Epistle to the Ephesians

How was the relation between social identity and behavior norms constructed in the early Christ-movement? How did the Christ-believers in the early Christ-movement experience their identity “in Christ” as both causing and requiring certain behaviors?
The purpose of this study is twofold: First, I will discuss how the cognitive sciences can provide a theoretical framework to answer the questions above. The aim is to provide an analytical perspective, which is founded on cognitive research on how human minds handle identities and behavior norms. Second, I will apply this framework to the Pauline letter to the Ephesians in order to present a new understanding of the letter, particularly of the relation between identity and behavior norms as expressed in the text. In the analysis of Ephesians, I will also discuss the potential group dynamic effects of Ephesians, assuming hypothetically that its construction of identity and behavior norms was embraced by local communities of Christ-believers.

Ephesians 2:11-22 is not only the heart of the book of Ephesians but is also central in understanding Pauline Christology and ecclesiology. Through an exegetical analysis of Ephesians 2:11-22, this article explores how the Gentile and Jewish believers in Christ have been reconciled to God and one another, thus creating one new community. The pericope situates Jesus at the center of this newfound unity and peace. Paul argues that the Gentiles were formerly separated from Christ and alienated from Israel (vv.11-12). But now, through the blood of Christ, they have been brought near (v.13) and united with the Jews into a new community. Consequently, the saved Gentiles and saved Jews are now fellow citizens and members of God's household (vv.19-22). The implication of this act of reconciliation is a peaceful and united church where alienation, cultural prejudices, disunity, and discord do not exist. Through Christ, there is peaceful coexistence and unity in the one new multiethnic community, the church.

Der Artikel untersucht antike Atheistenkataloge nicht im Blick auf "Ursprünge" und Entwicklung des antiken Atheismus, sondern als eine spezifische Organisationsform in der klassischen Literatur. Diese Praxis diente dazu, Wissen in bestimmte Hierarchien einzuordnen und für die protreptische Rede nutzbar zu machen. Sie führte eine Reihe fester Termini in die Selbstdefinition ein, die aber auch genau umgekehrt verwendet wurden: Der Ausdruck ἄθεοι ("Atheisten")d iskreditierte andere als Anhänger einer falschen Meinung. Der Vorwurf wurde zahlreichen antiken Gruppen gemacht -von Sokratikern und Epikureern bis hin zu Juden und Christen -,deren Schriften dann ein gemeinsames Muster apologetischer Antworten bezeugen, um die Anschuldigungen zurückzuweisen. Solche protreptischen Diskurse zielten darauf, die eigene Gemeinschaft vom Etikett des Atheismus zu befreien und sich selbst als Anti-Atheisten darzustellen. Die Bezeichnung von Außenstehenden als Atheisten in frühchristlichen Schriften bricht also nicht mit einer verbreiteten kulturellen Praxis der antiken Literatur, sondern knüpft erkennbar an sie an.

Teologiczne dziedzictwo Tomasza
z Akwinu opiera się nie tylko na systematycznym wykładzie doktryny chrześcijańskiej, ale również na licznych komentarzach biblijnych. Biblijne orędzie
poddane właściwej Średniowieczu hermeneutyce stanowi inspirację i niezbędny element Tomaszowej teologii w każdej z jej dziedzin, w tym także
eklezjologii. W oparciu o tekst komentarza Listu do Efezjan w niniejszym artykule zostaje przedstawiony zarys teologii Kościoła według Akwinaty.
Dzięki analizie kluczowych pojęć teologicznych: jedność, Mistyczne Ciało
Chrystusa, dom, miasto, odsłonięty zostaje obraz wspólnoty Kościoła, który
Tomasz z Akwinu zaczerpuje z ekshortacji św. Pawła i ukazuje w ramach refleksji teologicznej. W owym podejściu
chrześcijańska jedność reprezentuje
aspekt ontyczny, tzn. sposób egzystowania wspólnoty oraz cel tego egzystowania, który nie jest dla członków celem
ostatecznym, ale „wskazaniem” na niego. Jedność jest więc tym elementem
w eklezjologii Akwinaty, który łączy
z sobą wszystkie obrazy Kościoła. Przez
„organiczną” więź pokoju we wzajemnych
relacjach i duchową więź wiary wspólnota eklezjalna obejmuje sobą Mistyczne Ciało Chrystusa. Członki w Ciele
Mistycznym są zjednoczone przez moc
Głowy, czyli łaski Chrystusa, w sposób
aktualny bądź potencjalny i na różnych
poziomach osobistego zjednoczenia. Duszę Mistycznego Ciała stanowi Duch
Święty, który napełnia członki duchowymi darami, cnotami i charyzmatami
pochodzącymi od Chrystusa i ujawniającymi się w konkretnych członkach posiadających konkretne dyspozycje
i umiejętności. Dlatego jeśli Kościół istnieje w ochrzczonych (Chrystusowych)
to także wyraża swoją drugą, ludzką naturę, która posiada zarówno aspekt społeczny, jak i polityczny reprezentowane
przez wizje domu (jako rodziny) i państwa miasta. Ta eklezjologiczna perspektywa zwracająca uwagę również na
szczególne przejawy Chrystusowej
wspólnoty jest nie tylko interesująca, ale
też aktualna i ważna dla zrozumienia
teologicznej myśli św. Tomasza z Akwinu.

