Paul's Theology Research Articles

Anti‐Judaism in Galatians? Exegetical Studies on a Polemical Letter and on Paul's Theology – By Michael Bachmann, translated by Robert Brawley

Anti‐Judaism in Galatians? Exegetical Studies on a Polemical Letter and on Paul's Theology – By Michael Bachmann, translated by Robert Brawley

Paul and the Philosophers: Alain Badiou and the Event

AbstractThis essay discusses the reading of Paul offered by the contemporary French philosopher, Alain Badiou. Badiou's emphasis on event and unconditioned grace is supported by readings from Galatians, such that his philosophical notion of ‘event’, with its militant and universal effects, may claim real consonance with Paul. However, Paul's strong notions of divine creation from nothing, and of the benevolence of the Christ event, require that God be reinserted into Paul's theology, while Badiou's focus on the resurrection, rather than the cross, misses the social radicalism latent in Paul.

Paul and the Old Testament – His Legacy and Ours

AbstractThe legacy that Paul received was the Jewish scriptures that he quoted extensively in Greek from the Septuagint. This was a legacy not widely appreciated, for various theological reasons, until relatively recently. However, a count of Paul's citations, quotations from and allusions to scripture comes to over 250. Paul's thinking was framed by his re-reading of scripture and emphasises how Jewish was his historical context and theological frame of reference. How this affects our interpretation of Paul's theology is illustrated by four examples from Wisdom, the Psalms in general, Ps 78 in particular, and Paul's rewriting of the Shema Israel in 1 Cor 8.6. There are some brief comments on the difficulties that Paul's use of scripture leaves us with.

Paideia Kyriou: Biblical and Patristic Models for an Integrated Christian Curriculum

In recent years, a number of studies corroborate the importance of an integrated or interdisciplinary curriculum for an effective education. However, contemporary proposals for the function of theology as the integrative center have been limited mainly to sectarian communities and remain a work in progress. Noting the fruitfulness of historical and worldview surveys of the relationship between theology and education in the works of Holmes, Knight, and Blamires, this essay is an attempt to contribute to these approaches by demonstrating how current research in biblical and patristic studies can contribute models for the integration of curricula and provide a more effective Christian education. Included are analyses of the counter-imperial thesis for Paul's theology and how it breaks down walls between Bible, Literature, History, and Government classes, the emergence of a distinctly Christian paideia and its contribution to the formation of Christian character, and the concept of cosmological axioms entailed in sacred discourse which provide a comprehensive interdisciplinary application of the lordship of Christ. Observations on the implications of such models for Christian education are then drawn from the data.

It is No Longer I Who Live: Justification by Faith and Participation in Christ in Martin Luther's Exegesis of Galatians

Traditional Protestant accounts of Paul's theology are often criticized for their inability to relate justification by faith and the participatory categories of Paul's thought. The two are driven apart by sharp distinctions between declaring and making righteous, between justification as a once for all external act and regeneration as an internal lifelong process. The way is left open for justification to be treated as a legal fiction. Contrary to popular misconceptions, these difficulties do not stem from Martin Luther. In his exegesis of Paul, Luther intimately connects justification by faith and participation in Christ, integrating the two effectively. This article explores the manner in which Luther does so, evaluating his exegetical conclusions and assessing their relevance for contemporary attempts to interpret Paul's theology.

Becoming Christ: The Vocation of Women in Theology and Scripture

This article shows the convergence between John Paul's theology of women as reflections of the divine being and Mark's portrayal of women as reflections of Christ. Part I explores the implications of John Paul's encyclical, Mulieris Dignitatem ; Part II exegetes the role of the women in the Gospel of Mark; and the Conclusion sums up the convergence of the two and the implications for women's vocation in the Church.

What if Martin Luther Had Read the Dead Sea Scrolls? Historical Particularity and Theological Interpretation in Pauline Theology: Galatians as a Test Case

Abstract This study argues that a more attentive focus on the sociohistorical context of Paul's letters can lead to a fruitful theological exploration of Paul's theology that approximates fairly closely some of the key emphases of the Reformed/Lutheran tradition. Though the Reformation tradition of exegeting Paul's letters has properly grasped many of the central themes of Paul's theology, it has often lacked attention to historical particularity and social realism. Yet, a better grasp of the particulars can lead to a richer theological paradigm. As an example, this study examines Gal 2:11–21 with specific attention given to "works of law," "faith of Christ," and "righteousness" in order to demonstrate how one might shift from historical criticism to a theological interpretation within the Reformed/Lutheran tradition.

