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On the “Faith of Christ”

Published online by Cambridge University Press:  10 June 2011

George Howard
George Howard
Affiliation:
David Lipscomb College, Nashville, Tenn.
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Abstract

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Type
Notes and Observations
Information
Harvard Theological Review , Volume 60 , Issue 4 , October 1967 , pp. 459 - 465
Copyright
Copyright © President and Fellows of Harvard College 1967

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References

1 Goodenough, Erwin R. with Kraabel, A. T., Paul and the Hellenization of Christianity, Religions in Antiquity: Essays in Memory of Erwin Ramsdell Goodenough, ed. Neusner, Jacob (Leiden: E. J. Brill, 1967), 35–80Google Scholar. (Studies in the History of Religions, Supplements to NUMEN, Vol. XV).

2 Taylor, Vincent, The Epistle to the Romans (London: The Epworth Press, 1955), 32Google Scholar; Sanday, William & Headlam, Arthur C., Critical and Exegetical Commentary on the Epistle to the Romans (Fifth ed.; Edinburgh: T. & T. Clark, 1907), 83Google Scholar; Bruce, F. F., The Epistle of Paul to the Romans (London: The Tyndale Press, 1963), 102Google Scholar; etc. Franz Leenhardt thinks that even though the genitive is objective, “Christ is an object who is known as an object only if He communicates Himself and becomes active in the very faith of which He is the object. Subject and object are not mutally exclusive in this context.” The Epistle to the Romans (London: Lutterworth Press, 1961), 99fGoogle Scholar. Others deny the authenticity of the phrase and take it as an interpolation. See Schläger, G., Bemerkungen zu πίστις Ἰησοῦ χριστοῦ, ZNW 7 (1906), 356–58Google Scholar.

3 Kittel, G., πίστις Ἰησοῦ χριστοῦ bei Paulus, TSK 79 (1906), 424Google Scholar.

4 Lightfoot, J. B., St. Paul's Epistle to the Galatians (Sixth ed.; London: Macmillan and Co., 1880), 115Google Scholar.

5 Burton, Ernest De Witt, The Epistle to the Galatians, ICC Series (New York: Charles Scribner's Sons, 1920), 121Google Scholar.

6 Though, grammatically speaking, the Latin genitive can be objective or subjective, the fact that the Vulgate always translates the phrase literally supports the subjective genitive. This is especially clear in a passage like Gal. 2:16, where the Latin makes a distinction between δι/κ followed by a genitive construction and εἰς followed by an accusative construction. This is even clearer when the Latin is contrasted with Luther and most modern translations which make no distinction between the constructions at all.

7 Macknight, James, Apostolical Epistles (Boston: Wells and T. B. Wait & Co., 1810), I, 232Google Scholar. See also Schlatter, Adolf, Gottes Gerechtigkeit (Stuttgart: Calwer Verlag, 1959), 140Google Scholar.

8 Lange, J. P. and Fay, F. R., The Epistle of Paul to the Romans, tr. Hurst, J. F. (New York: Charles Scribner's Sons, 1869), 129Google Scholar.

9 Haussleiter, J., Der Glaube Jesu Christi und der christliche Glaube (Leipzig, 1891)Google Scholar. See also Schmidt, Hans Wilhelm, Der Brief des Paulus an die Römer (Berlin: Evangelische Verlaganstalt, 1963), 64Google Scholar.

10 Hebert, Gabriel, Faithfulness and “Faith,” Theology 58 (1955), 373–79CrossRefGoogle Scholar.

11 Torrance, Thomas, One Aspect of the Biblical Conception of Faith, Exp. T. 68 (1957), 113Google Scholar. For a strong reaction to the articles of Hebert and Torrance, see Murray, John, The Epistle to the Romans (London: Marshall, Morgan, and Scott, Ltd., 1960), I, 363–74Google Scholar.

