Analysis Of The Terminology Walking In The Spirit

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23, 25; 6:1, 8. 199].” The Galatian Christians had begun in the arena of the Spirit (3:3) and, as far as Paul is concerned, it is in this arena of the Spirit that they must to continue to walk (5:16). However, the train of thought throughout the moral exhortation in terms of the emphasis on the Spirit seems to suggest that “the terminology ‘walking in the Spirit’ serves as a definitive expression of Paul’s talk of ethical living.” The command to ‘walk’ in the Spirit is Paul’s primary terminology for ethical conduct of Christians in their daily living. The verb περιπατέω, literally meaning ‘to walk around,’ is used here in the figurative sense to denote ‘the conduct of one’s life,’ or simply behavior. Its use here implies that the Galatians…show more content…
- He argues, “for Paul the Christian life is absolutely inconceivable in earthly terms largely because when the Spirit is received by the believer it takes grasp of the person and alters his or her entire way of life.” His assertion of the Spirit takes hold of the believer’s ethical actions does not reflect Paul’s just urging in Galatians 5:13-6:10. “Being led by the Spirit (5:18; Rom 8:14) means the Spirit becomes the Christian’s master whose commands he or she must obey (Rom 7:6). They must act as commanded whether they want to or not (5:17) because the Spirit rules over them so absolutely that it does not allow them to carry out their own will at all.” His claim of the Spirit as the driving force of the believer’s ethical actions does not reflect the sense of Paul’s moral exhortation in Galatians…show more content…
D. G. - He argues that, “in spite of the significant role of the Spirit, there is correlated human responsibility in the life of the Spirit which calls on Christians to work out what God has worked in them.” Dunn argues, the law is engaged and reinterpreted through Christ as a norm for ethical behavior and relationships among Christians, not losing sight though of the fact that it is only the Spirit that can make the law a motivating power.
Dunn places emphasis on the role of the Spirit while at the same time stressing “the importance of human action and, in particular, the law…that the whole Christian experience is a “mysterious blend of divine initiative and enabling and human response and commitment.” He argues that, in spite of the significant role of the Spirit, “there is correlated human responsibility in the life of the Spirit which calls on Christians to work out what God has worked in them.” Dunn argues that Paul’s two thematic statements ordering his addressees (1) to walk in the Spirit (5:16) and (2) to keep in step with the Spirit (5:25) are intended to emphasize the significance of the leading of the Spirit as well as the role of the believer. “Viewing the divine πνεῦμα as an eschatological Spirit, Dunn suggests that “it is the power that enables obedience from the heart and introduces an intense battle with the flesh… that a ‘too exclusively focused Spirit-ethic’68 that does not incorporate active human commitment

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