Paul and Death: A Question of Psychological Coping

Abstract

The premise of this monograph is that, using psychological hermeneutics, the different attitudes toward death in Paul’s uncontested letters provide coherency if interpreted in accordance within the field of modern psychological coping. This work is based on a 2015 Ph.D. dissertation completed at Åbo Akademi University in Turku, Finland.In chapter 1 (“Paul and Death: A Question of Psychological Coping”), Joelsson provides an introduction that includes a brief analysis of the historical and cultural situations in which Paul’s letters were written. After a brief history of psychological exegesis methodology, including various perspectives on psychological coping, Joelsson identifies key relative dynamics in the Roman Empire including honor and shame, manners of death and mourning, and the use of consolation letters. The field of psychological exegesis was developed largely through the early work of Wayne Rollins, Gerd Theissen, and Terrance Callan.In chapter 2 (“Coping with Death in Paul’s Early Letters”), Joelsson evaluates 1 Thessalonians and Galatians. 1 Thessalonians deals with death in a forward manner, as some of the Thessalonians had already died. Death is framed not as a loss but as a step toward greater glory. Thus, the recipients are encouraged not to mourn since they have access to hope. Paul’s injunctions seem to imply that the mourning periods prevalent in the Empire are not allowed to begin. Rather, believers are to comfort one another that the deceased are not disadvantaged at the return of Christ. The primary coping strategy is to keep one’s mind on the Lord’s return, rather than on death. In contrast, death in Galatians is related primarily to Christ’s crucifixion. Paul’s argument counters the prevalent shame-honor dynamic. The crucifixion was a political statement by the Empire that Christ was shamed. To declare loyalty to the crucified had vast political ramifications and resulted in danger to the one(s) declaring the loyalty. This explains Paul’s disdain for preachers who failed to preach Christ crucified. Thus, the risk and experience of being co-crucified with Christ and losing one’s social reputation is a core issue in the letter. Loving one’s neighbor is the counter to the shame-honor social custom.In chapter 3 (“The Corinthian Correspondence”), the cross is elaborated as the wisdom and power of God. 1 Corinthians displays a strong reaction against death, and how the death of Christ explains the death of Christians. Death is presented as a challenge, which then allows for victory. Paul’s coping strategy is a defense through intellectualization using the resurrection. While similar, 2 Corinthians revolves mainly around the frequent mention of sufferings and mistreatment of Paul. Paul’s coping strategy here includes an extensive defense of his reputation. This includes Paul’s own death. Dying well in the Empire was important, and Paul wants the Corinthians to interpret death properly as glorious rather than dishonorable and shameful.In chapter 4 (“Romans”), Jesus died, not as an ungodly criminal, but for the ungodly. Jesus’s death is proof of God’s righteousness and becomes the means of both inclusion into a new humanity and a means for renewed identification. From a coping sense, death serves as a metaphor for transformation through baptism. Thus, how one lives our their faith reverses the shame-honor social customs.In chapter 5 (“The Prison Letters”), the previous transformations discussed by Paul appear to have been implemented. While death is discussed throughout Philippians, the overriding sense is one of joy. The death of Christ is presented not as an obstacle but as a transit to greater glory. Death is now a means to something other. Since Philippians is later in Paul’s life, it demonstrates the time and effort needed to learn to cope with complex situations. Both deferring and collaborative coping styles are evident throughout the Epistle. Similarly, in Philemon, Paul stands firm in what would be extremely stressful to most people. He demonstrates that it is possible to cope successfully with challenging circumstances if proper resources, beneficial circumstances, and enough time are available. Paul demonstrates how to avoid the challenge-riposte game in his communication.Chapter 6 (“Conclusions and Prospects for Further Research”) concludes that a variety of appraisals of death are evidenced in Paul. His development in psychological coping demonstrates change in ways expected as he moves from shock/denial to reaction, processing, and acceptance. This transformation offers a conceptual framework for evaluating diversity that is both meaningful and relevant. Thus, we have a glimpse of a person who gradually copes with his fate.This is a fascinating and well-written monograph on the issues involving death and coping in Paul. Its greatest strength is the demonstration of how a person develops in their coping strategies regarding death. Its indexes are separated by chapter difficult to use. While Joelsson does a fine job of considering the cultural context, it is noteworthy that very little historical or theological context is considered, especially since Paul consistently grounds his theology in the Jewish Scriptures. Since it is a Ph.D. dissertation, very little pastoral help is given. This monograph will provide scholars, pastors, and students helpful information in understanding Paul’s approach to psychological coping strategies when faced with a variety of situations involving death and a demonstration of how psychological hermeneutics aids in interpretation of Scripture.