Paul's Teaching Research Articles

Ajaran Etika Dan Moral Dalam Surat-Surat Paulus: Relevansinya Bagi Masyarakat Modern

This research discusses the teachings of ethics and morals contained within the letters of Paul in the New Testament. The main focus of this study is to explore the ethical and moral values taught by Paul within the context of his letters and their relevance to modern society. Textual and contextual analysis methods are employed to identify the moral principles emphasized by Paul in various aspects of life, including interpersonal relationships, social responsibility, and personal integrity. The research findings indicate that Paul's letters contain ethical guidelines rooted in Christian principles, such as love, humility, and forgiveness. These teachings are analyzed within the cultural and social context of their writing, and are connected to the ethical challenges faced by modern society. Despite being written thousands of years ago, the moral principles taught by Paul remain relevant in addressing contemporary ethical issues, such as business ethics, human rights, and the environment. This study provides insights into how the teachings of ethics and morals in Paul's letters can be applied and adapted within the context of modern society. The practical implications of this research are to encourage further reflection on the values inherited from Paul's teachings and how these values can shape the perspectives and actions of society in facing current moral challenges.

A Contextual Study of Paul's Teaching on Giving in Ethiope Delta Baptist Conference

A Contextual Study of Paul's Teaching on Giving in Ethiope Delta Baptist Conference

Luther's Outlaw God by Steven D. Paulson

Luther's Outlaw God by Steven D. Paulson Matthew Becker Luther's Outlaw God. Vol 1: Hiddenness, Evil, and Predestination. Vol. 2: Hidden in the Cross. Vol. 3: Sacraments and God's Attack on the Promise. By Steven D. Paulson. Minneapolis: Fortress, 2018–2021. 1117 pp. Steven Paulson's trilogy offers an extended and erudite argument for sharply distinguishing between "God unpreached" ("God naked," God silent) and "God preached" ("God clothed" in his word). Several related distinctions made by the mature Luther—but which have been distorted, minimized, or outright rejected by important Western philosophers from Plato to Derrida and by influential theologians from Origen to Jüngel—are also analyzed and given a fresh articulation. These corollary contrasts include the sharp differentiations between law and gospel, divine wrath and divine mercy, and the opposing ways in which God hides and reveals himself. Readers who are familiar with the theology of Gerhard Forde, who was Paulson's teacher and preacher, will hear his voice in nearly every chapter. But the primary speaker is the great Reformer himself, who is frequently quoted from his principal works: De servo arbitrio, the Large Catechism, the 1531/1535 Galatians commentary, and the late lectures on Genesis. Along the way, Paulson also draws upon other writings, such as Luther's lectures on Deuteronomy, Jonah, and Hebrews, and his reflections on Job. One would be mistaken, however, to conclude that this opus magnum is merely another study of Luther's theology. Rather, the author brings the Wittenberger into lengthy and intricate debates with a whole host of thinkers, ancient, medieval, and modern. Paulson thus uses Luther to identify and criticize neurasthenic or otherwise diseased theological positions and to [End Page 84] set forth the purely preached gospel as the only truly proper way to deal with our deepest problem as human sinners coram deo. The first volume introduces the three basic ways in which God hides himself in relation to divine predestination ("the great offense of life" [1.142]) and human evil: God the Father, hidden in the things of creation as masks; God the Son, who is hated by sinners for electing the wrong individuals with the wrong means (a death on a cross) and with the wrong promise ("apart from law"); and God the Holy Spirit, who hides in gospel preaching and sacraments. Crucial for Paulson is Luther's conclusion that God is "an outlaw God," "who gives the law, but is not the law" (1.xxxiv). There is no such thing as an "eternal divine law." The initial volume provides a close analysis of Luther's relentless critique of Erasmus' humanistic, moralistic defense of free choice in relation to divine foreknowledge and election. Here the author effectively demonstrates that for Luther God is hidden in ways that philosophers and theologians consistently misunderstand and minimize. Luther came to think of God outside of the box of the law. Indeed, God is so concealed that the difference between fate and chance, predestination and damnation, joy and despair, death and life depends entirely upon a preacher. God could not be more completely hidden than that, because it means that God is not the law that everyone assumes and hopes for, and God's freedom comes to a creature through a creature in the simplest form of a word that promises forgiveness. God is an outlaw, and so both dangerous and surprisingly free (1.xii.). In this light, an individual will either have God preached for the sake of faith alone, or God unpreached, which leaves the sinner thrown back upon various errant and uncertain ways of speculating about sin, evil, and predestination, usually by rationalizing about the relationship between God's law and morality. Typical answers to the neuralgic questions of modern theology regarding "God and evil" "not only fail to save," but they "actually destroy faith" (1.104). True theology thus serves proclamation, not human reasoning in its vain search for a convincing theological understanding of theodicy. The first volume unpacks several biblical passages (such as the call and mission of Moses relative to Pharaoh, the preaching of Isaiah, [End Page 85] the case of Judas, and Paul's teaching in Romans, especially 9–11...

