Creation and Pauline Soteriology

Jeremias J. : “The Key to Pauline Theology”, Expository Times 76 (1964) p. 28–30

Fitzmyer J. : “Pauline Theology” The Jerome Biblical Commentary (London 1968) p. 805

Kähler M. , The Socalled Historical Jesus and the Historic Biblical Christ, (Philadelphia, Fortress Press 1964) p. 80 n. 11

Belief in salvation was at the very core of the Israelite religion. This soteriology was at first very narrow and nationalistic and could only gradually be reconciled with the thoroughly universalist doctrine of creation. On this of Scheffezyk L. : Creation and Providence (New York 1970) p. 5. The OT has these two focal points, the creation of the world and the exodus, the former concerns all mankind, the latter just the chosen people. Between these points there was a tension and movements of attraction and repulsion. For a discussion of this, of G. Lindeskog, “The theology of Creation in the Old and New Testaments”, in The Root of the Vine, ed. A. Fridrichsen, (London 1953) p. 11. When preaching his message of hope to exiles disillusioned by the failure of a nationalist understanding of God Deutero-Isaiah depicts the return from babylon as new exodus but transposes this new exodus in terms of a new creation “hinni osheh hadashah” (LXX idou poio kaina) (Isaiah 43:19). Creation theology is used by the prophet to universalise the dimension of redemption; belief in Yahweh as Creator serves to authenticate the message of impending salvation

Burney C. F. , The Aramaic Origin of the Fourth Gospel, (Oxford 1922) p. 43

On this point cf Pannenberg W. , “The Christological Foundation of Christian Anthropology”, Concilium 6 (1973) 86–102

Barrett C. K. , From First Adam to Last, A Study in Pauline Theology. (London 1962) p. 5

On this point cf Chadwick H. , “St. Paul and Philo of Alexandria”, Bulletin of the John Ryland's Library 48 (1965) p. 290–292 who considers it unlikely that there was any formal contact and prefers to see the relationship as an illustration of how both writers “fished in the same pool”

Black M. , “The Pauline Doctrine of the Second Adam”, Scottish Journal of Theology 7(1954) 173

Best E. , The Temptation and the Passion, The Markan Soteriology, Society for New Testament Studies, Monograph Series 2 (Cambridge 1965) p. 6–8

For an excellent illustration of this of Moule C.F.D. , “St. Paul and Dualism, The Pauline Conception of Resurrection” NTS 12 (1966) p. 112

For an account of this feast of de Vaux R. , Ancient Israel (London 1968) p. 490–1

Stanley D. M. , Christ's Resurrection in Pauline Soteriology, Anal. Bib. 13, (Rom 1961) p. 122

On this cf Lyonnet S. , “Péché” SDB Vol. p. 509

Danielou J. , From Shadows to Reality, Studies in the Biblical Typology of the Fathers, (London 1960) p. 19

Ellis E. , Paul's use of the Old Testament. (Edinburgh 1957) p. 96

On this point of M. Black “The Pauline Doctrine of the Second Adam”, Scottish Journal of Theology 7 (1954) 171–2

Scroggs R. , The Last Adam, A Study in Pauline Anthropology, (Oxford 1966) p. 106

Stanley D. M. , “The Last Adam”, The Way 6 (1966) 108

On this point of Gartner B. E. , “The Pauline and Johannine Idea of to Know God against the Hellenistic Background”, NTS. 14 (1967) 218

Rey B. , Créés dans le Christ Jésus, Lection Divina 42 (Paris 1966) p. 162

Hebrews 10:1 is very instructive in this connection in illustrating the contrast between eikön and skia. “For the law was but a shadow (skia) of the good things to come instead of the true form (eikön) of these realities”

Lyonnet S. , Epitre aux Romains, Salutis Verbum (Paris 1957) p. 62–66

Meir R. dated about 150 A.D. said “The dust of the first man was gathered from all parts of the earth”, quoted by W. D. Davies Paul and Rabbinic Judaism (London 1965) p. 53

On this point cf Strack H. L. Billerbeck P. , Kommentar zum Neuen Testament aus Talmud und Midrash (Munchen 1926) Vol. III p. 325

