Romans 8.19–22 and Isaiah's Cosmic Covenant
TL;DR: There are striking thematic and verbal parallels between Isaiah 24-27 and Rom 8. as mentioned in this paper suggest that Isaiah provides the primary source for Paul's description of the ruin and groaning of creation in Rom 8, a possibility that is strengthened by the fact that Paul elsewhere explicitly cites Isa 25.8.19-22.
Abstract: There are striking thematic and verbal parallels between Isaiah 24–27 and Rom 8.18–30 that suggest that Isaiah 24–27 provides the primary source for Paul's description of the ruin and groaning of creation in Rom 8.19–22, a possibility that is strengthened by the fact that Paul elsewhere explicitly cites Isa 25.8. If Paul has used Isaiah 24–27 in this way, it helps to explain the emergence in Romans 8 of a cosmic theme in the context of resurrection hope; it also implies that a historic ‘fall of nature’ in the traditional sense is not strictly in view, but that Paul rather considers creation to be enslaved to the effects of ongoing human sin and divine judgment. This slavery itself can be considered the result of God's decision to link the fate of the natural world and humankind through what Isa 24.5 calls an ‘eternal covenant’.
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30 May 2018
TL;DR: This article explored the use and meaning of the doxa motif in undisputed Pauline literature by examining Pauline doxa passages and found that doxa is not limited to honor, but also includes the following connotations: aesthetic beauty, riches and wealth, either figurative or literal majestic strength and weight, a visible manifestation, separateness and holiness, and a form and likeness.
Abstract: This dissertation explores the use and meaning of the doxa motif in undisputed Pauline literature. While doxa and its derivatives occur 72 times in undisputed letters and 96 times altogether in Pauline literature, the doxa motif has not received sufficient attention in Pauline studies. By examining Pauline doxa passages, the purpose of this research is to answer the following five questions: (1) What are the most significant characters and events that are attached to the doxa motif in the Jewish Scriptures? Consequently, what kind of narrative substructure, if any, do they form? (2) What are the characters and the events that are linked with doxa, and how do they relate to one another in Paul’s undisputed letters? (3) How do the characters and the substructure of the Jewish Scriptures shape the logic of argumentation in passages where Paul mentions doxa? (4) How does Paul develop and redefine the narrative doxa motif in light of the Christ-event and the contemporary context, namely in the midst of the imperial cult that he is facing? (5) How does Paul want his audience, Jews and Gentiles alike, to identify with the narrative characters in the story? While the first question provides a necessary background for my study, the last four questions guide my research. The purpose of this methodology is to strive for us to comprehend the use of doxa in Pauline thought in light of the larger sub-narrative and the characters in the narrative. Using a narrative methodology, this study suggests that Paul inherited a meaning and a doxa narrative with characters from the Jewish Scriptures. While the Hebrew word that is most commonly translated doxa is kabod, twenty-nine other Hebrew words are also translated as doxa. Thus, the semantic range of doxa is not limited to honor, but also includes the following connotations: aesthetic beauty, riches and wealth, either figurative or literal majestic strength and weight, a visible manifestation, separateness and holiness, and a form and likeness. The major character attached to doxa is the intrinsic character of the doxa of the Lord, referring to his moral character of holiness, superiority over other gods, and visible manifestation. Additionally, the Lord grants, gives and crowns doxa to Adam (i.e. humanity), to Israel, to royal kings, and to the eschatological Servant. Moreover, there was an eschatological expectation of the vindication of the doxa of the Lord through the eschatological Servant.
66 citations
Dissertation•
01 Jan 2016
TL;DR: In this paper, the authors develop a theology of the earth in a narrative framework that projects forward to the presence of this earth in the new creation throughout the Biblical narrative, identifying a triangular relationship from creation to new creation in which God, humankind and non-human creation are all inextricably linked.
