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Journal articles on the topic 'Galatians'

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Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Wilson, Mark. "The Denouement of Claudian Pamphylia-Lycia and its Implications for the Audience of Galatians." Novum Testamentum 60, no. 4 (September 11, 2018): 337–60. http://dx.doi.org/10.1163/15685365-12341610.

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Abstract Recent inscriptional discoveries have revised our understanding of provincial boundaries in southern Asia Minor from Claudius until Vespasian. Pamphylia is now understood to have been part of Galatia during Paul’s journeys there. The denouement of the South Galatian hypothesis was declared by Clare Rothschild. An attempt is made to place historical and geographical issues into a more nuanced framework. Because of the omission of key source materials, her conclusion is challenged and the redivivus of the South Galatian theory is heralded. A discussion of Paul’s audience for his letter to the Galatians follows. Based on the new evidence regarding provincial Galatia, believers in Pamphylia might well have been part of his readership.

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2

Rothschild, Clare K. "Pisidian Antioch in Acts 13." Novum Testamentum 54, no. 4 (2012): 334–53. http://dx.doi.org/10.1163/15685365-12341401.

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Abstract According to Acts 13, after Barnabas and Paul confront the Jewish magician Bar-Jesus on Cyprus and successfully win the allegiance of Roman proconsul, Sergius Paulus, the fellow travelers visit Pisidian Antioch. On the Sabbath in Pisidian Antioch, Paul gives his first and only speech to Jews in Acts (13:16b-41). William M. Ramsay, subscribing to the “province” or “Southern Galatian” hypothesis, understands the addressees of Paul’s Letter to the Galatians to be those converted in response to this speech. Ramsay goes so far as to draw connections between the speech and Paul’s Letter to the Galatians. In contrast, H.D. Betz argues that Galatians was written to Gentiles in Northern Galatia. Betz sees no proof of the historicity of the Acts account and finds no compelling reason, therefore, to associate it with Paul’s Letter to the Galatians. A prolegomenon for both Ramsay and Betz is the purpose of Acts. Kirsopp Lake once asked whether it was “an accident that he [“Luke”] describes Paul’s first dealings with the Romans, the Corinthians, the Ephesians, and the Thessalonians,” noting that “Galatia was the remaining church which Paul founded and wrote to.” This essay argues that both Ramsay and Betz are in a sense correct. Paul’s visit to Pisidian Antioch in Acts 13 provides grounds for Paul’s foundation of the Galatic churches, irrespective of the historicity of its presentation in Acts. Further, it argues that such a stopover has a distinct narrative advantage; namely, it affords an attractively Romanesque stopover early in Paul’s travels for this Roman-born, Roman-named, Rome-bound missionary.

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3

Reiher, Jim. "Paul’s strained relationship with the Apostle James at the time of writing Galatians." Evangelical Quarterly 87, no. 1 (April 26, 2015): 18–35. http://dx.doi.org/10.1163/27725472-08701002.

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When Paul penned Galatians, he was seeking to distance himself from the apostles in Jerusalem. He was in fact angry and disappointed in them, especially James the brother of the Lord. Galatians captures Paul’s frustration with James. In a number of key phrases used, we see James and the other Jerusalem apostles criticised and dismissed. It is possible that Paul was misinformed about the position of James on key questions for Gentile converts (circumcision and law keeping), but even if misinformed, he was still angry with James at the time of writing. Despite some theologians downplaying the unkind phrases used against James and the other Jerusalem apostles, this paper demonstrates hostility from Paul towards James in the letter of Galatians. Once established, the question is then asked whether or not this extra consideration (the tension between Paul and James) helps to identify the time of the composition of the letter. Does it fit better with a North Galatian or a South Galatian theory? Both possibilities are explored, and the conclusion made: the Southern Galatian theory best fits with the tension between Paul and James in this epistle.

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4

Daniels, John W. "Engendering Gossip in Galatians 2:11–14: The Social Dynamics of Honor, Shame, Performance, and Gossip." Biblical Theology Bulletin: Journal of Bible and Culture 47, no. 3 (August 2017): 171–79. http://dx.doi.org/10.1177/0146107917715589.

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From a sociological perspective, the fundamental elements necessary for speech to be considered gossip are “face-to-face” evaluative communication between/among persons about an absent third party. Given that Paul was not present when the Galatians—and the “agitators” with them—experienced the initial audition of the epistle via Paul's surrogate, this project will consider the text through the lens of social-semiotics and performance, as well as honor-shame, to underscore why Paul gossips, how he does it, and the risks he takes doing so. It is hoped that some light will be shed on the complex intersection between scribality, orality, performance, and honor when considering the Incident at Antioch, the situation in the Galatian congregations, and Paul's determination to carry on westward with his gospel. I will suggest that Paul's recollection of his altercation with Peter in Antioch at Galatians 2:11-14 amounting to agonistic “epistolary gossip,” constitutes a public challenge to both the “agitators” in Galatia, and perhaps even the “seeming to be leaders/pillars” in Jerusalem.

