From: dixonps@juno.com
Date: Sat Mar 04 2000 - 19:23:03 EST
In a message dated 3/4/2000 11:17:46 AM, dixonps@juno.com writes:
<< Not only do John and James entertain the possibilities of
a belief in (EIS) Christ or a belief in God not associated with
regeneration (2:23-24, 5:44/12:42-43; and James 2:14-24,
respectively), but Paul, as well, seems to refer strongly to
such a possibility.
In 1 Cor 15:2 he says, DI' OU KAI SWZESQE, TINI LOGWi
EUHGGELISAMHN hUMIN EI KATECETE, EKTOS EI MH
EIKHi EPISTEUSATE.
The phrase EKTOS EI MH EIKHi EPISTEUSATE suggests
rather strongly that is it possible to believe in vain. If not,
then Paul's words here mean nothing.
At this point, we might want to be asking, what is the
difference between believing in vain and believing not
in vain. >>
Charles Powell says:
<<<There are several issues at stake here. The first is syntactical.
Should
EKTOS EI MH EIKHi EPISTEUSATE be connected to EI KATECETE or DI' OU KAI
SWZESQE. If the the latter, there are two possible meanings for EIKHi
EPISTEUSATE. First, it could mean not believing in the resurrection as in
15:12-18. Second, it could mean not continuing to to believe. This latter
meaning would certainly be the meaning if EKTOS EI MH EIKHi EPISTEUSATE
is
connected to EI KATECETE. The protasis and the apodosis are in a
relationship
of equivalence (Holding fast = not believing in vain). In this case,
believing in vain would refer to ceasing to believe. So it would be a
question of he duration of faith. The other possible meaning would refer
to
the content of faith. Either way, there is a deficiency both in noticia
and
assensia, not simply fiducia.>>>
Either way there appears to be two kinds of PISTEUW: that which is not
believed in vain, which is held fast, and by which one is saved; and
that which is believed in vain, which is not held fast, and by which one
is not saved.
Paul Dixon
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