The Lord of Peace: Christ Our Peace in Pauline Theology

Michael J. Gorman
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引用次数: 1

Abstract

Despite ongoing contemporary efforts by such New Testament scholars as Willard Swartley in the U.S., Pieter de Villiers in South Africa, and William Campbell in the U.K., the claim that peace is central to Pauline theology (including Christology) and ethics has not been universally acknowledged, as evidenced in even some of the most recent and most comprehensive treatments of Paul. N.T. Wright's new book, Paul and the Faithfulness of God, however, begins to correct this deficiency. This article will review a portion of the evidence in Paul for Jesus as both (1) the crucified and resurrected Messiah who inaugurated God's promised eschatological peace and (2) the present Lord who continues to form each ἐκκλησία into a peaceful, peacemaking community. In each role, Jesus is both the source and the shape of God's shalom. While this evidence demonstrates the centrality of peace and peacemaking to Pauline Christology, it also shows that Paul does not think of Christ as peacemaker in isolation, but only in conjunction with God the Father and the Spirit, on the one hand, and in union with the ἐκκλησία on the other.
平安的主:保罗神学中的基督我们的平安
尽管当代的新约学者如美国的斯沃特利(Willard Swartley)、南非的德维利尔(Pieter de Villiers)和英国的坎贝尔(William Campbell)不断努力,但和平是保罗神学(包括基督论)和伦理学的核心,这一说法并没有得到普遍承认,甚至在最近和最全面的保罗研究中也有证据。然而,赖特的新书《保罗与神的信实》开始纠正这一缺陷。本文将回顾保罗书中关于耶稣作为(1)被钉十字架和复活的弥赛亚,他开启了上帝所应许的末世和平;(2)现在的主,他继续将每个人都形成一个和平的、建立和平的社区。在每一个角色中,耶稣都是神平安的源头和形状。虽然这个证据表明了和平和缔造和平在保罗基督论中的中心地位,但它也表明保罗并没有孤立地认为基督是缔造和平的人,而只是一方面与父神和圣灵结合,另一方面与ν κκλησ末梢α结合。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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