Pengajaran Rasul Paulus Tentang Memilih Pasangan Hidup Berdasarkan 2 Korintus 6:11-18

In general, researchers who discuss the Apostle Paul's teaching about spouses only base it on one verse, namely 2 Corinthians 6:14 and ignore the text of the title in this verse. The verses before and after, namely 2 Corinthians 6:11-18 have not been studied, that's why researchers are interested in discussing them. Even though this verse is very fundamental for young Christians to know, not all Christian youths read or hear this topic preached intensely in church or in various other Christian services. Likewise, Christian parents don't all read this verse or hear it preached, so parents don't teach their children the principles and standards of God's word for their children in finding a life partner. As a result, it often happens that there are believers who leave their faith in the Lord Jesus because of mistakes in choosing a life partner. The purpose of this research is to find the basic principles of the Apostle Paul's teaching about choosing a life partner based on 2 Corinthians 6:11-18, so that both Christian youths and Christian parents can make this teaching of the Apostle Paul the basic principle and standard. in choosing a life partner according to God's Word. The method used in this research is qualitative with a literature study approach. The results of research on the teachings of the Apostle Paul about life partners based on 2 Corinthians 6:11-18 are life partners that God wants are balanced, namely having faith and maintaining holiness until the holy wedding day.

The Actualization of the Principles of Missionary Work According to 1 Corinthians 9:19-23

The issue of Christianity and the local culture has been a discussion that continues to flourish. The issue of the challenge of preaching the Gospel, which was considered incompatible with the spirituality of the local community, has been contested since the first century. Paul, as an apostle, faced the challenge of preaching the gospel because of the exclusivity of early Christianity. This article is aimed at explaining Paul's teachings in 1 Corinthians 9:1-23 from a missiological point of view. This article is aimed at describing how Paul carried out his missionary work in a society of diverse cultures and spiritualities. The author intends to explain it through an exegesis that emphasizes the passage's historical, grammatical, and contextual aspects. Missionary work is a noble task from God. Cultural diversity requires missionaries to be flexible with cultural conditions without compromising the values of biblical theology. The mission does not have to uproot a person from his or her culture but can provide a new interpretation of that culture according to Christian truth. While giving new meaning to culture, the material of the mission must be Christocentric. Flexibility to local culture can reduce the level of resistance from local communities.

Implementation of the Teaching on the Life of the Apostle Paul in Serving Based on 2 Timothy 3:10-17

The pastor cannot be separated from his ministry life. In the church, the pastor is a leader, the attitudes and actions of pastors are often imitated by their congregation. Therefore, the pastor must maintain the attitudes and actions of his congregation as well as possible, the most important thing is that he must be able to set an example for others. For this reason, this article describes Paul's life teaching in serving as the goal in this writing which is beneficial for the implementation of the shepherd in serving God and others. Using descriptive qualitative method with literature study and analysis approach. So it can be concluded that the implementation of teaching about the life of the Apostle Paul in serving is based on 2 Timothy 3:10-17, among others: The Apostle Paul's Way of Life (Verse 10a). The Patience of the Apostle Paul (Verse 10b). The love of the Apostle Paul (Verse 10c). Perseverance of the Apostle Paul (Verse 10d). Live Hold on to the truth (Verse 14). Seek to know the Scriptures (Verse 15a). Wisdom (Verse 15b). Faith in Jesus (Verse 15). Living in the Word (Verse 16) Willing to Teach God's Word (Verse 16a). Willing to admit mistakes (Verse 16b). Willing to correct behavior (Verse 16c). Willing to be educated in the truth (Verse 16d). Willing to do good (Verse 17). All of this can be a guide for pastors in implementing Paul's teachings for the church and its ministry entrusted by God.

