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The legacy of Pauline scholarship, from ancient to modern, is characterised by a surfeit of unsettled, conflicting conclusions that often fail to interpret Paul in relation to his Jewish roots. William S. Campbell takes a stand against this paradigm, emphasising continuity between Judaism and the Christ-movement in Paul's letters. Campbell focusses on important themes, such as diversity, identity and reconciliation, as the basic components of transformation in Christ. The stance from which Paultheologises is one that recognises and underpins social and cultural diversity and includes the correlating demand that because difference is integral to the Christ-movement, the enmity associated with difference cannot be tolerated. Thus, reconciliation emerges as a fundamental value in the Christ-movement. Reconciliation, in this sense, respects and does not negate the particularities of the identity of Jews and those from the nations. In this paradigm, transformation implies the re-evaluation of all things in Christ, whether of Jewish or gentile origin.
In the dominant interpretation of the Antioch incident Paul is viewed as separating from Peter and Jewish Christianity to lead his own independent mission which was eventually to triumph in the creation of a church with a gentile identity. Paul's gentile mission, however, represented only one strand of the Christ movement but has been universalized to signify the whole. The consequence of this view of Paul is that the earliest diversity in which he operated and which he affirmed has been anachronistically diminished almost to the point of obliteration. There is little recognition of the Jewish form of Christianity and that Paul by and large related positively to it as evidenced in Romans 14-15. Here Paul acknowledges Jewish identity as an abiding reality rather than as a temporary and weak form of faith in Christ. This book argues that diversity in Christ was fundamental to Paul and that particularly in his ethical guidance this received recognition. Paul's relation to Judaism is best understood not as a reaction to his former faith but as a transformation resulting from his vision of Christ. In this the past is not obliterated but transformed and thus continuity is maintained so that the identity of Christianity is neither that of a new religion nor of a Jesus cult. In Christ the past is reconfigured and thus the diversity of humanity continues within the church, which can celebrate the richness of differing identities under the Lordship of Christ.
This accessible text by James P. Ware provides both a concise guide to Paul’s theology and a general introduction to the key issues and debates in the contemporary study of Paul. Examining Paul’s message in the context of the ancient world, Ware identifies what would have struck Paul’s original audience as startling or unique. By comparing Paul’s teaching to the other religions and philosophies of that day, Ware presents a fresh perspective on Paul’s theology, revealing four pillars of his thought: creation, incarnation, covenant, and kingdom. After examining each of these dimensions of Paul’s gospel, Ware explores the historical role of Paul within Christian origins and the astounding evidence embedded in his letters regarding the beginnings of Christianity and the eyewitness origins of the gospels. Clergy, students, and laypeople will find that this guide to the big picture of Paul’s theology will illumine and enliven the study, preaching, and teaching of all the Pauline letters.
These essays represent William Campbell's ongoing challenge over the last two decades to a residual aspect of the paradigm of Paulinism, namely that of interpreting Paul in antithesis to his Jewish roots. Campbell has proposed a new approach to Paul focusing on such themes as diversity, identity, and reconciliation as the basic components of transformation in Christ. The stance from which Paul theologizes is one that recognizes and underpins social and cultural diversity and includes the correlative demand that since difference is integral to the Christ-movement, the enmity associated with difference cannot be tolerated. Thus reconciliation emerges as a fundamental value in the Christ-movement. Such reconciliation respects and does not negate the particularities of the identity of Jews and those from the nations. This paradigm transformation implies the reevaluation of all things in Christ, whether of Jewish or Gentile origin. An underlying trajectory permeates these essays. What unites them is the emphasis on continuity between Judaism and the Christ-movement, particularly as exemplified in Paul's letter to the Romans. Such continuity is vitally important not only for understanding the past and present of Christ-followers, but even more significantly for the contemporary understanding of the identity of both Judaism and Christianity.
Here V. George Shillington seeks to understand both James and Paul as Jews engaged in different but complementary missions and concludes that the tension between those missions indicates a conflict between different politics of identity.--Provided by publisher.
Firmly rooted in his ancestral Jewish traditions, Paul interacted with, and was involved in vivid communication primarily with non-Jews, who through Christ were associated with the one God of Israel. In the highly diverse cultural, linguistic, social, and political world of the Roman Empire, Paul's activities are seen as those of a cultural translator embedded in his own social and symbolic world and simultaneously conversant with the diverse, mainly Greek and Roman world, of the non-Jewish nations. In this role he negotiates the Jewish message of the Christ event into the particular everyday life of his addressees. Informed by socio-historical research, cultural studies, and gender studies Kathy Ehrensperger explores in her collection of essays aspects of this process based on the hermeneutical presupposition that the Pauline texts are rooted in the social particularities of everyday life of the people involved in the Christ-movement, and that his theologizing has to be understood from within this context.
Paul’s letter to the Philippians has often been read as one of the apostle’s clearest denials of his (previous) Jewish identity in order to preempt the “Judaizing” tactics of false teachers who might infiltrate the congregation. But is this really the problem that Paul is confronting? And did Paul really abandon his identity as a Jew in order to “know Christ”? Furthermore, what should Paul’s gospel converts understand about their own identity "in Christ"? Zoccali provides fresh answers to these questions, offering a more probable alternative to the traditional view that Christianity has replaced Judaism (supersessionism). Tracing Paul’s theology in the light of social theory, Zoccali demonstrates that, for Paul, the ethnic distinction between Jew and gentile necessarily remains unabated, and the Torah continues to have a crucial role within the Christ-community as a whole. Rather than rejecting all things Jewish (or gentile), Paul seeks in this letter to more firmly establish the congregation's identity as members of God’s holy, multiethnic people.
An examination of the contribution that could be made by the Catholic historical tradition to Christian social reconciliation. The authors hope that their work will result in fruitful Christian peacebuilding.
What is union with Christ? What role does this theme play in the Epistle to the Romans? Does union with Christ have an Old Testament background or did Paul create the concept for his own theological purposes? These questions will be answered in this exegetical study of Romans. Special attention is given to Paul’s use of Old Testament stories in relation to union with Christ. It will be shown that Paul understands union with Christ to be the climax of the human story—a story of creation and rebellion that includes all people, regardless of ethnic or social background. Those who believe in Jesus as the promised Messiah experience restoration as they move from union with Adam into union with Christ. United to Christ, the church finds unity in a new identity—as a new people in Christ.
This volume is the most extensive of its kind as a major set of collected essays from a wide range of scholars on the question of the promises of God to Israel. These essays put forward the position that unconditional promises were given to Israel, which have not been fulfilled in the church or any other entity. At the consummation, there will be a continuing role for the Jews, realized through their national and territorial hope of a restored-redeemed Israel. This volume contains an eclectic group of contributors who have reached this position from various approaches to interpretation. The essays exhibit both positive argumentation and engagement with supersessionist literature.