Pauline Passages Research Articles

How the Gospel of Truth Depicts Paul’s Secret Teaching: A Study in Second-Century Reception History

AbstractThis article shows that the Gospel of Truth (NHC I, 3), dense with allusions to sources now in the New Testament, most often explored for its resonances with Johannine literature, also offers significant evidence for second-century reception of Paul’s letters, while highlighting poetic images often overlooked. Correlating the language and literary structure of such Pauline passages as 1 Cor 1–6 with the opening of the Gospel of Truth shows that the latter implicitly claims to reveal the secret and primordial “wisdom of God” that Paul declares he teaches only orally to initiates (1 Cor 2:6–7). Thus, this text exemplifies a kind of “heretical” reading that heresiologists like Irenaeus deplore, when, for example, he cites this very passage to complain that “each of (the heretics) declares that this ‘wisdom’ is whatever he invents (fictionem videlicet), so that sometimes they claim that the truth is in Valentinus, or in Marcion, or in someone else …” (Haer. 3.2.1). Furthermore, this research suggests that the Gospel of Truth, narrating primordial creation, followed by a dramatic account of Christ’s incarnation and redemption, claims to offer, as the “true gospel,” a spiritual interpretation that far transcends the brief kerygmatic version set forth in 1 Cor 15:1–3. Finally, I suggest, investigating the Gospel of Truth’s interpretation of Paul’s teaching (which here includes echoes of Ephesians and Colossians) invites us to recognize elements of Paul’s letters most often overlooked. For, from patristic times to the present, exegetes who accept Irenaeus’s insistence that Paul had no secret teaching have dismissed the apostle’s emphatic claim that he did. Furthermore, those focused on dogmatic and ethical themes in Paul’s letters often miss poetic and mythological language at play in sources like the Gospel of Truth.

The Racial Significance of Paul’s Clothing Metaphor (Romans 13:14; Galatians 3:27; Ephesians 4:24; Colossians 3:10)

This essay proposes a new interpretation of the Pauline expression to “clothe” (ἐνδύω) oneself in Christ (Rom 13:14; Gal 3:27; Eph 4:24; Col 3:10). The phrase has been understood in terms of putting on virtues and godly characteristics. Other understandings of this phrase appear in terms of a new identity (Gal 3:27). There has been relatively limited study, however, on the significance of clothing and how different racial groups were known and characterized by their dress. Clothing was not just something that one “puts on” to protect the body from the elements or analogously understood in terms of adopting virtues. Clothing was a racial signifier, and the putting on or taking off of clothing signaled a racial transformation. The ability to “put on clothes” would have been understood in terms of the malleable nature of racial identity. By drawing on the insights of Herodotus, Aeschylus, Plutarch, and other Greek and Roman writers, this reading proposes a racial interpretation of Paul’s “clothing” phrases in Romans 13:14, Galatians 3:27, Ephesians 4:24, and Colossians 3:10. This essay explores the interpretation of these Pauline passages in contemporary scholarship, describes how the changing of clothing also signified a change of racial identity, and lastly, demonstrates how these insights can impact our understanding of the Pauline expression to “clothe oneself in Christ”.

Atonement Anticipated: Paul’s Use of Genesis 22 in Romans 8

Abstract It is commonly held that Paul’s atonement theology evinces the influence of the “Akedah” tradition in Judaism, a historical accretion based on Gen 22 affirming that Isaac was actually sacrificed and was a uniquely efficacious atoning sacrifice for the sin of Israel. One of the Pauline passages commonly supposed to exhibit this influence is Rom 8:32. Yet further examination of the documents espousing the Akedah tradition casts doubt on the plausibility of this supposed influence. It is unlikely that this tradition was formed when Paul was writing. Nevertheless, a preoccupation with the Akedah has dominated exegetical debates about Rom 8:32 and why Paul may allude to Gen 22 when he proclaims God gave up his son for us. Therefore, this curious reference needs a more plausible interpretation. This article aims to supply that by showing that Paul uses Gen 22 to illustrate the means, and the necessity, of atonement.

