The Resurrection of Christ in Pauline Theology. Part 3/3: Resurrection and Pauline Soteriology

Our earlier discussion on the resurrected Christ as the life-giving Spirit leads us to consider how crucial the resurrection of Christ is in Pauline soteriology, seen especially in 1 Cor. 15. There is a debate over who Paul’s Corinthian opponents really were. /1/ Some suggest that they were those who because of Hellenistic philosophy denied the resurrection of the body or flesh and looked for a survival of the immortal soul beyond the grave. /2/ However, this view implies that Paul missed the point of his opponents and that he failed to argue why a disembodied survival is not an adequate hope.

William Dykstra observes that Paul responds to the denial of resurrection not with a simple logical argument but with a salvation-historical argument. For the Corinthians could still accept Christ’s resurrection and at the same time deny any future resurrection for others, Christ’s case being a unique one for them. As such, a good case can be made for arguing that the Corinthians were guilty of the error of over-realized eschatology, as it gives a more consistent reading of the rest of the epistle. /3/ Continue reading “The Resurrection of Christ in Pauline Theology. Part 3/3: Resurrection and Pauline Soteriology”

The Resurrection of Christ in Pauline Theology. Part 2/3: Resurrection and Pauline Christology

What was Paul’s new perception of the resurrected Christ after his conversion through an encounter with the risen Lord on the road to Damascus? We shall consider Rom 1:3-4, 2 Cor. 3:17 and 1 Cor. 15:45 as the pivotal points in our discussion of this question.

A. Romans 1:3, 4
We can trace a clear development of what Paul has to say about Christ in this long introduction to the epistle. In verse 1, Jesus is the Messiah. In verse 3, the Messiah is God’s Son. In verse 4a, this Messiah Jesus, whose sonship was veiled in the days of his flesh, is suddenly (by the resurrection) revealed as ‘Son of God in power’. Finally, the climactic stage in the progressive revelation of Jesus is Paul’s confession that “Jesus is Lord”.

A pattern of parallels and contrasts is also evident in verses 3 and 4:

Verse 3 Verse 4
1. born (γενομένου, genomenou) – declared (ὁρισθέντος, horisthentos)
2. according to the flesh (κατὰ σάρκα, kata sarka) – according to the spirit of holiness, ie., the Holy Spirit (κατὰ πνεῦμα ἁγιωσύνης, kata pneuma hagiōsynēs) /1/
3. of the seed of David (ἐκ σπέρματος Δαυὶδ, ek spermatos Dauid) – by the resurrection of the dead (ἐξ ἀναστάσεως νεκρῶν, ex anastaseōs nekrōn)

Continue reading “The Resurrection of Christ in Pauline Theology. Part 2/3: Resurrection and Pauline Christology”

Historical Origin of Divine Christology Part 5. The Son from Pre-existence to the Consummation of Creation

A. Two Fundamental Roots of Christology – Promised Messiah and Resurrection
It is observed that various elements from the Old Testament and Jewish sources were incorporated in the development of the Son of God Christology in the first twenty years of the infant church leading to the development of Paul’s mission after the Apostolic Council. However, the Jewish categories were transformed through a creative process that was stimulated by the extraordinary event of the resurrection of Jesus Christ. Martin Hengel explains:

First and foremost, we must remember that what happened cannot just have been a simple reproduction of earlier Jewish speculations about hypostases and mediators. Earliest christology has a quite original stamp, and is ultimately rooted in the contingent event of the activity of Jesus, his death and resurrection appearances. A history-of-religions comparison can only explain the derivation of individual themes, traditions, phrases and functions, and not the phenomenon of the origin of christology as a whole. At the same time, we must also consider the possibility of ‘unparalleled’ innovation. [Martin Hengel, The Son of God (Fortress Press, 1976), pp. 56-57]

Hengel identifies two fundamental roots of Christology based on Rom. 1:3-4. First, the earthly Jesus is the fulfilment of God’s promise that the messiah is from the seed of David. Second, the crucified Jesus is declared to be the Son of God in power by virtue of his resurrection from the dead. Continue reading “Historical Origin of Divine Christology Part 5. The Son from Pre-existence to the Consummation of Creation”

Historical Origin of Divine Christology Part 3 – The Origin of Paul’s Divine Christology

