Abstract
D.Litt. et Phil. (Bible Studies)
This study utilizes intertextuality and narrative analogy to identify and explicate what Paul means by the construct of new creation in his letter to the Christ-movement in Rome. I argue that Paul’s socio-rhetorical strategy is to intertextually invoke Israel’s Scriptures to frame the gospel, the revelation of the covenant justice of the creator-God, into an overarching narrative, new creation, in order to meet the socio-political exigencies of the Christ-movement in Rome and to establish Rome as a new base for his missional activity. This intertextual matrix from which Paul draws includes Israel’s Scriptures (particularly Isaiah, the Psalms, and Genesis), the ideology of Roman Empire, and the socio-political situation of the Christ-movement in Rome. The development of the metanarrative of new creation is predominantly implicit and subtle utilizing echoes and allusions and socio-rhetorically relevant to the Christ-movement.
Research using intertextuality has proven to be productive in understanding Paul’s theology as it lends itself, as a way of reading texts, both to lines of continuity and discontinuity between Israel’s Scriptures and the New Testament. Paul writes in continuity with Israel’s Scriptures as he argues that the Christ event is in continuity with Israel’s Scriptures. Paul does not simply restate the story from Israel’s Scriptures. The traditions of Israel are fluid enough to allow for a (re)interpretation and (re)shaping in light of the Christ event, the inclusion of the nations (ta. e;qnh), and the socio-political situation of the Christ-movement. Paul roots the story of Jesus Christ in the symbolic world of Israel’s Scriptures and re-socializes the Christ-movement into the symbolic world of new creation inaugurated in the resurrection of Jesus Christ. Drawing intertextually from Isaiah, Paul depicts Jesus Christ as embodying the promises of YHWH, construed as his return and reign, to liberate Israel from exile, summon the nations to pledge allegiance to his absolute lordship and kingship, and transform natural creation. Paul envisages the resurrection as validating Jesus Christ’s powerful sonship, contrasted to that of Adam, as the one in whom the nature, presence, and power of the creator-God is immanent. That which Adam, created in the image of God, failed to mediate, is now immediate in the Christ event. Christ, in whom the image of the creator-God is perfectly presented, has been delegated the right to rule the cosmos (Gn. 1:26-28). The resurrection is conceptualized as his investiture as the world’s true Lord and King and as the inauguration of new creation. The gospel is the radical summons to Israel, the nations, and all of natural creation to affirm their loyalty and allegiance (h` pi,stij) to the firstborn of new creation (Rm. 8:29).
Prior research into the construct of new creation tends to emphasize one dimension (anthropological) over another (cosmic) or they are lumped into a cosmic framework without appreciating the nuances between sociological, political, and ecological readings. This thesis...