By Roger Mohrlang
The aim of this research is to enquire and examine the fundamental buildings of Matthew's and Paul's ethics, instead of to deal intimately with their instructing on particular ethical matters. Dr Mohrlang discusses their views below the 5 headings of 'law', 'reward and punishment', 'relationship to Christ and the position of grace', 'love', and 'inner forces', and provides distinct realization to the query of moral motivation. there isn't any absolute distinction, despite the fact that, due to the fact that components either one of legislation and of grace are present in either writers, and for either it really is their figuring out of Christ that's decisive. The comparability is extremely illuminating, and serves to throw into transparent reduction the extra outstanding features of every writer's moral method. it may end up of substantial price to scholars either one of New testomony ethics and of Matthean and Pauline theology and to these drawn to the bigger query of team spirit and variety within the New testomony as an entire.
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Additional info for Matthew and Paul: A Comparison of Ethical Perspectives (Society for New Testament Studies Monograph Series)
224 Paradoxically, now that the Christian is emancipated from the tyrannical power of the law, at last he is able truly to fulfil its demands (Rom. 4)225 — something he could never do under the law itself! Indeed, argues Paul, only as one is liberated from the grasp of the law can one's life begin to yield real 'fruit' for God (Rom. 4) — which for him is always 'the fruit of the Spirit' (Gal. 22f)*> and against such 'there is no law' (Gal. 23). A life fully opened to the Spirit takes on a quality that quite transcends the demands of the law.
The surprising thing, given the concern over antinomianism, is that it nowhere states this explicitly. 17-19. 113 Explicit references to the point, however, are difficult to find. 16f, 'If you would enter life, keep the commandments', though it appears on first glance to be significant, in reality only makes explicit what is already implicit in Mark, as we have already noted. 23) likewise says little to the point, in view of the non-nomistic sense of avofiia probably assumed. Nowhere, then, does Matthew come right out and say that one must observe the law in order to enter the kingdom and obtain eternal life.
6). It is a significant shift of perspective with regard to the dynamics of the Christian life. Accordingly, nowhere do we find Paul encouraging his readers to observe any of the cultic-ritual laws prescribed in Torah, as a general practice. On the contrary, he commonly discourages them from doing so, on theological grounds (at least when he is addressing non-Jewish Christians213), and on one occasion roundly condemns some who apparently do observe them (Gal. 214 For Paul, ritual observances (whether Jewish or pagan) are of no significance for the Christian; believers are not bound by legalistic regulations 'in questions of food and drink or with regard to a festival or a new moon or a sabbath' (Col.
Matthew and Paul: A Comparison of Ethical Perspectives (Society for New Testament Studies Monograph Series) by Roger Mohrlang