The Golden Rule and Ancient Jewish Biblical Exegesis: The Pluriformity of a Tradition

Abstract The present article is an integrative study of rabbinic sources in tandem with gospel pericopes, Pauline passages, and a passage of the Duae viae (included in the Didache). I contend that all these sources are variants of a Jewish tradition composed of two elements: (a) a maxim—the golden rule—or an equivalent biblical verse, Lev 19:18b; (b) an assertion that this maxim or verse summarizes the torah, or is the core of the whole torah (the difference in Hebrew is between kǝlāl, “rule,” and kōl, “whole”). The wording of these variants cuts across the putative division between the various corpora. Observing the pluriformity of this tradition is important for the study of both the New Testament and rabbinic literature, the focus of the present article. This study demonstrates that early phraseology may be preserved in late rabbinic texts, which thus problematizes the “synoptic problem” of rabbinic literature (and, mutatis mutandis, of the gospels). Similar wording should not blur different contents; affinities should not obscure inherent dynamics. The potential for a radical interpretation of the formulation that “the whole torah” is encapsulated in one verse or maxim has not been realized in rabbinic literature; the radical potential of the formulation was realized and developed by Paul in Gal 5:14.

The Reception of Pauline Mysticism: An Ideological Critique

AbstractPaul was a mystic. So claimed scholars from Adolf Deissmann to Albert Schweitzer. Others disagreed, figures no less significant than Rudolf Bultmann, Karl Barth and Ernst Käsemann. The pro-mystic group argued that Paul's theological message was best understood if set within the context of Hellenistic or Jewish mysticism. The anti-mystic group could not tolerate any similarity of that sort, which, in their opinion, would damage Paul's uniqueness. The disagreement among biblical scholars can be traced back to more general misgivings about mysticism in European thought. After surveying the reception history of Paul's mysticism, and relying on the ideological critique of religious studies, I argue that the discomfort with a ‘mystical’ Paul may be attributed to the construction of a rational Christian self, where the ‘mystical’ is othered altogether. In addition to a historical reading of Paul in the context of Jewish mysticism, it may be helpful to read him in comparison with Islamic mysticism. Hence some Pauline passages are compared with passages from Sufi literature.

Paul, Politics, and New Creation: Reconsidering Paul and Empire by Najeeb T. Haddad

Reviewed by: Paul, Politics, and New Creation: Reconsidering Paul and Empire by Najeeb T. Haddad Timothy Gombis najeeb t. haddad, Paul, Politics, and New Creation: Reconsidering Paul and Empire (Lanham, MD: Lexington Books/Fortress Academic, 2021). Pp. xiii + 213. $100. This volume, a revision of the author's doctoral dissertation completed at Loyola University in Chicago (2018), critiques counterimperial interpretations of Paul. Haddad argues that Paul's theological outlook and instructions in his letters demand a more nuanced description than being either "anti" or "pro" imperial (p. 3). The first two chapters consider the state of the question and examine arguments that Paul's rhetoric was counterimperial. In a third chapter, H. explores the manner in which foreign cults existed within the Roman Empire. Haddad then describes, in chap. 4, the relationship of Paul's assemblies to associations as they existed in the ancient Greco-Roman world. His final chapter articulates the thrust of Paul's preaching, focusing on the distinction between kosmos ("cosmos") and kainē ktisis ("new creation") "and their cosmological and anthropological significance in Paul's eschatological soteriology" (p. 139). Haddad's opening chapter describes the state of play in scholarship and highlights substantive criticisms put to those who argue for a counterimperial Paul. He notes the diversity of its forms throughout various regions to support his claim that "the imperial cult was not a sort of unified doctrine across the Roman Empire" (p. 7). Further, the manner in which the emperor was regarded as a deity is ambiguous, at the very least. That the emperor was "divine" was more of an honorific title than a recognition that he held a place among the gods (p. 9). Sacrifices and prayers were not made to emperors, but rather on their behalf. H. regards this as important in order to demonstrate that it is misguided to compare as competing claims the attribution of the title divi filius to Augustus and Paul's reference to Jesus as "the Son of God." These terms function differently in Roman ideology and Pauline christology. In his second chapter, H. questions the claim that Paul's letters contain "coded speech" meant to undermine the empire by exploring "figured speech" in ancient rhetoric: "a rhetorical device that communicates a covert message" (p. 43). He notes that ancient rhetoricians commonly referred to three forms of such speech: implied meaning, deflection, and [End Page 327] saying the opposite. He reviews the circumstances in which these forms would be employed, along with how they would be created and detected, before then analyzing Pauline passages that interpreters claim to be hidden transcripts. Especially pertinent is Rom 13:1–7. Reviewing several proposals, H. finds that their claims do not hold up to close scrutiny against the conventions of ancient rhetoricians. Taking into account Paul's Jewishness, his noting that civil authorities are "servants" and not divinities is not a subversion but is consistent with how Paul's Jewish contemporaries regarded earthly rulers. And Paul was aware of Greco-Roman rhetoric, so the absence of clues indicating figured speech is notable. In treating the relationship of Roman imperial rule to the religious practices of subjugated peoples in far-flung locations, H. notes that there was little interest in converting foreigners to a Roman religion. While foreign cults within Rome itself would have invited more intense scrutiny and, occasionally, suppression, Rome was far more tolerant in the Greek east. Further, when it comes to identifying contemporaneous analogous social realities with the kinds of communities Paul saw himself creating and nurturing, H. asserts that Paul was creating something completely new (p. 129). This new reality, H. asserts in his final and concluding chapter, is the kainē ktisis, a new cosmic reality into which people are delivered by God, who rescues them from enslavement under various powers within the kosmos. According to H., this is the cosmic reality within which Paul conceives of the Roman Empire. Along with the kosmos, which is fading away in light of the dawning eschatological salvation God is bringing about in Christ, the Roman Empire will pass away and so is not a prominent target of Paul's rhetoric (p. 154). Overall, H. presents a satisfying account of how...