What if Martin Luther Had Read the Dead Sea Scrolls? Historical Particularity and Theological Interpretation in Pauline Theology: Galatians as a Test Case

Abstract This study argues that a more attentive focus on the sociohistorical context of Paul's letters can lead to a fruitful theological exploration of Paul's theology that approximates fairly closely some of the key emphases of the Reformed/Lutheran tradition. Though the Reformation tradition of exegeting Paul's letters has properly grasped many of the central themes of Paul's theology, it has often lacked attention to historical particularity and social realism. Yet, a better grasp of the particulars can lead to a richer theological paradigm. As an example, this study examines Gal 2:11–21 with specific attention given to "works of law," "faith of Christ," and "righteousness" in order to demonstrate how one might shift from historical criticism to a theological interpretation within the Reformed/Lutheran tradition.

Barth's Apocalyptic Exegesis and the Question of Israel in Römerbrief, Chapters 9–11

Abstract: Karl Barth's Der Römerbrief (1921) is considered by all to be a major milestone of modern theology, but is rarely considered by New Testament scholars as a reliable guide to Paul's theology and the message of Romans. In this essay I argue that Barth's “dialectical” reading of the epistle is in fact a very successful attempt to convey the truth and power of Paul's apocalyptic theology. While a critical comparison of Barth's dialectic and Paul's apocalyptic reveals some weaknesses in Barth's construal, his commentary stands as a penetrating and powerful rendition of Paul, and not simply as an example of Barth's early theology. This thesis is tested with particular reference to Romans 9–11, and the question of Israel and supersessionism. I show that Barth's reading of these chapters cannot be regarded as supersessionist, precisely because he rigorously subverts any historicist or heilsgeschichtlich readings of the relation between Israel and the Church. In this respect Barth's dialectical reading follows Paul's apocalyptic understanding of history, even though it must be corrected at points with a better reading of Paul.

Paul's Theology in the Context of Early Christian Pluralism

Paul's Theology in the Context of Early Christian Pluralism

Jesus' Blood and Righteousness: Paul's Theology of Imputation

Book Review| January 01 2009 Jesus' Blood and Righteousness: Paul's Theology of Imputation Jesus' Blood and Righteousness: Paul's Theology of ImputationVickers, Brian Paul A. Rainbow Paul A. Rainbow Search for other works by this author on: This Site Google Bulletin for Biblical Research (2009) 19 (1): 136–137. https://doi.org/10.2307/26423829 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Paul A. Rainbow; Jesus' Blood and Righteousness: Paul's Theology of Imputation. Bulletin for Biblical Research 1 January 2009; 19 (1): 136–137. doi: https://doi.org/10.2307/26423829 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu nav search search input Search input auto suggest search filter All Scholarly Publishing CollectivePenn State University PressBulletin for Biblical Research Search Advanced Search The text of this article is only available as a PDF. Copyright © 2009 by The Pennsylvania State University. All rights reserved.2009The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

The Origins of Pauline Pneumatology: The Eschatological Bestowal of the Spirit upon Gentiles in Judaism and in the Early Development of Paul's Theology

The Origins of Pauline Pneumatology: The Eschatological Bestowal of the Spirit upon Gentiles in Judaism and in the Early Development of Paul's Theology

The Origins of Pauline Pneumatology: The Eschatological Bestowal of the Spirit upon Gentiles in Judaism and in the Early Development of Paul's Theology

The Origins of Pauline Pneumatology: The Eschatological Bestowal of the Spirit upon Gentiles in Judaism and in the Early Development of Paul's Theology