THEOLOGICAL STUDY OF THE HOLY COMMUNION PRACTICES IN THE CHURCH ERA

The author conducts research on the theological study of the practice of the communion of the church in today's era so that it can find the implications of the meaning in holy communion. The research used is a literature analysis approach that uses various relevant literature sources. The study of Holy Communion reminds us of the importance of fellowship with fellow members of the body of Christ. The Sacrament of Holy Communion has been a part of the life of the Church since the time of the Lord Jesus until now. Until now, the sacrament of the Lord's Supper is still an interesting subject. In this discussion, Paul's teachings on the Sacrament of Holy Communion will be described to contribute to the administration of the sacrament. Holy Communion in the Lord's Churches today. Then followed by a reflection for the practice of Holy Communion today: What is the significance of the theological dimension in the practice of Holy Communion today? The hadil of this paper will be produced with practical tips for incorporating and presenting the theological dimension in the practice of the Lord's Supper today.

Implementasi Pengajaran Rasul Paulus Tentang Nasehat Hidup Bersatu Dan Merendahkan Diri Seperti Kristus Berdasarkan Filipi 2:1-30 Dikalangan Gembala Sidang GPdI Se- Jawa Tengah

The purpose of this study is to determine the level of implementation of the teaching of the Apostle Paul about the Advice to Live Together and Humble Yourself Like Christ Based on Philippians 2: 1-30 Among Pastors of the GPdI Council in Central Java. At the same time, the dominant dimensions and backgrounds determine the implementation of the Apostle Paul's Teaching among the Pastors of the GPdI Council in Central Java. The methodology used in this study is a quantitative method using a questionnaire and literature review. The literature contains the exegesis of Bible verses from Philippians 2: 1 - 30 which are contained in the dimension of advice to live together which is described in 9 supporting indicators and the dimension of advice to humble oneself like Christ which is explained in 8 supporting indicators. The results of this study indicate that: 1. The level of implementation of the Apostle Paul's Teaching on the Advice to Live One and Humble Yourself Like Christ Based on Philippians 2: 1-30 Among the Pastors of the GPdI Council in Central Java is in the high category; 2. The dominant dimension is to humble oneself like Christ (D2) and the dominant background is the number of congregations.

Kajian Biblika 1korintus 15: 1-11 Bagi Pemahaman Iman Kristen Tentang Kebangkitan Yesus Kristus

The doctrine of the resurrection of Christ is one of the foundations in Christianity. But the foundation of this faith continues to be challenged and attacked. One of the attacks came from Rudolf Bultmann, who believed that the resurrection of Jesus Christ was only a spiritual awakening and not even an objective historical reality. In the Indonesian context, there is a tradition called "Rambu Solo." This tradition believes that the slaughter of a buffalo will contribute to keeping the spirits of the dead safe. The doctrine of the resurrection in Corinth was due to a problem of misunderstanding. These situations will continue to occur in various places. Therefore, this article examines Paul's teachings in 1 Corinthians 15, especially verses 1-11 as an attempt to answer the teachings and practices of life that do not understand the work of the resurrection of Jesus Christ. The method used is the biblical exegesis of 1Corinthians 15: 1-11. It is through exegesis that the resurrection of Jesus Christ is an objective historical reality. That He did rise from physical death. The exegesis significance of 1 Corinthians 15:1-11 for Bultmann's teachings and the tradition of "Rambu Solo" indicate that the two are not biblical.

