See Theobald, Römerbrief, 30-34. Obviously, Paul himself is the strongest translocal link between Christians in Romans. These translocal links between early Christians and communities play a significant role in the comparison of early Christian communities with the voluntary associations of the ancient world.

See Theobald, Römerbrief, 30-34. Obviously, Paul himself is the strongest translocal link between Christians in Romans. These translocal links between early Christians and communities play a significant role in the comparison of early Christian communities with the voluntary associations of the ancient world.)| false
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J. Hainz, Koinonia: “Kirche” als Gemeinschaft bei Paulus (Biblische Untersuchungen 16; Regensburg: Pustet, 1982) 115, argues that Paul’s charge “to contribute to the needs of the saints” is evidence for an “Ausweitung des Prinzips koinonia auf ‘gesamtkirchliches’ Gemeinschaftsbewusstsein.” Hainz also summarises the discussion of the meaning of “saints” in this context. Does Paul refer to the saints of Jerusalem as in 15:26-27? The general reference is surprising, one might have expected an expression such as “each other” or to the brothers and sisters. Hainz concludes: “Da der Kontext von Röm 12:9-21 aber durchwegs allgemein gehalten ist, wäre eine Konkretion im Blick auf die Kollekte in Jerusalem höchst ungewöhnlich. Dann spricht aber auch alles dafür, in ‘die Heiligen’ einen allgemeinen Hinweis auf ‘die Gläubigen’ zu sehen—ohne Beschränkung auf die Brüder in der Ortsgemeinde. Die Mahnung zur Gastfreundschaft schließt sich dem in der Folge zwanglos an. In seiner Allgemeinheit läßt sich Röm 12:13 demnach am besten so verstehen, dass solches “sich der Nöte der Heiligen Annehmen” Ausdruck jenes Gemeinschaftsverhältnisses ist, das zwischen allen Gläubiggewordenen besteht.” (116)

J. Hainz, Koinonia: “Kirche” als Gemeinschaft bei Paulus (Biblische Untersuchungen 16; Regensburg: Pustet, 1982) 115, argues that Paul’s charge “to contribute to the needs of the saints” is evidence for an “Ausweitung des Prinzips koinonia auf ‘gesamtkirchliches’ Gemeinschaftsbewusstsein.” Hainz also summarises the discussion of the meaning of “saints” in this context. Does Paul refer to the saints of Jerusalem as in 15:26-27? The general reference is surprising, one might have expected an expression such as “each other” or to the brothers and sisters. Hainz concludes: “Da der Kontext von Röm 12:9-21 aber durchwegs allgemein gehalten ist, wäre eine Konkretion im Blick auf die Kollekte in Jerusalem höchst ungewöhnlich. Dann spricht aber auch alles dafür, in ‘die Heiligen’ einen allgemeinen Hinweis auf ‘die Gläubigen’ zu sehen—ohne Beschränkung auf die Brüder in der Ortsgemeinde. Die Mahnung zur Gastfreundschaft schließt sich dem in der Folge zwanglos an. In seiner Allgemeinheit läßt sich Röm 12:13 demnach am besten so verstehen, dass solches “sich der Nöte der Heiligen Annehmen” Ausdruck jenes Gemeinschaftsverhältnisses ist, das zwischen allen Gläubiggewordenen besteht.” (116))| false
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See C. Stenschke, “Paul’s Jewish Gospel and the claims of Rome in Paul’s Epistle to the Romans,” Neot 46 (2012) 338-378.

See C. Stenschke, “Paul’s Jewish Gospel and the claims of Rome in Paul’s Epistle to the Romans,” Neot 46 (2012) 338-378.)| false
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Haacker, Römerbrief, 8.

Haacker, Römerbrief, 8.)| false
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A. Mustakallio, “The Very First Audiences of Paul’s Letters: The Implications of End Greetings”, in The Nordic Paul: Finnish Approaches to Pauline Theology (eds. L. Aejmelaeus, A. Mustakallio; European Studies on Christian Origins: LiNTS 374; London: T. & T. Clark, 2008) (227-230) 230, argues that second-person type greetings are indirect salutations, but also notes: “If Paul’s choice of salutatory form is to be taken seriously it must be concluded that, instead of being descriptive of the letter’s audience, these greetings suggest that the persons meant to be greeted should not be counted among those to whom Paul wrote the letter” (231). Mustakallio suggests a two-staged delivery process in which the first audience (directly addressed) was composed of a limited number of persons, probably church leaders (236). “They had the responsibility to transmit Paul’s message to the second audience, the believers in the congregations. Thus, second-person type of greetings in Paul’s letters do not imply that the persons to be greeted would not eventually hear the letter” (236-237). The second-person type of greetings in Rom 16 suggests that none of the persons mentioned in the greetings (among them many Jewish Christians, some of them prominent!) belonged to the circle of first hearers of the letter, which probably consisted of the predominantly Gentile Christian leadership. Does this explain why Paul so wholeheartedly and warmly recommends the people he requests to be greeted?

A. Mustakallio, “The Very First Audiences of Paul’s Letters: The Implications of End Greetings”, in The Nordic Paul: Finnish Approaches to Pauline Theology (eds. L. Aejmelaeus, A. Mustakallio; European Studies on Christian Origins: LiNTS 374; London: T. & T. Clark, 2008) (227-230) 230, argues that second-person type greetings are indirect salutations, but also notes: “If Paul’s choice of salutatory form is to be taken seriously it must be concluded that, instead of being descriptive of the letter’s audience, these greetings suggest that the persons meant to be greeted should not be counted among those to whom Paul wrote the letter” (231). Mustakallio suggests a two-staged delivery process in which the first audience (directly addressed) was composed of a limited number of persons, probably church leaders (236). “They had the responsibility to transmit Paul’s message to the second audience, the believers in the congregations. Thus, second-person type of greetings in Paul’s letters do not imply that the persons to be greeted would not eventually hear the letter” (236-237). The second-person type of greetings in Rom 16 suggests that none of the persons mentioned in the greetings (among them many Jewish Christians, some of them prominent!) belonged to the circle of first hearers of the letter, which probably consisted of the predominantly Gentile Christian leadership. Does this explain why Paul so wholeheartedly and warmly recommends the people he requests to be greeted?)| false
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On Prisca and Aquila see C. Stenschke, “Married Women and the Spread of Early Christianity,” Neot 43 (2009) (145-194) 160-168; see also C.G. Müller, Frühchristliche Ehepaare und paulinische Mission (sbs 215; Stuttgart: kbw, 2008).

On Prisca and Aquila see C. Stenschke, “Married Women and the Spread of Early Christianity,” Neot 43 (2009) (145-194) 160-168; see also C.G. Müller, Frühchristliche Ehepaare und paulinische Mission (sbs 215; Stuttgart: kbw, 2008).)| false
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See also M.B. Thompson, “The Holy Internet: Communication Between Churches in the First Christian Generation,” in The Gospels for All Christians: Rethinking the Gospel Audiences (ed. R. Bauckham; Edinburgh: T. & T. Clark, 1998) 49-70.

See also M.B. Thompson, “The Holy Internet: Communication Between Churches in the First Christian Generation,” in The Gospels for All Christians: Rethinking the Gospel Audiences (ed. R. Bauckham; Edinburgh: T. & T. Clark, 1998) 49-70.)| false
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