Why bother to collect water with leaky buckets from distant wells when one can draw fresh water from the well in one’s backyard? [cf. endnote 7]

One of the most dramatic stories in the Bible is the transformation of Paul after he had a vision of the risen Christ. Paul was bent on destroying the church, but he suddenly turned into a preacher whose influence on the development of Christianity is second only to that of Jesus Christ. F.F. Bruce describes the significance of Paul’s conversion experience on Damascus Road,

No single event, apart from the Christ-even itself, has proved so determinant for the course of Christian history as the conversion and commissioning of Paul. For anyone who accepts Paul’s own explanation of his Damascus Road experience, it would be difficult to disagree with the observation of an eighteenth century writer [G. Lyttelton] that “the conversion and apostleship of St. Paul alone, duly considered was of itself a demonstration sufficient to prove Christianity to be a divine revelation.” /𝟏/

The cradle of Christianity was Judaism and Paul could rank himself as among to the finest elite of Judaism: He was born a “Hebrew of Hebrews,” sat at the feet of the outstanding teacher, Gamaliel, who was the grandson of the great rabbi Hillel. He was an emerging leader of the strict sect of the Pharisees who boasted that he was blameless in his observation of the Law (Phil. 3:6). He shared the same dogmatic assurance with his religious cohorts that the tradition handed down to them by their learned rabbis contained the whole truth of the religion. As such, there is no need for new revelation from God. Continue reading “Historical Origin of Divine Christology Part 3 – The Origin of Paul’s Divine Christology”

Thomas Schreiner’s Critique of N.T. Wright’s View of Justification – Debating Justification with N.T. Wright and NPP. Part 7

NPP Reading No. 4 Excerpts taken from: Thomas Schreiner, Faith Alone: The Doctrine of Justification: What the Reformers Taught…and Why it Still Matters (Zondervan, 2015) Problems with Wright’s View of Justification [244] I see three false polarities in Wright’s thought. First, he wrongly says that justification is primarily about ecclesiology instead of soteriology. Second, he … Continue reading “Thomas Schreiner’s Critique of N.T. Wright’s View of Justification – Debating Justification with N.T. Wright and NPP. Part 7”

NPP Reading No. 4
Excerpts taken from: Thomas Schreiner, Faith Alone: The Doctrine of Justification: What the Reformers Taught…and Why it Still Matters (Zondervan, 2015)

Problems with Wright’s View of Justification
[244] I see three false polarities in Wright’s thought. First, he wrongly says that justification is primarily about ecclesiology instead of soteriology. Second, he often introduces a false polarity when referring to the mission of Israel by saying that Israel’s fundamental problem was its failure to bless the world whereas Paul focuses on Israel’s inherent sinfulness. Third, he insists that justification is a declaration of God’s righteousness but does not include the imputation of God’s righteousness.

Ecclesiology or Soteriology?
[244] Let’s begin with the first point of discussion, which fits with the idea that justification is more about the church than the individual. Wright mistakenly claims that justification is fundamentally about ecclesiology instead of soteriology. Let’s hear it in his own words, “Justification is not how someone becomes a Christian. It is the declaration that they have become a Christian.” And, “What Paul means by justification, in this context, should therefore be clear. It is not ‘how you become a Christian,’ as much as ‘how you can tell who is a member of the covenant family.’”

[245] Justification has to do with whether one is right before God, whether one is acquitted or condemned, whether one is pardoned or found guilty, and that is a soteriological matter. Continue reading “Thomas Schreiner’s Critique of N.T. Wright’s View of Justification – Debating Justification with N.T. Wright and NPP. Part 7”

NPP – Regensburg (1541) Redux? Reformation Forensic Justification vs Transformative Justification: Debating Justification with N.T. Wright and NPP. Part 6

In 1541, the Emperor Charles V convened a theological conference at Regensburg (also known as Ratisbon) bringing together the top Catholic theologians Johann Eck and Albertus Pighius to meet with some of the greatest theologians of the Reformation at that time, Philip Melanchthon and Martin Bucer (John Calvin was there merely to keep a watching … Continue reading “NPP – Regensburg (1541) Redux? Reformation Forensic Justification vs Transformative Justification: Debating Justification with N.T. Wright and NPP. Part 6”

In 1541, the Emperor Charles V convened a theological conference at Regensburg (also known as Ratisbon) bringing together the top Catholic theologians Johann Eck and Albertus Pighius to meet with some of the greatest theologians of the Reformation at that time, Philip Melanchthon and Martin Bucer (John Calvin was there merely to keep a watching brief). The Emperor hoped that resolving the doctrinal conflict between the Roman Catholics and the Reformers would bring unity to the empire.

