpub Part of the Christianity Commons, and the Mormon Studies Commons BYU ScholarsArchive Citation Hilton, John III, "Teaching the Scriptural Emphasis on the Crucifixion of Jesus Christ" (2019). Faculty Publications. 3255. https://scholarsarchive.byu.edu/facpub/3255 This Peer-Reviewed Article is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Faculty Publications by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. This article was provided courtesy of the Religious Educator, a journal published by the Religious Studies Center at Brigham Young University Click here to subscribe and learn more The scriptures consistently emphasize the importance of the Savior’s CrucifixionintheAtonement. theimportance consistentlyemphasize The scriptures oftheSavior’s Harry Anderson, The Crucifixion. © Intellectual Reserve, Inc. Teaching the Scriptural Emphasis on the Crucifixion of Jesus Christ john hilton iii John Hilton III ([email protected]) is an associate professor of ancient scripture at Brigham Young University. colleague recently shared with me how, when teaching missionary A preparation classes, he would role-play with students. When students pretending to be missionaries would ask him (acting as an investigator) if he knew about Christ’s Atonement, he would say, “Yes, I saw that Mel Gibson movie about Christ dying for our sins on the cross.” At least half of his students would correct him, stating that Christ atoned for our sins in Gethsemane, but not on the cross.
    [Show full text]
  • Women with Jesus at the Cross and the Tomb Bible Study
    Women with Jesus at the Cross and the Tomb Bible Study [Please provide : musical accompaniment; Bibles, hymnals, and copies of the Bible study for attendees.] Beginning with Ash Wednesday and for 40 days following, we are in the period of the church year called Lent. It is a time to remember the suffering, death, and burial in preparation for the resurrection of our Lord and Savior, Jesus Christ. As we approach and journey through Lent, let us focus on the women who were present when Jesus was crucified on Calvary and later at His tomb. Let us begin with prayer : Lord Jesus Christ, be with us as we study Your Word, meditating upon those women who were near You at the cross and the tomb. In Your holy name. Amen. Sing “When I Survey the Wondrous Cross” LSB 425 or 426, TLH 175, LW 114 or 115 I. Standing Near the Cross – read John 19:25-27 • Four women are mentioned: o Mary, the mother of Jesus o His mother’s sister – tradition holds this is Salome, mother of James and John, the sons of Zebedee o Mary, the wife of Clopas – the only time she or Clopas are mentioned o Mary Magdalene The women took a risk by being present at the cross. It took courage for them to stand there in the midst of the hatred and ridicule. Their attendance was intended to encourage Jesus. Jesus’ mother, Mary, is experiencing what Simeon had predicted years before in Luke 2:35. As she stood there, her grief must have been nearly unbelievable.
    [Show full text]
  • Pauline Epistles Notes
    Pauline Epistles Notes • Date: The life of Paul. He was born in 5 A.D. and died in 67 A.D. Although there are some discrepancies most of the commentaries agree that 1 Thessalonians was the first Epistle written, 52 A.D. and 2 Timothy was the last Epistle written, 67 A.D. A young man named Saul was bent on murdering all the Christians he could. He was a Jew, a Pharisee (well- versed in the Law of Moses), a man of knowledge, letters, and spirit. Then Jesus directly intervened. The risen savior appeared to Saul on the road to Damascus- an encounter that completely transformed him. This man Saul became the beloved apostle, saint, evangelist, theologian, and pastor we call Paul. Paul’s an important character: out of the 27 books in the New Testament, Paul wrote 13. Out of all the biblical human authors, Paul has written the most books of the Bible. Paul was chosen for a few specific tasks (Ephesians 3:8- 9): • Preach Christ to the Gentiles. • Convey God’s plan for managing the church. We see Paul doing the first in the book of Acts. We see him doing the second in his letters. Most of Paul’s letters fall into two groups: letters to the churches and letters to pastors. Chronology of Epistles 1 Thessalonians 52 A.D. 2 Thessalonians 53 A.D. Galatians 54 A.D. 1 Corinthians 57 A.D. 2 Corinthians 57 A.D. Romans 57 A.D. Colossians 62 A.D. Ephesians 62 A.D. Philippians 62 A.D.
