By Angus Paddison, Andrew Lincoln
In Christology and Scripture prime biblical students and theologians discover the relation of theological idea to the interpreting of Scripture. the point of interest is on 3 inter-related concerns. the 1st is how theologians competently learn Scripture round Christ, and what contribution, if any, historical-criticism makes to this endeavour. the second one is that of the individual and paintings of Christ when it comes to Scripture. In interplay with particular texts, individuals interact with the similar questions of who Christ is and the way his advantages are communicated. This leads directly to the ultimate factor of responsiveness to our present context of studying, and individuals give some thought to how Christological versions relate to modern cultural and political issues.
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10. Lincoln, Ephesians, p. 137; R. Schnackenburg, The Epistle to the Ephesians (trans. H. Heron; Edinburgh: T&T Clark, 1991), p. 110. 11. See H. Hoehner, Ephesians, An Exegetical Commentary (Grand Rapids: Baker, 2002), pp. 358-59. If this is the case, then Ephesians would be similar to Romans and Galatians in presuming the temporal priority of the Abrahamic covenant allows it to trump theologically the Mosaic covenant. 12. This is the only time in the NT that the term afoot [without God] is used.
The early Christians were often accused by the Romans of being 'atheists' in just this sense of not believing in the god or gods of the empire. FOWL Learning to be a Gentile 27 Paul has called on the Ephesian Christians to remember their past as a Gentile past. In doing this, he is inviting them to reconceive their past in a manner they could not have done prior to being in Christ. In this respect Paul is asking the Ephesians to do what he himself does in Philippians 3. There he reconceives of his past in Judaism in a manner he could not possibly have done prior to having been grabbed by Christ.
14-18. The evidence for this is very thin and the reasoning is not very strong. See the discussion in Best, Ephesians, pp. 250-51 against seeing this as preformed material. 19. See P. Stuhlmachec, Reconciliation, Law and Righteousness (trans. E. Kalin; Philadelphia: Fortress, 1986), pp. 182-200. 20. I am leaving the Greek phrase 'of partition' untranslated. Its addition is typical of the style of Ephesians, but it is redundant in English. 21. See Best, Ephesians, pp. 256-57. Some have tried to link this reference either to the wall FOWL Learning to be a Gentile 29 The interpretation of the rest of v.
Christology and Scripture: Interdisciplinary Perspectives by Angus Paddison, Andrew Lincoln