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5

Darbyshire, Gareth, Stephen Mitchell, and Levent Vardar. "The Galatian settlement in Asia Minor." Anatolian Studies 50 (December 2000): 75–98. http://dx.doi.org/10.2307/3643015.

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Until very recently almost everything of substance that was known about the Galatians was derived from historical, more specifically Greek and Roman, sources. Modern perceptions of the Galatians have accordingly not only been one-sided, but have also depended on outsiders' views and representations of a complex culture. A stereotypical picture established itself in the modern literature, which itself was moulded by the preconceptions of ancient Greek observers. This view, which will also provide a chronological framework for an examination of Galatian culture, may be summarised broadly as follows: the Galatians were groups of Celticspeaking peoples who arrived on the borders of the Classical world, Macedonia, Greece and Asia Minor, around 281 BC (see fig 1). Warlike, barbarous and set upon raiding and plunder, they attacked cities and sanctuaries in Greece, before crossing to Asia Minor where they conducted themselves in similar fashion until the various efforts of Hellenistic rulers forced them to settle in north central Anatolia, the region around Ankara (see fig 2).

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6

Muir, Steven. "Two-Way Trauma in Paul's Letter to the Galatians." Vox Patrum 90 (June 15, 2024): 41–56. http://dx.doi.org/10.31743/vp.16835.

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This essay considers the blunt and controversial statement of Paul at the conclusion of Galatians (Gal 6:17). Paul says, “from now on, let no one trouble me, for I bear on my body the marks (stigma, brand or tattoo) of Christ.” Scholars agree that Paul is speaking metaphorically about the scars he received in ministry. By calling his scars “tattoos,” Paul makes an odd sort of honour claim, since tattoos typically were inflicted on low-status slaves in the Roman empire as a mark of ownership and punishment. This essay looks at a common thread of trauma and violence in the letter to the Galatians. Paul works through the traumas he received in two ways. First, he presents a variety of traumatic episodes in the Galatian community – at times, lashing out at his opponents. Second, he deliberately inverts honor and status categories. By boldly claiming to be Christ’s slave Paul asserts his status and finds meaning and vindication in his suffering. This essay takes a more wholistic view of the letter to the Galatians that has previously been done.

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7

Potgieter, Annette. "Re-enchanting Paul?" Religion and Theology 30, no. 3-4 (December 20, 2023): 315–36. http://dx.doi.org/10.1163/15743012-bja10064.

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Abstract The Galatian community is disrupted with different notions of the gospel than Paul intended. Paul, surprised that this community is confused so easily, sets out in Gal 3 to explain what justification by faith entails. Paul and his letter to the Galatians are products of a first century CE context. The problem when faced with Galatians, particularly Gal 3:1–14, is that research on rhetoric abounds, but the curse language, which is an embedded in Paul’s context is often dismissed or ignored. My focus here is to trace Paul’s meaning, specifically focusing on curse language in the argument of Gal 3 in order to show that Paul is embedded in a apotropaic imaginary as befits his socio-cultural setting and Greco-Roman discursive reality.

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LONGENECKER, BRUCE. "Salvation History in Galatians and the Making of a Pauline Discourse." Journal for the Study of Paul and His Letters 2, no. 2 (2012): 65–87. http://dx.doi.org/10.2307/26426548.

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In Paul's Galatian letter, are Gentile Jesus-followers depicted as participating in the ongoing salvation history of the Jewish people? Does the model of ingrafting that Paul employs in his olive tree analogy of Rom 11 undergird Paul's theological discourse in Galatians? This essay (1) overviews the contemporary debate, (2) outlines relevant data from 1 Thessalonians to Romans as a backdrop against which to consider the Galatian letter, and (3) investigates key passages in Paul's letter to Galatian Jesus-followers in a nuanced proposal concerning the salvation-historical dimensions of that letter. Finally, (4) I propose a 13-point reconstruction concerning fluctuations in Paul's salvation-historical discourse between the years 50 (1 Thessalonians) and 57 (Romans).

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LONGENECKER, BRUCE. "Salvation History in Galatians and the Making of a Pauline Discourse." Journal for the Study of Paul and His Letters 2, no. 2 (2012): 65–87. http://dx.doi.org/10.2307/jstudpaullett.2.2.0065.

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In Paul's Galatian letter, are Gentile Jesus-followers depicted as participating in the ongoing salvation history of the Jewish people? Does the model of ingrafting that Paul employs in his olive tree analogy of Rom 11 undergird Paul's theological discourse in Galatians? This essay (1) overviews the contemporary debate, (2) outlines relevant data from 1 Thessalonians to Romans as a backdrop against which to consider the Galatian letter, and (3) investigates key passages in Paul's letter to Galatian Jesus-followers in a nuanced proposal concerning the salvation-historical dimensions of that letter. Finally, (4) I propose a 13-point reconstruction concerning fluctuations in Paul's salvation-historical discourse between the years 50 (1 Thessalonians) and 57 (Romans).

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10

Williams, Sam K. "The Hearing of Faith: AKOH ΠІΣΤΕΩΣ in Galatians 3." New Testament Studies 35, no. 1 (January 1989): 82–93. http://dx.doi.org/10.1017/s0028688500024516.

