By Troels Engberg-Pedersen
Cosmology and Self within the Apostle Paul demanding situations the conventional analyzing of Paul. Troels Engberg-Pedersen argues that the standard, generally cognitive and metaphorical, methods of figuring out critical Pauline strategies, corresponding to 'being in Christ', 'having God's pneuma (spirit), Christ's pneuma, and Christ himself in one', has to be supplemented via a literal knowing that without delay displays Paul's cosmology. Engberg-Pedersen indicates that Paul's cosmology, now not least his realizing of the pneuma, was once a materialist, physically one: the pneuma used to be a actual point that might on the resurrection act without delay at the usual human our bodies of believers and remodel them into 'pneumatic bodies'. This literal figuring out of the long run occasions is then traced again to the Pauline current as Engberg-Pedersen considers how Paul conceived in physically phrases of more than a few imperative issues like his personal conversion, his project, the believers' reception of the pneuma in baptism, and how the apostle took the pneuma to notify his personal and their methods of lifestyles from the start to the projected finish. In constructing this photograph of Paul's global view, an explicitly philosophically orientated type of interpretation ('philosophical exegesis') is hired, during which the interpreter applies different types of interpretation that make experience philosophically, even if in an historical or a contemporary context. For this company Engberg-Pedersen attracts specifically on historic Stoic materialist and monistic physics and cosmology - rather than the Platonic, immaterialist and dualistic different types that underlie conventional readings of Paul - and on glossy principles on 'religious experience', 'self', 'body' and 'practice' derived from Foucault and Bourdieu. during this approach Paul is proven to have spelled out philosophically his Jewish, 'apocalyptic' international view, which continues to be a significant function of his proposal. The booklet states the cosmological case for the author's previous 'ethical' analyzing of Paul in his prize-winning e-book, Paul and the Stoics (2000).
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Additional info for Cosmology and Self in the Apostle Paul: The Material Spirit
2:7. Finally, in 15:47–9 Paul combines the cosmological tale of 15:36–44a with the content of 15:44b–6. 82 That is not all, however. By 15:49 Paul has not yet fully answered the two questions from which he began in 15:35. The second one has in fact been answered: (2) the dead will come forth with a pneumatic body. But (1) exactly how will the dead be raised? STOIC COSMOLOGY IN 1 CORINTHIANS 15:50–5 The third (15:50–5) of our three passages harks back to the ﬁrst one (15:20–8) in its elaborate use of ‘apocalyptic’ imagery, including the idea of ﬁnally conquering death.
40 Even further down, the same pneuma is responsible for the different types of unity to be found in organic and inorganic objects. 46 All human beings have pneuma with the degree of tension that is required for intelligence. Still, many people go wrong in their A Stoic Understanding of 1 Cor. 15 21 reasoning. 167), ‘no man has ever been great (magnus) without having experienced some portion of divine inspiration (or inbreathing: sine aliquo adﬂatu divino)’. 47 Two special points should be added to this general picture, one on the fate of the individual human soul after death and one on the eventual fate of the world as a whole.
If so, is it perhaps in all cases an ‘anthropological’ entity? And is it in this form that it has a normative function, too? Finally, if the answer to all the other questions is positive, how is the pneuma in this form related to the pneuma as ‘hypostasized’ and a messenger between God and men? This list of questions in effect provides the agenda for several chapters in the present book. Let us now go directly back to the question of the pneuma, ‘apocalypticism’, and philosophy in connection with the future-facing half of Paul’s salvation historical picture.