Doctoral Work / Galatians

Quick thoughts, before I forget, on Galatians 2.20 and παραδίδωμι

ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ ⸂υἱοῦ τοῦ θεοῦ⸃ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. – Galatians 2.20 I need to write this down to clear it up some and to have on recall for later. So… As you know, my dissertation proposes a unique model of atonement in Galatians based on Jesus’s voluntary death — he voluntarily surrendered himself to die for/in order to bring about/X the new creation/covenant. I usually just drop the suicide bomb. While I will explain the actual

Church History / Galatians

Marius Victorinus on Christ as Liberator

This is from the first Latin commentary on Paul’s works, specifically at Galatians 2.20–21: But as I now live in the flesh, I live in the faith of God and Christ. This is truly to live spiritually: that although one lives in the flesh, one does not live on account of the flesh or based on the flesh. Rather, one lives to God and to Christ by faith in them. This is what it means to live spiritually: to meditate on Christ, to speak of him, to believe him, to direct one’s desires toward him; to flee the world, to

Church History / Doctoral Work / Galatians

Some writers on Galatians 3.13 and the curse

I am doing some work on Galatians 3.13 in early Christian writers. I’ve included Philo and the Epistle of Barnabas in here as well for various reasons. They, like Paul, are interpreting Deuteronomy 21.22. The others are interpreting Paul. St. Ambrose: As, then, He was made sin and a curse not on His own account but on ours, so He became subject in us not for His own sake but for ours, being not in subjection in His eternal Nature, nor accursed in His eternal Nature. “For cursed is every one that hangeth on a tree.” Cursed He was,

Doctoral Work / Galatians

Timeline of Galatians from St. Irenaeus to St. Jerome

Sorry for this, but I want to put it out there for a few reasons. It helps me in working through this dissertation thing so I don’t have to keep notes scattered around I’m asking for your help in finding anyone I have missed. I am writing a section on Galatians in patristic thought, limiting it it c. St. Augustine (don’t worry, the “Sts” are dropped in the official document) because St. Augustine is the one I blame for changing a few things which leads us away from being able to read  better St. Paul’s Epistle to the Galatians. Three

Galatians / Irenaeus

Good Stuff from St. Irenaeus on St. Paul (inspiration, rhetoric)

Holy cow. I love this sort of stuff. St. Irenaeus is fighting off Marcion and attempting to explain some things about St. Paul’s writing. Here, he cites Galatians 3.19. The Iion from Lyons writes, From many other instances also, we may discover that the apostle frequently uses a transposed order in his sentences, due to the rapidity of his discourses, and the impetus of the Spirit which is in him. An example occurs in the [Epistle] to the Galatians, where he expresses himself as follows: “Wherefore then the law of works? It was added, until the seed should come

Doctoral Work / Galatians

is Galatians written against the Roman imperial cult?

What follows is an unedited portion of my dissertation. In the larger context, I am trying to establish that the particular image for the death of Christ would have been known by the people(s) of Galatia. In the end, I believe the image would have been, but the use of an image does not mean St. Paul was writing against the image, rather, like others, he was using the image familiar to others — an image that carried significant weight. Admittedly, I am more surprised over the connection between Galatians and the Celts, not the mention human sacrifice.  Recent Scholarship on The Imperial


Why Jesus is not a Scapegoat (Leviticus 16.6 is not in Galatians 3.13)

This is due to my dissertation which at some point may be completed or even, one day, started on. This is more of an exercise to put some words down on paper.  The use of the scapegoat image is prevalent in describing Paul’s intention in Galatians 3.10–14; however, to do so leaves us open to the possibility of a God who has sinned, or at the very least, a God who has previously offered a sacrifice for himself before he offered Jesus as the scapegoat. Martyn writes, By using this linguistic pattern the early Christian who formulated the confession quoted in 2