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Expanded version of a collection of essays published elsewhere previously between 2005 and 2008, plus one new essay published here for the first time.
Scholars generally apply the New Testament Greek terms sōma 'body', pneuma 'spirit', psychē 'soul', and kardia 'heart' to the individual. But what is Paul is referring to with these terms? Dr Chen explores the whole picture. He illustrates that these terms carry social and corporate dimensions, focusing on community or communal unity, thus emphasising the place of the human person within the ecclesial community. Chen's helpful contribution to our understanding of Paul continues in the growing tradition of Moisés Silva, David Black, Stanley Porter, Joel Green, and others, using discourse linguistic principles to refine our understanding of biblical texts. His integrated investigation of the semantic, syntactic, and pragmatic features of Paul's anthropological terms in the context of the entire epistles in which they are used rightly challenges us to rethink all that Paul is referring to with these terms--which in turn will challenge us to rethink Paul's understanding of the Church and, indeed, of the entire Gospel message. Dr Sunny Chen (PhD, University of Divinity, Melbourne, Australia) currently teaches New Testament Greek at Pilgrim Theological College, Melbourne. He is the Chaplaincy Coordinator at The University of Melbourne, and an Honorary Researcher at the University of Divinity.
In this study, Sarah Harding examines Paul’s anthropology from the perspective of eschatology, concluding that the apostle’s view of humans is a function of his belief that the cosmos evolves through distinct aeons in progress toward its telos. Although scholars have frequently assumed that Paul’s anthropological utterances are arbitrary, inconsistent, or dependent upon parallel views extant in the first-century world, Harding shows that these assumptions only arise when Paul’s anthropology is considered apart from its eschatological context. That context includes the temporal distinction of the old aeon, the new aeon, and the significant overlap of aeons in which those “in Christ” dwell, as well as a spatial dimension that comprises the cosmos and the powers that dominate it (especially sin and the Holy Spirit). These eschatological dimensions determine the value Paul attaches to any particular anthropological “aspect.” Harding examines the cosmological power dominant in each aeon and the structures through which, in Paul’s view, these influence human beings, examining texts in which Paul discusses nous, kardia, and sōma in each aeon.
La 4e de couverture indique : "For the Apostle Paul, humans do not identify and act on their own but are constituted, in part, by relationships. Samuel D. Ferguson shows that, according to Paul, the work of the Holy Spirit further attests to this, as Christians realize their new life through Spirit-created relationships of sonship and communal interdependence"
"This thesis examines Paul’s anthropological terms, σῶμα, ψυχή, πνεῦμα, and καρδία, using aspects of the method of discourse analysis. It argues these terms often connote social and corporate dimensions of the human person, pointing to communal relationship, social identity, and corporate unity. Although not every single occurrence of these terms carries a corporate and relational reference, many occurrences form a coherent thematic meaning and point in that direction. This thesis casts doubt on the grammatical category of the ‘distributive singular’, preferring to read key texts as examples of Paul’s relational anthropology. It indicates that Paul’s anthropology shows less concern for the ontological nature of the human person. Instead, he uses anthropological terms to focus on the place of the human person within the ecclesial community. This thesis therefore proposes that reflection on the nature and identity of the human person should take the notions of communal relationship and social identity into serious consideration"--University of Divinity document repository.
In the latest edition of their popular overview text, Erickson and Murphy continue to provide a comprehensive, affordable, and accessible introduction to anthropological theory from antiquity to the present. A new section on twenty-first-century anthropological theory has been added, with more coverage given to postcolonialism, non-Western anthropology, and public anthropology. The book has also been redesigned to be more visually and pedagogically engaging. Used on its own, or paired with the companion volume Readings for a History of Anthropological Theory, Fourth Edition, this reader offers a flexible and highly useful resource for the undergraduate anthropology classroom. For additional resources, visit the "Teaching Theory" page at www.utpteachingculture.com.
This study explores the relationship between the individual person (the self), the divine, and other people in the writings of the apostle Paul and the Roman Stoic Epictetus. It does so by examining self-involving actions expressed with reflexive pronouns (myself, yourself, etc.) in various kinds of sentences: for example, “Examine yourself” and “You do not belong to yourself.” After situating the topic within the fields of linguistics and ancient Greek, the study then examines the reflexive constructions in Epictetus’s Discourses, showing that reflexive texts express fundamental aspects of his ethic of rational self-interest in imitation of the indwelling rational deity. Next, the investigation examines the 109 reflexive constructions in Paul, providing an exegesis of each reflexive text and then synthesizing the results. Paul’s reflexive phrases are essential statements of his theology and ethics, expressing an interconnected narrative Christology, narrative apostolic identity, and narrative ethic. Most importantly, the study finds that for Epictetus, concern for others is a rational means to self-realization, whereas for Paul, concern for others is a community ethic grounded in the story of the indwelling Christ and is the antithesis of self-interest.