Paul's Thinking Research Articles

Pauline Hermeneutics: Exploring the "Power of the Gospel." by Eve-Marie Becker and Kenneth Mtata

Reviewed by: Pauline Hermeneutics: Exploring the "Power of the Gospel." by Eve-Marie Becker and Kenneth Mtata Troy M. Troftgruben Pauline Hermeneutics: Exploring the "Power of the Gospel." Edited by Eve-Marie Becker and Kenneth Mtata. Lutheran World Federation Studies 2016/3. Leipzig: Evangelische Verlangsanstalt, 2017. 182 pp. This collection of essays originated in a 2015 consultation in Aarhus, Denmark, sponsored by the Lutheran World Federation (LWF). The book is the final volume of a four-part LWF biblical hermeneutics series, all of which have included Lutheran scholars from across the globe addressing topics of biblical interpretation in light of the Reformation. This book raises relevant questions regarding Lutheran interpretation of Paul, addressing them with different [End Page 120] hermeneutical insights, approaches, and reflections from seasoned Lutheran scholars. After the Preface and Introduction, the book includes thirteen essays organized into three sections: (1) Exploring Paul and Pauline Hermeneutics, (2) Reading Pauline Texts and Contexts, and (3) Applying Paul's Theology and Hermeneutics to Church and Society. The essay by Kenneth Mtata (Zimbabwe) characterizes Paul's Gospel as a message of freedom from shame and of new identity, both of which are of increased relevance today. Eve-Marie Becker (Denmark) explores the selective yet "connective" ways Paul engages sacred traditions, showing him to be an intentional but complex transmitter, motivated by his apostolic call as much as anything else. The next two essays propose Paul's legacy calls for ongoing rethinking of conventional Pauline hermeneutics: Oda Wischmeyer (Germany) suggests Paul's focus on the Spirit and freedom justifies a more expansive notion of divine communication, and Magnus Zetterholm (Sweden) uses Paul's positive evaluation of slavery to advocate the "newness" proclaimed by his gospel calls for ongoing reinterpretations of scripture for new circumstances. The next four essays center on interpretation for contemporary contexts. Rospita Deliana Siahaan (Indonesia) explores 1 Corinthians 12–14 and Luther to argue churches should not judge one another's practices (especially charismatic practices), and Roger Marcel Wanke (Brazil) shows the interconnectedness of God's creating and reconciling—as divine works and as calls for human responses today. Marianne Bjelland Kartzow (Norway) uses "intersectional hermeneutics" to encourage further dialogue between Galatians 3–4 and marginalized voices and experiences, and Lubomir Batka (Slovakia) lifts up Paul's notion of "citizenship" in Philippians as a hermeneutical instrument for modern interpretation. The final section features five essays that apply Pauline theological principles to modern issues in church and society. Faustin Mahali (Tanzania) argues further integration of Luther's notion of justification by faith among African Lutherans should foster more holistic practices of inclusion and challenges to injustice. Urmas Nõmmik [End Page 121] entertains questions from an Estonian context regarding Scripture and sexuality, Mercedes L. García Bachmann (Argentina-Uruguay) explores nuances of "holiness" in Paul's Letters, and Hans-Peter Grosshans (Germany) investigates Paul's thinking in Philippians 3:20 in conversation with Luther's notion of vocation in larger society. Bernd Oberdorfer (Germany), finally, shows how Luther creatively rearranged Paul's ethical principles for Luther's cultural context, suggesting we do likewise under Paul's notion of "test everything" to discern the good. The book's most distinctive gifts are the global range of its contributors and their critical reflections on Lutheran interpretation of Paul. Given not only Paul's influence on Luther, but vice-versa (Luther's influence on historic interpretation of Paul), this book raises relevant questions 500 years after the Reformation's birth. The essays are brief, raising questions and reflecting generally more than striving to shift the fulcrum of New Testament scholarship. Still, the authors speak with gravitas from extensive careers of theological research. The finest essays are those that name real quandaries in Lutheran interpretation of Paul (for example, Oberdorfer), propose non-traditional hermeneutics as Pauline (Wischmeyer, Zetterholm), or spotlight some very distinctive contextual challenges today (Mahali, Nõmmik). As this summary shows, the book is more representative than new, more diverse than narrow, and emphasizes more questions than conclusions. Still, for teachers and students engaged in cross-cultural Lutheran dialogue, these essays offer a lovely snapshot of the interpretive questions and challenges most pressing for global Lutheranism today. Troy M. Troftgruben Wartburg Theological...

