The curse of the law and the cross:

مرکز و کتابخانه مطالعات اسلامی به زبان های اروپایی

منو

" The curse of the law and the cross: "
A. B. Caneday

Document Type	:	Latin Dissertation
Language of Document	:	English
Record Number	:	1112703
Doc. No	:	TLpq304007079
Main Entry	:	A. B. Caneday
Title & Author	:	The curse of the law and the cross:\ A. B. Caneday
College	:	Trinity Evangelical Divinity School
Date	:	1992
student score	:	1992
Degree	:	Ph.D.
Page No	:	386
Abstract	:	Paul's antithesis between usd\pi\acute\iota\sigma\tau\iota\varsigmausd and usd\acute\varepsilon\rho\gamma\alpha\ \nu\acute o\mu o\upsilonusd in Gal 3:1-14 unpacks the affirmation of his propositio--"If righteousness comes through the law, then Christ died gratuitously" (2:21). He renounces, not "human action," but the Mosaic law itself as the objective basis of righteousness before God. It is usd\pi\acute\iota\sigma\tau\iota\varsigmausd Xusd\rho\iota\sigma\tau o\tilde\upsilonusd, i.e., Christ's faithfulness, that grounds justification not "works required by the law." Chapter Two engages a range of diverse interpretations of Paul's antithesis. To gain as clear an understanding of Paul's viewpoint on the Galatian conflict as possible is crucial, so Chapter Three argues that the prerequisite of interpretation is to accept Paul's privileged perspective upon the Galatian crisis. Because the OT plays a major role in Gal 3:1-14, Paul's guiding hermeneutical axioms are addressed in Chapter Four. The chapter proposes that his usd\pi\acute\iota\sigma\tau\iota\varsigma\acute\varepsilon\rho\gamma\alphausd usd\nu\acute o\mu o\upsilonusd terminology in Gal 3:1-14 contextualizes his Christ-Torah antithesis in terms of two convenants that represent two distinct epochs in redemptive history--the messianic age and the law respectively--that are separated by the cross. Chapter Five suggests that the chiastic structure of Gal 3:1-14 focuses on the law as an instrument of curse (3:10) and on Christ as redeemer from that curse (3:13) and confirms that the cross is the central focus of Paul's argument just as his initial inquiry concerning "Jesus Christ crucified" (3:1) also infers. Various interpretations of usd\acute\varepsilon\rho\gamma\alphausd usd\nu\acute o\mu o\upsilonusd usd\pi\acute\iota\sigma\tau\iota\varsigmausd are considered with an excursus devoted to usd\pi\acute\iota\sigma\tau\iota\varsigmausd 'Iusd\eta\sigma o\tilde\upsilonusd Xusd\rho\iota\sigma\tau o\tilde\upsilonusd (2:16) as the referent of usd\pi\acute\iota\sigma\tau\iota\varsigmausd. Chapter Six probes Gal 3:6-9 for its development of usd\pi\acute\iota\sigma\tau\iota\varsigmausd as the messianic fulfillment of God's promise to Abraham (3:8) in contrast to the Mosaic law. Paul's negative corollary (Gal 3:10-12) with proofs drawn from the OT (Hab 2:4; Lev 18:5) is examined in Chapter Seven. Chapter Eight considers how Christ is the resolution to two problems raised by Paul's discussion: (1) How Gentiles can receive "the blessing of Abraham" without becoming his sons by circumcision; and (2) What hope Jews have, since the law is powerless to bless but only curses (Gal 3:13-14). Christ not only redeemed Jews from the law's curse, he also removed the impediment that stood between God's sworn promise to bless the Gentiles (3:6, 8) and its fulfillment. Thus, by virtue of becoming "Israel's Redeemer," Christ Jesus became the "Savior of the world." By dying to the law he brought it to its teleological fulfillment and established an equal footing before God for Jew and Gentile alike.
Subject	:	Bible
	:	Philosophy, religion and theology
	:	Theology