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At Gal 3. 2 and 3. 5 the apostle Paul sets ἔργα νόμου, ‘works of (the) Law’, over against ἁκοη πίστεως in two rhetorical questions with which he begins his attack against the position of his nomistic opponents in the Galatian churches. One hopes that this phrase άκοη πίστεως was less puzzling to the Galatian Christians than it has been to modern interpreters. The problem of interpretation is compounded by the fact that both words of the phrase can have quite different meanings. 'Ακοή can mean either the faculty or act of hearing or a message or report (that is, what is heard). Πίστις can name either a ‘subjective’ human act or attitude or the object of believing (that is, the Christian proclamation). Two important recent studies of Galatians have added their support to the view that by áκοη Paul means not ‘hearing’ but ‘proclamation’. In his Galatians commentary Hans Dieter Betz translates άκοη πίστεως as ‘[the] “proclamation of [the] faith”’. In The Faith of Jesus Christ, Richard B. Hays argues at some length that Paul means either ‘the message that evokes faith’ or ‘the message of faith (= the gospel-message)’.

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11

WALKER, WILLIAM O. "Does the ‘We’ in Gal 2.15–17 Include Paul's Opponents?" New Testament Studies 49, no. 4 (October 2003): 560–65. http://dx.doi.org/10.1017/s0028688503000304.

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Generally speaking, J. Louis Martyn is rather dubious regarding recent attempts to interpret Paul's Galatian letter in terms of ancient rhetorical canons. He does, however, express considerable interest in the rhetorical strategies employed in Galatians. Of particular concern in the present study is Martyn's understanding of Paul's rhetorical use of ‘we’ (ημεις) in Gal 2.15–17.

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12

Matera, Frank J., and Richard N. Longenecker. "Galatians." Journal of Biblical Literature 112, no. 4 (1993): 730. http://dx.doi.org/10.2307/3267425.

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13

Gordley, Matthew. "Galatians." Pneuma 31, no. 1 (2009): 119–20. http://dx.doi.org/10.1163/157007409x418248.

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14

Sullivan, Dale L., and Christian Anible. "The Epideictic Dimension of Galatians as Formative Rhetoric: The Inscription of Early Christian Community." Rhetorica 18, no. 2 (2000): 117–45. http://dx.doi.org/10.1525/rh.2000.18.2.117.

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Abstract: Modern rhetorical theory suggests that epideictic creates and sustains values by addressing issues of legitimacy, inclusion, exclusion, and virtue. By focusing on the epideictic dimension in Paul's Epistle to the Galatians, this paper explores Paul's efforts to form an emerging Christian community that at once identified with its Judaic roots and yet dissociated itself from a conservative sect of Jewish Christians, who were attempting to colonize the young Galatian churches.

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15

Belo, Yosia. "BUAH ROH DALAM GALATIA 5:22-23 DAN PENERAPANNYA BAGI PENDIDIKAN AGAMA KRISTEN." JURNAL LUXNOS 6, no. 1 (June 21, 2020): 89–95. http://dx.doi.org/10.47304/jl.v6i1.30.

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Abstract: This research is a literature study of the fruits of the Spirit in Galatians 5: 22-23. By using a qualitative approach, the results are found that the fruits of the Spirit should be owned by every student who has studied Christian Religious Education. Therefore it is a sign of the presence of the Holy Spirit in each of their lives and at the same time shows the change or transformation brought about by the Bible study they learned in the Christian Religious Education class. Keywords: Spirit Fruit, Galatians, Christian Religious Education Abstraksi: Penelitian ini merupakan penelitian pustaka terhadap buah-buah Roh dalam Galatia 5:22-23. Dengan menggunakan pendekatan kualitatif, maka ditemukan hasil bahwa buah-buah Roh sudah seharusnya dimiliki oleh setiap peserta didik yang telah belajar Pendidikan Agama Kristen. Oleh karena itu sebagai tanda kehadiran Roh Kudus dalam setiap kehidupan mereka dan sekaligus menunjukkan perubahan atau transformasi yang ditimbulkan oleh pelajaran Alkitab yang mereka pelajari dalam kelas Pendidikan Agama Kristen. Kata Kunci: Buah Roh, Galatia, Pendidikan Agama Kristen

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16

Gulo, Cange Esra Runisi. "Konsekuensi Atas Pemberitaan Injil Palsu Menurut Galatia 1:8-9: Sebuah Analisis Tentang Kemarahan Rasul Paulus kepada jemaat di Galatia." DIEGESIS: Jurnal Teologi Kharismatika 5, no. 2 (December 26, 2022): 125–37. http://dx.doi.org/10.53547/diegesis.v5i2.255.

