A Postmodern Reading of Paul’s Letter to the Romans and Its Disclosure of a New Image of God and a New Understanding of Salvation
Under a hermeneutics of disclosure that prioritizes a subjective “ready-to-hand” relationship with the biblical text and, concomitantly, the ontological realities of solicitude and the knowing of a priori understanding, this article interprets Rom 1:17 and Gal 3:15–19 utilizing the literary-critical...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Sage Publ.
2012
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| In: |
Theology today
Year: 2012, Volume: 69, Issue: 2, Pages: 197-212 |
| Further subjects: | B
solicitude
B God’s justice B testament of inheritance B Hermeneutics B Disclosure |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a Under a hermeneutics of disclosure that prioritizes a subjective “ready-to-hand” relationship with the biblical text and, concomitantly, the ontological realities of solicitude and the knowing of a priori understanding, this article interprets Rom 1:17 and Gal 3:15–19 utilizing the literary-critical principles of a close reading of the text and consistency building. Paul’s perspective in Rom 1:17 is that the gospel, not the law, discloses God’s justice and its movement, “out of trust into trust,” is interpreted in relation to Gal 3:15–19 and the testament of inheritance that God established with Abraham and his seed, Christ. The law is relegated to a codicil, constituted by angels and added to the testament of inheritance through Moses’ mediation between God and Israel at Sinai. Its function is to raise to consciousness the infection of sin (hamartia) and to serve as the guide to Christ, the end of the law. Christ, the testamentary heir, fulfilled its conditions by eradicating sin and making the benefits of the testament universally available. Accordingly, the phrase, “out of trust into trust,” implies the movement “from the trust of Abraham into the trust of Christ” and establishes the possibility of actualizing the justice of God and delivering the creation from its corruption. Luther and Calvin’s formulation of a law-oriented gospel, combined with their adoption of Augustine’s doctrine of original sin—that continues to dominate the interpretation of Romans—limited salvation to God’s accreditation of dikaiosynê (usually translated as “righteousness”) to those who receive Christ into their lives. Their theology of atonement, determined by their law-oriented gospel, presupposed a punitive God who was compelled to inflict the punishment of law-transgressing humanity upon God’s Son in order to satisfy God’s law-directed retribution. The result: a gospel of individual salvation without commitment to the actualization of God’s justice. | ||
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