By Bruce Hansen
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Additional resources for All of you are one: The Social Vision of Gal 3:28, 1 Cor 12:13 and Col 3:11
The first two items are church fathers citing it as a statement of their heretical opponents. Clement of Alexandria identifies its source as Gospel of the Egyptians and its use as that of “Julius Cassian, the founder of docetism” (Strom. 91, 20 permit an exploration of this post-Pauline history here, except to note two points of relevance to our investigation of the Pauline theme. The first observation is that the gnostic uses of this motif analyzed by MacDonald are a particular development of the older and broader Hellenistic preoccupation with resolving opposites noted above.
InterVarsity, 2001), 42-44, 63-66, 86-88, 104-05, whose criticisms of this shift in Pauline studies frame the discussion in terms of individual soteriology and 28 inclusion in God’s people, then the identity, ethos, and appropriate boundaries of the covenant people become concerns of the first order. Circumcision became a site of such controversy for Paul not because it implied achievement or merit but because it was central to the Jewish understanding of covenant identity. Paul argues that with Christ, the covenant has been renegotiated; therefore, the contours and character of the covenant people have been reconfigured.
Yet such culturally attuned reading is dependent on and appreciative of the fruits of research into the social world of the NT. Summary To this point, we have seen that interpretations of the baptismal unity formula as an instance of Hellenistic concern for anthropological universals have proved incompatible with Paul’s use of the formula. Furthermore, both the Pauline presentation of the formula in his arguments and scholarly attempts at social description of the Pauline churches point toward ethnic identity as a category for further inquiry.
All of you are one: The Social Vision of Gal 3:28, 1 Cor 12:13 and Col 3:11 by Bruce Hansen