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Consequences of false preaching of the gospel in (Galatians 1:8-9): An analysis of the apostle Paul's anger at the Galatians. The anger expressed by the apostle Paul was of great benefit especially to the Galatians who passed from Christ to living under the Law. In this study, the author used the exegesis method with a syntactic and semantic approach to text analysis by focusing on the text itself and interacting with other texts in the Bible as well as with various libraries, books, journals that discuss related topics. So, through this method, the author was able to find the meaning of the apostle Paul's anger in (Galatians 1:8-9). The results of this research can be revealed that the consequence of false preaching of the gospel is a curse that creates separation from God and becomes a person who does not love God. It can be known that when man is separated and does not live in Christ, he can do nothing and will perish. Thus, the activity of preaching the gospel should be carried out together with God the Holy Spirit who is the guide so that everyone who carries out the preaching of the gospel, the Ecclesiastes and Teachers of dogma, does not deviate from the purpose of God's mission, and faithfully embraces people to become believers and have faith in the Lord Jesus Christ.Keywords: consequences; gospel; false; aacursed; separated AbstrakKonsekuensi atas pemberitaan injil palsu dalam (Galatia 1:8-9): Sebuah analisis tentang kemarahan rasul Paulus kepada jemaat di Galatia. Kemarahan yang diungkapkan rasul Paulus ini sangat bermanfaat terutama bagi jemaat Galatia yang beralih dari Kristus kepada hidup dibawah Hukum Taurat. Dalam penelitian ini, penulis menggunakan metode eksegesis dengan pendekatan analisis teks secara sintaksis dan semantis dengan berfokus pada teks itu sendiri dan melakukan interaksi dengan teks-teks yang lain dalam Alkitab serta dengan berbagai pustaka, buku-buku, jurnal yang membahas topik terkait. Sehingga melalui metode ini, penulis dapat menemukan makna dari kemarahan rasul Paulus dalam (Galatia 1:8-9). Hasil dari penelitian ini dapat disingkapkan bahwa konsekuensi dari pemberitaan injil palsu adalah sebuah kutukan yang menimbulkan keterpisahan dengan Allah serta menjadi pribadi yang tidak mengasihi Allah. Dapat diketahui bahwa ketika manusia terpisah dan tidak hidup dalam Kristus, ia tidak dapat berbuat apa-apa dan akan binasa. Jadi, kegiatan pemberitaan injil seharusnya dilakukan bersama dengan Allah Roh Kudus yang menjadi penuntun sehingga setiap orang yang melaksanakan pemberitaan injil, para Pengkhotbah dan Pengajar dogma, tidak menyimpang dari tujuan misi Allah, dan dengan setia merangkul orang-orang untuk menjadi percaya dan beriman kepada Tuhan Yesus Kristus.Kata kunci: konsekuensi; injil; palsu; terkutuk; terpisah

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17

McFarland, Orrey. "“The One Who Calls in Grace”: Paul’s Rhetorical and Theological Identification with the Galatians." Horizons in Biblical Theology 35, no. 2 (2013): 151–65. http://dx.doi.org/10.1163/18712207-12341258.

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Abstract This article explores an important link Paul makes between himself and the Galatians in Galatians 1: the connection between God’s calling the Galatians “in grace” (1:6) and the calling of Paul “through grace” (1:15). By describing his calling in the same language as the Galatians’, Paul presents himself, together with the Galatians, as one who has received grace in Christ: calling here designates foremost an act of divine creation in the Christ-event and only secondly a commissioning to a particular vocation. Paul’s and the Galatians’ stories thus become intertwined and mutually explicable as instantiations of the gospel Paul received. Accordingly, this rhetorical and theological identification with the Galatians more fully establishes how chapters 1-2 relate to 3-6: Paul’s autobiographical testimony of an unworthy Apostle who now preaches the gospel of God’s grace in Christ to his unworthy churches cannot be disentangled from his exposition and exegetical defense of that gospel.

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18

Vos, Johan S. "Paul's Argumentation in Galatians 1–2." Harvard Theological Review 87, no. 1 (January 1994): 1–16. http://dx.doi.org/10.1017/s0017816000031606.

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In the Epistle to the Galatians, Paul directly addresses only the Galatian churches; through them, however, he is engaged in a polemic against rival missionaries who had influenced the churches with another gospel. If one intends to analyze Paul's argumentation in Galatians 1–2, it is necessary first to ask about the characteristics of these missionaries and their gospel. In the history of research, many different pictures of the opponents and their gospel have been drawn. These reconstructions result partly from the method of so-called mirror reading; this method infers the position of the opponents by reversing the negations and affirmations in Paul's argumentation. Recently and with good reason this method has been criticized. In my analysis I confine myself to what can be said with certainty about the opponents: First, the opponents shared with Paul the belief in Jesus as the messiah; otherwise Paul could not have termed their message a “gospel” (Gal 1:6). Second, for the opponents the gospel of Paul was incomplete, because it lacked part of the commandments of the covenant, particularly the commandment of circumcision as a prerequisite for full membership among the people of God (Gal 5:3–4; 6:12–13). Although Paul himself did not mention it, we can safely assume that on this point the opponents referred to scripture. Gen 17:10–11, for example, states clearly that without circumcision no one can be a member of the covenant.

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19

Du Toit, A. B. "Analise van die opbou, argumentasiegang en pragmatiek van die Galatebrief: ‘n Eerste oriëntering." Verbum et Ecclesia 11, no. 2 (July 18, 1990): 155–65. http://dx.doi.org/10.4102/ve.v11i2.1017.