Malakoi (Effeminates) and Avrsenokoitai (Homosexuals): A Reflection on 1 Corinthians 6:9 from a Ghanaian (Akan) Perspective

Homosexuality and the rights of LGBTQ+ people have in recent times become one of the most discussed topics. In Ghana especially, there are massive debates, comments and advocacy of various kinds on the print, mass and electronic media on the subject. Politicians, religious leaders, among others have had to add their voice to the ongoing discussion as to whether or not to accept homosexuality. It appears the majority of Ghanaians are anti-gay and believe that the activities of homosexuals or LGBTQ+ people are unnatural and foreign to Ghanaian primal thought and thus are calling for proper human sexual rights and Ghanaian family values. This paper examines Paul’s use of malakoi (effeminates) and avrsenokoi/tai (homosexuals) in 1 Corinthians 6:9 from the perspective of the Ghanaian (Akan) culture. The researcher brings out Paul’s understanding and theology of malakoi and avrsenokoi/tai, and then engages these with the Akan understanding of homosexuality. This way, the Akan culture is factored into the interpretation of the selected Pauline passage as it forms the basis of the researcher’s theological reflection on the subject under discussion among the Akan. The researcher uses Kwame Bediako’s “scripture as the hermeneutic of culture and tradition” as an interpretive tool, to interpret the Akan philosophy on homosexuality and how that compares to Paul’s concept of homosexuality. This study serves as a contribution to knowledge as it brings new insights to the ongoing discussion throughout the world regarding the understanding of human sexuality especially from cultural and biblical perspectives. KEYWORDS: Effeminates, homosexuals, homosexuality, unrighteous, hermeneutic, culture.

St. Thomas’ Use of Pauline Theology in Explaining the Mysteries of Christ’s Public Life

Along with the gospels and the early Church Fathers, the theology of St. Paul is an important resource for the Christology of St. Thomas Aquinas. In his questions on the mysteries of Christ’s public life in the Tertia Pars of the Summa theologiae, Aquinas utilizes a wide variety of Pauline passages to explain Christ’s manner of life, temptation, teaching, and miracles. This essay examines the location and function of these passages and argues that the influence of St. Paul is more prominent in the earlier questions than the later ones. Aquinas finds numerous passages in Romans to be useful in discussing the manner of Christ’s life and His teaching, and he draws on both letters to the Corinthians when discussing each of the four dimensions of Christ’s public life. In the questions on Christ’s miracles, however, St. Paul’s theology is much less influential.

Deeds, Reward, and Divine Mercy: Jewish Views and Pauline Passages

Abstract The present article deals with a strand of ancient Jewish theological notions (in rabbinic literature, Fourth Ezra, and elsewhere) and Pauline ones. In these Jewish passages—sharing similar religious sensitivities and using similar terminology—human works stand vis-à-vis God’s mercy and his benevolence (צדקה). In some passages these categories turn out to be in tension in view of human sinfulness, since no human being can comply with the rigid standards of observing God’s commandments, resulting in the emphasis of divine mercy. Paul’s view, according to which “works (of the law)” and “grace” are mutually exclusive, is a radical intensification of this tension. Paul’s distinct ideas display the inherent dynamics of contemporary Jewish notions and reveal the inner tension within Jewish thought of the late Second Temple period, a tension that continued in Jewish writings (including rabbinic literature) after the Second Temple’s destruction.