Abstract: Christian mission is shaped by many things not least of which are perceptions of the created order and eschatology The nature of the transition from earth to new earth has profound consequences in that it determines understanding of how the creation fits within the purposes of God Some argue for annihilation or massive dissolution of the created order at the Parousia thereby devaluing all perceived to be doomed This earth-centred theological question of transition, and its implications for holistic mission, has not been adequately researched in its own right A comprehensive examination of the whole Canon is required: one which brings together all the relevant texts into a coherent theology of the earth that clarifies the degree to which the earthiness of the earth is integral to the new creation This original research develops such a theology in a narrative framework that projects forward to the presence of this earth in the new creation Throughout the Biblical narrative, the research identifies a triangular relationship from creation to new creation in which God, humankind and non-human creation are all inextricably linked, and in which the earth’s future is consistently presented as integral to the ultimate purposes of God The earth was subjected to corruption due to the sin of humankind but as humankind finds liberation in Christ so will the creation find freedom from all consequences of the sin of humankind The research establishes a trajectory throughout the narrative that consistently projects forward towards a full restoration of these relationships and that therefore the new heaven and new earth will be the result of a resurrection-like transformation and reconciliation of the present created order The Biblical texts normally utilized to justify annihilation or dissolution are examined carefully and found to be wanting for such claims The missio Dei includes the renewal of the whole earth as the Kingdom of God reaches fulfilment in the Parousia even as the Gospel calls persons and nations to faith Consequently, the mission of God’s people needs to be likewise holistic and conducted in such ways as to reveal and anticipate the future hope of the uniting of heaven and earth in the already begun new creation
42 citations
Dissertation•
01 Jan 2014
TL;DR: In this paper, the authors consider how Irenaeus of Lyons' Christocentric reading of protology, soteriology, and eschatology provides a useful theological framework for organizing Pauline ktisiology in a way that contributes to contemporary ecotheological scholarship.
Abstract: The primary aim of this dissertation is to consider how Irenaeus of Lyons’ christocentric reading of protology, soteriology, and eschatology provides a useful theological framework for organizing Pauline ktisiology in a way that contributes to contemporary ecotheological scholarship. This investigation builds upon recent shifts away from covenant theology and toward theological frameworks that more thoroughly consider creation themes, as well as cultural shifts toward greater ecological consciousness. Together, these shifts have contributed to the development of ecotheology as a new respected field within constructive theology. Given that creation theology has not been considered a strong thread within Pauline theology and that the Pauline corpus has not been a source for many contributions to the ecotheological discourse, this study opted for a history-of-reception approach. Irenaeus of Lyons (115-202 CE) is an exceptional example of a reader who is sensitive to both creation categories and christological texts within the Pauline corpus, and he was, therefore, a valuable resource for this study.
In order to bring the creation theology of Paul, as framed by Irenaeus, into conversation with the emerging corpus of ecotheological scholarship, this study is organized around three areas of exegetical and theological inquiry. First, it explores the structural significance of creation motifs in Pauline theology as well as their relation to Christology, soteriology, and ecclesiology. Second, it analyzes Irenaeus’ deployment of Paul in the formation of a biblical theology of creation. And third, through these exegetical and theological resources, this study suggests possibilities for how Pauline theology might contribute toward the growing corpus of ecotheology.
34 citations
Cites background from "Romans 8.19–22 and Isaiah's Cosmic ..."
...For a comprehensive list of scholars who affirm this reading, see Moo, “2008,” 77 (fn 11)....
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Dissertation•
01 Oct 2013
31 citations
01 Dec 2010
TL;DR: Tankersley as mentioned in this paper argues that penal substitutionary atonement is necessary for transformation of the created order and argues that God's righteousness is broader than covenant faithfulness, that it includes an element of retribution, and that it is intrinsic to God, including his personal inflicting of punishment upon the sinner.