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Analysis of the structure, argument and pragmatics of Galatians: An initial orientation Initially three methodological pitfalls regarding the analysis of the overall structure of Galatians are discussed: that of historical reconstruction of its polemical situation, of the rhetorical model and of the bipartite Pauline division between theological exposition and paraenesis. Then the macrostructural relations, the argument and the pragmatics of Galatians are analysed. Two main sections are identified, the first (Galatians 1:11-4:11) consisting of a double argument for the legitimacy of Paul's gospel, the second (4:12-6:10) being an appeal concentrating on Christian freedom.

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20

Tolmie, D. F. "Paulus se retoriese strategie in Galasiërs 3:1-14." Verbum et Ecclesia 23, no. 1 (September 6, 2002): 209–25. http://dx.doi.org/10.4102/ve.v23i1.1219.

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Paul’s rhetorical strategy in Galatians 3:1-14 The aim of this article is to demonstrate an approach to the rhetorical analysis of Paul's Letter to the Galatians that differs from the typical approach followed by researchers, namely the forcing of ancient rhetorical categories on the letter. Instead it is proposed that Paul's rhetorical strategy should be analysed in terms of a grounded theoretical approach. This is demonstrated by a systematic analysis of the Paul’s basic rhetorical strategy, as well as of all the supportive persuasive techniques, in Galatians 3:1-14 (subdivided as Galatians 3:1-5 and 3:6-14).

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Foster, Paul. "Book Review: New Galatians Commentary: Douglas J. Moo, Galatians." Expository Times 126, no. 8 (April 21, 2015): 410–11. http://dx.doi.org/10.1177/0014524615573695k.

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Foster, Paul. "Book Review: Fine Commentary on Galatians: Peter Oakes, Galatians." Expository Times 127, no. 3 (November 30, 2015): 151–52. http://dx.doi.org/10.1177/0014524615602157j.

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23

WILSON, TODD A. "Wilderness Apostasy and Paul's Portrayal of the Crisis in Galatians." New Testament Studies 50, no. 4 (October 2004): 550–71. http://dx.doi.org/10.1017/s0028688504000311.

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J. Louis Martyn has identified perhaps the central question of Galatians: what time is it? This essay sheds fresh light on that question, however, by asking a corollary one: where are the Galatians? For Paul, it is argued, the Galatians are in the wilderness, somewhere between an Exodus-like redemption and the inheritance of the ‘kingdom of God’ (5.21). Paul utilises this narrative location as part of his rhetorical strategy to redress a developing crisis within his churches. The Galatians are on the verge of a wilderness apostasy, hence Paul colours his rebukes and warnings with language that evokes Israel's own tragic wilderness failings.

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Byrne, Brendan. "Jerusalems Above and Below: A Critique of J. L. Martyn's Interpretation of the Hagar–Sarah Allegory in Gal 4.21–5.1." New Testament Studies 60, no. 2 (March 14, 2014): 215–31. http://dx.doi.org/10.1017/s0028688513000362.

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In several studies of Galatians, J. Louis Martyn has argued that in the allegory of Hagar and Sarah (4.1–5.1), the ‘two covenants’ of 4.24b, traditionally identified with Judaism and Christianity respectively, refer, on the one hand, to a Christian Jewish Law-observant Gentile mission, Teachers from whom are disturbing Paul's Galatian converts, and to the Law-free Gentile mission promulgated by Paul, on the other. In the light, particularly, of Paul's overall usage of ‘covenant’, Martyn's interpretation is not sustainable – though this need not imply a return to an anti-Jewish interpretation of the text.

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Du Toit, A. B. "Analise van die opbou, argumentasiegang en pragmatiek van die Galatebrief: ’n meer gedetailleerde oorsig." Verbum et Ecclesia 12, no. 2 (July 18, 1991): 214–41. http://dx.doi.org/10.4102/ve.v12i2.1037.

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Analysis of the structure, argument and pragmatics of Galatians: a more detailed overview Following on a previous article in this journal a more detailed overview is presented, describing the structure, argument and pragmatic thrust of Galatians down to the level of its constituent pericopes and paragraphs. Although Galatians is in more than one respect a highly emotional document, its overall pattern displays strong cohesion and a consistent persuasive focus.

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Du Toit, Philip la G. "Reading Galatians 6:16 in line with Paul’s contrast between the new aeon in Christ and the old aeon before the Christ event." STJ | Stellenbosch Theological Journal 2, no. 2 (December 31, 2016): 203–25. http://dx.doi.org/10.17570/stj.2016.v2n2.a10.

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This contribution argues for viewing ‘the Israel of God’ in Galatians 6:16 as pointing to God’s people in the previous aeon before the Christ event. Prevalent interpretations of Galatians 6:16 are critiqued in view of the prevalent connotations to the terms Ἰσραὴλ and Ἰουδαῖος in the post-exilic period, Paul’s understanding of the fulfilment of Israel’s messianic hope, and the way in which Paul redefines identity in Christ and the Spirit. Galatians 6:16 is read with the third καί as a normal copulative (not epexegetically), constituting a contrast of the old aeon before or outside of Christ in the “flesh’” under the law with the new aeon in Christ and the Spirit in Galatians and beyond.