The New Testament in Antiquity: A Survey of the New Testament within Its Cultural Contexts by Gary M. Burge and Gene L. Green

Reviewed by: The New Testament in Antiquity: A Survey of the New Testament within Its Cultural Contexts by Gary M. Burge and Gene L. Green Craig L. Blomberg gary m. burge and gene l. green, The New Testament in Antiquity: A Survey of the New Testament within Its Cultural Contexts (2nd ed.; Grand Rapids: Zondervan Academic, 2020). Pp. 623. $59.99. Longtime colleagues at Wheaton College, Gary Burge and Gene Green team up for this second edition of the textbook they published with Lynn Cohick in 2009. G. is now professor emeritus at Wheaton, while B. is professor and dean at Calvin Seminary. The same twenty-seven chapters appear as in the first edition, but up to 25 percent of the text has been revised at least a little. Opening chapters cover backgrounds to the whole NT plus sources for studying Jesus, with an overview of his deeds and teachings. Then follow chapters on individual books or groups of books in canonical sequence, punctuated by an introduction to the life and teachings of Paul. A closing chapter covers text and canon. Burge and Green deal with critical questions in typically conservative fashion. Good evidence supports the historical reliability of the narrative portions of the NT. All of the books have been written by those to whom they have traditionally been attributed. The encyclical theory may explain some of Ephesians’ distinctives, and the use of an amanuensis may account for Peter’s much better Greek in his first letter. But theories of more than one John or stages of redaction for the Johannine literature, or of allonymity for the Pastorals are rejected. The contributions of rhetorical criticism to authorship, style, and outlines do not appear, except for one paragraph on Aristotle’s three species tucked away in the introduction to Hebrews. Literary and social-scientific approaches, like liberationist/advocacy methods, are not treated at all. Questions of authorship and date tend to appear in very short, discrete sections separated from the other circumstances of each book. Often, but not always, and without explanation, they appear after the mini-commentary on the NT books. Dates for books are consistently the earliest that one typically finds in surveys or introductions. B. and G. believe that Paul penned his prison epistles in Rome in the early 60s and the Pastorals a little afterward. They deal with the Synoptic Problem conventionally but in comparative detail. They highlight ancient practices of preserving oral tradition and the probability that Jesus, like other boys from Nazareth, became literate in Hebrew and memorized large portions of the Scriptures through synagogue school. Burge presents and prefers Kenneth Bailey’s approach to the parables. B. and G. favor the view that Jesus was calling Peter himself the “rock,” without implying that he was establishing some form of apostolic succession. Theophilus is likely a believer, and the Gospel of Luke was written to reassure young believers of the truth of their convictions (p. 249), yet “this book is not for those inside the church but for those who need to ‘know the certainty’ of the teaching they have received” (p. 265). So which is it? The chapter on John is the only chapter on a NT book that does not comment sequentially on the text, but it does offer a robust treatment of theological themes. B. and G. recognize that the most helpful part of the New Perspective on Paul is really its new perspective on first-century Judaism. Their introduction to Galatians is a little confusing, though, as they set up the options: late date to northern Galatia; early date to southern Galatia; and then “a widely held mediating position” (p. 336; late date to southern Galatia), which actually seems less common than the first two. But then they conclude, without argument, that they will “assume” the early date, southern Galatia view. Where did this come from? Our authors plausibly opt for an egalitarian position on the key Pauline passages on [End Page 507] gender roles, offering brief comments on 1 Cor 11:2–16 and 1 Tim 2:8–15 but not on 1 Cor 14:34–35. 2 Corinthians can be seen largely as a unity, but Paul may...

