• DOI:10.1017/S0017816023000020
• Corpus ID: 256698061

Textualizing Pauline Revelation: Self-Referentiality, Reading Practices, and Pseudepigraphy in Ephesians

@article{Atkins2023TextualizingPR,
  title={Textualizing Pauline Revelation: Self-Referentiality, Reading Practices, and Pseudepigraphy in Ephesians},
  author={Christopher S. Atkins},
  journal={Harvard Theological Review},
  year={2023},
  volume={116},
  pages={24 - 43},
  url={https://api.semanticscholar.org/CorpusID:256698061}
}

• Christopher S. Atkins
• Published in Harvard Theological Review 1 January 2023
• Philosophy

Abstract This article argues for a new interpretation of Ephesians based on its self-referentiality. Taking as my starting point the standard view that Eph 3:3–4 refers to the preceding portion of Ephesians, I explore how the text works rhetorically. I argue that in Ephesians 3:3–4 the author reflexively authorizes Ephesians as a revelatory text that provides privileged access to “the mystery” and to “Paul” as its mediator figure. Eph 3:3–4 thereby commends its readers to approach the epistle… 

Abstract This article argues for a new interpretation of Ephesians based on its self-referentiality. Taking as my starting point the standard view that Eph 3:3–4 refers to the preceding portion of Ephesians, I explore how the text works rhetorically. I argue that in Ephesians 3:3–4 the author reflexively authorizes Ephesians as a revelatory text that provides privileged access to “the mystery” and to “Paul” as its mediator figure. Eph 3:3–4 thereby commends its readers to approach the epistle as textualized revelation. I advance this thesis through a contextual examination of Eph 3:2–13 with attention to three sets of comparanda. First, the Pesharim and Hodayot provide relevant witnesses to the textualization of revelation in early Judaism. Second, Quintilian’s depiction of ideal reading and the reception of Eph 3:3–4 by Origen and Jerome provide an opportunity to reimagine the epistle in light of ancient readerly landscapes. Third, depictions of inspired individuals endowed with divinely granted “insight” provide a revelatory framework for understanding σύνεσις in Eph 3:4. To conclude, I suggest further avenues of research that the present interpretation of Ephesians might open, including light it sheds on Ephesians’s pseudepigraphy.