Makna Teologis Ajaran Rasul Paulus Tentang Karunia Bernubuat Menurut Surat 1 Korintus 14:1-40

The purpose of this study is to find out the results of biblical interpretation of Paul's teachings about the gift of prophecy contained in 1 Corinthians 14: 1-40. The writer in this research uses descriptive qualitative research methods and literature study. The object of this study is the biblical perspective on Paul's teachings on the concept of the gift of prophecy according to 1 Corinthians chapter 14. The form of approach used is the exegesis approach in which data collection techniques are interpreting the text with the help of hermeneutic science studies and assisted by books and literature relating to the context of the gift of prophecy in 1 Corinthians. There are several findings of the principles of truth contained in the discussion as theological implications for the Corinthian church or church at that time. First, the Gift of Prophecy Is a Gift of the Holy Spirit, 1 Corinthians 12: 1-14: 40, The Apostle Paul writes about the gifts of the Holy Spirit that God bestows to believers (the body of Christ). In Christianity, spiritual gifts (or charismata) are gifts given by the Holy Spirit. Second, the Gift of Prophecy Is the First Gift, In 1 Corinthians chapter 14 Paul also explains the ultimate gift. Paul's thought is not based on the understanding that he is ordering the gifts of the Spirit. Paul had stated earlier in chapter 12 that all gifts are important and are from the same Spirit and aim to build the body of Christ (1 Cor 12: 7). Third, the Gift of Prophecy Serves to Build, Entertain and Advise. The gifts of the Spirit are given by the Holy Spirit with a specific purpose, and that purpose is given by God to believers with the intention of building up the body of Christ or His church, not for personal / commercial / profit interests.

John Locke: the Philosopher as Christian Virtuoso by Victoro Nuovo

Reviewed by: John Locke: the Philosopher as Christian Virtuoso by Victoro Nuovo Benjamin Storey NUOVO, Victor. John Locke: the Philosopher as Christian Virtuoso. Oxford: Clarendon Press, 2017. 263 pp. Cloth, $74.00 In his latest book, Victor Nuovo, editor of the Clarendon Edition of the Works of John Locke, argues that Locke should be understood as a "Christian virtuoso." Nuovo uses that term to designate a group of seventeenth-century philosophers who practiced an empirical science based on naturalistic principles derived from pagan thinkers, while also earnestly professing Christianity. The virtuosi were concerned for Christianity's fate in their time and sought to reconcile their competing scientific and religious commitments. Nuovo's distinctive, well-documented reading of Locke deserves the attention of all who wish to understand Locke's thought in its original context. [End Page 801] Nuovo describes Christian virtuosity as arising in response to a seventeenth-century "crisis of atheism," a crisis created by the newfound prominence of "Democritean naturalism and its Epicurean successor." He places Locke in a tradition of Christian virtuosi whose "prototype" was Francis Bacon and whose "archetype" was Locke's friend and mentor, Robert Boyle. Boyle coined the term in an unfinished work, The Christian Virtuoso, which Nuovo argues Locke read in manuscript in 1681. Like Locke and Boyle, many of the virtuosi were members of the Royal Society and sought to advance naturalistic inquiry rooted in Democritean atomism, while showing that science to be compatible with Christianity. Doing so was a tricky business, and Nuovo describes the virtuosi as haunted by the shadow of atheism, which they "could not escape, for it was their very own." Nuovo traces the impetus for Locke's magnum opus, the Essay concerning Human Understanding, to a meeting of virtuosi on a winter night in 1671. The friends were brooding over the question of how to preserve "the principles of morality and revealed religion" in the face of the crisis of atheism in which they were embroiled. Nuovo conjectures that their conversation may have been rendered particularly acute by the publication of Spinoza's Theological-Political Treatise in 1670, for Spinoza "reduced the whole of reality to a single substance, which he called God but equated with nature," and described revelation as "as an all-too human invention devised for reasons of political expedience." In his Essay, Locke responded to the problem this overweening naturalism presented by reconceiving the structure of human knowledge itself, and thereby creating a new logic to rival that of Aristotle. Nuovo argues that Locke's investigations led him to conclude that "Morality is the proper Science, and Business of Mankind in General" and to "deny the possibility of a science of nature." The self-aware "philosopher of nature," Locke held, should regard himself as "pilgrim," whose basic concerns are religious and moral, and whose scientific inquiries reflect only "a modest curiosity" about this passing world, along with a charitable interest in the advantages human beings might derive from understanding nature's causal mechanisms. Although Locke elevated morality to the status of mankind's proper science and business, he never produced a systematic treatment of ethics. Nuovo argues, however, that he did in fact possess such a moral theory, which he developed by following in the tradition of "the great hedonist moralists, in particular Epicurus." Reconstructing this moral theory mostly from the Essay and Locke's Some Thoughts concerning Education, Nuovo describes it as "a scheme of pagan ethics" with "Christian and biblical interjections" inserted here and there. Nuovo concludes his account of Locke's work with a reading of The Reasonableness of Christianity and the Notes on the Epistles of St. Paul, which he argues should "count as major works of Biblical theology." Locke's project in these works was to enlarge "the scope of reason" to include "authenticating and interpreting revelation." In the [End Page 802] Reasonableness of Christianity, Locke found in the gospels "a moral truth suited for all sorts and conditions of men, surpassing in its cogency and efficacy all the discoveries of philosophy." In the Notes on the Epistles of St. Paul, Locke argued for the coherence of Paul's teaching beneath his "exuberance and abundant expression." In both...

