Category:Paul & Enoch (subject)

Paul & Enoch

Overview

Bibliography

2020

• Book -- Gabriele Boccaccini -- Paul's Three Paths to Salvation (Grand Rapids, MI: Eerdmans, 2020) -- <English>

2018

• Article -- Logan Alexander Williams -- Disjunction in Paul: Apocalyptic or Christomorphic? Comparing the Apocalypse of Weeks with Galatians -- New Testament Studies 64.1 (2018) 64-80.

2017

• Article -- James M. Scott (b.1955) -- A comparison of Paul's Letter to the Galatians with the Epistle of Enoch -- In The Jewish Apocalyptic Tradition and the Shaping of New Testament Thought, ed. Benjamin E. Reynolds and Loren T. Stuckenbruck (Minneapolis: Fortress Press, 2017) 193-218

2016

Article -- Kathy Ehrensperger -- The Pauline Ekklēsíai and images of community in Enoch traditions -- In Pul the Jew, ed. Gabriele Boccaccini and Carlos Segovia

2014

• Article -- Scott M. Lewis -- "Because of the Angels': Paul and the Enochic Traditions -- The Watchers in Jewish and Christian traditions (Minneapolis: Fortress Press, 2014), 81-90.

2010

• Article -- Eliezer Gonzalez -- Concepts of Righteousness in 1 Enoch 1-36 and Romans 1-3: A Comparative Analysis -- Journal of the Adventist Theological Society 21.1-2 (2010) 184-210 -- <English> -- <Book of the Watchers> <1 Enoch> {ATLA}

• Article -- Jonathan A. Linebaugh -- Debating diagonal Δικαιοσύνη : the Epistle of Enoch and Paul in Theological Conversation -- Early Christianity 1.1 (2010) 107-128. {ATLA}

2006

• Article -- Gabriele Boccaccini -- Inner-Jewish debate on the tension between divine and human agency in Second Temple Judaism -- Divine and human agency in Paul and his cultural environment(London & New York: T&T Clark, 2006), 9-26.

• Article -- Ronald Herms -- "Being Saved without Honor": A Conceptual Link between 1 Corinthians 3 and 1 Enoch 50?" -- Journal for the Study of the New Testament 29.2 (2006) 187-210 -- <English> -- <Parables of Enoch>

2001

Introduction -- George W.E. Nickelsburg -- The Epistles of Paul -- 1 Enoch 1: A Commentary (Hermenia; Minneapolis: Fortress, 2001) 85.

[Paul's] statement about Jesus' parousia and his function as eschatological judge appear to have been influenced by Synoptic Son of Man christology and thus mediated by the Enochic tradition ... The absence of the term "Son of Man" from the Pauline corpus can be ascribed to the expression's incomprehensibility to Paul's Gentile audience, whereas κύριος (Lord) was both familiar and suitable to denote Jesus' glorified status ... [85]

One final possible parallel between Paul and Enochic traditions is in the Animal Vision. In the latter, an eschatological figure is born as a white bull--as Adam was in this vision's allegory (90:37; cf. 85:1)--and all humanity is transformed into white bulls (90:30). This soteriological notion parallels Paul's understanding of Jesus as the second Adam, into whose image all believers (notably the Gentiles) will be transformed. [85]

1937

• Article -- Emmanuele da San Marco -- Il concetto di giustizia dell'Enoc etiopico e S. Paolo -- Biblica 18.3 (1937) 277-302; 18.4 (1937) 383-417. -- {ATLA}

<Schweitzer e Charles sono i principali obiettivi della sua critica. L'Autore si muove in un'ottica canonica rifutando per pricipio che Paolo possa essere stato anche solo influenzato da testi non biblici, tanto meno averne derivato delle idee.>

[In Schweitze, al pari di Weiss] è evidente lo sforzo di ridare agli insegnamenti di Cristo quanto di escatologico-apcalittico gli era stato sottratto nella concezione liberale. (p.281) Charles "per nessuna guisa si astiene dall’attribuire air apocalittica il fungere ة ه ponte tra il Vecchio ed il Nuovo Testamento, nonchè un’influenza senza eguali sulle concezioni cristiane. Egli, in seguito, individua tale influenza siccome originata daل Libro di Enoc e profonda in modo tale da influenzare s. Paolo e gli altri scrittori neotestamentari (ai ؛1ةآلو la celebre apocalissi era notissima) ed in punti fondamentali, sia riguardo alie idee, sia per cio' che concerne la veste letteraria (pp.281-82)

"il concetto enochiano di giustizia, come ci si prospetta nel Libro delle Parabole, ha un doppio aspetto, e cioé, di vendetta messianica riguardo ai peccatori, e di via, per la quale provengono ai giusti i beni in questione." (297).

