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14 | www.limina-graz.eu While the Biblical prophecy addresses the âhouse of Jacobâ (Isa 2:5), the
UN text now pledges that âweâ â in reference to the peoples lead by God â
pursue bringing about peace.
The universal horizon reflected within the development towards mono-
theism in the Scriptures of Israel (for the gathering of peoples see also, for
example, Isa 56:6â8 or 66:18â23) reappears as a radically inclusive vision
in the letters of Paul, who sees himself, following prophetic tradition, as
the âApostle of the nationsâ called upon by God, in contrast to traditional
contemporary discourses of identity and difference:5
âThere is neither Jew nor Greek,
there is neither slave nor free,
there is no male and female;
for you are all one in Christ Jesus.â (Gal 3:28)
According to the baptismal formula, collective identity is defined irrespec-
tive of ethnic-cultural, socio-economic and gender categories. Of course,
the moment of unity is conceptualised with Christ at the centre in order to
articulate the universal adoption of âAbrahamâs offspringâ (Gal 3:29) as
children of God. People who do not believe in Jesus Christ are not part of the
scope of discussion here.
The purpose is not to negate differences but to free people of exclusionary
and hierarchical differentiation as all are called into a reconciled community
of salvation, mutual tolerance and peace. Additionally, a post-Pauline re-
lecture of the formula also refers to the creation tradition and the therein
enshrined notion of humanity being the image of God in talking about the
ânew selfâ renewed after the âimageâ of the creator as the principle defi-
nition of identity (Col 3:10â11).6 The heterogenous multi-cultural ecclesia is
not represented by a concept of âthe peopleâ. Instead it is described by using
metaphors of family or ancient metaphors of the body to establish a sound
shared identity for people of different backgrounds â a model that tran-
scends ethnicity as a primary boundary marker. Referring to Christ as the
head of the ecclesial body, giving it corporate identity, also reveals a critical
stance opposing Roman imperia ideology with its equally universal claim,
where the emperor embodies the head of the state.
5 The aim of the âNew Perspective
on Paulâ (keyword âPaul the Jewâ) is
not to contrast Christian universa-
lism with ethnically defined Juda-
ism.
6 In Col 3:11, the even more pro-
nounced focus on ethnical-cultural
differences goes hand in hand with
the exclusion of gender aspects,
which is problematic for the recepti-
on of Paul as well as Christian deve-
lopment. The purpose is not to negate differences but to free people
of exclusionary and hierarchical differentiation.
lImIna 2:1 | new nationalisms and the vision of a shared humanity | editorial
Limina
Grazer theologische Perspektiven, Band 2:1
- Titel
- Limina
- Untertitel
- Grazer theologische Perspektiven
- Band
- 2:1
- Herausgeber
- Karl Franzens University Graz
- Datum
- 2019
- Sprache
- deutsch
- Lizenz
- CC BY-NC 4.0
- Abmessungen
- 21.4 x 30.1 cm
- Seiten
- 194
- Kategorien
- Zeitschriften LIMINA - Grazer theologische Perspektiven