Caracterizar las fases estructurales del software educativo para enseñar. 3- Describir las ventajas del software educativo en la enseñanza de la física

H. Sasse uses four categories to delineate the NT use of κόσμος: (1) κόσμος in the sense of adornment; (2) κόσμος as universe, i.e., the totality of all individual creatures; (3) κόσμος as the dwelling place of human beings and, hence, it is “the theater of human history”; and (4) κόσμος as fallen humanity, and hence, it is “the theater of salvation history.”15 _{Sasse contends that the use of κόσμος to refer to humanity in its fallen state, a}

κόσμος which consequently has become the locus of the revelation in Christ, is particularly developed in Paul and John, albeit with differences.16 _{According to Sasse,}

Paul uses κόσμος to refer to “the sum of divine creation which has been shattered by the fall, which stands under the judgment of God, and in which Jesus Christ appears as

13 _Ibid.

14 _{Ibid., 562. The remaining four other meanings of κόσμος which BDAG identifies to be present in the}

NT and other early Christian literature are: (1) κόσμος as referring to "that which serves to beautify through decoration"; (2) κόσμος as "the condition of orderliness"; (3) κόσμος as "the sum total of all beings above the level of the animals"; and (4) κόσμος as referring to a "collective aspect of an entity" (ibid., 561−562). In the earlier classification of the meanings of κόσμος in BAG, “orderliness” was not included (BAG, “κόσμος,” 445-447).

15 _{Hermann Sasse, “κόσμος, κτλ.,” TDNT 3, ed. Gerhard Kittel, trans. Geoffrey W. Bromiley (Grand}

Rapids, MI: Eerdmans, 1965), 883–95.

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Redeemer.”17 In his interpretation, the entire human race (πᾶς ὁ κόσμος in Rom 3:19) has sinned, stands guilty, and is in need of redemption.18 _{Amid this seeming negative}

assessment of the human race, however, Paul recognizes the presence of the ἅγιοι (the true people of God) who are not part of those who are to be condemned (1Co 11:32; cf. 1Co 6:2). While the ἅγιοι live in the κόσμος (1Co 5:10; Phi 2:15), they are nonetheless enjoined to behave ὡς μὴ καταχρώμενοι (1Co 7:31).19 _{Because of these Pauline}

depictions of the κόσμος, Sasse concludes that

“[…] there arises the distinctive nuance which has ever clung to the word κόσμος in the NT and the Church. The world is the epitome of unredeemed creation. It has become the enemy of God. It is the great obstacle to the Christian life.” 20

Sasse claims that the Pauline ideas concerning the κόσμος are developed further in the Johannine writings with the lexeme now being “more fixed and clear-cut.”21 _In

17 _{Ibid., 893. Sasse also opines that (1) Paul uses κόσμος synonymously with ἔθνη to refer to the nations}

outside Israel (Rom 11:12; cf. Luk 12:30), although Israel is also included in the expression πᾶς ὁ κόσμος of Rom 3:19; and that (2) Paul identifies the κόσμος with αἰὼν οὗτος in its state of sin and death (ibid., 892). Meanwhile, Sasse notes that there are also texts where Paul uses κόσμος to refer not just to human persons, but also to angels (1Co 4:9) and superhuman powers which are present in the κόσμος and which are related to the sin of humankind (1Co 2:6; 2Co 4:4; Eph 2:2) (ibid., 892-893). For Sasse, this implies that the meaning of κόσμος has now expanded to mean the universe as the theater of salvation history which transcends the sphere of human history (ibid., 893).

18 _{Ibid., 892. Cf. Rom 3:9 where Paul explicitly says that all, i.e., both Greeks and Jews, are under the}

power of sin.

19 _{Ibid., 893.}

20 _{Ibid. It is not our intention to analyze the Pauline usage of the lexeme κόσμος. For detailed studies}

on Pauline cosmology, see Sang Meyng Lee, The Cosmic Drama of Salvation: A Study of Paul’s Undisputed Writings from Anthropological and Cosmological Perspectives, WUNT II 276 (Tübingen: Mohr Siebeck, 2010); George H. van Kooten, Cosmic Christology in Paul and the Pauline School: Colossians and Ephesians in the Context of Graeco-Roman Cosmology, with a New Synopsis of the Greek Texts, WUNT II 171 (Tübingen: Mohr Siebeck, 2003); Edward Adams, Constructing the World: A Study in Paul’s Cosmological Language, SNTW (Edinburgh: T & T Clark, 2000). See also the shorter studies of Joel White, “Paul’s Cosmology: The Witness of Romans, 1 and 2 Corinthians, and Galatians,” in Cosmology and New Testament Theology, ed. Jonathan T. Pennington and Sean M. McDonough, LNTS 355 (London: T & T Clark, 2008), 90–106; and Robert Foster, “Reoriented to the Cosmos: Cosmology & Theology in Ephesians through Philemon,” in Cosmology and New Testament Theology, ed. Jonathan T. Pennington and Sean M. McDonough, LNTS 355 (London: T & T Clark, 2008), 107–24.

