By Maarten J.J. Menken
During this lucid reveal the second one letter to the Thessalonians is approached from a old point of view. The letter is learn as a part of a strategy of communique among its sender and the unique addressees, making it available to the trendy reader.2 Thessalonians incorporates a translation of the quick Greek textual content; an historic exam of the letter's style, authorship and non secular milieu; an creation to apocalyptic eschatology and an intensive remark at the letter.Maarten Menken's ebook will entice theologians, ministers of faith, scholars of theology and all these attracted to religious study.
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Additional resources for 2 Thessalonians (New Testament Readings)
13). Therefore the person of Paul, and the letter as his privileged medium of communication with his congregations, became part of the Pauline tradition, and when, after Paul’s death, the need was felt to reinterpret the Pauline tradition for a new situation, this happened in the form of letters attributed to Paul, with a strong interest in the person of Paul (this interest is especially striking in 2 Timothy). , 2 Tim. 8–14; Eph. 1–19). It is not difficult to find the characteristics of Deuteropauline literature in 2 Thessalonians.
It is easily understood that these traditions increasingly tend to be perceived as authoritative. Attribution of later interpretations of such a tradition to the person originally associated with it is then primarily an assertion of authoritative tradition and not of literary origins. It 42 The setting of 2 Thessalonians asserts that the writing that contains the reinterpretation of the tradition is an authentic application of that tradition to a new situation, although it must be admitted that the readers of the writing in question probably did not make the precise distinction between an assertion of authoritative tradition and one of literary origins.
A good example is the analysis of Paul’s letter to the Galatians: according to one scholar, it has been composed to conform to the rules for a judicial speech (Betz 1979), but according to another, it should be characterized as a deliberative speech (Smit 1989). From this disagreement, one should at least conclude that the rhetorical structure of Galatians is not quite self-evident. What one detects as the rhetorical structure of a letter such as Galatians depends upon what rhetorical handbooks one considers as normative in this case, and upon one’s decisions about how the various rhetorical concepts have been realized in the letter under consideration; and there is a lot of subjectivity in such decisions.