Paul and the Dynamics of Power questions whether such hierarchical tendencies are rightly identified within Paul's discourse of power. Furthermore it considers whether these are inherently and necessarily expressions of domination and control and are thus in opposition to a 'discipleship of equals'? In her careful analysis Ehrensperger draws on such wide-ranging figures as Derrida, Michel Foucault and James Scott. This enables fresh insights into Paul's use of authority and power in its first century context.
The book gives a helpful overview of scholarship that has attempted to identify the nature and source of the Colossian error. The book, unlike many others on the topic, is exegetically driven, and will model thorough and careful exegetical practice. The book interacts with extra-Biblical texts which help the reader to understand the mystical contexts of first century Judaism.
Each essay will explore the historicity of each accusation and what they tell us about Jesus. McKnight and Modica propose that by examining these specific allegations, one can begin to comprehend a neglected dimension of historical Jesus studies, namely, that Jesus can be understood by what his opponents (critics) say of him. They contend that such an approach offers, as Malina and Neyrey have previously examined in Calling Jesus Names, a 'Christology from the side'.
There will be an introductory and concluding essay from the editors.
The portrait of the Samaritan mission in Acts 8:4-25 is the climax of various Lukan episodes involving the Samaritans.Â This work shows thatÂ the function of this portrait makes better sense in light of the historical context of the Samaritans up to and including the New Testament period, and of Luke's special interest in the Samaritans as depicted in his Gospel.
A review of the socio-ethnic and religious contexts of the Samaritans points to the conclusion that they struggled to establish the legitimacy of their identity and status as a people. In some Jewish circles, they were considered as socially outcasts, ethnically foreigners, and religiously apostates, syncretists and idolaters. From a Jewish point of view, any unplanned and unauthorised mission of the church to Samaritans could cast doubts on the legitimacy of the mission itself and of nascent Samaritan Christianity.
In his Gospel, Luke uses the Samaritan references to defend the legitimacy of the Samaritans and their status as part of Israel, and to portray Jesus' anticipation of a future mission to them. His literary ability and theological interest includes the Samaritans in the anticipated eschatological and soteriological plan of God. Thus, he attempts to reverse the popular anti-Samaritan feelings of some Jews, as well as the saying in Mt.10:5, making them 'neighbours', who show mercy and also true worshippers of God, who obey the Law.
In Acts 8:4-25, Luke defends the divine origin and legitimacy of both the mission and Samaritan Christianity. He sets the mission in accordance with the commission of Jesus and in the divine context of persecution. He shows the kerygmatic and pneumatic legitimacy of Philips's ministry, the apostolic legitimacy of the Jerusalem apostles, and the purity of the new community in the way Simon was dealt with. This rhetorical and theological function of Acts 8:4-25 using an anticipation-legitimation device may suggest an apologetic purpose of Luke.
Danove conducts an exhaustive Case Frame analysis of the ditransitive verbs of transference in the New Testament. He uses this analysis to develop a set of descriptive guidelines for interpreting and translating the various usages of ditransitive verbs of transference and applies these rules in exegetical studies of the text of the New Testament to generate a Case Frame lexicon of the verbs of transference in the New Testament. This study will distinguish the requirements of the 127 New Testament verbs of transference according to four syntactic functions, twelve semantic functions, and 22 lexical realizations. This will permit a rigorous investigation of all occurrences of verbal complements with the same syntactic, semantic, and lexical attributes.
The study also will consider the influence of one semantic feature [an inherent quality of words that has implications for their lexical realization] and of the 'intrusion' of four grammatical constructions [inherent structuring templates of grammar that govern syntactic, semantic, and lexical attributes and modify meaning] on each category of complements with the same syntactic, semantic and lexical description. This will produce a rigorous description of meaning that becomes the basis for Danove's contributions to the linguistic study of biblical Greek and to the exegesis of biblical texts.
Jesus' mission was Israel-centric, but he espoused a view of restoration that was indebted to certain strands of Israel's sacred traditions where the gentiles are implicit beneficiaries of Israel's salvation. Since this restoration was already being partially realized in Jesus' ministry, it was becoming possible for gentiles to begin sharing in Israel's salvation in the present.
Additionally, Jesus understood himself and his followers to be the new temple and the vanguard of the restored Israel who would appropriate for themselves the role of Israel and the temple in being a light to the nations. Thus, a gentile mission has its germinal roots in the aims and intentions of Jesus and was developed in a transformed situation by adherents of the early Christian movement.
Nature plays an important and often neglected role in Jewish apocalypses. Most Second Temple Jewish apocalypses (ca. 200 BC - AD 100) do not oppose the material world, but view nature as damaged by human and angelic sin. Rather than expecting God to destroy the world, many look forward to God's dramatic eschatological deliverance of nature from corruption. Although Romans 8:19-22 was not written in the genre of an apocalypse, it shares the basic apocalyptic world view. The Apostle Paul follows that stream of apocalyptic thought that looks forward to the transformation of creation by an eschatological divine act, the reversal of the damage caused by sin, and the perfection of nature to share glory with redeemed humanity. A comparison of nature in Jewish apocalypses and Romans 8:19-22 reveals important insights into the theology of early Judaism and its influence on early Christian thought.