The Law, the Covenant and God's Plan, Volume 1, Paul's Polemical Treatment of the Law in Galatians

Abstract

The Law, Covenant and God's Plan, Volume 1, Paul's Polemical Treatment of Law Galatians, by Kari Kuula. Publications of Finnish Exegetical Society 72. Helsinki: Finnish Exegetical Society; Gottingen: Vandenhoeck & Ruprecht, 1999. Pp. vi + 231. DM 78.00. Kari Kuula focuses this monograph on problem of salvation-historical continuity, that is, paradox that shows his righteousness and fidelity to his promises by sending Messiah as savior not only to his elected but also to all nations of earth. However, God's good news to nations is at same time bad news to his own for it implies that Jews as such are no longer God's people (p. 1; original emphasis). The three foci for Kuula's investigation, then, are (a) Jewishness of Paul (the question of continuity, here defined on basis of his continued acceptance or rejection of covenantal nomism); (b) dynamics of Paul's thought concerning Mosaic Law, i.e., why he criticized it; and (c) coherence or inconsistency of Paul's thinking concerning Law (pp. 2-3). This first volume deals with these issues relation to letter to Galatians, while second volume address them relation to Romans. The discussion begins with methodological considerations (ch. 1) and an exposition of background of letter, both historical and Paul's theological framework (ch. 2). The ensuing argument is divided into four stages, with following questions taken up turn four succeeding chapters: How did Paul treat figure of Abraham, and why? To what extent does Paul separate and God? How is connected with sin? What is positive function of God's plan? The final chapter draws preliminary conclusions on basis of this letter to Galatians. Kuula sets stage for his analysis of Galatians by introducing E. P. Sanders's thesis that Palestinian Judaism of Paul's time was characterized by covenantal nomism: has chosen Israel (covenant) and given it his for guidance and for providing means of atonement (nomism) (p. 10). Hence, it is divine grace that allows one to get in to covenant and human effort that is required to stay in. Whether Paul maintains this paradigm or whether his axiom extra Christus nulla sales indicates a radical break with it, must be assessed by careful contextual analysis of his statements concerning Galatians (and later, Romans), especially through social-historical and rhetorical analyses. The language of participation Christ and Spirit is cognitive domain for understanding Paul's soteriology, including question of role of (p. 40). Apocalyptic thinking was worldview that provided frame of reference for Paul's interpretation (p. 41). In Galatians, his initial use of refers to Mosaic Law per se, but then comes to denote a more universal force that imprisons not only Jews but Gentiles as well. Paul's stretching of meaning of term betrays his abandonment of salvation-historical interpretation of favor of apocalyptic dualism, where is left to forces opposite to divine will (p. 56). Paul distances himself from covenantal nomism by dual assertion that (a) not only Gentiles but also Jews must have faith Christ order to be saved, and (b) the works of law cannot justify anyone (p. 59). The only explicit reason Paul gives for latter is essentially a restatement of former: it is faith Christ that justifies (p. 60). In short, for God is incompatible with living within law (p. 62). Kuula argues that, his discussion of Abraham, Paul insists that true children of Abraham are all those who have faith (in Christ) as Abraham himself did. Kuula states: In fact, only children that Abraham has are Christians, since belonging to his progeny can be realized only when faith Christ has become a possibility. …