    [Show full text]
  • The Crucifixion of Jesus in View of Muslim Theology by Dr
    The Crucifixion of Jesus in View of Muslim Theology by Dr. Christine Schirrmacher Copyright © 1997 Christine Schirrmacher It is commonly known, that the question whether Jesus was crucified and what significance the crucifixion has, belongs to the major points of discussion between Islam and Christianity. Whereas for Christianity a rejection of the crucifixion and salvation touches the centre of the Christian faith, in the Qur'ân the event plays only a minor role. Muslim theology nevertheless has made extensive comments on the crucifixion. The Crucifixion in the Qur'ân The Qur'ân deals with the crucifixion of Jesus only in a single verse. Because of its ambigiousness this verse is the starting-point of all discussion about the crucifixion. Sura 4,157-158 reads: “... and they (the Jews) have said, 'Verily we have slain Christ Jesus the son of Mary, the apostle of God'. But they slew him not, neither crucified him, but it seemed to them as if (or: he seemed to them to be crucified).1 They did not kill him with certainty.2 No, God took him up3 unto himself”.4 It is interesting to note that the Qur'ân does not even mention or hint at the meaning of the crucifixion of Jesus as the salvation of His people. It is very likely that Muhammad, who came into contact with heretical monophysites and other Christian sects of his time, had never heard a true, biblical representation and explanation of the meaning of the crucifixion, which is therefore not to be found in the Qur'ân.5 From the Arabic terms used in this verse (“subbiha lahum”; “mâ qatalûhu yaqînan”), it is obvious, that it is quite difficult to prefer a certain translation, since translation means at the same time interpretation.
    [Show full text]
  • Fact Sheet for “Jesus'burial” John 19:31-42
    Fact Sheet for “Jesus’Burial” John 19:31-42 Pastor Bob Singer 04/052020 The Jewish leaders of Christ’s day did everything they could to rid themselves of Jesus. They mocked him publicly. They stirred up the crowds against him. They crucified him. They tried to keep him in the tomb. But everything that they did actually turned out to fulfill Scripture and make Jesus’ resurrection one of the best attested facts in history! Take a look with me this morning at the burial of Christ. And ask yourself, “Is there any logical explanation of the empty tomb other than the resurrection of Jesus Christ from the dead?” ESV 31 Since it was the day of Preparation, and so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken and that they might be taken away. The day before the onset of the Sabbath was called the Preparation Day (see Mark 15:42; Luke 23:54). The feast of Passover, the seven days of Unleavened Bread, and the feast of First Fruits were so closely connected that this whole week was referred to as the Passover. This particular Sabbath was a high day because it was the one that occurred during Passover week. 32 So the soldiers came and broke the legs of the first, and of the other who had been crucified with him. Breaking their legs would make it impossible for anyone hanging on a cross to lift themselves up so that they could take a breath.
    [Show full text]
  • A Biographical Study of Peter
    Scholars Crossing New Testament Biographies A Biographical Study of Individuals of the Bible 10-2018 A Biographical Study of Peter Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/nt_biographies Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "A Biographical Study of Peter" (2018). New Testament Biographies. 13. https://digitalcommons.liberty.edu/nt_biographies/13 This Article is brought to you for free and open access by the A Biographical Study of Individuals of the Bible at Scholars Crossing. It has been accepted for inclusion in New Testament Biographies by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Peter CHRONOLOGICAL SUMMARY I. Peter, the unstable apostle A. The fisherman 1. He was from the city of Bethsaida in Galilee (John 1:44). 2. He was the brother of Andrew (John 1:40). 3. He and Andrew were fishing partners with James and John (Matt. 4:21-22; Mark 1:19-20; Luke 5:10). 4. He was a married man (Matt. 8:14). 5. He was brought to Christ by Andrew—“He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ” (John 1:41). 6. His name was changed by Christ—“And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone” (John 1:42).