Cerfaux L. , Christ in the Theology of St. Paul, (Freiburgh 1959) p. 231 who claims that we are in the habit of reversing Paul's order. To us it seems rather that redemption is universal because sin had affected all man. But for Paul, the new life of participation in Christ's life is prior in God's intention

Dodds E. R. , Pagan and Christian in an Age of Anxiety, (Cambridge 1965) p. 35

On this point cf. Lyonnet S. , “Le sens de eph hö en Rom. 5:12 et l'exegese des Peres grecs”. Biblica 36 (1955) 436–56

Goppelt L. , “typos” TDNT Vol. VIII edited G. Friedrich (Michigan 1972) p. 252

Lund N. W. , Chiasmus in the New Testament, A study in Formsgeschichte, Chapel Hill 1942 p. 41

Schnackenburg R. , Baptism in the Thought of St. Paul (Oxford 1964) p. 31

Scroggs R. , The Last Adam (Oxford 1966) p. 89

Barrett C. K. , From First Adam to Last, A Study in Pauline Theology, (London 1962) p. 6

On this point cf Bandstra A. J. , T'“Adam” and the Servant in Philippians 2:51’, Calvin Theological Journal 1(1966) 214

On this cf Moule C. F. D. , “St. Paul and Dualism: The Pauline Conception of Resurrection”, NTS 12(1966) p. 106–107 who sees a dualism of will in terms of obedience and disobedience as central to the apostle's theology

On this point cf Kasemann E. . “The Pauline Theology of the Cross”, interpretation 24 (1970) p. 161

Schneider G. , “Die Idee der Neuschopfung beim Apostel Paulus und ihr Religions-geschichtlicher Hintergrund”, Trierer Theologische Zeitschrift 68(1958) 266

Schnackenburgh R. , Baptism in the Thought of St. Paul(Oxford 1964) p. 112

Tradition Oecumenique de la Bible (Paris 1979) ad loc

On this point cf Moule C. F. D. The Epistle to the Colossians and to Philemon (Cambridge 1962) p. 120

On the authorship of Ephesians Benoit says “Le pensée de l'epitre aux Ephesiens est trop originale, trop genialement paulinienne, pour etre rapporte a un autre que Paul. Elle utilise ceptes les epitres anterieures mais pour prolonger en une synthese qui les depasse et les couronne”. “Unite de l'eglise selon l'epitre aux Ephesians”, Studiorum Paulinorum Congressus Internationales Catholicas (Rom 1961) Vol. 1 p. 57–8. Conzelmann on the other hand while recognising that the sapiential style of both Col and Ephes creates a favourable prejudice in favour of their Pauline origin, nevertheless prefers to attribute them to a disciple of Paul “Paulus und die Weisheit”, NTS 12(1956) p. 234. For our present purpose it is sufficient to take Ephesians as a mature development of Pauline thought

Dahl N. A. , “Christ, Creation and the Church” The Background of the New Testament and Its Eschatology edited Davies W. D. Daube D. (London 1964) p. 456–7

Gen R. XXXIX 14 quoted by E. Sjoberg “Wiedergeburt und Neuschöpfung im palästinischen Judentum” Studia Theologica 4(1950) p. 53

Schneider G. , “Die Idee der Neuschopfung beim Apostel F Paulus und ihr religios-geschichtlicher Hintergrund”, Trierer Theologische Zeitschrift 68(1958) 266

Cerfaux L. , Christ in the Theology of St. Paul, p. 276. (Freiburg 1959)

McNamara M. , The New Testament and the Palestinian Targum to the Pentateuch. Anal. Bib. 27 (Rome 1966) p. 169

Liddell-Scott , Greek English Lexican defines katargeö as to leave unemployed, to make barren or useless or void. In the passive it means to be abolished or to be set free

Barrett C. K. , From First Adam to Last (London) 1962, p. 142

van Unnick W. C. , “with Unveiled Face: An exegesis of 2 Cor. 3:12–18”, Novum Testamentum (1963) p. 64

On this cf Feuillet, Le Christ Sagesse de Dieu d'apres les êpitres Pauliniennes. Etudes Bibliques, (Paris 1966) p. 142 W. C. Unnick, “With unveiled Face” NT 6 (1963) 167 decides in favour of “reflecting”

