By Philip F. Esler
"Paul's Letter to the Galatians" is crucial to the certainty of the relation of Paul and the legislation, and includes vital ancient, social and theological fabric. This e-book presents a close interpretation of the textual content, drawing on modern and glossy literary types. It outlines the issues frequently linked to analyzing "Galatians", the context of the textual content, its rhetoric, and its intercultural and social implications.
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Additional info for Galatians (1998) (New Testament Readings)
Three important considerations undergird the difference between the two genres: first, the much larger number of contexts in which a letter might be relevant compared with the three standard occasions for a rhetorical speech; second, the fact that the addressees of a letter were as a rule much closer personally to the writer, since they were usually relatives or close friends, than in the case of a public oration; and, third, the need for greater simplicity of style in the case of a letter, where the receivers of the communication could not seek immediate clarification from the speaker.
Robert Young has recently mounted a strong case along similarly pragmatic lines for the effectiveness of intercultural communication in spite of various postmodernist challenges to it (1996). Reading Galatians 21 Moreover, as we seek to determine how the communications of the New Testament were understood by their initial audiences it is inevitable that we will find some meanings which did not occur to the first readers or listeners. We can only aim for approximations of ancient meanings. Nor can we avoid the fact that all interpretation of an ancient document is a dialogue between the past and the present; the point is that using communication theory depends on accepting that there is a past with which we may enter into dialogue.
1996) Paul: A Critical Life. Oxford: The Clarendon Press. 36 Social identity and the Galatians far as the reading offered in this book is concerned, I favour the view that 1 Thessalonians was written before Galatians, principally for the reason that there are no signs whatever of the righteousness issue in 1 Thessalonians. This omission may be explicable on the basis that Paul was writing to a purely gentile audience in Thessalonika untroubled by proponents of circumcision and, as I will argue in Chapter 6, that righteousness was a later and contingent development in his thought.