VICTIMS OF COMPROMISE: WOMEN AND THE HOUSEHOLD CODES – COLOSSIANS 3:18-4:1 AND EPHESIANS 5:21-33

This essay gives a brief overview of the authorship debate of Colossians and Ephesians, and argues that the letters, authored mainly by his co-workers, were written as an attempt to compromise between Paul’s controversial views and the congregations of Asia Minor. The household code of Colossians is analysed as a possible accompaniment to the letter to Philemon and the sending back of Onesimus, using the Pauline passage on submission in Ro- mans 13 as a basis, complemented by known Graeco-Roman traditions on the household. Slaves, and not women were the primary addressees of this probably earliest Christian household code, but undoubtedly then the status of women became an issue of contention. The essay argues that Ephesians was written as a modification to the Colossians letter, which had left out key controversial Pauline terms. The letter to the Ephesians pleads for unity, re- introduces Pauline terms in formulations acceptable to the mainstream con- gregations, and carefully formulates a position on women in the household, which was to become dominant in the early church. It is argued that the household codes were regarded as a necessary compromise at the time but were not initially intended to suppress the participation and leadership of women. However, the controversy heated up and became more bitter, leading to the later Pastoral Letters and other early Christian writings, completely suppressing women’s leadership in the church.

Paul's "Works of the Law" in the Perspective of Second Century Reception by Matthew J. Thomas

Reviewed by: Paul's "Works of the Law" in the Perspective of Second Century Reception by Matthew J. Thomas Curtis J. Mitch Paul's "Works of the Law" in the Perspective of Second Century Reception by Matthew J. Thomas (Tübingen: Mohr Siebeck, 2018), xv + 230 pp. The present volume is a lightly revised doctoral dissertation written at the University of Oxford under the supervision of Mark Edwards, David Lincicum, and Jenn Strawbridge. It examines one of the most vigorously contested phrases of the New Testament ("works of the law" in the Pauline Epistles) from the standpoint of early patristic reception. Paul, in both Romans and Galatians, formulates a sharp antithesis between "faith in Christ" and "works of the law" (Rom 3:20, 28; Gal 2:16; 3:2, 5, 10). For the apostle, faith in Christ effects justification, while works of the law are denied a role in justification. But what are these works? What do they signify? On what grounds does Paul oppose them? According to M. J. Thomas, modern debates over Paul's "works of the law" have long been impoverished by inattention to the earliest patristic evidence. His dissertation aims to address this deficiency by ascertaining (1) how Paul's earliest readers understood "works of the law," and (2) how these ancient perspectives relate to modern debates among proponents of the Old and New Perspectives on Paul. The parameters of the study extend from the Didache to the death of [End Page 326] Irenaeus. The rationale for these endpoints is derived from the work of Markus Bockmuehl, who argues that New Testament scholars can profitably consider the first 150 years of Christian history as a privileged period of living memory in which a vital connection with the apostolic age remains. Methodologically, the author describes his work as a conceptual study of the Pauline phrase ἔργα νόμου, "works of the law," rather than a purely lexical one. Instead of restricting analysis to occurrences of the expression, which is not attested in early patristic literature before Irenaeus, he identifies texts that evince thematic overlap with Paul's discussions in Romans and Galatians, especially those that are marked by Christian–Jewish polemics and engage in parallel discussions of law, works, and justification. Evidence gathered on this basis is sorted into three categories, labeled A, B, and C. Works in category A ("direct evidence") show clear signs of Pauline influence and reference specific Pauline passages dealing with works of the law. Works in category B ("supporting evidence") have probable Pauline influence and engage Paul's letters, but not specifically passages about works of the law. Works in category C ("circumstantial evidence") show possible signs of Pauline influence and canvass debates that are similar to Paul's in Romans and Galatians, although without reference to Pauline passages about works of the law. Having set forth the scope and procedure of the study (part I), the author moves to examine the views of leading representatives of the Old and New Perspectives on Paul (part II). Once the contours of the debate are framed out, and their views on Paul's "works of the law" are identified, he proceeds in chronological order through the early patristic sources with the aim of discovering what he calls the Early Perspective on Paul (part III). Finally, he brings the ancient evidence to bear on the modern controversy, comparing and contrasting the Early Perspective on "works of the law" with the Old and New Perspectives (part IV). The Old and New Perspectives divide cleanly down the middle of Paul's "works of the law" formula. For the Old Perspective (OP), which is represented in the study by Martin Luther, John Calvin, Rudolf Bultmann, and Douglas Moo, Paul primarily denies works the power to justify. For advocates of the New Perspective (NP) such as E. P. Sanders, J. D. G. Dunn, and N. T. Wright, Paul primarily denies the law the power to justify. (1) What then is the meaning of Paul's "works of the law"? According to the OP, Paul is talking about any works that one might perform to earn favor with God and attain salvation. According to the NP, the apostle refers mainly to the...