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.

On Israel's God and God's Israel: Assessing Supersessionism in Paul

Contemporary interpretation of Paul continues to be enthralled by and entrenched within a debate about Paul and Judaism. Within that debate, the issue of supersessionism is of critical significance, lurking under every exegetical stone, whether or not it rises to the fore of any given scholar's work. Does the church replace ethnic Israel in Paul's thinking (as so many have imagined throughout the history of the Christian church)? Or is ethnic Israel on a separate salvific path by way of her covenant election (as many are currently advocating)? Or are there other dimensions to be considered? This essay outlines basic interpretative options on the issue of supersessionism in Paul, assessing the exegetical merits of ‘two ways’ and replacement scenarios, and offering reflections on the debate in its contemporary setting.

The Legacy and the Challenges: Paul Pintrich's Contributions to Personal Epistemology Research

Across multiple areas of educational psychology, Paul Pintrich's work was characterized by a (a) press for conceptual clarity, (b) focus on developing and refining measures, (c) conviction that researchers interested in learning and cognition should span K-12 and higher education, (d) attention to discipline and context specificity, and (e) interest in connecting constructs to better understand how they relate psychologically. This article addresesses how these 5 aspects of Paul's thinking influenced work in the area of personal epistemology, a construct that encompasses individuals' conceptions of knowledge and knowing. In addition, the article provides examples of progress made by multiple researchers on the earlier challenges identified for the field (Hofer & Pintrich, 1997; Pintrich, 2002), reflects on the areas that need resolution for this particular field to advance, and identifies new challenges and directions that have emerged.

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

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

The Transformation of Pauline Arguments in Justin Martyr's Dialogue with Trypho

In his Dialogue with Trypho, Justin extensively quotes the Jewish scriptures and includes several citations of logia of Jesus. Furthermore, while explicit citations from Paul are peculiarly absent from the text, Justin, writing from Rome, certainly knows Paul's writings in detail and uses them. Indeed, it seems that the Dialogue provides a perfect occasion for him to employ Paul because in it he addresses the relationship between Judaism and the church, a central topic in both Romans and Galatians. Besides the appearance of Pauline quotations, several of Justin's arguments directly rely on Paul's thinking. For example, Justin probably has Galatians 3 before him as he composes Dialogue 95–96. Oskar Skarsaune's analysis of Justin's writing also indicates that Romans is one of Justin's preferred sources for quotations of the Jewish scriptures; that is, he sometimes quotes the Jewish scriptures as they appear in Paul rather the LXX. He draws especially from the Jewish scriptures quoted in Romans 2–4 and 9–11 because the chapters examine the problem of Torah and the Jews' rejection of the gospel, also two important issues in the Dialogue.

Paul's Thinking about Resurrection in its Jewish Context

Paul describes his discipleship and mission, in short his apostolate, in terms of his vision of the resurrection of the exalted Christ. The glorious body of Christ and the spiritual body are similar in substance because one is transformed into the other, a conclusion based on his own experience of visions of the risen Christ in a body but not a physical body in normal sight. This notion of Christ's risen activity contrasts strongly with the later gospel description of the risen Christ. It comes out of Jewish apocalypticism, revalued to express his new Christian vision of the end.

The Coherence of Paul's View of the Law: The Evidence of First Corinthians

Students of Paul's theology have directed much attention in recent years to the coherence of Paul's view of the law. Fascination with the subject is understandable since, at least for some, nothing less than the value of Paul's thinking for Christian theology is at stake in the debate.1 Most of the debate's energy has naturally focused not upon First Corinthians but upon the three epistles in which Paul speaks most fervently and frequently about the law: Gal-atians, Romans, and Philippians.2 Paul does, after all, use the word νόμος only eight times3 in First Corinthians whereas in Galatians, Romans, and Philippians, he uses it over a hundred times. In these three letters, moreover, the issue of the law is front and centre, for Paul is arguing energetically in all three against opponents who are trying to impose the law upon his Gentile converts. In First Corinthians, however, even if Cephas at one time passed through the community, there is nearly nothing to indicate that Judaizing had become a problem.4

Paul oOn the Covenants and the Future of Israel

Critically asessing Charles Talbert's contention that Paul successively utilized models of the covenant derived from Abraham, Moses and Jeremiah, Getty examines Paul's break from and continuity with Judaism. She considers in turn E. P. Sanders' analysis of the relationship between Paul's thinking on the law with that of his Jewish contempories, J. D. G. Dunn's demonstration of Paul's affinity with other Jewish Christians on the opposition between justification by works or by faith, and J. Paul Sampley's caveat regarding too quickly "synthesizing" Pauline thought before more nuances in Paul are better understood. In the light of these, the author then re-views Romans 9-11 and integrates where appropriate the insights of each of the studies.

