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Tyndale Bulletin |
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Summary
It has been demonstrated in Parts 1 and 2 of this study
(Tyndale Bulletin, May 1994) that rhetorical criticism was applied to
Paul's Epistles in late Antiquity and that Paul himself certainly displays
a knowledge of some sophisticated terms and concepts derived from the
Greek theory of rhetoric, though it may still be doubted whether he
obtained this knowledge direct from pagan schools or textbooks. What
justification did he have, then, for representing his discourse as alien
to the sofia of this world? It will emerge, first through a close
reading of Galatians and then through more general consideration of Paul's
handling of the 'five parts of rhetoric' that, although at the more
superficial levels Paul makes use of many of the techniques favoured by
classical orators, the conceptual framework in which he operated was
different from that of pagan sophists and the bases of his argumentation
were distinct and innovative.
Summary
The literary genre, rhetorical character and content of
Hebrews all provide clues to the structure of the book. In the final
analysis none of these should be considered in isolation, but of the
three, content is of primary importance. Among the most significant
structural clues in Hebrews are the use of Scripture, particularly Psalm
110, the use of the 'word of exhortation' form, announcement of subject,
the use of various genres within the larger framework of the homily and
the fluctuations of theme and content. Hebrews can be divided into three
main sections: the superiority of Christ (1-7), the superiority of
Christ's ministry (8-10) and the resulting responsibilities of the people
of God (11-13).
Summary
Taking as its starting point a survey of Karl Barth's
angelology, this essay explores the potential role of angelology in
contemporary orthodox theology. It outlines a possible structure for
angelology by presenting angels in terms of both their function (as
ministering spirits) and being (as inhabitants of heaven understood as a
dimension of creation). The essay indicates various roles for angelology:
as a defence of the mystery of creation and its openness to God; as a
possible element in dialogue with post-materialism (particularly in its
New Age manifestations); and as an aspect of contemporary Christian
spirituality.
Summary
From the early history of the Christian church and onwards,
interpreters have suggested that Malachi 1:11 presents a universalism,
i.e, that the surrounding nations of post-exilic Judah actually worshipped
YHWH as the one true God by their sacrifices. In this article I propose
that neither this solution, nor any other previously proposed solution
does sufficient justice to Malachi 1:11. Instead, I propose that we focus
on how the author uses metaphorical language to strengthen his argument.
In doing so, however, the author creates a new metaphor that continues to
challenge the understanding of the reader.
Summary
The lecture provides a partial defence of the idea of the
timelessly eternal creation of the universe, once commonplace among
Christian theologians, but now widely disputed. On such a view God has
ontological but not temporal priority over his creation. It is better to
stress the negative aspects of divine timelessness than to think of it on
analogy with temporal duration. Recent objections to the idea of causation
being necessarily temporal are considered and rebutted. Some objections to
the idea of God being in time are proposed. Finally, it is argued that the
timeless eternity of God fits better with the Nicene doctrine of the
eternal generation of the Son.
Summary
This study considers the question of the origin of Israel
and the interpretation of archaeological evidence for Palestinian hill
country culture during the transition from the Late Bronze Age to the
Early Iron Age. While new research has enhanced our understanding of the
period, it is important to maintain methodological controls in certain
areas. This includes the careful evaluation of archaeological and textual
evidence without a preconceived bias which automatically assigns a
priority to the material culture. There is also evidence for
non-indigenous peoples in Palestine at this time. This balances
assumptions that Israelites must have been 'Canaanites' with their origins
entirely within Palestine. Evidence relating to these issues is
discussed.
Summary
Romans did not see Christianity as part of Judaism. They
objected to Jewish proselytisation but did not link Christians with it. In
Rome (under Nero) Christians presented an unrelated novelty. Their name is
a Latin formation, implying public factionalism. The Jews at Antioch must
have successfully kept their distance for it to be coined at all. Nerva's
making the Jewish tax optional licensed the Jewish life-style. This
latitude was never extended to Christians nor claimed by them. The clear
dividing line in civil practice implies the tax was based on lists
supplied by the synagogues.
Summary
Where did the Sadducee's case study (Mk. 12:20-23)
originate? After dismissing 2 Maccabees 7, this article suggests that the
Book of Tobit most probably provides the Sadducees with their story. Both
they and Tobit talk of the death of 7 husbands and Levirate marriage in
the context of an interest in resurrection. The article ends by suggesting
that this allusion to Tobit may bring further nuances to the reading of
the Gospel of Mark.
Summary
As an exercise in philosophical theology rather than
biblical exegesis this article probes the rational consistency of the
position held by C. Pinnock that both accepts the idea of a post-mortem
evangelism which would provide maximum opportunity for each person to turn
to God and thus find complete fulfilment and happiness, and yet also
contends that nevertheless not everyone will choose to be saved. Through
an analysis of why people reject Christ in this life it is concluded that
Pinnock is in fact consistent although his arguments need
strengthening.
First paragraph
The idea that the foreign gods referred to in Acts
17:18 included Anastasis has been widely recognised, at least from the
time of Chrysostom (Aland-Nestle ad loc.), and has been
incorporated into either the text or margin of some modern translations
(e.g., NEB, JB). It appears to depend on the fact that the comment
by some of the Athenians that Paul xevnwn daimonivwn dokei' kataggeleu;"
ei\nai is followed by Luke's explanation o{ti to;n Ihsou'n kai; th;n
ajnavstasin eujhggelivzeto (which, incidentally, is absent from the text
of D). The plurality of the deities and the reference to a foreign name
accompanied by an abstract noun that might in that setting have been
treated as a deity appear to have made it a plausible idea.