In paolo invece la giustizia e' basata sul perdono e la remissione dei peccati e la giustificazione per fede, al di fuori della quale "l’uomo lasciato aile proprie forze, se Iddio non lo aiuta, non arriva a salute" (298)

Vedemmo sopra quanto sia lontano rApostolo, nel descrivere la giustizia, dal concetto di una giustizia legale o vendicativa. Anche il concetto di una giustizia che importi l’elemento nazionale e che renda Israele signore sopra tutti i popoli, giammai lo ritroviamo in S. Paolo: egli anzi li accusa chiaramente, i connazionali, di essere venuti meno in quello che poteva loro portare gloria e di aver prevaricato (388)

"l’Enoc prende l’idea di giustizia nel V. Testamento, ma a modo suo, dandogli per di più, il contorno del tempo in cui vive. Cosi avviene che il bel concetto di giustizia misericordiosa e redentrice risulti prolungato e sformato dalle idee di vendette, pene, castighi, pur facendo capolino ogni tanto il concetto della giustizia legale. S. Paolo, invece, sintetizza e completa quanto di più bello si puo' avere nella rivelazione che precedette Gesù Cristo: la giustizia è la s©stanza dei beni messianici e li domina. (395)

[Enoch dipende da Isaia, ma Paolo non dipende da Enoc. L'idea della giustisticazione gratuita per fede e' totalemnte assente in Enoch]

1932

• Article -- Bernhard Brinkmann -- Die Lehre von der Parusie beim hl. Paulus in ihrem Verhältnis zu den Anschauungen des Buches Henoch -- Biblica 13.3 (1932) 315-334; 13.4 (1932) 418-434. {ATLA}

1922

Article -- Frank Chamberlin Porter (1859-1946), Winkley Professor of Biblical Theology at the Yale Divinity School from 1891 to 1927 -- The Place of Apocalyptical Conceptions in the Thought of Paul -- Journal of Biblical Literature 41.1 (1922) 183-204. {ATLA}

"[According to Schweitzer] Paul is one whose thought moves in the apocalyptic system created by the books of Daniel and Enoch (185-186) ... There are others who feel justified in saying that Paul's outlook is at bottom that of Jewish Apocalyptic [Note: See for a recent example Morgan's The Religion and Theology of Paul, 1917, page 6] (187) ...

It is certainly an extraordinary fact that the Book of Daniel, which has so important a place in the Gospels and Revelation, has practically no value to Paul in his search through the Old Testament for Christ (188) ... If Paul knew any uncanonical apocalypse it would be the book of Enoch. His attitude toward Daniel makes us realize that he may have known Enoch very well and yet have cared nothing for it and made no use of it (189) ... Paul appears to be moving away from the apocalyptic interpretation of Christianity (191) ...

Article -- J. Rendel Harris (1852-1941) -- Enoch and 2 Corinthians -- Expository Times 33.9 (June 1922): 423-424.

Harris argues that Paul makes a direct reference to Enoch 38:4 in II Cor. 3:18, which he would read in accordance with Tertullian’s apparent quotation from Marcion’s New Testament, “as if from the Lord of Spirits”, instead of (R. V.) “even as from the Lord the Spirit”.

1911

Book -- Schweitzer -- Geschichte der paulinischen Forschung (1911) -- ET: Paul and His Interpreters (1912)

S. highlights the purely eschathological foundation and structure if Paul's thought. Based on Lüdemann (1872) and especially Kabisch's Die Eschatologie des Paulus (1893)

1903

Charles, A Critical History of the Doctrine of a Future Life in Israel, in Judaism and in Christianity (London 1903) p. 195 s.:

"apocalyptic Judaism developed more and more the apocalyptic, i.e. prophetic, element, and in the process came to recognise, as in 4 Ezra, the inadequacy of the Law for the salvation not only of Israel as a nation, but even of a mere handful of Israelites, unless the works of these few were supplemented by faith and accepted through the mercy of God. Thus apocalyptic Pharisaism became, speaking historically, the parent of Christianity, which in the great New Testament Apocalypse exhibits a decidedly anti-legalistic character."

1893

Introduction -- Robert Henry Charles -- General Introduction -- The Book of Enoch (Oxford: Clarendon, 1893) 45-47.

“The influence of Enoch on the New Testament has been greater than that of all the other apocryphal and pseudepigraphic books taken together" (41) ...

"The Apostle, as we know, borrowed both phraseology and ideas from many quarters ... He was well acquainted with and used the Book of Enoch" (45)

[Charles quotes as evidence several passages from the letters of Paul and compares them with passages from 1 Enoch]

Rom 8:38 ("neither angels, nor principalities, nor powers") = 1En 41:10 ("angels of power and angels of principalities")

Rom 9:5 ("God blessed for ever") = 1En 77,1 ("He that is blessed for ever")

1Cor 6,11 ("justified in the name of the Lord Jesus") = 1En 48,7 ("saved in his (i.e. the Messiah's) name")

Gal 1:4 ("this present evil world") = 1En 48:7( ("this world of unrighteousness")

Phil 2:10 ("at the name of Jesus every knee should bow") = 1En 48:5 ("will fall down and bow the knee before Him [i.e. the Messiah]")

1Thess 5:3 ("then sudden destruction cometh upon them as upon a woman with child") = 1En 62:4 ("then shall pain come upon then as on a woman in travail")

etc. etc.

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