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Title: Das paulinische Evangelium und die Christen jüdischer Herkunft im Römerbrief
Author(s): STENSCHKE, Christoph
Journal: Ephemerides Theologicae Lovanienses
Volume: 93    Issue: 2   Date: 2017   
Pages: 239-267
DOI: 10.2143/ETL.93.2.3223604

Abstract :
In the past half century, Jewish-Christian relations and the New Testament view of Jews and Judaism have been studied intensively, in society, various church contexts and also in biblical studies. Much attention has been directed at Paul’s letter to the Romans, in particular chapters 9-11, devoted to God’s ways with Israel. Regarding these chapters, the discussion is usually focused on questions regarding Paul’s view of unbelieving Israel, its eventual salvation through or apart from Jesus Christ and questions of the legitimacy of evangelising Jews today. In addition, there has been a renewed interest in Jewish Christianity. Despite this new attention, few studies have addressed Paul’s view and appreciation of Jewish Christians in all of Romans. In view of this situation the present essay surveys Paul’s references to Jewish Christians (including his own identity as a Jewish Christian or Christian Jew) throughout the letter. Paul’s understanding emerges most prominently in chapters 9-11 where, drawing heavily on the Old Testament and Early Jewish notions, the Jewish Christians constitute the remnant of Israel. This remnant indicates and guarantees God’s faithfulness to all of Israel. Due to the Jewish Christians, Paul can conclude that God’s gifts and calling of Israel (and also of Gentile Christians!) are irrevocable (11,29). The Christian church is conceived of as the believing remnant of Israel supplemented by Gentile Christians and awaiting the salvation of all of Israel. In Romans 15f Paul shows his concern for Jerusalem and its Jewish Christians and acknowledges and praises the contribution of many Jewish Christians to the early Christian mission. A final section draws some implications for the church and the small but increasing number of Jewish Christians today, but also for Jewish-Christian dialogue.

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