Paul and the Person by Eastman Susan Grove; Barclay John M. G.;

Author:Eastman, Susan Grove; Barclay, John M. G.;
Language: eng
Format: epub
Publisher: Wm. B. Eerdmans Publishing Co.

1. In addition to Rudolf Bultmann’s Theology of the New Testament, trans. Kendrick Grobel, 2 vols. (Waco, TX: Baylor University Press, 2007), see Robert Jewett, Paul’s Anthropological Terms: A Study of Their Use in Conflict Settings (Leiden: Brill, 1971); Robert Gundry, Sõma in Biblical Theology, with an Emphasis on Pauline Anthropology (Cambridge: Cambridge University Press, 1976); John A. T. Robinson, The Body: A Study in Pauline Theology (Philadelphia: Westminster, 1952).

2. Quoted by H. Gordon Garbedian, “The Star Stuff That Is Man,” New York Times, August 11, 1929.

3. Dale Martin, The Corinthian Body (New Haven: Yale University Press, 1995), 16.

4. Martin, Corinthian Body, 21.

5. Ernst Käsemann, Commentary on Romans, trans. G. W. Bromiley (Grand Rapids: Eerdmans, 1980), 189; C. K. Barrett, The Epistle to the Romans, Black’s New Testament Commentaries 6 (Peabody, MA: Hendrickson, 2001), 128; Robert Jewett, Romans, Hermeneia (Minneapolis: Fortress, 2007), 433–34: “Those who accept this message become members of the church as the ‘body of Christ’ (1 Cor 12:27), but the vehicle of transformation that Paul describes here is not ecclesiastical. It is the power of God acting through the death and resurrection of the ‘body of Christ’ that brings the reign of law to an end and ushers believers into a new realm of grace dominated by Christ himself.”

6. Käsemann: “Where sin reigns, the power of death qualifies our bodily existence in its total relationship to the world, as in 5:12ff.” (Romans, 209). So also James D. G. Dunn, Romans 1–8, Word Biblical Commentary 38A (Waco, TX: Word, 1988), 397, who rightly emphasizes the corporeal nature of “body” here, with reference to Rom 6:6, 12. Barrett glosses sōma as “either the body or human nature” under the “dominion of death” (Romans, 141), following Bultmann in seeing “body” as designating the whole person. Jewett rather provocatively argues that Paul here has in mind his own history of persecuting Christians unto death (Romans, 472).

7. Robinson, The Body, 9. Robinson and Käsemann are very close in their emphasis on the body as the means of communication and connection in a supra-individual way.

8. See Joel Marcus, “ ‘Let God Arise and End the Reign of Sin’: A Contribution to the Study of Pauline Parenesis,” Biblica 69.3 (1988): 386–95.

9. Käsemann glosses both the “old anthrōpos” and “the body of sin” simply as “existence in sin’s power” (Romans, 169). Jewett translates the phrase as “the sinful body” but immediately interprets it in terms of “the human body that stands in the generic sense ‘under the rule of sin and death’ ” (Romans, 403). Whether this wording refers to individual or to corporate existence, or both, is a matter of debate; this Pauline text illustrates the difficulty in positing an either/or between individual and corporate denotations, precisely because the self is embedded and never autonomous. As Robert C. Tannehill elegantly puts it, Rom 6:6 refers “to the old dominion as a corporate entity. When the believers were in slavery to sin, they were part of this inclusive ‘old man’; their existence was bound up

Download

Copyright Disclaimer:
This site does not store any files on its server. We only index and link to content provided by other sites. Please contact the content providers to delete copyright contents if any and email us, we'll remove relevant links or contents immediately.