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Bianchini, Francesco. "Τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπ’ ἐμοῦ (Gal 1:11)." Novum Testamentum 65, no. 4 (September 12, 2023): 474–97. http://dx.doi.org/10.1163/15685365-bja10046.

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Abstract In this contribution the author will proceed in three steps. First, he will raise questions about the various rhetorical approaches one might follow in order to study the argumentative development of Galatians, considering the different methodological options. Second, he will offer a survey of existing rhetorical research on Galatians. Then he will seek to outline the argumentative structure and development of Galatians, in order to understand what is really at stake in this Pauline letter. At the end it will be proven that the literary rhetorical approach in studying Galatians is highly useful for a deep understanding of the text of the letter and its aim: Paul wants to re-evangelise the addressees.

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Yamada, K. "M. Yamauchi: Galatians." THEOLOGICAL STUDIES IN JAPAN, no. 42 (2003): 127–32. http://dx.doi.org/10.5873/nihonnoshingaku.2003.127.

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Yamada, K. "T. Haraguchi: Galatians." THEOLOGICAL STUDIES IN JAPAN, no. 44 (2005): 139–44. http://dx.doi.org/10.5873/nihonnoshingaku.2005.139.

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Matera, Frank J. "Major Review: Galatians." Interpretation: A Journal of Bible and Theology 76, no. 4 (September 26, 2022): 364–65. http://dx.doi.org/10.1177/00209643221109366a.

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McConnell, James R. "Galatians as Thesis." Review & Expositor 114, no. 2 (May 2017): 226–38. http://dx.doi.org/10.1177/0034637317702357.

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Previous research focusing on rhetorical criticism of Paul’s letter to the Galatians has failed to reach a consensus. Scholars are divided as to the genre of rhetoric Paul is employing. There is equally little agreement as to the structure of the letter and how it should be sub-divided into the categories for speeches as described by the rhetorical handbooks. This article seeks to simplify the approach to the structure of Galatians 1–4 by reading this portion of the letter in light of Theon’s description of the elementary exercise of thesis as found in the Progymnasmata. After demonstrating that Galatians can be read as a thesis, the article then examines proofs that Paul has employed in arguing his thesis, the most important of which is the proof from divine testimony. It is with this proof, which was considered to be of the highest value by the authors of the rhetorical handbooks, that Paul begins his argument; he then draws other arguments from authority and divine testimony that are based on this initial proof.

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Dunn, James D. G. "4QMMT and Galatians." New Testament Studies 43, no. 1 (January 1997): 147–53. http://dx.doi.org/10.1017/s0028688500022554.

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The occurrence of the phrase in 4QMMT had already been exciting comment for some years prior to the official publication of the scroll fragments. In one of the first reflections on the official publication, Martin Abegg has suggested that Paul's use of the same phrase, ἔργα ν⋯μον, in Galatians and Romans (Gal 2.16; 3.2, 5,10; Rom 3.20, 28) indicates that Paul was ‘rebutting the theology of documents such as MMT … that Paul was reacting to the kind of theology espoused by MMT, perhaps even by some Christian converts who were committed to the kind of thinking reflected in MMT’. As we shall see below, Abegg has given some further reasons for seeing a parallel or even connection between the thought of 4QMMT and Paul's argumentation in Galatians in particular, but even he does not seem to have appreciated all the points of possible connection. At this early stage in assessing the significance of 4QMMT for New Testament study (‘nothing short of revolutionary’, concludes Abegg), it may be of value simply to summarize what these points of possible connection amount to.

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Cousar, Charles B. "Book Review: Galatians." Interpretation: A Journal of Bible and Theology 48, no. 2 (April 1994): 181–83. http://dx.doi.org/10.1177/002096430004800210.

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Bryant, Robert A. "Book Review: Galatians." Interpretation: A Journal of Bible and Theology 52, no. 3 (July 1998): 312–13. http://dx.doi.org/10.1177/002096430005200319.

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Matera, Frank J. "Galatians in Perspective." Interpretation: A Journal of Bible and Theology 54, no. 3 (July 2000): 233–45. http://dx.doi.org/10.1177/002096430005400302.

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Bartlett, David L. "Preaching to Galatians." Interpretation: A Journal of Bible and Theology 54, no. 3 (July 2000): 279–92. http://dx.doi.org/10.1177/002096430005400305.

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Osiek, Carolyn. "Book Review: Galatians." Interpretation: A Journal of Bible and Theology 54, no. 3 (July 2000): 326. http://dx.doi.org/10.1177/002096430005400320.

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White, Carolinne. "AUGUSTINE ON GALATIANS." Classical Review 54, no. 1 (April 2004): 128–29. http://dx.doi.org/10.1093/cr/54.1.128.

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Edwards, James R. "Galatians 5:12." Novum Testamentum 53, no. 4 (January 1, 2011): 319–37. http://dx.doi.org/10.1163/156853611x578275.

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Ballard, H. Wayne. "Book Review: Galatians." Review & Expositor 95, no. 4 (December 1998): 600–601. http://dx.doi.org/10.1177/003463739809500422.