The Concept of Faith in the Letter of James: A Discourse Analysis on James 1-2

James' teaching about faith has been downplayed for so many years. Since the concept of faith in the NT has been read mainly in light of Paul's theology, scholars ignores James? teaching on faith, which has different emphasis from Paul. Biblical scholars and theologians have tried to solve the tension between Paul's teaching about faith and James'. While historical approach applied to deal with this issue has lead NT scholarship to enless debate, this study proposes that the Letter of James was not sent to handle problems that occur because of Paul. This essay uses discourse analysis to understand how the the concept of faith in James 1 and 2 should be grasped. This work finds that James addresses his letter to pastoral believers? community and help them to understand sufferings in their lives. James emphasizes that faith is not only a confession but also a commitment to live in accordance with the true belief.

The Father Who Redeems and the Son Who Obeys: Consideration of Paul's Teaching in Romans. By Svetlana Khobnya. Pp. xvii, 196, James Clarke, Cambridge, 2014, $26.00. Christ Died for Our Sins: Representation and Substitution in Romans and Their Jewish Marty

The Father Who Redeems and the Son Who Obeys: Consideration of Paul's Teaching in Romans. By Svetlana Khobnya. Pp. xvii, 196, James Clarke, Cambridge, 2014, $26.00. Christ Died for Our Sins: Representation and Substitution in Romans and Their Jewish Marty

Eden's Other Residents: The Bible and Animals by Michael J. Gilmour

Reviewed by: Eden's Other Residents: The Bible and Animals by Michael J. Gilmour HyeRan Kim-Cragg michael j. gilmour, Eden's Other Residents: The Bible and Animals ( Eugene, OR: Cascade, 2014). Pp. xvii + 169. Paper $24. Animals are everywhere in the Bible, not only as props for the stories but also as actors in important relationships with others. Michael Gilmour demonstrates that the Bible has much to teach contemporary readers, not only about the human relationship with God but about human relationships with animals as well. Gilmour admits, however, that animals and the Bible are rather a strange choice of subject (p. 10). By strange he means a low priority for biblical studies and Christian life. This is partly because what the Bible says about animals is complex and ambiguous. G. makes various references that affirm God's ḥesed (mercy and love) toward all creation, while also providing passages that minimize the value of nonhuman creatures in the Bible. A bigger problem, he adds, is the anthropocentric view in the Bible and in most Christian theological traditions. Gilmour's methodology is complex and diverse. His reading of biblical literature is deliberately provocative and disrupts dominant "reading habits" that exclude animals from commentaries and Christian discourse (p. 15). This disruptive approach is most obvious in chap. 2 (e.g., Judg 15:4-5). G.'s presentation is thematic, ranging from "creation," "animal sacrifice," to "visions of eschatological peace and restoration." He closely examines translations of important concepts and words such as "subdue," "manna," "a herd of swine," and "another gardener," and combines these with contextual and historical exegesis. He takes a transdisciplinary approach, engaging classic literary texts and authors (e.g., the Odyssey, C. S. Lewis, Anne Brontë), and historical tales (e.g., Jesuit priest Gerard Manley Hopkins's journal). His wide range of sources draws together to weave a variety of cultural threads that address the place of animals in the Bible and in the world. Gilmour's intertextual readings disclose the scarcity of explicit references to animals in the NT but nonetheless are able pick up the echoes of their presence. To do so, he borrows postcolonial cultural critic Edward Said's "contrapuntal" reading strategy, which refers to ideas in the text that become "figures whose writing travels across temporal, cultural, and ideological boundaries in unforeseen ways to emerge as part of a new ensemble along with later history and subsequent art" (pp. 30-31). An example of such reading is 1 Cor 9:9-10, [End Page 340] where Paul's teaching on Deut 25:4 ("You shall not muzzle an ox while it is treading out the grain") transforms a teaching about the treatment of animals into an argument that Christian preachers deserve to be paid. The passage from Deuteronomy is one of the Hebrew Scriptures' most explicit teachings on human responsibility to animals, and one may despair that Paul has replaced this meaning in the NT interpretation. "But all is not lost," G. consoles (p. 33). To offer a contrapuntal interpretation of 1 Cor 9:9-10, he travels back to the broader context of Deuteronomy, whose key message is the well-being and the dignity of the defenseless, which includes people and animals because to "speak of caring for laboring animals is to speak of caring for vulnerable human beings" (p. 34). G. applies the "prophetic suggestiveness" of Said to Paul, who did not abandon the message of Deuteronomy but proclaims that "God is not concerned with oxen only in Deut 25:4, any more than other laws demanding generosity, hospitality, protection, and compassion are about human beings only" (p. 35). Ultimately, G. establishes the relationship of animals–humans–God as a "triptych" (p. 38). Codex Vaticanus, one of the oldest parchment manuscripts of the whole Christian Bible, he suggests, is an example of where animals serve as the nexus for an encounter between the divine and the human (p. 58). Triptychs are covenantal relationships that require faithful commitments in which humans and animals are cocelebrants (p. 119), in which God is revealed to humans through animals (p. 131), and in which humans are not independent of animals (p. 145). Although there is cruelty...