21 _{Sasse, “κόσμος, κ.τ.λ.,” 894. Michael Theobald, “‘Welt’ bei Paulus und Johannes,” in Studien zum}

Corpus Iohanneum, WUNT 267 (Tübingen: Mohr Siebeck, 2010), 416, explains that the use of κόσμος in the Pauline and the Johannine literature reflects the traumatic experience of minority and marginal groups. For the Johannine community, this included the expulsion from the synagogue (ibid., 427). Along with a religious consciousness of election, the experience of the groups led them to distance themselves from the world (ibid.). Theobald’s theological interpretation of John’s use of κόσμος is reflected in his observations of the use of this word in the Johannine literature: (1) the community’s conceptualization of κόσμος is situated within a milieu of antithetical dualism (e.g., light and darkness, truth and lie) (ibid., 422); (2) the world is a stage where human persons live and which the strings are pulled by ὁ ἄρχων τοῦ κόσμου τούτου (ibid., 423); (3) despite the ethical dualism that is present in the Gospel narratives, the Prologue presents John’s theological conception of the κόσμος as God’s creation which cannot be reduced to a protological

John’s Use of ΚΟΣΜΟΣ: A Status Quaestionis of Research

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comparison with the other NT writings, Sasse considers κόσμος as taking the center stage in John’s theological thinking for it has become the setting for the drama of redemption.22

In particular, Sasses identifies the following nuances of κόσμος in John. First, κόσμος refers to the universe or entire creation—not just to the world of humankind—when the Gospel uses the lexeme in texts which pertain to the coming or sending of Christ εἰς τὸν κόσμον (3:17; 10:36; 11:27; 12:46) or when he is presented as τὸ φῶς τοῦ κόσμου (8:12; 9:5; cf. 1:9; 3:19; 12:46; 16:28; 17:18; 18:37).23 _{Second, κόσμος is used in a personified}

sense to refer to “the great opponent of the Redeemer in salvation history” in texts which narrate that the κόσμος does not know the Son of God (1:10), does not know God (cf. 17:25), does not believe, and hates (7:7; 17:14).24 _{Sasse further conjectures that κόσμος}

is presented as if it were “a powerful collective person” that is represented by ὁ ἄρχων τοῦ κόσμου τούτου (cf. 12:31; 14:30; 16:11).25

With these seemingly negative descriptions of the κόσμος in the Gospel, Sasse opines that “salvation history is a conflict between Christ and the κόσμος, or the πονηρός who rules it,” which ultimately Jesus claims to have overcome (16:33).26 _{Our presentation}

shows that Sasse describes and characterizes the κόσμος in terms that portray it to be generally evil and in conflict with God and the Son whom God sent. Sasse’s descriptions of κόσμος make it appear as if there is a separation between God and the Son, on the one hand, and the κόσμος, on the other hand, and the ultimate goal of the Son is to overcome a hostile κόσμος. This understanding needs deeper investigation since it does not cohere

dualism (ibid.). Despite the community’s conceptualization of separation from the world, Theobald argues against the existence of a sectarian mentality among the community members (cf. the gathering of the scattered children of God in 11:51−52; the sending of the disciples εἰς τὸν κόσμον in 4:38; 17:18; etc.) (ibid., 428). Undeniably, Theobald’s interpretation of κόσμος primarily leans towards the theological pole. We point out the following two presuppositions in Theobald’s analysis of κόσμος. First, he considers a unity in the use of the word in the Gospel of John and in the Johannine Epistles. Second, his interpretation of κόσμος is based on a putative Johannine community’s experience. In contrast with Theobald, our own analysis of the lexeme does not follow these presuppositions. Implied in the interpretation of Theobald is the dialectic between a community that is trying to separate itself from the “world” as a result of its supposed experience of conflict and its mission to the “world.” This dialectic has been explored by Takashi Onuki, Gemeinde und Welt Im Johannesevangelium: Ein Beitrag zur Frage nach der theologischen und pragmatischen Funktion des johanneischen »Dualismus«, WMANT 56 (Neukirchen-Vluyn: Neukirchener Verlag, 1984). Onuki’s study begins from the notion of the presence of dualism in the Gospel and he searches for its theological place in the putative Johannine community’s experience of and attitude towards the world as this is reflected in their way of life (ibid., 44−45). Onuki concludes that the Johannine community’s understanding of itself and its mission to the world is rooted in the salvific event of Jesus Christ on the Cross which they see as taking place within their community through the Paraclete during their Easter experience (ibid., 213). Despite the persistence of the opposing power in the world, the community has been sent into the unbelieving world for the proclamation and the passing of salvation (ibid., 217−18). 22 _Ibid. 23 _Ibid. 24 _Ibid. 25 _Ibid. 26 _{Ibid., 895.}

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with the Gospel’s proclamation of God’s immense love for the κόσμος (cf. 3:16−17) and the response of faith to the invitation of Jesus by some of those who are in the κόσμος (cf. 17:6), persons whom Jesus sends εἰς τὸν κόσμον (17:18). Sasse’s general portrayal of κόσμος as “the great opponent” of Jesus is reflective of the negative scholarly valuation of κόσμος.