Multiple Terms

Emma Wasserman, Adriana Destro and Mauro Pesce, and Brian Edgar investigate multiple anthropological terms, with most focusing on two terms.

2.2.2.1.1 Emma Wasserman

Wasserman’s discussion of the terms  and  in Rom 7 rejects the notion that a dualistic anthropology is being conveyed. Despite the probability that a Platonic logic is adopted in Rom 7, Wasserman contends that Paul does not need to agree with “Platonic metaphysics and epistemology to conceptualize the body or flesh as an ally of passion.”85

Wasserman’s focus on Platonic logic, delimits an analysis of the textual context.86 Thus, the level of synchronic analysis in this study is considerably limited.

2.2.2.1.2 Adriana Destro and Mauro Pesce

Destro and Pesce briefly analyse the usage of  and  in the Pauline epistles, and surmise that “the redefinition of spatial categories allows the conceptual elimination of the pre-existing boundaries between social group.”87 Their approach is

85

Emma Wasserman, “The Death of the Soul in Romans 7: Revisiting Paul's Anthropology in Light of Hellenistic Moral Psychology,” JBL 126 (2007): 793–816.

86 _{Wasserman, “Death,” 810–6.}

87 _{Adriana Destro and Mauro Pesce, “Self, Identity, and Body in Paul and John,” in Self, Soul}

and Body in Religious Experience (eds. A. I. Baumgarten, J. Assmann, and G. G. Stroumsa; vol. 78 of Studies in the History of Religions, ed. H. G. Kippenberg and E. T. Lawson; Leiden: Brill, 1998), 184– 97.

largely based on investigating the contemporary philosophical background. However, an exegetical analysis and attention to the textual context is nearly nonexistent.88

2.2.2.1.3 Brian Edgar

Similar to Wasserman, Edgar also repudiates the dualistic view by investigating how Paul’s anthropological terms are employed in his soteriology. For example, Edgar argues that “Paul is more concerned with anthropological themes which develop and validate his central soteriological concerns than with the formulation of an all- encompassing anthropological ontology.”89 Edgar cites some Pauline passages, but does not provide any exegetical analysis of these.

2.2.2.2 Single Term

Troy Martin, Troels Engberg-Pedersen, David Brakke, and Timo Laato investigate a single anthropological term, with Martin and Engberg-Pedersen focusing on , Brakke focusing on , and Laato focusing on .

2.2.2.2.1 Troy Martin

Martin examines the usage of , by comparing ancient medical texts and the Pauline epistles.90 He concludes that the pneumatological statements found in the

88 _{For example, passages are only cited in the discussion of the relation between “inner man”}

and “outer man,” and there is little textual analysis. Destro and Pesce, “Self,” 188.

89 _{Brian G. Edgar, “Paul and the Person,” Science and Christian Belief 12 (2000): 151–64.}

90

Troy W. Martin, “Paul's Pneumatological Statements and Ancient Medical Texts,” in New Testament and Early Christian Literature in the Greco-Roman Context: Studies in Honor of David E. Aune (ed. John Fotopoulos; Leiden: Brill, 2006), 105–26.

Pauline epistles are in accordance with those found in the medical texts.91 In these medical texts,  is portrayed as entering a person through oro-nasal channels, causing movement and providing health. Martin observes that this understanding is also found in the Corinthian correspondence, in which the Spirit enters the body and imparts life.92 However, Martin’s examination includes little exegetical analysis.93

2.2.2.2.2 Troels Engberg-Pedersen

Engberg-Pedersen studies the usage of  in the Pauline epistles by examining contemporary Greco-Roman philosophy. Engberg-Pedersen identifies and explains how Stoic philosophy influences the meaning of  in 1 Cor 15 regarding the resurrected body. He maintains that Paul’s account of “the pneumatic resurrection body presupposes Stoic cosmology… [Paul’s] idea of a substantive change belongs within an Aristotelian tradition of physics.”94

As such, Engberg-Pedersen argues that

 does not reveal an immaterial understanding, and rather is employed to emphasise materiality in an apocalyptic framework, with a Stoic view of a bodily

91 _{Martin, “Pneumatological,” 106.}

92 _{Martin, “Pneumatological,” 125–6.}

93 _{For example, Martin briefly describes the notion of Spirit in 1 Cor 2:8–16 without providing}

any in-depth textual analysis. Martin, “Pneumatological,” 121.

94 _{Troels Engberg-Pedersen, “The Material Spirit: Cosmology and Ethics in Paul.” NTS 55}

.95Although Engberg-Pedersen incorporates various Pauline passage in his argument, there is minimal textual analysis.96

2.2.2.2.3 David Brakke

Brakke investigates the notion of  in the ancient world.97 Whilst acknowledging the complexity of Paul’s usage of , Brakke illustrates the relationship between Platonic teaching and Paul’s anthropology. According to Brakke, certain elements of Platonic teaching are adopted by Paul to portray  as a “tent,” but other elements describing God’s glory as manifested in human  are rejected.98 However, Brakke does not undertake any textual and exegetical analysis of the term.99

2.2.2.2.4 Timo Laato

Laato examines the usage of  by contrasting Pauline and Jewish philosophical frameworks.100 Laato focuses on and discusses the connection between Galatians and

95 _{Engberg-Pedersen, “Spirit,” 186.}

96 _{For example, Engberg-Pedersen provides a brief textual analysis of 1 Cor 15:35–50 in one}

paragraph, without addressing detailed textual evidence both within and beyond the passage. Engberg- Pedersen, “Spirit,” 185.

97

David Brakke, “The Body in Early Eastern Christian Sources,” Bulletin of the American Society of Papyrologists 37 (2000): 119–34.

98 _{Brakke, “Body,” 120.}

99 _{For example, Brakke cites 2 Cor 5:2 to illustrate the “tent” language without analysing the}

context at sentential or paragraphic levels. Brakke, “Body,” 120.

100 _{Timo Laato, Paul and Judaism: An Anthropological Approach (South Florida Studies in the}

the Jewish pattern of religion. However, this predominantly relies on a reconstruction of events that occurred in Galatia, rather than attending to the textual context.101

As established above, many studies investigating the wider context fail to attend to the textual context.