Jesus' Blood and Righteousness: Paul's Theology of Imputation

Jesus' Blood and Righteousness: Paul's Theology of Imputation

Apostle Paul and the Profanation of the Law

On the one hand, this article deals with the recent adoption of the theology of Apostle Paul in radical political philosophy by John Milbank, Alain Badiou and Giorgio Agamben. According to these interpretations, Paul's theology offers us elements to resist the nihilist utilitarian instrumental reason that prevails today, the reason that has transformed all politics, all human praxis, into what Agamben and Milbank call biopolitics. On the other hand, the aim of the article is to present an alternative interpretation of Pauline theology, based on the view that Paul, in fact, is one of the most important genealogical sources of the alleged contemporary nihilism. The principal argument is that by relativizing the fundamental distinction between the sacred and the profane, Paul paves the way for a purely instrumental view of the world in which the category of usefulness replaces the sacred as the measure of value. The focus of the analysis is on Paul's critique of the law (nomos). The aim of this critique, as Agamben correctly points out, is neither the abolition of the law nor an invention of a new law but the profanation of the law. Yet this profanation does not open up a ‘messianic’ dimension which would surpass the contemporary biopolitical constellation, as Agamben suggests. Through the Lutheran adoption of the original Pauline perspective, it has instead paved the way for the modern view of the law as a mere rational technical apparatus devoid of all sacredness of content.

Paul's Engagement with Deuteronomy: Snapshots and Signposts*

Recent research has turned from general studies of the role of the Old Testament in Paul's theology to consideration of Paul's engagement with individual biblical books. While much of the interest has so far centered on Isaiah, attention is increasingly paid to Deuteronomy. This article surveys current trends in approaches to Deuteronomy in Paul's letters, focusing especially on three types of studies: textual and methodological studies of Paul's citation technique and Vorlage , considerations of Deuteronomy in Paul's theology, and investigations of the role of Deuteronomy in the formation of Paul's ethics. After surveying the major recent contributions, several areas for further research are suggested.

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’.

Paul and His World: Interpreting the New Testament in its Context. By Helmut Koester

Helmut Koester's Paul and his World is a collection of twenty-five separate articles and essays, spanning the more than fifty years of Koester's illustrious career. Chronologically, these papers range from a one-page (coauthored with Klaus Baltzer) technical discussion of the designation of James as Oblias according to Hegesippus (chapter 23, p. 266), originally published in German in 1955, to an unpublished lecture on Ralph Waldo Emerson and the Gospel of Thomas delivered in 2006 (chapter 18, pp. 195–206), and a previously unpublished concluding autobiographical piece (chapter 25, pp. 279–290). Only these latter two articles have not appeared in print before; every other chapter is a reprint of material already published in one form or another. This collection of essays demonstrates not only the depth and temporal spread of Koester's contributions to the field, but also the astonishing range of his learning, scholarship, and interests. Indeed, the book's putative organizational scheme can barely contain the scope of these pieces. The book is divided into three major parts, with only the most minimal homogeneity in each. Part one, “Reading Paul: his letters and their interpretation,” contains nine articles, all linked by a shared reference to Paul, but variously dealing with Paul's theology (or ideology, or rhetoric) in general, the context or situation behind individual letters, the interpretation of specific passages, text critical issues, and even post-Pauline traditions extending several centuries after Paul's own time, including the tradition of a Philippian tomb of Paul. Much of the attention in this section is given to the Thessalonian letters, with considerable emphasis also on 1 Corinthians, but the inclusion of some of the essays here is clearly motivated simply by the appearance of Paul's name somewhere in them, and not by any real topical or thematic coherence. Part two—“Reading Paul's world: the cultural and religious environment”—is rather more consistent: its eight essays deal with contextual aspects of the environment of ancient Christianity, with special emphasis (five of the eight pieces) on archaeological data, architectural and inscriptional, pertaining to ancient religion; in addition, one paper (Chapter 12: “Natural law in Greek thought”) explores the origins of the idea of natural law in Greek and Hellenistic literature. But even here, two articles with a primarily exegetical (Chapter 10: “Suffering servant and royal messiah: from second Isaiah to Paul, Mark, and Matthew,” pp. 93–117) or moral-theological focus (Chapter 11: “The figure of the divine human being,” pp. 118–125) are included. One also wonders about the rationalization for packaging this collection of material as evidence of Paul's world, when, in fact, it is evidence for the environment of any number of ancient Christian groups. The third section is the most diverse of all; entitled “Reading early Christianity,” the vague rubric expressed by this title prefigures the real lack of common topic or theme behind these eight essays, which variously focus on autobiography, theology, contemporary culture and politics, historical treatments of Gnosticism and heresy, and minor textual problems.