12 Taylor, G. M., The Function of pistis christou in Galatians, JBL 85 (1966), 58–76Google Scholar.

13 Supra, note 1.

14 See Goodenough, , An Introduction to Philo Judaeus (2nd ed.; Oxford: B. Blackwell, 1962)Google Scholar, and By Light, Light; The Mystic Gospel of Hellenistic Judaism (New Haven: Yale University Press, 1935)Google Scholar.

15 Ibid., 52f.

16 Ibid., 72

17 Ibid., 57.

18 Ibid.

19 Edmond Jacob notes that the emphasis which Paul places on Abraham is on his role as “father” rather than on his faith and obedience. Thus, the history of Abraham as well as his blessing portrays universalism. Abraham et sa signification pour la foi chrétienne, RHPR 42 (1962), 148–56.

20 Stendahl, Krister, The Apostle Paul and the Introspective Conscience of the West, HTR 56 (1963), 199–215Google Scholar. The article is an excellent discussion of the matter of reading into Paul modern psychological concepts. See also Williams, George Huntston, The Sacramental Presuppositions of Anselm's Cur Deus Homo, CH 26 (1957), 245–74Google Scholar.

21 Stendahl, op. cit., 204f. Cf. also Cerfaux, L., La vocation de saint Paul, ED 14 (1961), 3–35Google Scholar; Wilchens, Ulrich, Die Bekehrung des Paulus als religions-geschichtliches Problem, ZTK 56 (1959), 273–93Google Scholar.

22 Oscar Cullmann, Le charactère eschatologique du devoir missionaire et de la conscience apostolique de S. Paul. Etude sur le κατχον (— ων) de II Thess. 2:6–7, RHPR 16 (1963), 210–45Google Scholar.

23 Munck, Johannes, Paul and the Salvation of Mankind (London: SCM Press, Ltd., 1959)Google Scholar. As evidence for their position, they suggest that the one who “restrains” in 2 Thess. 2:6f. is none other than the apostle himself and that the meaning behind the passage is that the Gospel must be preached to the Gentiles before the Antichrist comes.

24 John Knox takes exception to this interpretation of 2 Thess. 2:6f., in his Romans 15:14–33 and Paul's Conception of His Apostolic Mission, JBL 83 (1964), 1–11. Among other things he recalls the casual attitude Paul assumes in speaking of the possible imminence of his death in Philippians 1. If he really believed that he was the one who would preach the gospel to all nations before the coming of the Antichrist, Knox wonders how he can say what he does.

25 Cambier, J., Justice de Dieu, Salut de tous les Hommes et foi, RB 71 (1964), 537f.Google Scholar; Grundmann, W., Paulus, aus dem Volke Israel, Apostel der Völker, NT 4 (1960), 267–91Google Scholar. See also Barth, Markus, The Challenge of the Apostle Paul, JES 1 (1964), 58–81Google Scholar, who says that the grace of which Paul speaks is the grace which implies the incorporation of the Gentiles into fellowship with God. Edward Schweizer, similarly, expresses Paul's purpose in Romans as part of his mission to bring the Gentiles into God's kingdom. “Now, in the eschatological time, the whole cosmos is the field of God's revelation and of Man's obedience.” The Church as the Missionary Body of Christ, NTS 8 (1961), 2Google Scholar. A brief discussion of his views in German may be found in Zur Interpretation des Römerbriefes, ET 22 (1962), 105–07Google Scholar. For studies comparable to this theme see Käsemann, Ernst, Gottesgerechtigkeit bei Paulus, ZTK 58 (1961), 367–78Google Scholar; Schulz, Siegfried, Zur Rechtfertigung aus Gnaden in Qumran und bei Paulus, ZTK 56 (1959), 156–85Google Scholar. Baillet, Maurice, Un Recueil Liturgique de Qumran, Grotte 4: “Les Paroles des Luminaires,” RB 68 (1961), 199f.Google Scholar, shows that the cosmic aspect of Israel's salvation was a live issue in the N. T. era within the Qumran sect.