According to the Letter to the Ephesians, evangelisation of Israel is not less important than evangelisation of the Gentiles. Israel, though it has been granted several privileges as the People of Covenants (Eph 2,12), is still in need of reconciliation and peace with God and with other nations (2,3.14-17). Only by accepting the gospel of Christ Israel – together with Gentile Christians – will achieve salvation (1,13) and will become new creation (2,15) living really near to God (2,13) and having access to the Father in the Spirit (2,18). All of the faithful Israelites (not only the sons of Levi) will then have the possibility of living always in direct nearness to God as holy priests of the spiritual temple of the Lord (2,19-21). Only through the gospel Israel will finally know God’s hidden “mystery” (3,3n.9) and the unsearchable richness of God’s grace (3,8) and wisdom (3,10), consisting in uniting Jewish and Gentile believers into one, reconciled community of the Body of Christ (3,6).

This essay argues that the background of the temple, and particular priestly and levitical activities, explain the logic of Eph. 5.18-21. After setting this text in context and addressing various proposed backgrounds, the proposal of this essay is initially examined in relation to the imperative to be filled ἐν πνεύματι in 5.18, which I argue is a dative of content. After seeing how this fits within the temple themes of the letter, the immediate context is explored to show how similar motifs continue to emerge. In particular, the prohibition of drunkenness is seen in relation to the desire for priests to abstain from alcohol while serving in the temple. The worship that ensues in the first four participles (5.19-20) that are dependent on the imperative to be "filled" (5.18) are similarly seen to be inspired by priestly and levitical actions, since singing was primarily relegated to the temple setting and to a particular levitical office within the cult. This is then finally situated in relation to the subsequent Haustafel, which is also grammatically subordinated to the imperative in 5.18. The Haustafel contributes to this scene by highlighting how, in the domestic context of early Christian house churches, the gathering was believed to be sacred space in which the church was a temple made of priests who were filled with the Spirit and praised God. In such corporate settings of worship, drunkenness is not to be permitted.

Author: Lisa Baumert
Publisher: CBE International

Where and how we start in our interpretation of Scripture determines where we will end up. When seeking to understand the relevance of the Bible’s teaching for our lives, interpretive starting points are particularly significant. The method by which we read and derive meaning from Scripture is the fundamental determinant of the nature of the meaning we will derive.

Long, Fredrick J. “Ephesians: Paul’s Political Theology in Greco-Roman Political Context.” Pages 255–309 in Christian Origins and Classical Culture: Social and Literary Contexts for the New Testament. Edited by S. E. Porter and A. W. Pitts. The New Testament in its Hellenistic Context. Leiden: Brill, 2012.

There are four ways in which the phrase ―θαζαξίζαο ηῷ ινπηξῷ ηνῦ ὕδαηνο ἐλ ῥήκαηη‖ has been interpreted by several scholars. These are the following: (1) baptism imagery, (2) redemption imagery, (3) cleansing by the Word, and (4) cleansing through the Holy Spirit. Due to the different interpretations that exist of the phrase ―θαζαξίζαο ηῷ ινπηξῷ ηνῦ ὕδαηνο ἐλ ῥήκαηη‖ in Eph 5:26, there were three objectives of this study. First, this study sought to understand the meaning of this phrase using historical-grammatical method of analysis. Second, an analysis of the broader context of the passage in the other significant passages, in the New Testament, and the Old Testament was conducted to understand the broader context of washing. Third, some implications were drawn of the findings of the study.
The meaning that was determined from the analysis of the passage was a cleansing imagery that points to Christ’s salvation and redemption, as proclaimed by the word God. This was consistent with the syntactical and the grammatical analysis, the context of the passage, and the context of Ephesians. Paul was seen to be comparing the sacrificial love of Christ towards the church, in His death, with the love that the husband’s should have for their wives. This expression was preferred above all the other interpretation.
The major contribution was also seen in the biblical context, where washing was used primarily as a metaphorical imagery of the cleansing that Christ gives, to those who believe in the New Testament. Second in the Old Testament, washing in relation to moral impurity was related to repentance and cleansing imagery as well. Though it was clear that no ablutions could cleanse one of their moral impurities, the washing that was effected by God upon believers was seen as having a cleansing effect to their moral iniquities. Furthermore, some texts suggested a messianic hope of this cleansing, which was to be fulfilled in Jesus. There were also some theological implications that were seen as the result of the study. These were in relation to some themes in soteriology, especially in relation to baptism. Second, some implications were seen in the roles of husband and wife.

In searching of senses of Holy Scripture. St. Thomas’ Super Epistolam ad Ephesios and selected modern exegetical interpretations of Eph. 5:1-2

Peper language: polish

Referat wygłoszony 21.04.2015 na międzynarodowej konferencji pt. The Biblical Exegesis of Thomas Aquinas and its Contemporary Relevance.