P. Derek Overfield PhD Thesis - Research@StAndrews:FullText

Imana which lives in us l (r.G. 287:8; 316:29;
1. G. 442: 25f), I hidden mana I I (r. G. 242: 30ff) and
Ihidden Adami (l.G. 486:17; 571:14). But it is
improbable that any of these texts can be related
directly to the ?t}..flp~a. reference of Eph 3:16.
The concept of I inner-man I also occurs in the Corpus
Hermeticum,75 but again no direct relationship can
possibly be established.
The source of these statements
is not our concern, though there would seem no
reason to doubt that they owe their origin, directly
or indirectly, to the anthropological dualism of Plato.
What does concern us, though, is the implications of
the fOtO ["epomov of Eph 3:16. The only other direct
occurrence of the phrase is Rom 7:22, though it is
obviously intended in 2 Cor 4:16. In both these
passages it refers to the internal Christian life
such that nit is synonymous, or alm~st synonymous with
the III that would do good and hates evil n • 76 The
occurrence of the phrase in Ephesians has the same
significance with the one essential difference that
in this epistle the phrase has lost the eschatological
emphasis that was present in both Romans and 2 Corinthians.
No longer does the ~0t0 S.vePW1tOv belong to the Age to
Come, as is the case in the major Paulines, but is a
state that has already been established.
This concept
is explicated in the following phrase xa:toLx1"ptr,L
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