Abstract: THE COURTROOM AND THE CREATED ORDER: HOW PENAL SUBSTITUTION BRINGS ABOUT NEW CREATION Lee Daniel Tankersley, Ph.D. The Southern Baptist Theological Seminary, 2010 Chair: Dr. Stephen J. Wellum This dissertation argues that penal substitutionary atonement is necessary for transformation of the created order. This assertion answers the charge that an atonement model that deals with forensic judgments, the moment of justification, and a focus on the individual serves as an obstacle to God's purpose of restoring even the created order itself. Chapter 1 examines the current setting of the debate, illustrating the need for this charge to be answered. This chapter also lays out the thesis as well as the methodology of the dissertation. Chapter 2 asks the question, "What is wrong with the created order?" This chapter demonstrates that the plight of creation is that it is held in bondage to a reign of death which is itself a manifestation of the legal verdict of condemnation that has come to individuals in Adam. Chapter 3 demonstrates that the reason numerous evangelicals deny penal substitution is because of a faulty understanding of the nature of God. This chapter argues that God's righteousness is broader than covenant faithfulness, that it includes an element of retribution, that it is intrinsic to God, and that God's wrath includes his personal inflicting of punishment upon the sinner. After examining God's nature, this chapter ends by noting the necessity and difficulty of removing condemnation from individuals. Chapter 4 illustrates how penal substitutionary atonement accounts for the removal of condemnation from individuals in a manner that is in accord with God's righteousness. This chapter also shows the biblical support for penal substitution through an examination of Romans 3:25-26; 8:3; 2 Corinthians 5:21; and Galatians 3:13. Chapter 5 demonstrates that far from making the resurrection of Christ unnecessary, penal substitution demands the resurrection because Christ dies as the condemned one on behalf of sinners. The reason the resurrection is necessary, then, is because it serves as and manifests Christ's justification. Furthermore, because Christ's resurrection serves as his legal justification and appointment as son as well as an eschatological demonstration of these legal realities, so believers legal verdict of justification and adoption as sons necessitates a demonstration of these realities in their resurrection, wherein they will be revealed as God's sons. At this time, the created order will be restored. Chapter 6 summarizes the argument of the first five chapters, notes an area of possibility for further study, and provides a brief note of conclusion. This chapter concludes that far from obscuring God's cosomological purposes, penal substitution is required for the redemption of the created order. VITA Lee Daniel Tankersley PERSONAL Born: July 21, 1978, Paducah, Kentucky Parents: James (Dan) and Judy Tankersley Married: Lillian Ann Myatt, June 3, 2000 EDUCATIONAL Diploma, Reidland High School, Paducah, Kentucky B.A., Union University, 2000 M.Div., The Southern Baptist Theological Seminary, 2004 MINISTERIAL Pastor, Cornerstone Community Church, Jackson Tennessee, 1999ORGANIZATIONAL Evangelical Theological Society
24 citations
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01 Jan 1961
47 citations
Book•
01 Nov 2002
TL;DR: The Earth Mourns: Prophetic Metaphor and Oral Aesthetic, by Katherine M. Hayes as mentioned in this paper is a review of three passages from the book of Jeremiah: 4:23-28; 12:1-4, 7-13.
Abstract: "The Earth Mourns": Prophetic Metaphor and Oral Aesthetic, by Katherine M. Hayes. Academia Biblica 8. Atlanta: Society of Biblical Literature, 2002. Pp. 286. $39.95 (paper). ISBN 1589830342. In this review it is not possible to look at her treatment of all the texts, so I will direct my comments to three passages from the book of Jeremiah: 4:23-28; 12:1-4, 7-13. Hayes argues that Jer 4:23-28 is a distinct unit (although not necessarily all composed by Jeremiah) and divides it into a prophetic vision (w. 23-26) and a divine speech (vv. 27-28) that "affirms or explains the vision" (p. 69). In w. 23-26 the earth is barely responsive, and there is no indication of human activity. In this way the passage differs significantly from, for example, Hos 4:1-3, where the earth mourns because of the behavior of its inhabitants. Verses 23-26 emphasize the state of the earth, and make only passing reference to actions such as the quaking of mountains and the shaking of hills. In vv. 27-28, however, the earth is a more active figure. Now the earth mourns, the heavens become dark, and the earth becomes a desolation. Hayes points to the presence of similar language about the earth's distress in Nah 1:5-6, where the desolation is the result of the activity of the divine warrior, and concludes that divine warrior imagery is also operative in w. 23-28. Her insight here is important because it helps us better understand the relationship of 4:23-28 to its larger context (chs. 4-6), which is dominated by the imagery of warfare and invasion. In Jer 4:23-28 the earth mourns not specifically because of the behavior of its inhabitants, but because human life may become extinct and the cosmos reduced to desolation. In Jer 12:1-4 the picture is different, and the role of human behavior is central. The destruction of birds and animals is linked to the behavior of the earth's inhabitants. Here the punitive action of YHWH is a secondary theme, whereas in 4:23-28 the immediate cause of the earth's mourning is not the evil behavior of the people but rather the devastating action of YHWH. In 12:1-4 the imagery of the earth mourning is not related to the past and a catastrophe that has already happened, but points to both the present and the future. With regard to the present, the imagery is symptomatic of what is already happening: the withering of the earth and the flourishing of the wicked. With regard to the future, it is a warning of what lies ahead, when the evildoers will be culled and slaughtered like sheep. In Jer 12:7-13 the mourning of the earth is a response to YHWH'S punishment. In this way the imagery functions differently than in 12:1-4, but similarly to that in 4:23-28. In 12:7-13 the destruction is not complete. The earth is an active figure that mourns. …
27 citations
Book•
01 Jan 2002
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01 Jan 1983
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