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Extra resources for All of you are one: The Social Vision of Gal 3:28, 1 Cor 12:13 and Col 3:11

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His case against the echo of Gen 1:27 is weak. 12, above. Furthermore, he strives to argue that Gal 3:28 does not reflect a pre-Pauline baptismal formula because he wants to make the contextual case that Paul has created this saying specifically for his argument against the circumcision party in Galatia who are arguing from Gen 17. Not only is he unpersuasive, this aspect of his argument is beside the point. He could have argued just as well that the saying’s original aim was to replace circumcision with baptism as the ritual of covenant initiation, whether it was coined by Paul or other early Christians.

2 Following Meeks’ assertion cited above in Chapter One, p. ” Meeks, First Urban, 7. Cf. Horrell, Social Ethos, 38. 3 Esler, Galatians, 45, 215-18; John M. G. Barclay, Obeying the Truth: A Study of Paul's Ethics in Galatians (Edinburgh: T. & T. Clark, 1988), 26-34, 73-75, 220-34. Richard B. 4 Similarly, the criticism leveled at E. P. 5 A theory of ethnic identity construction enables us to connect aspects of Paul’s discourse we might not otherwise have perceived as linked. First, the concept of an ethnic group will integrate various aspects of how Paul characterizes the believers.

67 David G. Horrell, The Social Ethos of the Corinthian Correspondence: Interests and Ideology from 1 Corinthians to 1 Clement (Edinburgh: T&T Clark, 1996), 149, 204-05. Cf. Bouttier, "Complexio Oppositorum," 17-18. 66 30 the church in terms of Israel suggests that the ethnic overtones of Jewishness might carry over into the church’s identity and social practice. 68 Here Horrell has provided a mythic context in which to situate Paul’s use of the unity formula and has confirmed that understanding by tracing its social manifestations in Paul’s paranesis.

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