By Bruce Hansen

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G. James B. : Zondervan, 1981), 126-27, who concludes, “Our study of the context of Galatians 3:28 has shown that Paul was not reflecting upon relations within the body of Christ when he had the text penned. He was thinking about the basis of membership in the body of Christ” (italics original). Cf. the studies mentioned in the previous note. 25 critique of culture that assesses all civilizations as based on a manifestation of a “performance principle” that generates domination, repression and alienation.

Wiebe traces how Paul’s argument in Gal 3 includes non-Jews in God’s promise to Abraham through Christ and apart from circumcision. Yet, it is not immediately clear how incorporation of non-Jews into Abraham’s family and blessings abrogates the social divisions inscribed by slave/free and male/female. Weibe rightly asks, “ . . ”64 He senses that if the mythic background to Paul’s use of the formula is a in terms of “believing versus doing/earning” or “monergism versus synergism” and, thus, are picking dogmatic fights without appreciating the covenantal and communal terms of the new discussion.

Cf. Richard N. : Eerdmans, 1984), 33; Witherington, "Rite and Rights," 594; Albrecht Oepke, Der Brief des Paulus an die Galater (3rd ed; THKNT 9; Berlin: Evangelische Verlagsanstalt, 1964), 90; Raphael Loewe, The Position of Women in Judaism (London: SPCK, 1966), 43; R. Longenecker, Galatians, 157; F. F. : Eerdmans, 1982), 187. 46 Paulsen, "Einheit und Freiheit," 85; Schüssler Fiorenza, In Memory of Her, 217; Madeleine Boucher, "Some Unexplored Parallels to 1 Cor 11,11-12 and Gal 3,28: The NT and on the Role of Women," CBQ 31 (1969): 53-54.

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