>I wanted to add a note about Col 1:15; in that previous thread I
declared
>my belief that PASHS KTISEWS there is partitive; I still think so, and
I
>don't see why understanding KTISIS as a cosmological metaphor carried
over
>from a political sense should alter that. Even supposing that
PRWTOTOKOS
>governs a "genitive of subordination," I'm inclined to think that's a
>subcategory of the partitive. The neat thing about Philo's conception
of
>KTISIS (one of the neat things, at any rate) is that he considers the
>KTISIS to be a community, something in its own way like the Stoic
ideal of
>the KOSMOPOLIS, and he argues that God sets forth a NOMOS for the
whole as
>a NOMOQETHS.
I want to add just one minor note to Carl's contributions:
Col 1 itself defines KTISIS in v. 16. It is TA PANTA EN TOIS OURANOIS
KAI EPI THS GHS. This includes both the visible and the invisible
tehings [reflectding the neuters]. TA AORATOA are then defined as
QRONOI, KURIOTHTES, ARCAI, EXOUSIAI. And it is the AORATA that are the
writer's primary concern. The subject of the hymn [hOS in v. 15] is
superior to all such powers in the heavens because he created them and,
as the second strophe of the hymnic passage makes clear, he reconciled
them to God. In 214-15 the write changes the picture to that of a
trimphal procession and the Roman tropaion, the
victory trophy set up to mark the enemy's defeat.
That is, the writer has a focus in his use of KTISIS that he himself
makes clear.
My two cents worth.
++++++++++++++++++++++++++++++++++++++++
Edgar Krentz
Acting Dean, Fall Quarter 1998
Professor of New Testament Emeritus
Lutheran School of Theology at Chicago
1100 E. 55th Street
Chicago, IL 60615 USA
773-256-0752
e-mail:FFFF,0000,0000 ekrentz@lstc.edu
(Office)
FFFF,0000,0000emkrentz@mcs.net
(Home)
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