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Marlene Crusemann examines the Thessalonian letters in the context
of Jewish-Christian social history; building upon her analysis of 1
Thessalonians, Crusemann comes to the conclusion that it is
post-apostolic epistolary communication, and questions whether it
is a letter of Paul and indeed whether it is an early letter. This
analysis in turn adds weight to the thesis, propounded by some
previous scholars, that the letter is somewhat out of place and may
be a later work by another author. Crusemann subsequently
illustrates that 2 Thessalonians, by contrast, revokes the
far-reaching social separation from Judaism that characterizes 1
Thessalonians, and thus aims socio-historically at a solidarity
with the entire Jewish people. Analysing the concept of the Jews as
supposed enemy, the future of the Greek gentile community, and the
relationship between the two letters, Crusemann concludes that the
discussion about a "divergence of the ways of Christians and Jews"
in early Christian times needs to be realigned.
Marlene Crusemann examines the Thessalonian letters in the context
of Jewish-Christian social history; building upon her analysis of 1
Thessalonians, Crusemann comes to the conclusion that it is
post-apostolic epistolary communication, and questions whether it
is a letter of Paul and indeed whether it is an early letter. This
analysis in turn adds weight to the thesis, propounded by some
previous scholars, that the letter is somewhat out of place and may
be a later work by another author. Crusemann subsequently
illustrates that 2 Thessalonians, by contrast, revokes the
far-reaching social separation from Judaism that characterizes 1
Thessalonians, and thus aims socio-historically at a solidarity
with the entire Jewish people. Analysing the concept of the Jews as
supposed enemy, the future of the Greek gentile community, and the
relationship between the two letters, Crusemann concludes that the
discussion about a "divergence of the ways of Christians and Jews"
in early Christian times needs to be realigned.
Marlene Crusemann fragt nach dem Ort der beiden
Thessalonicherbriefe im Kontext der judisch-christlichen
Sozialgeschichte. Aufgrund zahlreicher Besonderheiten, die der 1
Thess im Rahmen des Corpus Paulinum aufweist, kommt sie zum
Ergebnis, dass dieser ein nachapostolisch-pseudepigraphes,
briefliche Kommunikation lediglich inszenierendes Schreiben ist. So
gewinnt die alte These von der Unechtheit des ersten
Thessalonicherbriefs ein neues Fundament. An 2 Thess wird deutlich,
dass sich die thessalonische Korrespondenz nicht in das Schema
eines linear fortschreitenden Trennungsprozesses zwischen
"Christentum" und "Judentum" im ersten Jahrhundert fugt. Der Brief
widerruft die weitgehende soziale Trennung vom Judentum, die 1
Thess pragt, und zielt damit sozialhistorisch auf eine
Resolidarisierung mit dem gesamten judischen Volk. Damit ist die
Diskussion um ein "Auseinandergehen der Wege von Christen und
Juden" in fruhchristlicher Zeit neu auszurichten und
sozialgeschichtlich entsprechend zu differenzieren.
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