By Anthony C. Thiselton
This specific statement on Paul’s early letters via a good New testomony expert, presents a large variety of unique views of the way humans have interpreted, and been encouraged by means of, Paul’s first letters.
- Addresses questions in regards to the content material, surroundings, and authenticity of the 2 Thessalonian letters, drawing on responses from best students, poets, hymn writers, preachers, theologians, and biblical students through the ages
- Offers new insights into concerns they increase pertaining to feminist biblical interpretation.
- Provides a background of two-way affects, as exemplified through Ulrich Luz, Hans Robert Jauss, and Hans-Georg Gadamer
- Written by way of Anthony Thiselton, a number one commentator at the Greek New Testament
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Additional info for 1 & 2 Thessalonians Through the Centuries
Ernst Käsemann famously argued for the importance of “primitive Christian apocalyptic” for Paul (New Testament Questions, 108–37). He commented: “Without it, his [Paul’s] whole anti-enthusiastic argument would lose its heart and its meaning . . indd 16 9/2/2010 3:20:48 PM Introduction 17 to history which has already come to pass,” but the end time “has already broken” (133). His theology of the body as “that piece of the world which we ourselves are” occurs in this context (135). He concludes, “I describe apocalyptic as the mother of Christian theology” (137).
3). ” Hadewijch of Antwerp, from the Béguine movement, has been credited with writing: Ah! sweet Love, I would that I were love, And loved thee, Love, with love itself! Ah! sweet Love, for love’s sake grant That love may wholly know her love. John Huss (1371–1415) similarly urges faithfulness, as Paul urged the Thessalonians (On Simony 6, p. 247). At the conclusion of this work he brings together “our faith, hope, [and] love” (On Simony 10, p. 278). Nicholas of Cusa (1401–64) writes, “Two things only hast thou taught, O Saviour Christ – faith and love.
Let nothing move you” (322). The Reformation and Post-Reformation Eras Martin Luther (1483–1546) understands faith primarily as a personal appropriation of grace. He distinguishes it from belief (credere). To believe seems “an easy thing to many people . . But . . such faith is human, like any other mental activity of man . . James calls faith of such a kind ‘dead faith’ . . It is faith about God, not faith in God” (Epistle to the Hebrews 209, in Early Theological Works, 16). Genuine faith comes “from grace” (210).
1 & 2 Thessalonians Through the Centuries by Anthony C. Thiselton