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While the basis oppositions differ Ps. It is ultimately based on a reinterpretation of what constitutes the identity of the ingroup: nothing external but their inner orientation and an action that conforms to the criteria that constitute a true Greek or a true Jew. Zwar unterscheiden sich die Basisoppositionen Ps.

bisher gelesen und bewertet (108)

I hope to be able to write at least one Monday blog post each month. Best, Wayne. Dieter T. Roth ; Fortress Academic, ; cf. German Version , I focused on tracing some key lines of thought in this work and engaging critically with his treatment of the topic of freedom. In this post, my goal is to flag up his treatment of present and aorist imperatives, with the goal of learning from others.

Here are the two key quotations:. A few examples can help illustrate the difference. For instance, cleaning out the old leaven 1 Cor or marrying 1 Cor are formulated with an aorist in order to express the desired entrance into an action.


Hence, I would be very interested to know whether the Greek Grammar Gurus of the facebook- and blogosphere would affirm or criticize Zimmermann with respect to this point, i. Am I understanding Aubrey correctly here? For a complete list of my blog posts, please see here. German Version. Let me begin with a reading suggestion. Instead we discover a multiplicity of norms, deliberative judgments, and nuanced claims to validity. First, as elsewhere e. Second, Zimmermann provides a very helpful discussion of recent debates—esp.

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Without going into detail, let me point out two features of this chapter that I appreciated. First, Zimmermann develops an analytical grid that brings more of the Pauline material into view than is usually the case by incorporating seven different perspectives or points of view, namely 1. The Medium of Ethics: Moral Language, 2. Ethics and Social Reality: Lived Ethos, 8. In terms of specifics, I particularly enjoyed his inclusion of sections on Mimetic Ethics and Doxological Ethics Second, in addition to entering into dialogue with relevant discussions in New Testament scholarship e.

On the one hand, I think that there is much to commend in his discussion. The norm of freedom itself is not that from which making oneself a slave is derived. This is precisely the case when, stated negatively, there is a danger that the congregation would suffer as in 1 Cor or, stated positively, when the congregation can be encouraged as in 1 Cor Freedom is no longer the highest norm guiding conduct.

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As already hinted at in the clauses of 1 Cor and , freedom is determined by and limited through certain consequences of behavior. In 1 Cor Paul affirms that he is free, and he never takes claim this back. On the contrary, he appears to think that he remains free.