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DB: I am not sure who would speak first, but I suspect that each one would try to have the last word! Paul would of course have a special place of honour by being an early apostolic witness whose theological reflections had been canonised and become a binding authority for the church. The church had to look to him both in hope for ultimate salvation and in obedience to the pattern of self-giving love he had left.

Political authority still had a place in this vision, the Christians should show support and could expect to be treated well, because their Christian ethos turned them into law-abiding citizens, too. And surely Paul must be pleased with this, given his efforts to engage governors and finally the emperor with the Gospel message! What is the good, he would say, in a church, which wins the ear and possibly heart of temporal rulers, but loses its own soul in the process?

He would express his deep shock and grief at the seemingly easy peace the church of Christ had struck with war and all sorts of violence used as means of political restraint e. Yoder would insist that the church does not have to be successful but faithful. I think the discussion would very much circle around the question who conquered whom when the Roman emperor joined the Christian church.

Paul would likely express his amazement at such a conquest — he did not see that coming. Or did he? Some think that Paul was consumed with the the powers that be, directed much nuanced language against the Emperor. I wrote my PhD in Durham where two of its greatest protagonists lived at the time: John Barclay, who was my supervisor and N. Wright, then bishop at Durham cathedral.

Paul saw sin and death as the defeated rulers of the world, not any concrete ruler in particular. If the church is constituted and ruled over by Christ, his laws will always be more binding than any others. However, this does not simply focus on earthly rulers, but might include parental authority, family loyalties and the given ethos of any group a person belongs with.

I like to think that the Christian confession is like a verb or noun, which can be conjugated in different ways and has been conjugated in different ways throughout history. It is simply wrong to see antagonism as the automatic and only Christian response, though this has been a possibility, too, we only need to think of the book of Revelation. I find this simply unconvincing. Paul does seem to think that the Christian believers can live well and happily under pagan authorities.

He does seem to think that on the whole these authorities would provide a space of some law and order the church should gratefully acknowledge and contribute towards. He also seemed to think that the Church takes neither its hope nor its vision of living together from the state but from Christ.

Paul chose a certain way to connect the dots at a given moment. Coming from his basic theological convictions he might indeed have said something else, but he obviously did not. TB: Is the church a political body, or is it something else entirely? DB: The church is no doubt a political body in at least two senses: It is political in the simple sociological sense that it is a distinctive body of people, who somehow structure and negotiate their life together.

It is precisely the rootedness in such an identity, which transcends earthly rule, which serves as a barrier against messianic expectations we have for earthly political rule. Is this a good thing? DB: I would not say that Paul leaves us nothing legible for our own political discourse.

Something like the Philippian hymn structures all of reality in a new way and reframes everything, including politics. But how? But it even so needs the space carved out by temporal rule, just like everybody else. Put differently, the church belongs both to the new and old creation.

Paul manages to acknowledge both realities. He sketches out in Romans 12 and 13 how the church is both something special and how its individual believers are at the same like everybody else. On the one hand Paul might give us pause to think about our expectations: What is the role we ascribe to political agents? Both are closely intertwined.

But we have to think through these issues again in every generation: How do we live in the dawn of the kingdom or with the confession that Christ is the Lord? In this enterprise we cannot simply repeat and replicate Paul and we are well advised to know major traditions of Christian thinking and reasoning. Especially when it comes to politics there is a danger that different Christians just squeeze their own party preferences out of Paul and Scripture in general.

The legend further states that Denis walked headless from this hill to the north of the city. The place that he finally fell and was buried became an important religious shrine, the Basilica of Saint-Denis.

As the Frankish domination of Gaul began, there was a gradual immigration by the Franks to Paris and the Parisian Francien dialects were born. Under the rule of the Capetian kings, Paris gradually became the largest and most prosperous city in France.

They built palatial hunting lodges, most notably Palace of Fontainebleau and the Palace of Versailles. During the French Revolution , the royal provinces were abolished and divided into departments, and the city and region were governed directly by the national government. After World War II, as Paris faced a major housing shortage, hundreds of massive apartment blocks for low-income residents were built around the edges of Paris.

In the s and the s, thousands of immigrants settled in the communes bordering the city. It is composed of eight departments centred on its innermost department and capital, Paris. Around the department and municipality of Paris, urbanisation fills a first concentric ring of three departments commonly known as the petite couronne "small ring" ; it extends into a second outer ring of four departments known as the grande couronne "large ring".

The former department of Seine , abolished in , included the city proper and parts of the petite couronne. Politically, the region is divided into 8 departments, 25 arrondissements, cantons and 1, communes, out of the total of 35, in metropolitan France. Agricultural land, forest and natural spaces occupy The major rivers are navigable, and, because of the modest variations of altitude in the region between 10 and meters , they have a tendency to meander and curve.

They also create many lakes and ponds, some of which have been transformed into recreation areas, including Moisson-Mousseaux, Cergy-Neuville and Villeneuve-Saint-Georges.

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