    [Show full text]
  • Satan and the Powers
    Satan and the Powers In apocalyptic writings we meet a cast of fallen characters—Satan, demons, and other nefarious beings—that indicate spiritual realities, earthly officeholders, or structures of power. How did we come to inhabit a world controlled by such powers? Where is God in the mix? Christian Reflection Prayer A Series in Faith and Ethics Scripture Reading: Acts 26:9-18; Ephesians 3:7-13 and 6:10-12 Meditation† Apocalyptic…can’t be composed or spoken by the powers that be, because they are the sustainers of “the way things are” whose operation justifies itself by crowning itself as “the ways things Focus Article: ought to be” and whose greatest virtue is in being “realistic.” Satan and the Powers Thinking through what we mean when we say “realistic” is (Apocalyptic Vision, where apocalyptic begins. If these powers are the boot that… pp. 29-36) presses down upon the human face forever, apocalyptic is the speech of that human face. Apocalyptic denies, in spite of all the Suggested Article: appearances to the contrary, the “forever” part. Terrible Judgement For both the very human wielder of the boot and the very (Apocalypitc Vision, human face beneath it, apocalyptic has a way of curing deafness pp. 64-67) and educating the mind. David Dark Reflection Notice how Luke sets the stage: after Festus, a new Judean governor, invites King Agrippa to consider the strange case of Paul, Agrippa and Bernice (his sister turned consort) arrive “with great pomp, and they entered the audience hall with the military tribunes and the prominent men of the city” (Acts 25:23).
    [Show full text]
  • The Bible As a Classic and the Bible As Holy Scripture*
    The Bible as a Classic and the Bible as Holy Scripture* Krister Stendahl Harvard Divinity School Thirty years ago there was hardly any attention to an alternative like the Bible as a classic and the Bible as Holy Scripture. Then the proper discussion was about the Bible as history and the Bible as Holy Scripture. And the battle was about geschichtlich und historisch, historic and historical, about historicity and myth, the historical Jesus and the kerygmatic Christ, history of salvation and just plain history. Now there has been a shift from history to story: the Bible as story, theology as story. For both philosophical and literary reasons the focus on language and on forms of literary criticism demand the center stage. The odd idea of a “lan- guage event” strikes me as a hybrid in the transition from the one perspective to the other. It is tempting to speculate about deeper cultural forces at work in this shift. Could it be that preoccupation with history comes natural when one is part of a culture which feels happy and hopeful about the historical process? Hegel’s pan-historic philosophy belongs, after all, to the ascendancy of western imperial- *The Presidential Address delivered 8 December 983 at the annual meeting of the Soci- ety of Biblical Literature held at the Loews Anatole Hotel, Dallas, TX. This shift has many facets. There is the literary dimension as found in Northrop Frye, The Great Code: The Bible and Literature (New York/London: Harcourt, Brace, Jovanovich, 982). There is the movement represented by the Society of Biblical Literature journal Semeia (974–), edited by J.
    [Show full text]
  • Part One: What Was the Mission of Jesus?
    Part One: What was the Mission of Jesus? Why did Jesus come to earth? Read Luke 4:16-21. What does this passage tell us about the mission of Jesus? Two thousand years ago, God’s Son entered the world – a world of poverty, oppression, injustice and war. It was a world where hope seemed in desperately short supply. An essential part of Jesus’ mission was, of course, to die for our sins on the cross and, through repentance and faith in him, open the way for us to experience eternal life with the Father. As Romans 5:8 says, “God demonstrated his own love for us in this: while we were still sinners, Christ died for us”. Jesus paid the penalty for our sins! But there is more. When Jesus began His ministry on earth, by standing up in the synagogue in Nazareth to read the Scriptures, He outlined His mandate – “to preach good news to the poor....to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord’s favour.....” (Luke 4:18-19). Jesus came to earth to preach the Good News – to give people an understanding of the Kingdom of God and the eternal hope that they had through Him. And Jesus particularly delighted in doing this among the impoverished, the weak, the hurting and the rejected in society. Jesus not only preached the Good News through His words, but He powerfully demonstrated the Good News through His actions! Throughout the Bible we see God’s compassion and concern for those in need.
    [Show full text]