By A. Tinsley
Written from an African American standpoint, this paintings depicts the presentation of the gospel message to the first-century neighborhood of Colossae, their reception of it comparative to the presentation and reception of an identical to the enslaved Africans of North the USA quite within the eighteenth and the 19th centuries.
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Additional info for A Postcolonial African American Re-reading of Colossians: Identity, Reception, and Interpretation under the Gaze of Empire
24–25). 15–16), urging them to “put off” or “put to death” the old nature and its corrupt practices and to “put on the new nature which is being renewed in knowledge . . Here there cannot be Jew and Greek, circumcised and uncircumcised . . 5–14). 2). The letter explains that the true circumcision boast rather in Christ and serve God spiritually. This suggests that Jews were deceived by believing that through circumcision they served God and in which boasted their legal righteousness. 6. Rosenberg contends that Paul taught that Israel, God’s elect, was being pushed aside for the New Israel, the “Israel of God”.
11–13, the Jewish tradition of circumcision is intimated and the audience is reassured that baptism replaces circumcision, thereby nullifying the act and making baptism into the faith more complete and sanctifying. J. D. 6 to mean that circumcision was unnecessary because to God Abraham was righteous even before he was circumcised. He was righteous purely on the basis of his faith. That is to say that faith could substitute for the commandments of the Torah. This is expressed in Paul’s own words at the end of his ministry, “It was not through the Law that the promise was made to Abraham and his descendants that he would inherit the world, but through the righteousness that comes from faith” (Romans 4:13).
51 This would challenge the heritage of the Jews as God’s chosen people, which carry the implication of a long standing relationship. 5; cf. 47). Sanders in his discussion of the topic of Christ putting himself in the place of God by forgiving sins points out that speaking for God was not uncommon. ”52 Although Sanders does not have a problem with Jesus putting himself in the place of God by forgiving sins, he does not address seriously the implication of Christ being God as the letter suggests.