Anathema as a Magical Curse View
Betz asserts that this anathema had a "magical function" and is an example of the "magical letter"
genre. He maintains that when the stated conditions of a curse are met, it takes effect automatically.
19
Because the letter opens with a conditional curse in 1:8-9 and closes with a corresponding blessing in 6:16
the letter becomes a "magical letter." Betz compares these anathemas to Paul's handing over the incestuous
man to Satan in 1 Cor 5:5.
20
There, the offender faces a magical curse much like a hex that would destroy
his physical body.
Several factors suggest that the origin of these "curses" is not in magic. First, the supposed pagan
magical texts that Betz uses as evidence in relation to Gal 1:8-9 are not disciplinary.
21
Second, Betz himself
admits, "no satisfactory investigation of the genre exists."
22
Without such an investigation it is doubtful
whether such a genre even exists. Third, many see Paul's use of anathema being from the OT !rj.
23
Fourth, his worldview was Jewish and Scriptural, not "magical."
24
Käsemann argues that the "original Sitz
im Leben for sentences of this kind" is rooted in prophetic proclamation. To see the anathemas of Gal 1:8-9
as merely instances of documentation of Paul's magical worldview is just too easy a solution.
25
It also
cheapens Paul's authority by comparing him to superstitious and powerless Jewish exorcists (Acts 19:14).
There are still some aspects to commend in Betz's view. He appears to emphasize a direct
correlation between Paul's anathematization and some effect it had on his opponents. The effect appears to
be supernatural and imminent. This would rule out anathematization as merely of a sociological effect
(excommunication). On the other hand, his view does seem to support some sociological effect prescribed
in Galatians 1:8-9 as avoidance of association with the seducer. How could one get the idea that it was still
appropriate to continue to "hang out" with this cursed person?
However, Betz still seems to come up short in explaining the central issue of anathema. By placing
his emphasis on Hellenistic backgrounds, he ignores its Old Testament and Jewish background. The
ajnaqevma/ajnaqemativzw word group is found thirty-five times in the LXX and is always a translation of the
Hebrew !rj (hierem).
26
Although !rj is used eighty times and is translated by other Greek terms besides
anathema, it is significant to note that anathema is not used to translate other Hebrew terms.
27
It is
exclusively a translation of !rj.
Furthermore,
disciplinary texts such as Ezra 10:8, which combines !rj as
forfeiture of property and excommunication, and m. Sanhedrin 10, which comments on and applies the !rj
penalty of Deuteronomy 13:12-18, place clearer parameters on anathema than his magical view.
28
Anathema as a Sentence of Holy Law View
The "anathema as a sentence of holy law" view brings to light some of the most important issues
concerning anathema in this context. Käsemann argues that within the New Testament there is a pattern of
what he calls "sentences of holy law."
29
South aptly summarizes Käsemann's view of the anathema as a
"proclamation of the law of God which is operative." Käsemann believes that Paul does not intend by his
curse to "bring about the sentence of condemnation, he merely announces the way things are."
30
He
supports his position by using 1 Cor 16:22, "If a man has no love for the Lord, let him be accursed"; 1 Cor
3:17, "If anyone destroys God's temple, God will destroy him"; and 1 Cor 14:38, "If a man does not
recognize this, he is not recognized."
31
Paul sees himself not only as a representative of Christ having "the
authoritative power of blessing and cursing," but he understands this as a function of a specific law belonging
to Christ the lawgiver.
32
Community law is divine law. To preach another gospel is to violate the divine/
community law. The violator placed under anathema simply stands condemned by the existing divine/
community law and its judicial consequences. For Käsemann, Paul is not enacting something new; he is
authoritatively proclaiming the consequences revealed to him by God. He is simply exhorting in a powerful
way, giving opportunity for repentance and an escape from eschatological judgment.
33