Topic 16 Continuing Issues in Pauline Studies

1. Topic 16 Continuing Issues in Pauline Studies • The “Center” of Paul’s Theology (Horrell, pp. 83-84) • Justification by faith (Luther) • Dominant Protestant view since Luther. • Some now say this was polemical argument used only in opposition to “Judaizers” (cf. N. T. Wright). • “In Christ” mysticism (A. Schweitzer) • Justification is “subsidiary crater” inside “main crater” of mysticism. • Believer is in “mystical union” with Christ (cf. “corporate Christology;” Horrell, p. 67). • One who is “in Christ” already participates in realities of the age to come. • Apocalyptic triumph of God (E. Käsemann; J. C. Beker) • Reconciliation (R. Martin) • No center • Paul not a systematic theologian; does not have a “center.” • Some say his thought is inconsistent (H. Räisänen).

2. Death of Christ (Horrell, pp. 61-63) • Sacrificial view • Penalty of sin is death. • Christ (sinless) died as sacrifice to pay penalty on our behalf. • Frees us from condemnation; makes forgiveness possible. • Key texts: • Christ died “for us” (Rom. 5:8). • Christ died “for our sins” (1 Cor. 15:3). • Christ’s death was a “sacrifice of atonement” (Rom. 3:24-25). • “Participationist” view • Fallen humanity is “in Adam,” under powers of Sin and Death. • Christ died as representative of human race: • Death and resurrection defeats powers of Sin and Death. • Inaugurates a new humanity redeemed from those powers. • Through faith/baptism, believer is “in Christ;” • Dies with Christ; redeemed from Sin and Death. • Becomes part of the new Creation/new humanity, freed from Sin. • Key texts: • Adam-Christ typology (Rom. 5:12-19). • Baptism into Christ’s death (Rom. 6:1-11).

3. C. Paul and the Jewish Law (Horrell, pp. 89-105) • Traditional Protestant consensus • Views Judaism as legalistic religion of salvation by “works of law” – one earns salvation by doing works of law. • Views Paul as rejecting legalistic Judaism – works of law cannot save, but only grace through faith. • Attempting to earn salvation by works of law leads to either: • Transgression – you try; you fail; law condemns you. • Self-righteousness – even if you succeed, works won’t save you; fosters pride/arrogance against God; depend on self. • True purpose of law was to create awareness of sin. • Increases sin; turns it into overt transgression; exposes sin for what it is, rebellion against God. • Makes apparent our need for God’s grace in Christ.

4. C. Paul and the Jewish Law – cont. 2. The “New Perspective” (E. P. Sanders) • Sanders, Paul and Palestinian Judaism (1977). • Traditional Protestant view of Judaism is a caricature. • Second Temple Judaism was not a religion of “legalistic works-righteousness.” • Pattern of Judaism was “covenantal nomism”: • Election by grace – God freely chose Israel; Exodus precedes law. • Obedience to law – response of gratitude; keep law not to earn salvation but to remain in covenant; “not for getting in, but staying in.” • Atonement for transgression – provision for repentance, atonement, God’s mercy/forgiveness. • Then what was Paul criticizing? • He reasons backwards “from solution to plight.” • Seeing the risen Christ convinced him God had acted to save whole world by faith in Christ. • Therefore, all must have needed saving – including Jews under law. • If Christ is only answer, every other path must be wrong – including Judaism and the law.

5. C. Paul and the Jewish Law – cont. • The “New Perspective” – cont. f. Evaluation of Sanders. • Consensus that Sanders is (mostly) right about Judaism. • Less agreement on his view of Paul’s critique of law. • J. D. G. Dunn (coined term “New Perspective”) • “Works of law” = circumcision, food laws, Sabbath observance. • Functioned as Jewish “identity markers.” • Distinguished Jews from Gentiles. • Became a source of nationalistic pride and exclusivism. • Paul opposes the law not as an expression of human achievement, but as expression of Jewish privilege. • S. Westerholm (combines New Persp. with trad. view) • Acknowledges New Perspective: contemporary Judaism did not see itself as earning salvation by works. • Reaffirms traditional Prot. view of Paul: • Law does promise “life” for those who obey. • Paul does say people are incapable of obeying and finding life. • Purpose of law was to show the need for grace. • Paul’s negative view of Judaism as legalistic was product of his Christian theology.

6. Paul and Politics • Traditional view is that Paul was non-political. • Often criticized for not being more political, calling for social reform, opposing slavery and political oppression. • 1 Cor. 7 – remain in status quo; Rom. 13 – obey gov’t authority. • Usually explained by imminence of Parousia – no time/no need for social revolution. • Recent emergence of interest in political dimensions of Paul’s gospel. • Leading voices: Richard Horsley; John Dominic Crossan; N. T. Wright. • Terms “kingdom,” “gospel,” “Lord,” “Savior,” “Son of God,” “parousia,” etc. were all associated with Roman empire and claims of the emperors.

7. Romans 3:24-26 …they are now justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a sacrifice of atonement by his blood, effective through faith. He did this to show his righteousness, because in his divine forbearance he had passed over the sins previously committed; it was to prove at the present time that he himself is righteous and that he justifies the one who has faith in Jesus.

8. Romans 6:3-7 3 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4 Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life. 5 For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his. 6 We know that our old self was crucified with him so that the body of sin might be destroyed, and we might no longer be enslaved to sin. 7 For whoever has died is freed from sin.