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Berzon, Todd S. "“O, Foolish Galatians”: Imagining Pauline Community in Late Antiquity." Church History 85, no. 3 (September 2016): 435–67. http://dx.doi.org/10.1017/s0009640716000433.

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This essay analyzes how late antique commentators on Paul's epistle to the Galatians used the issue of theological disobedience to elaborate the precise meaning of Christian kinship and community in their own times. Paul's anger and frustration at the Galatians, in particular, provided a convenient rhetorical platform for theorizing the nature of and impediments to Christian community in late antiquity. While most Pauline exegetes of the fourth and fifth centuries read the Galatians’ disobedience as a conscious choice born of ignorance, misunderstanding, and weak-mindedness, Jerome located the source of this indiscipline in the Galatians’ ethnic or national disposition. For him, the Galatians were an ethno-theological object—a template upon which he could propose a correlation between Christian error or heresy, on the one hand, and ethnic disposition, on the other. The differences and factions that Paul described in his letters were reimagined in late antiquity as both exemplars of Christian heresy and as heresies of ethnological origin. Ultimately, however, the process of transforming Paul into a heresiologist served only to emphasize the complexity of interpretive maneuvers deployed to define the terms of Christian community vis-à-vis other types of social, political, and ethnic affiliation.

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Ford, J. Jarrett. "Τhe Meaning of ἀλληγορέω in Galatians 4.24 Revisited." New Testament Studies 70, no. 2 (April 2024): 174–86. http://dx.doi.org/10.1017/s0028688523000358.

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AbstractThe meaning of the verb ἀλληγορέω stands at the heart of the debate concerning Paul's hermeneutic in Galatians 4.21–31. If by using the term Paul means ‘I am interpreting these things allegorically’, then the question of Paul's interpretive procedure would be all but answered – he would likely be allegorising as the Greeks did before him and the early church fathers did after. However, if he does not mean this, then the question remains open. This article argues that the phrase ἅτινά ἐστιν ἀλληγορούμɛνα means ‘these things are symbolic’, which would indeed leave this question open. This rendering is best for two reasons: First, the majority of the uses of ἀλληγορέω available in the two hundred or so years surrounding the writing of Galatians mean ‘to speak symbolically’. Second, the contextual clues surrounding Paul's use of the term in Galatians itself, such as his call to hear the law in verse 21, strongly suggest such a reading. To prove this thesis, this article provides detailed exposition of the texts in which ἀλληγορέω occurred around the time Paul wrote Galatians before turning to Paul's own use of the term in Galatians 4.24.

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Sihombing, Bhaktiar. "Implementasi Karakter Berdasarkan Galatia 5:22-23 Ke Dalam Tema-Tema Pendidikan Agama Kristen Dan Budi Pekerti Siswa Smp." Jurnal Missio Cristo 5, no. 2 (October 31, 2022): 104–19. http://dx.doi.org/10.58456/missiocristo.v5i2.27.

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This article proposes several characters based on Galatians 5:22-23 that can be implemented into the themes of Christian Religious Education (PAK) or Budi Pekerti that have been determined by the Ministry of Education and Culture (Kemdikbud) of the Republic of Indonesia at the junior high school (SMP) class VII. The type of research method used by the author is descriptive method, namely by discussing the developmental psychology of junior high school students, the themes of PAK and Budi Pekerti according to the Ministry of Education and Culture, exploring character values based on the fruit of the Spirit in Galatians 5:22-23. Then, at the end, the author will implement these character values into the PAK and Budi Pekerti curriculum that has been prepared by the Ministry of Education and Culture (Kemdikbud). ABSTRAK BAHASA INDONESIA Artikel ini mengusulkan beberapa karakter berdasarkan Galatia 5:22-23 yang bisa diimplementasikan ke dalam tema-tema Pendidikan Agama Kristen (PAK) atau Budi Pekerti yang telah ditentukan oleh Kementerian Pendidikan dan Kebudayaan (Kemdikbud) Republik Indonesia pada tingkat siswa Sekolah Menengah Pertama (SMP) kelas VII. Adapun jenis metode penelitian yang digunakan oleh penulis adalah metode deskriptif, yaitu dengan membahas tentang psikologi perkembangan siswa SMP, tema-tema PAK dan Budi Pekerti menurut Kemdikbud, penggalian nilai-nilai karakter berdasarkan buah Roh dalam Galatia 5:22-23. Kemudian, pada bagian akhir penulis akan mengimplementasikan nilai-nilai karakter tersebut ke dalam kurikulum PAK dan Budi Pekerti yang telah disusun oleh Kemdikbud.

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Tolmie, D. F. "Paulus se retoriese strategie in Galasiërs 3:15-25." Verbum et Ecclesia 24, no. 2 (November 17, 2003): 515–32. http://dx.doi.org/10.4102/ve.v24i2.335.

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The aim of this article is to demonstrate an approach to the rhetorical analysis of Paul's Letter to the Galatians that differs from the typical approach followed by researchers, namely the forcing of ancient rhetorical categories on the letter. Instead it is proposed that Paul’s rhetorical strategy should be analysed in terms of a grounded theoretical approach. This is demonstrated by a systematic analysis of Paul’s basic rhetorical strategy, as well as of all the supportive persuasive techniques in Galatians 3:15-25 (subdivided as Galatians 3:15-18 and 3:19-25).