The New Perspective challenge to Luther

New Perspective scholars challenge Protestant interpretations of Paul. It used to be the case, they state, that Protestants assumed that Paul was to Judaism as Luther was to Medieval Catholicism. Both men supposedly reacted against legalistic religions and championed grace-based faiths. However, in 1977, E.P. Sanders wrote Paul and Palestinian Judaism, arguing that Judaism is not a legalistic but a grace-based faith. Assuming that Sanders is correct, New Perspectivists claim that Paul’s and Luther’s theologies and experiences were thus not parallel. Hence, Luther misunderstood Paul. Additionally, New Perspectivists challenge Protestant understandings of ‘justification’. In New Perspective thought, Paul uses the term ‘justification’ primarily to describe how people, particularly Gentiles, join the church Christians without following Jewish ritual laws. ‘Justification’, then, does not describe how people ‘stay in’ the covenant and receive salvation, as Protestants think. However, this article maintains that while New Perspectivists have some knowledge of Paul and Judaism, they are much less knowledgeable regarding Luther, Medieval Catholicism and Luther’s reaction to it. Greater scrutiny of these latter areas reveals large difficulties with New Perspective arguments. In addition, a review of relevant passages from Paul’s letters demonstrates that Protestants have not misunderstood Paul’s use of the term ‘justification’. Many Pauline passages show that when Paul discusses justification he is also thinking about ‘staying in’, not just ‘getting in’ the covenant.

Spirit and Word: Dual Testimony in Paul, John and Luke by Timothy Wiarda

Reviewed by: Spirit and Word: Dual Testimony in Paul, John and Luke by Timothy Wiarda Luke Macnamara timothy wiarda, Spirit and Word: Dual Testimony in Paul, John and Luke (LNTS 565; London: Bloomsbury T&T Clark, 2017). Pp. ix + 269. $108. Timothy Wiarda, recently retired professor of New Testament Studies at Golden Gate Seminary, examines how various NT writers conceive of the respective roles of the Spirit and gospel preaching in evangelization. Among the key issues that arise are the mode of action of the Spirit; the specific locus of its action (the preacher, the believer, internal or external) and the temporal relationship of this action to the word (prior, contemporaneous, or posterior). The bulk of the volume contains a careful exegesis of the thirty or so passages where this dual testimony is present. In the introduction, W. announces four goals. The first (comprising ten chapters) involves a careful and detailed exegesis of the most significant NT dual-testimony passages to identify the best of the many interpretations in each case. The second is to determine how Paul, Luke, and John, the three NT writers who employ this pattern most frequently, conceive of the dual testimony, while the third goal proposes to compare Paul, Luke, and John with each other in order to have an overview of dual testimony in the NT and of the consequent theology. Finally, a historical question arises from the more exegetical and theological reflection as to the origins and development of the dual-testimony passages. Although the volume intends to heed each passage's "native context," it clearly also adopts a "cross-section" approach, which regroups the relevant passages in order to compare and contrast how the different NT writers employ the dual-testimony pattern. Of the ten chapters dedicated to the exegesis of dual-witness passages, five cover Paul, four John, and one Luke. The passages are concentrated in specific writings for Paul (1 Thessalonians, the Corinthian correspondence, Romans, and Ephesians) and for Luke (Acts). Pauline passages that resemble each other in their approach to the dual-witness pattern are treated together, resulting in the dispersal of passages from individual letters over several chapters. Given that every passage receives a very detailed exegesis, including close attention to syntax and grammar, it is regrettable that the Greek text for the verses is not included in the volume. W. assesses received positions of standard North American and European commentaries and monographs from the last half century on the Spirit and Gospel witness, which leads him to the most probable interpretation. The cumulative positions assessed can at times read like inventories. In chap. 12, W. helpfully summarizes and compares the results of the exegesis for each [End Page 347] NT writer. All three biblical writers exhibit a dual action in which Word and Spirit operate distinctively but collaboratively. While the Word is proclaimed, the action of the Spirit facilitates the reception of the Word and the subsequent transformation of the hearers. There is an interdependence of the Word, which operates outwardly on the human level, and the Spirit, which works within. While the Spirit, especially in Paul and Luke, confirms apostolic preaching, the Word serves as a criterion for discerning the activity of the Spirit. Wiarda's incisive exegetical analysis is stimulating, but at times the focus appears to switch excessively toward reviewing the literature. The quantity of contrasting opinions surveyed in rapid succession risks overwhelming readers. Pauline scholars might lament the fact that many passages from the same letter are treated separately, while others might rightly express disappointment at the limited treatment of the motif in the Lucan corpus. Wiarda succeeds in demonstrating the prominence of the multifaceted dual-witness motif in three major NT writers. The shifts in the motif within and between the individual writers give a broad and deep set of theological reflections on the respective roles of Spirit and Word in evangelization. The Spirit is shown to be at work before, during, and after the time of preaching both in speakers and especially in hearers of the Word. The internal action of the Spirit joins with the outwardly proclaimed Word centered on Jesus. These conclusions have been anticipated by many of the...

