Insights from Clinton E. Arnold's "The Colossian Syncretism"

Today, I read a very interesting book by Clinton E. Arnold entitled The Colossian Syncretism (Tubingen: J.C.B. Mohr, 1995). For those interested in knowing the background to the heresy that the author of Colossians is responding to, this would be the book I would recommend.

There were a few comments in the book that would appeal to an LDS audience (outside the discussions of the Christology of Col 1:15ff and other things), so the next couple paragraphs will be from that book:

On the Difficulties of differentiating “religion” from “magic”:

Defining Magic A generation ago, “magic” was defined in rather objective terms, viz. A technique for manipulating supernatural beings with guaranteeing the results one intends. The term “magic” sometimes also functioned as a value judgement when it was set against “religion” as a base of perverse way of approaching a deity. Thus Martin Nilsson could refer to magic as “the decay of the old religion” or as an inferior way of believing. Similarly, Sam Eitrem, a Norwegian scholar who published a number of magical texts, went so far as to refer to the magical papyri as “interesting relics of degenerate religions and of the human mind gone astray.” In more recent times, assisted by the disciplines of anthropology and sociology, many interpreters have become wary of seeing “magic” as an objective category that describes a set of beliefs and practices. They are pointing rather to the sociological function of the labels “magic,” “sorcery,” “witchcraft,” and similar terms. They suggest that “magic” is a negative value judgement placed by one person (or group) upon another “Magic” therefore becomes a vehicle of accusation, for indicting the beliefs and practices of others as less than honourable or even illegal. In the process of emphasising the sociological function of the term, many scholars have evacuated it any of any objective meaning at all. In an important article titled, “Magic in Early Christianity” David Aune has provided a more balance approach to the issue. He provides a definition of magic that is appropriately sensitive to the sociological function of the term, but also recognises that there is some objective content to the concept of magic. His two-fold definition is as follows:

(1) Magic is defined as that form of religious deviance whereby individual or social goals are sought by means alternate to those normally sanctioned by the dominant religious institution.

(2) Goals sought within the context of religious deviance are magical when attained through the management of supernatural powers in such a way that results are virtually guaranteed. (pp. 11-12)

The Extent of the Atonement in Col 1:22:

[The] reference to αποκαταλλασσω in Col 1:22 has much in common with the earlier Pauline understanding of reconciliation, which be brings to expression with the terms καταλλασσω (Rom 5:10; 1 Cor 7:11; 2 Cor 5:18, 20) and καταλλαγη (2 Cor 5:18, 19; Rom 11;15). Humanity is presented as at enmity with God, and he effects a reconciliation through the death of Christ, which restores the relationship. Rom 5:1-11 also links the term peace with reconciliation (see Rom 5:1 and 10a).
 What stand out as unique developments in Paul’s concept of reconciliation is the use of the prefixed verb αποκαταλλασσω and the universal extent of the reconciliation. The verb occurs only in Colossians and Ephesians (Col 1:20, 22; Eph 2:16) in the entire NT. In fact, this is the first time this prefixed form appears in all of Greek literature. Therefore, it is most likely that the author of the hymn has taken over the Pauline καταλλασσω and intensified it by the addition of απο, thus making it an emphatic use of the simple form. This emphatic form would be consistent, then, with the expanded scope of reconciliation and consequent condition of universal peace. (P. 266)

The “Fullness of Deity” that dwells in Christ dwells in Believers, too (Theosis)

Participating in Christ’s Fullness Christ has not only delivered his people from the domain of darkness, but he has brought them into his kingdom and bestowed on them his salvation . . . What Paul says about Christ [in Col 2:9] he immediately applies to the church by declaring, “in him you are filled” (εστς εν αυτω πεπληρωμενοι). The “in him” (εν αυτω) marks a major motif of the entire theological section of 2:9-15. Paul is hereby attempting to help these believers understand the full significance of being in Christ, especially as it relates to their concern about supernatural powers and their temptation to follow the solution offered by “the philosophy.” His solution is for them to gain a fuller- appreciation for their resources in Christ and to grasp hold of their leader and supplier (2:19) and to concentrate on the things above where Christ is at the right hand of God (3:1).
 The fullness of God—his power and his grace—are bestowed on believers by virtue of their incorporation into Christ. As Lightfoot has said, God’s πληρωμα is “transfused” into them. The perfect periphrastic construction (εστε . . .πεπληρωμενοι) emphasises their share in the divine fullness as part of their present experience. (pp. 293-95)