The topic of this Doctor's thesis is âThe negative connotation of the concept
heathen/paganâ. Misinterpretations and translation errors in the NT illustrated
by the Pauline writingsâ. It is an attempt to examine in a more differentiated
fashion those parts of the New Testament, which have a long history
of theological discussion, and protect them against one-sided and narrow
interpretation.
Upon closer examination of present academic research of the New Testament
it can be noted that the German, French, Netherlands, Afrikaans and
Anglo-American translations of the Greek term e;qnh are very irregular.
Various commentaries ignore a full discussion of this term. The decision in
favor of a specific translation appears to be made without careful consideration.
Often non-Jews are labeled as heathen or pagan without considering
the connotations of these terms under lexematic aspects, or the change in
linguistic usage. The effects of the negligent rendering of the term e;qnh can
be seen in the various fields of theology and its disciplines, particularly missiology
and religious studies.
The purpose of this doctor thesis is to provide a systematic, theological and
hermeneutical contribution to this field of study. This is evident in the expression
that is preferred in this study The Pauline understanding of non-
Jewish non-Christians, which does not automatically bestow theological
reflections on foreign religions.
Besides the historical-philological consideration of the terminologies, which
Paul uses to refer to non-Jewish non-Christians, the author analyzes basic
theological concepts and semantic problems. The semantic examination of
non-Jewish non-Christians can be divided into three main aspects. The
terms Paul uses to determine this group of people, a;dikoj, a;pistoj and e;qnh have a negative connotation, i.e., lawlessness, unbelief, sin, idolatry, enmity
with God and ethical demoralization.
In analyzing the term a;dikoj, it can be determined that Paul himself disposes
of certain patterns of judgement also known to the ekklesia, which he
chooses.
With avkrobusti,a Paul adopts the Jewish classification of humankind, which
anticipates ethnic-religious collectives, and maintains the predestination of
Jewish people symbolized by circumcision of the praeputium and the law
corpora.
However, Paul balances this polarity by Abrahamic sonship and the promises
of salvation originally given to Israel as something which is available to
all believers. This is based on Christ's death and resurrection for all humankind.
It is no longer man's relationship to the law, i.e., the law-corpora, that
distinguishes the sinners from the righteous, but man's position to the kerygma
of the Kyrios1588 that determines salvation. Because the act of reconciliation
through Christ includes and applies to non-Jewish non-Christians,
Paul sees himself as an apostle to the non-Jews, the apostle of the Gentiles,
who is committed to preach the gospel despite the imminent dangers of
death. Unlike the rabbis, he no longer proclaims separation, but inclusion,
for example instead of fearing defilement he sits at the table with non-Jews.
The results of this doctor thesis offer a carefully analyzed modification of
the traditional Jewish treatment of non-Jews in the context of mission. Paul
himself being a Hellenist reflects the Hellenistic classification of humankind by using the terms ba,rbaroj and {Ellhn. He does not defame or polemize
the hellenistic culture with his use of the term pagan.
The presentation of Paul's view of the pagans would be incomplete without
referring to the knowledge of God's law outside of the Thorah as seen in the
context of Romans:
â19 dio,ti to. gnwsto.n tou/ qeou/ fanero,n evstin evn auvtoi/j o` qeo.j ga.r auvtoi/
j evfane,rwsenà 20 ta. ga.r avo,rata auvtou/ avpo. kti,sewj ko,smou toi/j
poih,masin noou,mena kaqora/tai( h[ te avi<dioj auvtou/ du,namij kai. qeio,thj( eivj
to. ei=nai auvtou.j avnapologh,touj( 21 dio,ti gno,ntej to.n qeo.n ouvc w`j qeo.n
evdo,xasan h' huvcari,sthsan( avllV evmataiw,qhsan evn toi/j dialogismoi/j auvtw/n
kai. evskoti,sqh h` avsu,netoj auvtw/n kardi,aâ1589 and âo[tan ga.r e;qnh ta. mh.
no,mon e;conta fu,sei ta. tou/ no,mou poiw/sin( ou-toi no,mon mh. e;contej
e`autoi/j eivsin no,mojâ1590.
The natural revelation of God, referred to by Paul in Rom. 1:19f. and 1 Cor.
1:21, âevpeidh. ga.r evn th/| sofi,a| tou/ qeou/ ouvk e;gnw o` ko,smoj dia. th/j sofi,aj
to.n qeo,n( euvdo,khsen o` qeo.j dia. th/j mwri,aj tou/ khru,gmatoj sw/sai tou.j
pisteu,ontajâ1591, and the worship connected with it - a reference to the pagan
cult - appear in Paul's eyes to be dominated by sin and demons, rather
than pagan ethics.
Paul describes the absolute ethical demoralization of the transgressors in
Rom. 1:21ff. and explains the disregard of the basic principles of human
social life by the dishonoring of the creator and his judgement. Nevertheless he concedes that non-Jews1592 do not only have a knowledge of God's demands1593
but are also called to give an account for those demands.