Paulus se 'godsdienspatroon' en die bepaling van verwysing

Paul's 'pattern of religion' and the determination of reference The interpretation of meaning in a Pauline text starts in the micro-context and proceeds via the macro-structure of the letter to Paul's pattern of religion. This implies a synchronic approach. It is argued that a pattern of religion thus constructed functions as a method of control in establishing an interpretation of meaning. Pattern of religion consists of that which is basic to Pauline thinking and the first phase surface motives which are generated by this basic pattern of belief. The study concludes that the interpretation of meaning in Paul should take note of the uniqueness of Paul's thinking. The method developed is pointed by an interpretation of the meaning of eleos in Romans 15:9.

Early Eschatological Development in Paul: the evidence of I and II Thess.

Amongst scholars who say that Paul's letters provide evidence of change and development in Paul's thinking,1 the major emphasis has been seeing this change taking place towards the later stages of Paul's writings, rather than in the earliest stages.2 However, the most significant change in Paul's thinking probably took place shortly before he wrote what are generally regarded as his earliest letters, the letters to the Thessalonians. An exegesis of these letters, together with established research revealing the stages behind the first letter of Paul to the Corinthians3 (though with modifications to certain conclusions about Paul's earliest eschatology), gives support to this suggestion. Whilst changing emphases appear in Paul's later letters, attention should be directed to the probability that the biggest change in his Christian eschatology took place with the surviving correspondence.

Status differentials: men and women in social work

David Fanshel, DSW, is Professor, Columbia University School of Social Work, New York, New York. It had been intended that the late Paul Schreiber would write this article. His interest in the status problems of women in the profession of social work exemplified a humanistic life orientation for which he was well known. He de tested discrimination in a profound way, having experienced it firsthand in Hitlerite Europe, and he was always prepared to use his substantial analytic skills in behalf of freeing human creativity. He volunteered to work on this article because of his desire to join his efforts with those of others concerned with insuring that the social work profession offered full opportunity for professional development without regard to sex. Paul Schreiber also had a strong conviction that discussions and disputes about policies and practices in the profession could be raised to higher levels with the infusion of data. He was aware that discourse on deeply felt issues often did not advance understanding because of the absence of rudimentary information about the phenomena being addressed. From this perspective, he thought it useful to present data from the files of the National Association of Social Workers (NASW) on the status of women in the profession. He wished to examine differences between male and female association members with respect to the kinds of jobs held and the salaries being received. He therefore enlisted the assistance of the NASW national office staff, and some cross-tabulations were ordered from the service organization that handles the association's com puterized data files. Paul Schreiber died before having an opportunity to examine the first com puter runs for this project. The author agreed to pick up the task of writing this article out of a sense of identification with Paul's conviction that an issue of social work devoted to the status of women in the profession ought to include basic statistical information in a form that could enlighten discussion. The as signment was accepted despite some initial personal reluctance related to the short time available to examine the data, perform a variety of computer runs, and give the material the careful consideration the topic warrants. The data requested were supplied from late August through mid-September 1976. The writer did not have an opportunity to discuss the project with Paul to de termine the assumptions that underlay his approach to the article. However, on the basis of discussion with Beatrice Saunders, editor of social work, and by making some commonsense assumptions, it seems clear that one of Paul's basic motives was to inform the profession about the extent to which sexism constrains the opportunities available to women in social work. Knowing Paul's thinking, as I believe I do, it seems probable he thought that the introduction of some ob jective data into an emotionally charged area could only be salutary. The infor mation in the NASW data file could presumably shed light on two questions: (1) Are female social workers underrepresented in leadership jobs relative to males? and (2) Are females paid less than males in the profession? It may well be the reaction of many readers, particularly women, that: it is not necessary to present formal data about discrimination against women. Sex ism is obviously a pervasive phenomenon in our society, and social work is not immune to such influence despite the historical presence of women in the profession and the highly important leadership contributions they have made over the years. It is well known that more often than not, men are the administrators of social agencies. Why go through the exercise of examining data? Paul would most likely have responded: But let us get a clear picture of the true nature of things. How big are the sex-linked differences? Accurate information can provide a picture of the basic dimension of the problem and establish a baseline from which to chart future progress. —D. F.