Early Christian Epigraphy, Evil, and the Apotropaic Function of Romans 8.31

Epigraphic evidence offers an important and yet oft-neglected dimension to the history of biblical reception. One of the most curious cases of epigraphic incidence of a biblical text is the use of Romans 8.31. Within early Christian writings, this Pauline passage is used approximately 20 times across nine different writers before 604 ce. However, the words of Romans 8.31 may be found on at least 23 epigraphic artifacts from this same period, and in particular, on the door lintels of homes. This article explores what might account for the discrepancy between the literary and epigraphic use of Romans 8.31, the possible apotropaic function of this phrase, and how such evidence might inform the interpretation and reception of this Pauline passage.

Paul and Gender: Reclaiming the Apostle’s Vision for Men and Women in Christ by Cynthia Long Westfall

Reviewed by: Paul and Gender: Reclaiming the Apostle’s Vision for Men and Women in Christ by Cynthia Long Westfall Gail P. Streete cynthia long westfall, Paul and Gender: Reclaiming the Apostle’s Vision for Men and Women in Christ (Grand Rapids: Baker Academic, 2016). Pp. ix + 348. Paper $32.99. As anyone who wants to decipher the tangle of the canonical writings of the apostle Paul knows, there are cryptic sayings, confusing responses to questions or problems that do not themselves appear in the texts, and an overall challenge to understand Paul both in his context and against his context. Paul is not our contemporary, yet his writings have shaped contemporary Christian views of Jesus, the church, and the human person. For some, particularly evangelical scholars, the challenge is to understand Paul in such a way that he is responsive to his context but not constrained by it, a challenge particularly difficult in reading those passages that appear offensive to modern sensibilities, especially regarding sexuality and gender. As Westfall notes, “The practice of a rigid hierarchy based on gender in the church and the home is not consistent with the cultural move to a democratic worldview and its privileges” (p. 313). Westfall aims both to explain “those Pauline passages that concern gender” and to “move toward a canon-based Pauline theology of gender” (p. ix). She has five priorities that inform this movement: fidelity to the “texts and contexts of the Pauline corpus,” interpretations that attempt “to be intelligible within a reconstruction of the narrative of Paul’s life,” interpretations that seek to be “understandable within the context of language, culture, and situation” of the texts, interpretations that “strive to be coherent” within the context of Pauline theology, and contemporary applications that are “consistent and coherent” with the “biblical worldview” of the contemporary interpreter (p. ix). Thus, her work is both commentary and theology, as she takes the reader through a wide-ranging exegesis of the Pauline material in nine chapters: “Culture,” “Stereotypes,” “Creation,” “The Fall,” “Eschatology,” “The Body,” “Calling,” and “Authority,” with a special chapter on “1 Timothy 2:11–15.” She urges evangelical scholars to “trust the text” (p. 314), meaning that cherished interpretations, theologies, and theories should not stand in the way of a close rereading of the Pauline canon. Yet even the idea of a Pauline canon is an interpretation. W. assumes that all the letters attributed to Paul in the NT canon are in fact written by him and need to be interpreted as parts of a whole corpus. What that means for her argument is that she is does not have the luxury of rejecting such passages as 1 Cor 14:33–35, Eph 5:23, or 1 Tim 2:12 and the like as being “inauthentic” or later interpolations into the “genuine” letters of Paul. She interprets them in such a way as to make them cohere with the entirety of Pauline theology, even if they appear to be inconsistent or contradictory. She does this in part by extensive contextualization, reading “Paul” both within and against his contemporary contexts, in understandings of the social order, most importantly marriage, family, and the client–patron system. This contextualizing sometimes results in a piling-on of examples (such as the meaning of “head” in several places, pp. 37–42, 62, 63, 79–105, 233), so that the text becomes extremely dense at times. Westfall’s work seems relatively uninfluenced by some major contemporary theoretical discussions. Although this is consistent with her aim to grapple primarily with texts, it does leave some puzzling gaps from works on gender in the Pauline literature, excluding any insights from queer theory, for example. A startling omission is Dale B. Martin’s The Corinthian Body (New Haven: Yale University Press, 1995), especially when it addresses [End Page 722] the vexed issue of “veiling” in 1 Cor 11:3–16, which occurs several times in W.’s book. The topic of men and gender, which is often overlooked in contemporary discussions, is an important contribution by W. to the discussion of Paul and gender. She ignores questions of both male and female homosexuality, alluding to Rom 1:18–32 only in...