While Paul does not support a pagan way of life1594 he maintains that there
remains a high degree of common ethical standards which are required for
Christian and non-Christian alike1595.
Since the demands of morality as they are perceived by non-Christians are
actually the demands of God, Paul can quote non-Christian ethical
sources1596, and claim universally valid norms for social life. For instance,
in Phil. 4:8, âTo. loipo,n( avdelfoi,( o[sa evsti.n avlhqh/( o[sa semna,( o[sa di,kaia(
o[sa a`gna,( o[sa prosfilh/( o[sa eu;fhma( ei; tij avreth. kai. ei; tij e;painoj(
tau/ta logi,zesqeâ, Paul uses a conventional catalogue of virtues utilizing
expressions of popular philosophy. The theological justification for the critical
assumption of antique ethics lies in the declaration of these moral demands
by God himself. For example the uninhibited fellowship with non-
Christian neighbors as well as the freedom to eat their foods is based on the
fact that God is their creator1597:
âPa/n to. evn make,llw| pwlou,menon evsqi,ete mhde.n avnakri,nontej dia. th.n sunei,
dhsin 26 tou/ kuri,ou ga.r h` gh/ kai. to. plh,rwma auvth/jà 27 ei; tij kalei/
u`ma/j tw/n avpi,stwn kai. qe,lete poreu,esqai( pa/n to. paratiqe,menon u`mi/n
evsqi,ete mhde.n avnakri,nontej dia. th.n sunei,dhsinÃâ The adoption of extra-Christian paranesis indicates a knowledge of an universal
law given by the creator to which all people are subject. Although
non-Christians are considered subject to demonic powers, they are God's
creatures.
The author of this thesis was unable to determine a consistent usage of the
term heathen, or pagan and the term world. Paul is also disposed to use a
certain pattern known to the churches, which he uses depending on intent
and context. His balanced differentiation corresponds to evn sarki. mh. ouv
kata. sa,rka. All Christians live among non-Christians, i.e., in the world, and
are subject to the state's authority and laws. They cannot leave the world but
are not to conform to it either. They are to maintain existing contacts and
social customs, but they are not defile their sanctified bodies1598. The goal is
to live at peace with everyone. Non-Christians can be won to Christ if they
are treated with consideration by Christians1599. Paul emphasizes segregation
only when the sanctity of the body of Christ and body of the individual
believer are in jeopardy1600.
He is opposed to ascetic withdrawal out of concern for the salvation of non-
Christians and the disregard of the great commission.
This doctor thesis puts into a new light the polemics adopted from Judaism
and effectively enforced by Christianity. Paul uses the same argumentation
against both Jews and non-Jews. In some instances pagans are even presented
as a contrast to and a model for the churches: â{Olwj avkou,etai evn
u`mi/n pornei,a( kai. toiau,th pornei,a h[tij ouvde. evn toi/j e;qnesin( w[ste
gunai/ka, tina tou/ patro.j e;ceinâ1601. Non-Jewish non-Christians are by no means distinguished from the rest of humankind by their utter moral depravity.
Based on the New Testament, this enforces the need to abandon the
terms âpaganâ and âheathenâ as ethnographic-religious denotations.
Paul does not give specific rules for relating to Jews or non-Jews. He does
identify certain privileges the Jews have based on their predestination,
which he views as God's love for the Jewish nation rather than a guarantee
of their salvation.
For a comprehensive systematic-theological evaluation, the Zwei-Reiche-
Lehre1602 serves as a basic frame of reference. Furthermore, additional data
from the Old and New Testaments is needed in order to continue an examination
of the effects of the history to theological traditions related to missiology
and religious studies.
| Identifer | oai:union.ndltd.org:netd.ac.za/oai:union.ndltd.org:ufs/oai:etd.uovs.ac.za:etd-12122007-082532 |
| Date | 12 December 2007 |
| Creators | Vindigni, Giovanni |
| Contributors | Prof DF Tolmie |
| Publisher | University of the Free State |
| Source Sets | South African National ETD Portal |
| Language | en-uk |
| Detected Language | English |
| Type | text |
| Format | application/pdf |
| Source | http://etd.uovs.ac.za//theses/available/etd-12122007-082532/restricted/ |
| Rights | unrestricted, I hereby certify that, if appropriate, I have obtained and attached hereto a written permission statement from the owner(s) of each third party copyrighted matter to be included in my thesis, dissertation, or project report, allowing distribution as specified below. I certify that the version I submitted is the same as that approved by my advisory committee. I hereby grant to University Free State or its agents the non-exclusive license to archive and make accessible, under the conditions specified below, my thesis, dissertation, or project report in whole or in part in all forms of media, now or hereafter known. I retain all other ownership rights to the copyright of the thesis, dissertation or project report. I also retain the right to use in future works (such as articles or books) all or part of this thesis, dissertation, or project report. |
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