‘Inclusiveness’—An Authentic Biblical Truth that Negates Distinctions: A Hermeneutic of Gender Incorporation and Ontological Equality in Ancient Christian Thought

ABSTRACTThe gospels possess an inner resistance to being confined to the conventional, and this was made very evident in Paul's affirmation stating that in Christ ‘there is no Jew nor Greek, there is no slave nor free, there is no male and female, for you are all one in Jesus Christ’ (Gal. 3:28). This statement seals inclusiveness as a definite Christian identity characteristic and this article explores the negation of the distinctions between ‘Jews and Gentiles, male and female, slave and free’ as cited in Galatians 3:28 since it served for Paul as the concrete application of the initial vision for the formation of an inclusive Christianity and of the Church as expressed in Acts 2:16–18. Equality in being and worth (ontological equality), a clear biblical teaching affirms that all human beings—male and female—have equal standing before God as created beings, in need of salvation through Christ and both are called to the same destiny. The scriptural evidence for this equality states that both ‘male and female’ were created in the ‘image of God’ (Gen. 1:27; Matt. 19:4; Mark 10:6); both have been redeemed by Jesus Christ, so that ‘in Christ there is neither male nor female’ (Gal. 3:28) and both are joint heirs of the grace of life (1 Pet. 3:7, RSV). The problem this article addresses is: could distinctions, inequalities and exclusivities be transcended in Paul's time or even today? This article therefore deems it important to explore this quotation in relation to a negation of the distinction expressed in the original sexual differentiation of humanity. It sets out to see whether the everlasting truths of Paul's teaching possess the hermeneutical potency to induce a substantial contribution towards meaningful gender inclusiveness and ontological equality.

Vivid Imagery in Galatians 3:1—Roman Rhetoric, Street Announcing, Graffiti, and Crucifixions

In Galatians 3:1, Paul makes a striking statement: “It was before your eyes that Jesus Christ was publicly exhibited as crucified.” The meaning of Paul's assertion is debated, since it is unlikely that any of his Galatian audience had been eyewitnesses to Jesus’ crucifixion. A number of elements need to be brought together to shed light on Paul's statement. Issues from the Roman world (rhetoric, street announcing, graffiti, and how crucifixions were conducted) shed light on other statements of Paul. Paul saw his preaching on Christ's crucifixion as more than a message—he wanted it to be an experience, a re-presentation of the event. The thesis is that Paul intended his audience to witness or experience Christ's crucifixion as he vividly portrayed it to them, so that it would be memorable for them and they would stay committed to Paul's teachings.

