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Tyndale Bulletin |
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Summary
Is it a useful or valid approach to St. Paul's Epistles to
analyse them in terms derived from the classical Greek and Roman
rhetorical theorists? In the following three-part exploration of this
question, of which the first two parts appear here and the third is to be
published in the next issue of Tyndale Bulletin, the main focus of
attention is the Epistle to the Galatians. Part 1 presents a demonstration
that rhetorical criticism of a quality which deserves the attention of
modern readers is applied to Paul's writing in the Commentary on Galatians
by St. John Chrysostom. Part 2 re-examines with necessary scepticism the
general question of Paul's relation to pagan Hellenic culture as a whole
and rhetoric in particular. Evidence is found for consciousness on Paul's
part of sophisticated rhetorical concepts, but it remains debatable
whether, in his youth, he had studied any non-Jewish Greek literature.
Part 3 begins with a close reading of Galatians in relation to classical
theory on proems, narratives, arguments and conclusions, and poses the
question, 'What justification did Paul have for regarding his discourse as
somehow distinct from the sofia of this world?' It often proves
possible to parallel Paul's rhetorical strategies in pagan theory and
practice. However, it emerges that at the most fundamental level, notably
in the bases of his argumentation, his approach was genuinely quite
distinct from pagan sophistic.
Summary
In this article it is suggested the author of Hebrews had a
developed critique not just of the Temple but also of the city of
Jerusalem, and that this is close to the heart of his concerns as
expressed in a pivotal passage in 13:9-14. The traces of this theme in
earlier chapters are then noted, leading to the conclusion that the author
is writing before the Fall of Jerusalem in AD 70 but with a prophetic
awareness of what lies in store for the Jewish capital. The consequences
of this view for our study of Hebrews and other parts of the New Testament
are highlighted in a concluding section.
Summary
E.P. Sanders' reading of Paul against the backdrop of
'covenantal nomism' is badly flawed, since it obscures Paul's coming to
understand the cross as working the justification of the ungodly. Two
important extensions of Sanders' paradigm also fail to illumine Paul in
his context. 'Works of the Law' are not simply ethnic boundaries, as
J.D.G. Dunn claims, but marks of piety as well. N.T. Wright's proposal
that Christ provided the solution to Paul's experience of exile reverses
the manner in which exilic language appears in Paul's letters. Contrary to
the common assumption, Luther's theology of the cross and justification is
not barren or irrelevant, and more closely accords with Paul than recent
attempts to understand him.
Summary
Considerable archaeological field work is currently being
conducted in the area of the Decapolis, including the author's involvement
in the excavations of Abila. This article reviews the few references to
northern Transjordan in the New Testament and the references in early
Christian literature which suggest that Jewish Christianity flourished in
Transjordan in the early Christian centuries. Archaeological evidence
indicates a rich floruit of Byzantine Christianity in Transjordan. A study
of literary allusions relating to this area and the current archaeological
work promise new light on this little-known phase of early
Christianity.
Summary
It is perhaps surprising that in the patriarchal culture of
first century Palestine, male teachers such as Jesus and Paul should speak
or write to ostensibly predominantly male audiences using as an image a
pain that has never been felt by males. The reason for this particular
image is often presumed to be that birth pangs are a pain that lead to a
positive result, but, especially given the Old Testament use of the image,
this is unlikely to be the primary meaning for the image. Alternatives are
explored: birth pangs, as well as being a 'productive' pain, are an
'intense' pain, a 'helpless' pain, and a 'cyclical' pain that once begun
must run its course.
Summary
While readings of the Song of Songs tend to focus on the
extent of its licencing of pre-marital sex, the Song's message on the
nature of sexual and human loving is to be found in its choice of
metaphors for that activity. These, while not revealing the divine nature,
direct the readers' gazes towards heavenly love (in the Christian
tradition, He is 'seated at the right hand of the Father') so as to be
better able to hear revealed instructions for loving.
Summary
Kierkegaard is widely regarded as having no time for the
objective, with all that this would imply for his view of God's revelation
of himself. This article suggests that Kierkegaard's rejection of the
objective will be misunderstood unless it is placed within the context of
his debate with Hegelian rationalism. This suggestion is then brought to
bear on how Kierkegaard has been interpreted by Don Cupitt and by Robert
Adams. There is a brief final section on the Kierkegaardian princi-ple
that the truth is personal.
Summary
This brief rejoinder challenges Trevor Hart's suggestion
that Karl Barth may have misunderstood Emil Brunner's notion of 'a point
of contact', and rejects the claim that Barth's own theology requires a
positing of human 'capacity', defined in a passive sense. The essay begins
by sketching the broader context of the Barth-Brunner debate, which makes
the proposal of mutual misunderstanding between the two less likely. The
second section explores Hart's concept of 'capacity', and seeks to show
that this is incompatible with Barth's theology. An exposition of Barth's
doctrine of the incarnation forms the third part of the essay, and is an
attempt to demonstrate that what stood at the heart of the debate from
Barth's point of view was divine freedom. Then the rejoinder concludes
with a rarely cited account of Barth's attempt at personal reconciliation
with Brunner.
Summary
After discussing two readings of 1 Corinthians 11:2-16 (the
traditional view and an alternative) the article explores the importance
of a right understanding of the preposition anti ('instead of') in
verse 15. It is argued that various lexical choices make no logical
difference in this case. Paul is simply stating that nature has given
women hair instead of (or, as the equivalent of) a covering. This
conclusion adds probability to the alternative reading being proposed.