By Mr. Richard N. Longenecker
To respond to the query of what position the hot testomony should still play within the formation and expression of Christian social morality at the present time, Richard Longenecker right here proposes a developmental hermeneutic, which distinguishes among “declared ideas” and “described practices” within the New testomony writings. / With this contrast in brain; he makes a speciality of the 3 couplets of Galatians 3:28 — “neither Jew nor Greek, slave nor loose, male nor lady” — displaying how those issues have been taken care of in early Christian suggestion and explaining their that means for us this day. In so doing, Longenecker lays a hermeneutical origin for the a lot higher dialogue of Christian social ethics.
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Additional resources for New Testament Social Ethics for Today
Slave nor free" concerns social status; and his words there depend on the reality of the distinction, whereas here they proclaim its abolition. Likewise, Paul has not dealt at all with 2 Michel, "skulhes," TDNT, VII, 449. Schlier, Der Brief an die Galater, 12th ed. (Gottingen: Vandenhoeck & Ruprecht, 1962), pp. 174-75. 3 32 New Testament Social Ethics for Today the relation of the sexes in arguing against the Judaizers at Galatia. Yet here we have the statement that "in Christ Jesus" there is "neither ...
Antioch of Syria, for example, the third-largest city of the Roman Empire (after Rome and Alexandria), was noted for its openness, sophistication, and tolerance. It became something of a melting pot of western and eastern cultures, having among its more than 500,000 inhabitants Greeks, Romans, Egyptians, Jews, Arabs, and Persians. D. D. And what was true at Antioch was also the case, to varying degrees, throughout the Roman Empire. Peoples were pitted against peoples, classes against classes, religious creeds against religious creeds~ philosophical stances against philosophical stances-yet all (supposedly) existed within a common culture and common laws.
6 Certainly Stephen's message had far-reaching implications for relations between Jews and Gentiles in the Church. But his martyrdom cut short the development of those implications for the moment, and it is difficult to argue that he himself had in mind any clear conception of a law-free gospel or the direct acceptance of Gentile Christians by Jewish Christians. Likewise, Peter is presented in Acts as making a distinctive advance in Jewish-Gentile relations through a direct ministry to Cornelius, a Roman centurion stationed at Caesarea (Acts 10:1-11:18).