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corpus-paul - Re: Social context of Galatian's suffering

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  • From: Ray Pickett <rpickett AT unidial.com>
  • To: Corpus-paul <corpus-paul AT franklin.oit.unc.edu>
  • Subject: Re: Social context of Galatian's suffering
  • Date: Mon, 12 Apr 1999 23:23:43 +0000


Mark D. Nanos wrote:

> I believe that this language, in context, does not say what it may seem to
> say when interpreted by itself, or in another context. That Paul does not
> mean this absolutely is indicated in the language of 5:3-4, for then he
> would not oppose circumcision of his gentile addressees, he would rather
> regard it with indifference. But he does not so regard it for gentiles in
> Christ. Like the inference in 3:28, which assumes that there is a real
> difference in social status in the cultural world of his time between Jews
> and Greeks, slaves and free, males and females, yet it is the way each is
> now regarded as equal within this community, this new creation of the age
> to come within the midst of this present age--with all of its
> discrimination based upon social differences--that is in view.

Mark,
This is a good point which I agree with entirely. If neither
circumcision or being foreskinned matter in an absolute sense, then Paul
would have no argument to make. I doubt that many of Paul's statements
can be taken as "absolute", and yet I am inclined to take Paul, on one
level anyhow, as saying what he meant and meaning what he said. What I
think he meant in this context is that neither circumcision or being
foreskinned matters relative to paricipation in the transnational
community of people baptized into Christ (the new identity marker) God
is creating through the Spirit.

However, there is a sense in which crucifying the flesh with its
passions and desires (5:24) is set over against inscribing the flesh of
the penis. This is another reason I take Paul's struggle to be over
pagans and not proselytes. I think Paul is operating with a typical
caricature of gentiles as "sinners" (2:15). I don't think the language
of the letter language gentiles who are at the final stage of the
process of becoming Jews. Indeed, I would go so far as to transfer
Stowers' argument regarding Romans to Galatians, namely that Paul's
gospel is directed to gentiles and addresses one of the main topics of
debate in hellenistic culture, the passions. Instead of indulging one's
desires, those who belong to Christ bear oe another's burdens and so
fulfill the law of Christ. When you get down to essentials, I don't
think the "law of Christ" is materially different that the heart of
Torah. The difference is the Spirit.

I don't think you and I differ that much in how we are conceiving of
Paul as a Jew and his relationship to Judaism. In fact, there isn't much
you have said that I would take issue with. I guess I imagine that more
conservative Jews would be more troubled by Paul than you do. The main
difference in our views, I think, is that I imagine Paul to be mucking
about with pagans and you think, in Anatolia anyhow, that Paul is
dealing with gentiles who are about to complete the proselyte process
and become circumcised. Is that how you see it?

Regards,
Ray Pickett
Lutheran Seminary in the Southwest




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