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35 practitioners; they are merely heuristic tools. “Either they throw up a set of new and interesting questions, which the texts themselves must answer, or they do not. ”81 The main differences between this present study and Esler’s work on Galatians can be viewed in terms of scope and aim. In terms of scope, this study compares how the baptismal unity formula is deployed in three different epistles to build ecclesial identity and solidarity, whereas Esler examines one entire epistle as ethnic rhetoric without particular focus on the formula in Gal 3:28.

9 Cynthia K. Mahmood and Sharon L. Armstrong, "Do Ethnic Groups Exist? A Cognitive Perspective on the Concept of Cultures," Ethnology 31 (1992): 1-14; Moerman, "Lue," 1215-30; Gary G. 10 What is important is the collective will to actualize as a group identity. Without a collective will to exist, an ethnic identity will dissolve. Shaye Cohen affirms this consensus: Sociologists agree that ethnic or national identity is imagined; it exists because certain persons want it to exist and believe that it exists.

Wright, The Climax of the Covenant (Minneapolis: Fortress, 1992); E. P. Sanders, Paul and Palestinian Judaism: A Comparison of Patterns of Religion (Philadelphia: Fortress, 1977); E. P. Sanders, Paul, the Law, and the Jewish People (Philadelphia: Fortress, 1983). 61 Bruce W. Longenecker, "Defining the Faithful Character of the Covenant Community," in Paul and the Mosaic Law: The Third Durham-Tübingen Research Symposium on Earliest Christianity and Judaism, Durham, September, 1994 (ed. James D. G.

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All of you are one: The Social Vision of Gal 3:28, 1 Cor 12:13 and Col 3:11 by Bruce Hansen


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