The theologians quickly reached agreement on the issue of original sin and Pelagianism. The Roman Catholics made unexpected large concessions in their debate on the doctrine of justification. The conference eventually issued a statement on the subject of justification by faith which even acknowledged that it is by faith we “are justified (i.e. accepted and reconciled to God) inasmuch as it appropriates the mercy and righteousness which is imputed to us on account of Christ and his merit, not on account of the worthiness or perfection of the righteousness imparted [communicatae] to us in Christ… Although the one who is justified receives righteousness and through Christ also has inherent [righteousness]…nevertheless, the faithful soul depends not on this, but only on the righteousness of Christ given to us as a gift, without which there is and can be no righteousness at all. And so by faith in Christ we are justified or reckoned to be righteous, that is we are accepted through his merits and not on account of our own worthiness or works.” [Anthony Lane, “Appendix I: The Regensburg Agreement (1541), Article 5” in Justification by Faith in Catholic-Protestant Dialogue: An Evangelical Assessment (T&T Clark, 2002), p. 235.]

However, Article 5.4 requires a closer examination: Continue reading “NPP – Regensburg (1541) Redux? Reformation Forensic Justification vs Transformative Justification: Debating Justification with N.T. Wright and NPP. Part 6”

Justification and Union With Christ – A Via Media Between Abstract Forensic and Transformative Justification. Debating Justification with N.T. Wright and NPP. Part 5.

Justification and Union With Christ – A Via Media Between Abstract Forensic and Transformative Justification It has been suggested that Reformed theologians defending forensic justification and imputation of Christ righteousness have misread, if not misrepresented the New Perspective on Paul (NPP) as a serious threat to the Reformation. This must surely be a wild exaggeration … Continue reading “Justification and Union With Christ – A Via Media Between Abstract Forensic and Transformative Justification. Debating Justification with N.T. Wright and NPP. Part 5.”

Justification and Union With Christ – A Via Media Between Abstract Forensic and Transformative Justification

It has been suggested that Reformed theologians defending forensic justification and imputation of Christ righteousness have misread, if not misrepresented the New Perspective on Paul (NPP) as a serious threat to the Reformation. This must surely be a wild exaggeration to suggest that Reformed theologians who have been debating the issue with the best of the Roman Catholic theologians for 500 years would feel insecure and threatened by NPP, the new kid on the block? In any event, Reformed scholars have often risen to the defence of “forensic justification and imputation of righteousness” not because it is ‘The Centre’ of Paul’s theology, but simply because this aspect of justification has been directly challenged by various theological movements throughout history which include Roman Catholicism, Socinianism and more recently, NPP.

Admittedly, it is possible for the heirs of the Reformation to over-react to these challenges. Thus some of the more extreme scholars of Lutheran scholasticism not only ascribe justification as the absolute central tenet of faith, but uphold justification to be above Christology. One wonders whether in the process, justification has become an abstract event detached from Christ. Continue reading “Justification and Union With Christ – A Via Media Between Abstract Forensic and Transformative Justification. Debating Justification with N.T. Wright and NPP. Part 5.”

Righteousness and Justification in the Book of Galatians: Debating Justification with N.T. Wright and NPP. Part 4

N.T. Wright asserted in his debate with Richard Gaffin at the Auburn Avenue Pastors Conference in 2005, and elsewhere in his numerous writings that the debate on justification in Gal 3:14 is not about the gift of righteousness as it is about determining the grounds for inclusion of the Gentiles into the covenant. As Wright … Continue reading “Righteousness and Justification in the Book of Galatians: Debating Justification with N.T. Wright and NPP. Part 4”

N.T. Wright asserted in his debate with Richard Gaffin at the Auburn Avenue Pastors Conference in 2005, and elsewhere in his numerous writings that the debate on justification in Gal 3:14 is not about the gift of righteousness as it is about determining the grounds for inclusion of the Gentiles into the covenant. As Wright writes,

“Justification” in the first century was not about how someone might establish a relationship with God. It was about God’s eschatological definition, both future and present, of who was, in fact, a member of his people. In Sanders’ terms, it was not so much about “getting in,” or indeed about “staying in,” as about “how you could tell who was in.” In standard Christian theological language, it wasn’t so much about soteriology as about ecclesiology; not so much about salvation as about the church. [What Saint Paul Really Said, p. 119]

Gaffin who seems to be a far better scholar than a debater failed to challenge Wright understanding of righteousness and justification with evidence based on biblical linguistic-theology or to question the coherence of Wright’s view from the logic of systematic theology.

