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This book attempts to prove the consistent nature of Paul's
financial policy by drawing from his social environment and
theological convictions to tease out a three-way relational pattern
with God as the source of all possessions. This three-way
relational framework not only dictates Paul's decision to accept or
reject finances from his churches but also directly challenges
long-standing claims made about Paul's financial policy. After
outlining the various approaches that scholars have taken to make
sense of Paul's seemingly inconsistent financial policy, this book
provides a close exegetical analysis of relevant passages in
Philippians, 1 Corinthians, and 2 Corinthians in order to unearth a
three-way relational pattern found in Philippians but that is
absent from the Corinthian Correspondence. In Paul's positive
gift-exchange relationship with the Philippians, God is
acknowledged as the source of all possessions, whereas the
Corinthians are criticized for striving after two-way exchanges
that result in honor, power, and prestige.After this is
demonstrated, a socio-theological reason for Paul's refusal of
Corinthian gifts is propounded. Paul refused Corinthian support,
not because they desired to patronise him as a dependent client,
but because they sought to be under Paul as their superior, an act
that neglected God as the superior source of all gifts in the
divine economy. Paul therefore refuses their support to avoid
two-way relationships of gift so prevalent in ancient society and
to underscore the source of the gift of the gospel, the one from
whom and through whom and to whom are all things - God.
Biblical Foundations Award Finalist What forces shaped the
intellectual world of the apostle Paul? How familiar was he with
the great philosophers of his age, and to what extent was he
influenced by them? When he quoted Greco-Roman sources, what was
his aim? Pauline scholars wrestle with such questions in journal
articles and technical monographs, but now Paul and the Giants of
Philosophy brings the conversation into the college classroom and
the church. Each essay addresses Paul's interaction with
Greco-Roman philosophical thinking on a particular topic, such as
faith, slavery, gift-giving, and the afterlife. And each chapter
includes discussion questions and reading lists to help readers
engage the material further. Dodson and Briones have gathered
contributors with diverse views from various traditions who are
united in the desire to make Paul's engagement with ancient
philosophy accessible to many readers.
This book attempts to prove the consistent nature of Paul's
financial policy by drawing from his social environment and
theological convictions to tease out a three-way relational pattern
with God as the source of all possessions. This three-way
relational framework not only dictates Paul's decision to accept or
reject finances from his churches but also directly challenges
long-standing claims made about Paul's financial policy. After
outlining the various approaches that scholars have taken to make
sense of Paul's seemingly inconsistent financial policy, this book
provides a close exegetical analysis of relevant passages in
Philippians, 1 Corinthians, and 2 Corinthians in order to unearth a
three-way relational pattern found in Philippians but that is
absent from the Corinthian Correspondence. In Paul's positive
gift-exchange relationship with the Philippians, God is
acknowledged as the source of all possessions, whereas the
Corinthians are criticized for striving after two-way exchanges
that result in honor, power, and prestige.After this is
demonstrated, a socio-theological reason for Paul's refusal of
Corinthian gifts is propounded. Paul refused Corinthian support,
not because they desired to patronise him as a dependent client,
but because they sought to be under Paul as their superior, an act
that neglected God as the superior source of all gifts in the
divine economy. Paul therefore refuses their support to avoid
two-way relationships of gift so prevalent in ancient society and
to underscore the source of the gift of the gospel, the one from
whom and through whom and to whom are all things - God.
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