Paul's contestation of Israel's (ethnic) memory of Abraham in Galatians 3
This essay proposes an explanation for the prominent role of Abraham in Galatians 3. While the view of existing scholarship that Paul is responding to a case being made by his opponents is accepted, there are difficulties with the current proposals. Paul's opponents are not likely to have invok...
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| Format: | Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Sage Publications
2006
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| In: |
Biblical theology bulletin
Year: 2006, Volume: 36, Issue: 1, Pages: 23-34 |
| Standardized Subjects / Keyword chains: | B
Bible. Galaterbrief 3
/ Abraham, Biblical person
/ Collective memory
/ Jews
/ Ethnic identity
/ Israel (Theology)
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| IxTheo Classification: | BH Judaism CC Christianity and Non-Christian religion; Inter-religious relations HC New Testament |
| Further subjects: | B
Socio-historical exegesis
B Memory B Bible. Galaterbrief 3 |
| Summary: | This essay proposes an explanation for the prominent role of Abraham in Galatians 3. While the view of existing scholarship that Paul is responding to a case being made by his opponents is accepted, there are difficulties with the current proposals. Paul's opponents are not likely to have invoked Abraham as part of a theological case, or because of his connection with circumcision or with blessings. An explanation is needed which focuses on the question of Abrahamic descent in the totality of its dimensions. By adopting aspects of theories of ethnicity, social identity and, above all, collective memory, it is argued, first, that Abraham was central to the ethnic identity and collective memory of first century Judeans and that Paul's opponents were offering his converts the exalted status of Abrahamic descent as a reward for becoming Judeans through circumcision. Second, Paul's argument in Galatians 3 represents a fundamental contestation of this memory. He formulates a counter-memory for installation in the hearts and minds of his audience. He does this by arguing that the "seed" or descendants of Abraham to whom God had made promises were not Judeans but rather Christ and those who were one with him in baptism. Thus he wrenches the prize that was Abraham from the Judeans and lodges it among his mixed congregations of non-Judean and Judean Christ-followers. The audacity of Paul's enterprise is evident in his leaving no room for Judeans who had not found faith in Christ to be Abraham's descendants, a radical position from which he would later withdraw in Romans 4. |
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| ISSN: | 0045-1843 |
| Contains: | In: Biblical theology bulletin
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