The Irrevocable Call of God: An Inquiry into Paul's Theology of Israel

The Irrevocable Call of God: An Inquiry into Paul's Theology of Israel

The Pleasures of Abandonment: Jean Paul and the Life of Humor (review)

Reviewed by: The Pleasures of Abandonment: Jean Paul and the Life of Humor Robert Combs Paul Fleming, The Pleasures of Abandonment: Jean Paul and the Life of Humor. Würzburg: Königshausen and Neumann, 2006. 170 pp. In this succinct, elegant study, Paul Fleming simultaneously places Jean Paul in the context of his time, argues persuasively that he belongs to ours as well, and goes through the major texts, carefully clarifying Jean Paul's metaphysics of humor. It is sobering to discover how well known and admired Jean Paul was in his lifetime, how many twentieth-century intellectuals have paid homage to him, and yet how little known he is today, especially in the English-speaking world. Fleming's book is a welcome corrective to this situation, with its many quotations, all translated, its own beautiful, meticulous commentary—there is not a weak sentence in the book—, and its innate feeling for the material. This is a book to savor and enjoy and, in a world where works by Jean Paul are hard to come by, an excellent introduction to his thought. Fleming argues that for Jean Paul, as for Nietzsche and Freud, humor defines the human condition in relation to its own existential plight, consisting of "abandonment" on the one hand and infinity on the other because of man's inescapable experience of the world through imagination. Jean Paul's mischievous take on this perennial dilemma, articulated first in The Life of the Cheerful Little Schoolmaster Maria Wutz, is to champion the finite or the small as a path to the infinite, the only path. Humor is, for Jean Paul, the "inverted sublime" (20), [End Page 238] a compensation for the idea-dominated aesthetics of the nineteenth century, and thus, for Stefan George and others, a proper balance, more than Schiller, to the monumental Goethe (14). Thus humor, especially "black humor" becomes the sine qua non of modern art, bridging the nineteenth and twentieth centuries. Jean Paul's theology, expressed in the bestseller Hesperus and The Speech of the Dead Christ, is audacious and ironic. A belief in immortality makes of the earth a paradise; but merely believing in the earth as such achieves nothing, any more than believing in immortality means that there is "really" any such thing, in an objective sense. Something of a fool saint, the mystic pedagogue Emanuel romps in a "delusional paradise," but it is "truly paradisiacal" (102). Similarly, Christ's announcement in Jean Paul's most famous text, long before Nietzsche, that there is no God and that we are all orphans, is intended to shock the reader into realizing how meaningless affect-less bourgeois religion is compared to a real questioning of the meaning of existence. Fleming comments that when Madame de Staël attempted to make Jean Paul more modern in her reprinting of his text by omitting the and-then-I-woke-up ending, she actually lost his point: faith is closer to questioning than to complacency. Jean Paul touches on the psychological dimensions of humor in Siebenkäs, an exploration of the miseries of marriage. Life is innately too "small" for "the ideal of man and wife working harmoniously together" to be anything but comic. Jean Paul wittily conjoins wit and marriage, famously remarking that wit is "the disguised priest who marries every couple." Or as Fleming says, "In wit, as in marriage, every couple is potentially an odd-couple" (126). The largest part of this chapter is a fascinating, pedagogically useful history of "wit," and how Jean Paul fits into that history. Also of interest for students of the period is Fleming's thoughtful comparison of Jean Paul's sense of the "infinite" with that of the Jena Romantics. Romanticisms—German, English, and American—could profitably be discussed using the categories developed by Fleming. And it should be said that Fleming's discussion of Jean Paul's Preschool of Aesthetics richly answers Wulf Koepke's plea for a discussion of this work as a seminal document of literary theory (Studies in German Literature, Linguistics, and Culture 57 [1991]: xxi). A glance at Fleming's subtitles on the Contents page reveals the playful, witty style of this study. "Brain...