Vox Patrum, 2024, Vol. 90: Historia recepcji Gal 6:17 wśród pisarzy patrystycznych / Miscellanea

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https://hdl.handle.net/20.500.12153/7596

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    Galatians 6:17 and its Reception History: Assessing the Echoes
    (Wydawnictwo KUL, 2024) Muir, Steven
    This preface engages with the concept of echo as a creative way of generating ideas on how to assess issues in the reception history of a scripture text - here, Galatians 6:17.
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    "Stigmata" and the Pressure of Interpretation
    (Wydawnictwo KUL, 2024) Campbell, Warren
    Some conclusions of the series of the articles on the stigmata.
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    Two-Way Trauma in Paul's Letter to the Galatians
    (Wydawnictwo KUL, 2024) Muir, Steven
    This essay considers the blunt and controversial statement of Paul at the conclusion of Galatians (Gal 6:17). Paul says, “from now on, let no one trouble me, for I bear on my body the marks (stigma, brand or tattoo) of Christ.” Scholars agree that Paul is speaking metaphorically about the scars he received in ministry. By calling his scars “tattoos,” Paul makes an odd sort of honour claim, since tattoos typically were inflicted on low-status slaves in the Roman empire as a mark of ownership and punishment. This essay looks at a common thread of trauma and violence in the letter to the Galatians. Paul works through the traumas he received in two ways. First, he presents a variety of traumatic episodes in the Galatian community – at times, lashing out at his opponents. Second, he deliberately inverts honor and status categories. By boldly claiming to be Christ’s slave Paul asserts his status and finds meaning and vindication in his suffering. This essay takes a more wholistic view of the letter to the Galatians that has previously been done.
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    Marius Victorinus on the Stigmata of the Apostle Paul (Gal 6:17)
    (Wydawnictwo KUL, 2024) Helleman, Wendy Elgersma
    This discussion of the fourth-century commentary of Marius Victorinus on Paul’s epistle to the Galatians serves as a critical witness to late ancient understanding of Paul’s self-identification with the stigmata of Christ (of Gal 6:17), as the marks of his humiliating death on the cross. Echoing Paul on “being crucified with Christ”, Victorinus exhorted Christians to follow that example in suffering for their faith, warning them that suffering is inevitable. The present textual study uses linguistic, grammatical, rhetorical, and socio-historical analysis, particularly on the key terms, stigmata and mysterium. It concludes that Victorinus associated these terms to give meaning to trauma and suffering for Christians. The term mysterium in Victorinus’ work is closely associated with central aspects of Christ’s life and work, especially his crucifixion and death. While rejecting the “history of religions” school of thought on Christian liturgy borrowing from mystery religions, this study concludes that Victorinus’ use of the term mysterium reflects a move in fourth century Christianity to adapt language of the mysteries for the sacraments; more particularly, baptism is understood as a symbolic reenactment of Christ’s crucifixion, death and resurrection. Such an approach enhances the meaning of suffering in terms of service to Christ, for in baptism Christians share not only in Christ’s death, as suffering “with Christ”, but also in his resurrection, as victory over sin, suffering and death.