The Spiritual Powers of Ephesians 6:10–18 in the Light of African Pentecostal Spirituality

Abstract Ephesians 6:10–18 remains one of the most important passages in the Pauline corpus that deals with the issue of spiritual warfare. Yet the referents of the spiritual powers remain somewhat unclear due to the differences in the continental world views of various interpreters. This article, in addition to reviewing some current hermeneutical approaches, suggests there is a shared understanding of the African Pentecostal world view of spirits with that of Eph 6:10–18. It cautions against an uncritical application of Paul's teaching.

Abraham and the Reformation: Romans 4 and the Theological Interpretation of Aquinas and Calvin

Abstract The diversity that exists within the history of the church's engagement with Rom 4 demonstrates the difficulty in understanding Paul's question "What shall we say about our father Abraham?" and the answer he provides. Paul's teaching on "imputing" Abraham's faith as justice and his opposition to "works of the flesh," however, were key points for the Reformers' disputes against the Catholic Church's teaching on justification as transformation and the inclusion of works in justification. In this essay, I explore the theological interpretations of John Calvin, a clear proponent of the imputational model of justification, and Thomas Aquinas, a clear articulator of the transformational model, and analyze how they address Paul's teaching on works of the flesh and justification by faith. I illustrate how philosophical and theological judgments pertaining to the relation of justification to the law, the dynamics of justification itself, and the causal relationship between divine and human willing interact with the text of Rom 4 to produce two distinct articulations of what Paul says about our father Abraham. I conclude by noting that Calvin's concerns are largely met by Aquinas's interpretation but without the strong dichotomy between justification by faith and justification by works.

Abraham and the Reformation: Romans 4 and the Theological Interpretation of Aquinas and Calvin

Abstract The diversity that exists within the history of the church's engagement with Rom 4 demonstrates the difficulty in understanding Paul's question "What shall we say about our father Abraham?" and the answer he provides. Paul's teaching on "imputing" Abraham's faith as justice and his opposition to "works of the flesh," however, were key points for the Reformers' disputes against the Catholic Church's teaching on justification as transformation and the inclusion of works in justification. In this essay, I explore the theological interpretations of John Calvin, a clear proponent of the imputational model of justification, and Thomas Aquinas, a clear articulator of the transformational model, and analyze how they address Paul's teaching on works of the flesh and justification by faith. I illustrate how philosophical and theological judgments pertaining to the relation of justification to the law, the dynamics of justification itself, and the causal relationship between divine and human willing interact with the text of Rom 4 to produce two distinct articulations of what Paul says about our father Abraham. I conclude by noting that Calvin's concerns are largely met by Aquinas's interpretation but without the strong dichotomy between justification by faith and justification by works.

Paul and his Theology. Edited by STANLEY E. PORTER.

The essays included in this volume range over many topics loosely linked to the theme of Paul's theology; not surprisingly, the authors do not always agree in their interpretation. Thus Arland Hultgren examines the scriptural basis for Paul's conviction that his mission was to ‘the nations’, a task which he needed to complete before the parousia, while Heinz Giessen looks at eschatology in Philippians, arguing that Paul's expectation of the completion of his salvation at his death is by no means inconsistent with his teaching elsewhere, and insisting (in contrast to Hultgren) that this nowhere refers to an imminent parousia. James Harrison argues that Paul's doctrine of electing grace would have had implications not only for Judaism but for those in the Roman world who saw the Roman Emperor as divinely elected. Colin Kruse explores Paul's teaching concerning the Law and the Spirit, and the editor looks again at the theme of reconciliation, taking issue with both Seyoon Kim's discussion of 2 Corinthians 5 and Ralph Martin's interpretation of Romans 5. The essay by Ron Fay asks the question ‘Was Paul a Trinitarian?’ and leads to the conclusion that he was, as does that by Andrew Gabriel. Craig Evans examines Luke's depiction of Paul as healer and exorcist which serves to demonstrate that Paul was a true apostle, and (in contrast to many commentators) maintains that they support Paul's own claim to have manifested the ‘signs of an apostle’.