Valentinus' Legacy and Polyphony of Voices by Piotr Ashwin-Siejkowski;

Author:Piotr Ashwin-Siejkowski;
Language: eng
Format: epub
Publisher: Taylor & Francis (Unlimited)
Published: 2022-01-15T00:00:00+00:00

Having divided the existing narrative into these sections26 and proposing some Scriptural references, we should not conclude that we find complex material without any clear organisation. It is very interesting how the mind of the author selected and put together material which exemplified a certain Christian understanding of Salvation. I would like to look more carefully at these sections in relation to the Scriptures. especially to the Pauline legacy. There is no doubt that the author knew some episodes from the canonical Gospels27 and Paul's letters, including the later epistles ascribed to the Apostle. These references do not allow us to conclude whether the author was using a written text of some New Testament books (a local 'edition') or whether s/he was quoting them from memory. Still, it is apparent that the audience/ readers of the document must have been familiar with the Scriptural passages and must have respected their authority. The 'amalgamated' exegesis, which we see in the document, is not coincidental but willingly presupposed as a style of teaching In the light of that proposed division of the sections, what are the main themes or even anxieties faced by the author and his or her milieu?

There are three main issues that come to the surface in the document. First is the proclamation of salvation (Interp. Know., 1.1-2.24; 9.10-27; 9.28-10.26; 12.30-13.38; 14.10-27; 14.28-38; 19.1-37; 20.2-38 and 21.16-34), with the emphasis on the humiliation of the Saviour (Inter. Know. 1.18; 5.36; 10.27—38; 12.14-29) and his death on the cross (Inter. Know. 1.21; 5.28-38; 13.36). Secondly, the document testifies to painful divisions in the Christian community (Inter. Know. 6.37-8; 7.8-36; 7.37-8.38).28 The destructive role of jealousy is highlighted (Inter. Know. 15.20-38;29 17.38; 18.31; 21.22).30 Thirdly, we see testimony to the diversity of spiritual gifts in the community (Inter. Know. 15.16-16.38; 17.14-18.38). All three issues are interconnected. The Christian community is directly dependent on its Head (15.16-16.38), experiences the power of salvation, or is self-aware (Inter. Know. 19.1-37), lives with the fullness of gifts (e.g. Inter. Know. 15.16-16.38), but also suffers from inner tensions. At this point I would like to address the visible parallels with the situation of the Christian community in Corinth as depicted by the 1 Letter to the Corinthians, especially in the first three chapters.

Paul's correspondence opens with an acknowledgement that his readers are enriched with many spiritual gifts (1 Cor 1:5-7; 2:12-13). Almost immediately, the Apostle addresses the painful divisions among Christians in the city (1 Cor 1:10-17; later 3:1-23). Paul reassures them that in the centre of his message is the cross (1 Cor 1:17-18; 23, 2:1-5). As a way of reminding his readers of their origin. Paul stresses that God has chosen 'what is low and despised'31 (καὶ τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ θεός).32 He points out the 'ignorance' of the 'rulers of this world' (ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν in 2.8) who crucified die Saviour. Finally. Paul also confirms that those Christians who reject foolishness (μωρία) or

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