Andrey Romanov, «Through One Lord Only: Theological Interpretation of the Meaning of 'dia', in 1 Cor 8,6», Vol. 96 (2015) 391-415
The present study attempts to clarify the theological meaning of dia, in 1 Cor 8,6. Traditionally the preposition is understood as an indication of a contrast between God the Father and the Lord Jesus Christ. Jesus' role is described as either instrumental or analogous to the role of Jewish Wisdom. The present study questions these interpretations on the basis of the analysis of the structure of the verse. In this author's opinion, dia, here indicates the unique functions of Jesus Christ which make him the co-worker of God the Father in both creation and salvation.
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the meaning of its prepositions. In the third part I discuss the ap-
plication of dia, with respect to God (the Father) and its possible
correlation with dia, used with respect to Jesus Christ.
I. The relationship between God and Jesus Christ
according to some recent studies
In recent NT scholarship the relationship between God and Jesus
Christ is interpreted in different ways. For instance, E.L. Allen con-
siders New Testament Christology as “representative-Christology”.
According to him, Jesus Christ is God’s representative in accordance
with the old Jewish formula: “A man’s representative is as the man
himself” 4. In turn C.A. Wanamaker understands Paul’s Christology
as “agency Christology”; he defines an agent as “anyone who takes
over the function of his principal under the principal’s direction” 5.
In other words, in these hypotheses Jesus Christ is presented as the
one who exercises (temporarily) God’s functions.
R. Horsley understands the position of Jesus Christ in his rela-
tionship with God differently 6. Horsley draws an explicit parallel
between the usage of the prepositions (including dia,) in 1 Cor 8,6
and Platonic and later Philonic ideas of causes. In the Platonic tra-
dition there is a clear distinction between the instrumental cause
and the first creative cause. Horsley finds an illustrative example
of this distinction in Philo’s Cher. 125-127 where Philo uses differ-
ent prepositions in reference to each of the four (Platonic) causes 7.
In Philo’s conception, according to Horsley, “God is the cause, and
not the instrument”, and that which comes into being is brought
into being “through an instrument” [diV ovrga,nou] but “by [u`po,] a
cause” (namely, God) 8. The role of the instrument in Philo’s
4
See E.L. ALLEN, “Representative Christology in the New Testament”,
HTR 46.3 (1953) 162.
5
See C.A. WANAMAKER, “Christ as Divine Agent in Paul”, SJT 39.4
(1986) 519.
6
R.A. HORSLEY, “The Background of the Confessional Formula in 1 Cor
8,6”, ZNW 69 (1978) 130-135.
7
See especially Cher. 125: to. u`fV ou-, to. evx ou-, to. diV ou-, to. diV o[ (PHILO,
Works [LOEB Classical Library] [English trans. F.H. COLSON; London 1949-
1954] 10 [+2] vols).
8
HORSLEY, “The Background”, 133.