Some Reflections on the Identity of ἐγώ in Rom. 7:14–25
Does ἐγώ in Rom. 7:14–25 refer to the Christian? This question, pivotal for understanding Paul's view of both man and the nature of the Christian life, has been debated throughout the history of the Christian Church. The Greek fathers generally answered ‘no’. Augustine, in his struggle against...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
Cambridge Univ. Press
1981
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| In: |
Scottish journal of theology
Year: 1981, Volume: 34, Issue: 1, Pages: 39-47 |
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Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Does ἐγώ in Rom. 7:14–25 refer to the Christian? This question, pivotal for understanding Paul's view of both man and the nature of the Christian life, has been debated throughout the history of the Christian Church. The Greek fathers generally answered ‘no’. Augustine, in his struggle against Pelagius, however, answered ‘yes’. The mediaeval Church, Luther, Calvin, and Calvinistic theology agreed. A swing of the pendulum back to the ‘pre-Christian’ view began with Pietism, and, at least on the continent, was made virtually complete with the publication of Werner Georg Kümmel's Römer 7 und die Bekehrung des Paulus in 1929. Thus in 1964 the Dutch scholar W. K. Grossouw could say ‘ … among modern exegetes an occasional one still takes up an exceptional position and understands Rom. 7:(14)–25 of the Christian existence …’ A notable more recent continental exception, though, has been the Swedish scholar Anders Nygren. A considerable number of British scholars, too, hold to the ‘Christian’ position. Notable examples would include C. E. B. Cranfield, John Murray, F. F. Bruce, C. K. Barrett, J. I. Packer, and J. D. G. Dunn. | ||
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