Dated by Eissfeldt O. , The Old Testament, An Introduction (Oxford 1965) p. 629–30 between the destruction of Jerusalem and about 130. According to Charles it is a good representative of the Judaism against which the Pauline dialectic was directed. cf R. H. Charles, “Il Baruch” in The Apocrypha and Pseudepigrapha of the Old Testament, (Oxford 1913) Vol. II p. 470

On the question of the identification of the Lord and Spirit in these verses of McNamara M. , The New Testament and the Palestinian Targum to the Pentateuch (Rome 1966) p. 182–8, who sees Lord as referring to Yahweh as in the targumic paraphrase which Paul uses at this point

Barrett C. K. , From First Adam to Last. (London 1962) p. 97

On this point cf Stewart J. S. , A Man in Christ. The Vital Elements of St. Paul's Religion. (London 1935) p. 81–82

This point is elaborated by Lyonnet S. . “Rom. 8:2–4 a la lumiere de Jeremie 31 et d'Ezechiel 35–39” in Tisserant Melanges Eugene , Studi E Testi 231. Vol. 1 Ecriture Sainte Ancient Orient. Rome 1964. p. 321–3

On this point cf Coman J. , “La presence du Christ dans la nouvelle création” Revue d'Histoire et de Philosophie Religieuses 48 (1968) 125

Schweizer E. E. . “pneuma” TDNT Vol VI edited Friedrich (Michigan 1968) p. 428

Bultmann R. , Theology of the New Testament, (London 1952) p. 335

Most scholars regard the Pastorals, that is I and II Timothy and Titus, as second-century documents. They may contain fragments of letters written by Paul, but in their main structure they are non-Pauline material which is a mature reflection of Pauline thought. On this question of Davis W. D. An Invitation to the New Testament (london 1967) p. 237

Büchsel F. , “paliggenesia” TDNT Vol 1 edited E. Kittel (Michigan 1968) p. 688

Behm J. , “anakainosis” TDNT Vol 1. p. 453

Stanley D. M. , Christ's Resurrection in Pauline Soteriology (Rome 1961) p. 153

Kasemann E. , “The Pauline Theology of the Cross” Interpretation 24 (1970) p. 159

Bultmann R. , Theology of the New Testament, London 1952 Vol. 1 p. 40

Delorme J. “The practice of Baptism in Judaism at the Beginning of the Christian Era;”, in Baptism in the New Testament edited George A. et alia (London 1964) p. 30–31

On this point of Boismard M. E. , “Baptism and Renewal” in Baptism in the New Testament edited A. George et alia p. 215–6

On this cf Benoit P. , “Pauline and Johannine Theology: A Contrast” in Word and Mystery edited Donovan L. (New York 1968 p. 221

Dahl N. A. , “Christ, Creation and the Church” in The Background of the New Testam ent and Its Eschatology” edited Davies W. D. Daube D. (London 1964) p. 430

On this point Moore G. F. , Judaism in the First Centuries of The Christian Era The Age of the Tannaim (Cambridge 1950) p. 479

Rey B. , Créé dans le Christ Jesus (Paris 1966) p. 34

On this very nuanced approach of Paul at this point of Fraser J. W. “Paul's Knowledge of Jesus: 2 Cor 5:16 once more” NTS 17 (1971) p. 307

Schneider G. , “Die Idee der Neuschöpfung beim Apostel Paulus und ihr religions-geschichtlicher hintergrund” TTz 48 (1959) 265

On this point of Manson T. W. , On Paul and John SBT 38 (London 1963) p. 651

Harrisville R. A. “The Concept of Newness in the New Testament” JBL 74(1955) p. 75. 75

Dahl N. A. , “Christ, Creation and the Church” in The Background of the New Testament and its Eschotology edited Davies W. D. Daube D. (London 1964) p. 441

On this point cf Sahlin H. , “The New Exodus of Salvation according to Paul”, in The Root of the Vine, edited Friedrichsen A. (London 1953) p. 84. also J. K. Howard, “Christ Our Passover: A Study of the Passover-Exodus Theme in 1 Corinthians” The Evangelical Quarterly 41 (1969) 100–101

Scroggs R. , The Last Adam, (Oxford 1966), p. 74 also P. Stuhlmacher. “Erwägungen zum ontologischen character der kainë ktisis bei Paulus” Evangelische Theologie 1967 p. 8