From: Carlton Winbery (winberyc@speedgate.net)
Date: Mon Apr 10 2000 - 18:34:04 EDT
>I've never understood what's wrong with "missionary" for APOSTOLOS--it
>seems to me that the word carries pretty much the same function.
>
>As for KLHTOS, I suspect it really needs to be glossed in a translation
>anyway, but I've sometimes thought "recipient of the call" expresses the
>sense--or perhaps better, "respondent to the call." I don't think "guest"
>is wrong as such, but it really needs to be distinguished somehow from
>other uses of "guest." What I like about it, however, is its ready
>linkability to the Synoptic theme of the "call" or "invitation" to the
>table set and served by Jesus. To the extent that sharing the supper of the
>Lord is a term for a believer, there's a certain propriety to the usage.
>
>--
The article on APOSTOLOS in TDNT emphasizes that the word APOSTOLOS carried
a note of authority. Paul seems to assume that if he won the agument
whether or not he was an apostle, then they had to listen to him, i.e,, he
had the authority to do what he was doing. Apostleship as Paul conceives it
may carry a note of authority that is not always clearly a part of
"missionary." You think?
KLHTOS is an adjective. APOSTOLOS is a noun. Does not the adjective here
modify the noun even though it does have the article? I gain some insight
from thinking that Paul is distinguishing his office by saying, "(I am) a
slave of Christ Jesus, a called apostle who is set apart for the gospel of
God." The idea of called in the adjective is a passive idea so that anyone
reading it would clearly understand that Paul is claiming that God called
him. The stronger statement defending his apostleship in Gal. 1:1 is
probably not far from his mind. His office is as a "called (by God)
apostle" and not one from men or through a man but . . .
Dr. Carlton L. Winbery
Foggleman Professor of Religion
Louisiana College
winbery@speedgate.net
winbery@andria.lacollege.edu
Ph. 1 318 448 6103 hm
Ph. 1 318 487 7241 off
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