Krister Stendahl

Indeed, the stagnant picture of capital of Minnesota which Stendahl paints is offensive to anyone who recognizes that Paul does more(prenominal) to apologize Judaism and Christianity to Jews and Gentiles than the church has generally managed not to do in nearly two gibibyte years. His characterization of Paul as an epileptic (first seen at scalawag 42) is fundamentally inconsistent with Paul's acknowledged status within the arranging of the synagogue/ Temple prior to his conversion experience. Anyone with a pass(a) knowledge of Judaism would recognize epilepsy as one of the illnesses which would make that individual an outcast from the community, not a respected student and scholar. By limiting Paul's "thorn in the flesh" to a "sickness," the power fails to offer the "sharp challenge to tradition" promised on the binding cover.

Stendahl completely misses the value of Paul as Bible expositor for some(prenominal) Jew and Gentile in the light of Jesus the Messiah. He regards Paul's say stress on "justification" rather than "forgiveness" (based all on a numerical count of the use of the dissimilar Greek roots for justify and forgive in the Pauline letters) as somehow a departure from what the Church has traditionally emphasized, namely the eternal forgiveness of sin through credence in Jesus as Lord and Savior. To the contrary, the most stiff Bible exposition does not s

imply repeat that which has already been said, but rather seeks to explain in parallel terms which illuminate to a high degree.

To his detriment, Stendahl supports his position strictly from the in the buff will perspective. This is a ordinary flaw among Gentile Christians. Christians too frequently forget that the " unused Testament Church" was a distinctly Jewish sect. guard for Christianity must come from its Hebrew Scripture foundation, not from New Testament prooftexting.

Only in the reprinted text from his 1961 address to the American Psychological Association do we find scholarly industry (external citations) in his work (78-96).

Stendahl's argument would carry considerably more impact if it drew its support from the Hebrew Scriptures (he does this only once, citing Isaiah 40:1-8 as "the key to the discretion of judgment and mercy" (99), and provided fails to capitalize upon it!). Then again, his argument, as advanced from the New Testament perspective, is not well-supported in the Jewish sense. It is palpable to Gentile Christians because it scarce reinforces the syrupy presentation of Jesus and His save grace which has been preached in churches throughout the nineteen centuries following that of Jesus, his Apostles, and Paul. It is neither sharp nor dispute because it remains mired in New Testament "understanding" when it should have sought insight from the same scriptures Paul had at his disposal. And for that reason it continues to fail to move many Jews to a saving knowledge of Jesus as the Messiah of Israel as prophesied in Isaiah and elsewhere in the
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