Given below are excerpts taken from Douglas Moo’s excellent commentary on Galatians which offers a more plausible reading than Wright on the linguistic meaning of righteousness and justification in Gal. 3:14. Continue reading “Righteousness and Justification in the Book of Galatians: Debating Justification with N.T. Wright and NPP. Part 4”

What Wright Really Said About Forensic Justification and Imputation – Debating Justification with N.T. Wright and NPP. Part 3

What Wright Really Said About Forensic Justification and Imputation Reading N.T. Wright is like eating the Indonesian snake fruit (Salak). Some people find it delicious because of its moist and crunchy sweetness, but others find its slight astringent aftertaste less than appealing. A similar divide is evident among readers of Wright. Wright writes with verve, … Continue reading “What Wright Really Said About Forensic Justification and Imputation – Debating Justification with N.T. Wright and NPP. Part 3”

What Wright Really Said About Forensic Justification and Imputation

Reading N.T. Wright is like eating the Indonesian snake fruit (Salak). Some people find it delicious because of its moist and crunchy sweetness, but others find its slight astringent aftertaste less than appealing. A similar divide is evident among readers of Wright. Wright writes with verve, wit and engaging rhetoric. His friends and critics would acknowledge that it is a pleasure to read him even when he is expounding some of the most difficult and profound issues of historical revelation of Christ and Pauline soteriology. Evangelicals and Reformed scholars welcome Wright’s affirmation of scriptural authority and traditional marriage. They value Wright’s book on the resurrection of Christ which many consider to be the most robust biblical defence on the subject in recent times. His call for kingdom building through social reconciliation and restoration of creation is a vital challenge to Christian mission to be holistic. Continue reading “What Wright Really Said About Forensic Justification and Imputation – Debating Justification with N.T. Wright and NPP. Part 3”

Apostle Paul’s Gift-Grace and the New Perspective on Paul

Douglas Moo, whose commentaries on Romans and Galatians are among the best recent writings on Paul has just written a superb review essay, John Barclay’s Paul and the Gift and the New Perspective on Paul in the free online journal Themelios.* Barclay’s book has also been acclaimed as “one of the most important books on … Continue reading “Apostle Paul’s Gift-Grace and the New Perspective on Paul”

Douglas Moo, whose commentaries on Romans and Galatians are among the best recent writings on Paul has just written a superb review essay, John Barclay’s Paul and the Gift and the New Perspective on Paul in the free online journal Themelios.* Barclay’s book has also been acclaimed as “one of the most important books on Paul in recent years.”

The excerpts of the review given below give a glimpse into his surefooted and balanced assessment of the controversy between the Reformation and the New Perspective on Paul (NPP).

Moo welcomes Barclay’s book as a via media between the Augustinian-Lutheran tradition and the reconfiguration of the NPP. He recapitulates the history of the controversy:

“In the first stage, the key figures in the movement, Tom Wright and James Dunn, began their invasion of the “old perspective” redoubt with seminal articles that appropriated E. P. Sanders’s “new perspective on Judaism.” Sanders’s reconfiguration of Jewish soteriology as “covenantal nomism” posed a significant problem for the interpreters of Paul: just who was it that Paul was attacking when he denied that a person could be justified by “works of the law”? Since, according to Sanders, Jews were not trying to be justified by doing the law, some other problem within Judaism had to be identified as the culprit. Building on Krister Stendahl’s stress on the importance of corporate thinking in Paul’s world, Dunn and Wright identified the Jewish tendency to confine salvation to their own nation as that culprit. I might just note here that this “new perspective” on Paul grew out of a profoundly conservative impulse. Continue reading “Apostle Paul’s Gift-Grace and the New Perspective on Paul”