By Maarten J.J. Menken
During this lucid divulge the second one letter to the Thessalonians is approached from a old standpoint. The letter is learn as a part of a strategy of communique among its sender and the unique addressees, making it obtainable to the fashionable reader.2 Thessalonians encompasses a translation of the quick Greek textual content; an ancient exam of the letter's style, authorship and spiritual milieu; an advent to apocalyptic eschatology and an intensive statement at the letter.Maarten Menken's booklet will entice theologians, ministers of faith, scholars of theology and all these attracted to religious study.
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Extra info for 2 Thessalonians (New Testament Readings)
We should try to assess such writings by the standards that were accepted in the environment in which they originated. The author of 2 Thessalonians 41 We know that in Greek and Roman education, pupils learned how to write letters, mainly by imitating the style of literary celebrities. This practice no doubt advanced the existence and acceptance of pseudonymous letters (Doty 1973:6–7; Stowers 1986: 32–3). Another factor that exerted influence in the same direction was that in ancient philosophical schools, the disciples of a philosopher published their own writings under the name of their master.
As we saw earlier, it was not uncommon that when a letter had been dictated to a secretary—and we know that Paul made use of a secretary (see Rom. 22) —the sender added a few words of greeting in his or her own handwriting. We are familiar with originals of ancient letters in which it is clearly visible that one hand wrote the letter and another hand added the greeting at the end (see for an example: Berliner Griechische Urkunden 37, a letter dating from 30 September, 50 CE, in Deissmann 1923:137–8; the final greeting ‘farewell’ has there clearly been written by another hand).
11); and as in need of interpretation. The latter feature is, as we shall see in the next chapter, particularly prominent in apocalyptic traditions. 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.
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