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Grindheim, Sigurd. "Not Salvation History, but Salvation Territory: The Main Subject Matter of Galatians." New Testament Studies 59, no. 1 (December 14, 2012): 91–108. http://dx.doi.org/10.1017/s0028688512000264.

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This article argues that the central question of Paul's letter to the Galatians is not ‘what time is it?’, but ‘what has Jesus done for you?’ In Paul's explanation of Christ's work, spatial categories are more important than temporal ones, as he impresses upon the Galatians that they have been delivered from the domain of slavery and transferred into the realm of freedom. The purpose of the letter is to urge the Galatians to remain in Christ's domain and not return to slavery by submitting to the law of Moses.

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MASTON, JASON. "The Nature of Salvation History in Galatians." Journal for the Study of Paul and His Letters 2, no. 2 (2012): 89–103. http://dx.doi.org/10.2307/26426549.

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According to some scholars, Paul's development of an “apocalyptic” theology in Galatians results in a denial of salvation history. Contrary to these claims, this article contends that Paul develops a salvation-historical argument in Galatians 3:15–4:7. Paul, however, does not present God's acts as a linear history of positive redemptive acts. Rather, in light of God's act in Christ, Paul develops a different understanding of salvation history in which the period of the Torah is identified as a period of Unheil. The nature of salvation history in Galatians, therefore, has a strong element of discontinuity.

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MASTON, JASON. "The Nature of Salvation History in Galatians." Journal for the Study of Paul and His Letters 2, no. 2 (2012): 89–103. http://dx.doi.org/10.2307/jstudpaullett.2.2.0089.

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According to some scholars, Paul's development of an “apocalyptic” theology in Galatians results in a denial of salvation history. Contrary to these claims, this article contends that Paul develops a salvation-historical argument in Galatians 3:15–4:7. Paul, however, does not present God's acts as a linear history of positive redemptive acts. Rather, in light of God's act in Christ, Paul develops a different understanding of salvation history in which the period of the Torah is identified as a period of Unheil. The nature of salvation history in Galatians, therefore, has a strong element of discontinuity.

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Longenecker, Bruce W. "Apocalyptic Interpretations of Galatians and the Faithfulness of God." Zeitschrift für die neutestamentliche Wissenschaft 114, no. 2 (September 1, 2023): 215–45. http://dx.doi.org/10.1515/znw-2023-0013.

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Abstract Galatians regularly predominates in contemporary discussions of Paul’s “apocalyptic” theology. In this essay, two forms of apocalyptic interpretation of Galatians are presented – a “perfected” and a “non-perfected” apocalyptic interpretation in relation to two key test cases: Gal 4,4–5 and 6,16. That discussion then requires a survey of Paul’s discourse of divine faithfulness in other undisputed Pauline texts. In the process, an important but neglected theological axis within Galatians is enhanced, enabling a balanced articulation of the relationship between the novelty of God’s ‘apocalyptic invasion’ in Christ and God’s longstanding faithfulness even prior to the sending of the Son.

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SÄNGER, DIETER. "'Vergeblich bemüht’ (Gal 4.11)?: Zur paulinischen Argumentationsstrategie im Galaterbrief." New Testament Studies 48, no. 3 (July 2002): 377–99. http://dx.doi.org/10.1017/s0028688502000231.

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The widespread assumption that Paul's letter to the Galatians can be analysed in terms derived from the classical Greek and Roman rhetoric theorists has increasingly become doubtful. Above all it is challenged by the fact that the ancient theorists themselves made a clear distinction between oral speech and epistolography. However, the principal value of the rhetorical approach must not totally be denied. The absence of the addressees forced Paul to develop a strategy of argumentation based on elementary advices of rhetoric rules with which he was acquainted. Thus he tried to affirm the threatened state of the Galatian churches as εκκλησιαι and to prevent them from turning to a different gospel proclaimed by his opponents.

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Prothro, James B. "Justification and Sin within the Cosmic Conflict in Galatians." Journal for the Study of Paul and His Letters 10, no. 2 (December 1, 2020): 197–214. http://dx.doi.org/10.5325/jstudpaullett.10.2.0197.

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Abstract This article treats the place of “justification” within the soteriology of Galatians. Galatians appears to lack some elements in other literature, including Pauline letters (esp. Romans), that cue one to read justification’s conceptual backdrop as a legal-theological one of forgiveness or divine approbation in view of one’s sin. More dominant are images of conflict between God and inimical powers. Some have thus argued that the soteriology of Galatians is incompatible with legal readings of justification, seeing instead a battle between God and cosmic powers replacing a divine courtroom. Building on recent research, this article argues first that the legal conceptualization of justification is itself one of conflict in Jewish and Pauline contexts. Second, it sketches the place of humans, “anti-God powers,” and the redemptive act within the conflict as portrayed in Galatians. It concludes that the legal and conflict images are complementary and that the latter offers a framework in which the former is implied.

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