Jesus and the Spirit in Paul’s Theology: The Earthly Jesus

A comprehensive understanding of Paul’s christological monotheism must account for what Paul says about God’s Spirit in Jesus’ earthly life. Based on an analysis of relevant Pauline passages, I argue that Paul knows and affirms the tradition of Jesus’ Spirit-anointing as God’s Son and also understands Christ as having been raised through the Spirit. But Paul does not draw particular attention to these things. He draws attention to the risen Lord, who, together with God the Father, is the source of the Spirit to believers (Rom 8:9; Gal 4:6). Although Paul does not have a Spirit christology, he does see Jesus’ Spirit-anointing as integral to Jesus’ sonship and messianic mission, and he sees Jesus in some respects as a pattern for God’s people in their experience of the Spirit. Finally, I propose how the humanity and divinity of Christ can be seen in relation to the Spirit within Paul’s christology.

De-Spiritualizing Pneuma

This paper is one of several presented at the 2010sbl naasrsession in Atlanta concerning anachronism and translation in the study of early Christianity. It argues that the concept ofpneuma’s central importance to Paul’s thought makes it a prime candidate to remain untranslated in scholarship. Most scholarship onpneumatranslates this word ‘Spirit’, which imports normative Christian theological implications. This reflects a modern, Western understanding of religion that is derived from thinkers like Kant and Descartes, which privileges dualisms of mind/body and material/spirit, and which foregrounds the importance of a private, internal, subjective religious experience anachronistic relative to Paul. I redress this through a theoretical shift toward contextualizing Paul’s understanding ofpneumaas a physiological process with analogues in ancient Greco-Roman medical thought. This approach is briefly compared to other influential accounts ofpneumain New Testament studies, and subsequently treats several Pauline passages within this new lens.

Peter Martyr Vermigli, history, and the Anabaptist menace

This article demonstrates Peter Martyr Vermigli’s use of historical perspective in his exegesis in his opposition to Anabaptists, taking as a test case the subject of prophecy. By contrasting the material on prophecy found in Vermigli’s Loci communeswith his handling of a number of key Pauline passages, the essay also seeks to make a point about our understanding of the man and his genius, namely, that one fails to obtain a full sense of the latter if one restricts oneself to the Loci communes. For while Vermigli’s loci on prophecy contain mostly standard medieval fare, his expositions of Paul exhibit originality and ingenuity.

Image and Glory of God: 1 Corinthians 11:2-16 as a Case Study in Bible, Gender and Hermeneutics. By MICHAEL J. LAKEY.

This volume, based upon a Durham doctoral thesis, undertakes a hermeneutical case study which illustrates the complex relationship between interpretative controversies and modern-day religious practices. Specifically, Lakey addresses the current and heated debate within evangelical Christianity (particularly in the United States) on the suitability of women for leadership roles within the Church—a debate which has found a focal point in the notoriously difficult, even opaque Pauline passage of 1 Corinthians 11:2–16. It is a commonly held opinion that ideas about God and gender are related in the text, either in the conservative argument that God's headship in creation is a figure for male headship over women, or in the feminist argument that God's creation of man and woman in his image is a figure for gender equality. Lakey's aim is to navigate a way through the interpretative controversy by investigating the cultural and metaphysical background of Paul's key terms, and drawing out his cosmological and anthropological assumptions. This leads to a thorough and deep approach to a singular text, challenging a number of conventional arguments about this passage along the way.