Class text St. Paul's Letters

SAINT PAUL’S LETTERS

FIRST PART

References: 

Ellis F. Peter,           Seven Pauline Letters

Bruce F. F.,               Paul: Apostle of the Free Spirit

Sanders E. P.,           Paul and Palestinian Judaism.

Causar B. Charles, A theology of the Cross

Francis Pereira,      Gripped by God in Christ

Bornkamm, G.,        Paul

Furnish, V. P.,          Theology and ethics in Paul

Ridderbos, H.,          Paul: An outline of his theology

Fitz, J. A.,                 According to Paul.

Introduction: Why Paul is fascinating?

Reading St. Paul is fascinating because Paul is the first to write in the NT.  Pauline writing taken to be the ground floor of Christianity.  It is the first Christian community description.

He is the first author in the NT.  About 3/5^th of NT materials taken from St. Paul.  To know about the reflection of the first Christian comty, to come in touch with Spirituality, philosophy and sociology we need to go to St. Paul. 

In the Gospels we find only teachings and miracles.  Whereas in St. Paul we find the sense and meaning of living in Christ.  Jesus does not give much Spirituality; no Gospel gives in detail a program of Christ for daily living as we find in St. Paul.  He affects our spiritual reading.  His letters give us ways and means of living in Christ.  Therefore Paul gives us the spirituality of living in Christ. 

The whole of Christian theology, Christology and Christian ethics come from Paul even the church’s documents and encyclicals are based on St. Paul.  Therefore the doctrines of the Church are build on writings of St. Paul. 

He is also controversial.  St. Peter cautioned this in his letter (2 Pet 3:15ff) because it was controversial from the beginning.  Marcion was a heretic, He accepted only Pauline letters to be canonical.  He was condemned.

Gnosticism (sacred knowledge) is a Christian sect.  St. Paul could be interpreted in their line of thought easily.  He takes wisdom in Corinthians and other letters.  Therefore his theology is to be learned properly.  To learn theology we have to fall back on St. Paul. 

I. Original Letter of St. Paul

Original letters are letters believed to be written directly by Him without any doubt.  They are Galatians, Romans, 1 & 2 Corinthians, Philippians, Philemon, 1 Thessalonians.  They are seven in numbers.  The first letter is 1 Thes in 50 AD.  It was the first thinking in NT.  The second letter is Gal and 1 Cor, around 54-55, Romans (55-56), Phil (56), Philemon (58-59) and 2 Cor (56).  These are Paul’s authentic letters – Why?  Because all of them are homogeneous in character, thought and language – they expressed the same style. 

II.  Debatably Authentic Letters

They are 2 Thes, Col and Eph.  These letters are debatable among the scholars.  They might have been written by his disciples or the established school in Ephesus.  These followers continues his teachings especially his doctrines and ethics in order to maintain order or discipline against the heresies.

III.  Doubtfully Authentic Letters

They are 1&2 Tim and Titus.  Most of the scriptural scholars say that they were not written by Paul.  This seems to be true because they were written much after the death of St. Paul.  Mentioning of bishops, well-structured church clearly indicates that they are Pauline letters but not written by him.

IV.  Not Authentic Letter

The letter to the Hebrews is not the authentic letter of Paul.  More than 99.5% of the scholars did not accept Pauline authorship.  Hebrew talks about the priesthood of Christ which was not there in Paul’s Churches.  Anything can be attributed to a know author.  It was accepted those days.  (Authentic in terms of Authorship).

Paul was not accepted as an apostle because he had no direct touch with the historical Jesus.  He was a powerful speaker because of the Damascus experience of the post Easter Jesus. 

In 2 Cor 5:16-17, he said that this encounter with the Risen Jesus is much more important than physical encounter.  It is a living in Christ.

Traditional Classifications

1.      Early letters – 1 & 2 Thessalonians (1st to be written)

2.      The great letters – 1 & 2 Cor, Rom, and Gal (big in size and deep in theology)

3.      The captivity letters – Phil, Phm, Col and Eph (in prison in Rome and Caesarea)

4.      Pastoral letters – 1 & 2 Tim and Titus (written to pastors and bishops)

The theology and spirituality in them are important and valid for all time. 

The person of St. Paul

He was a product of his own time – his own situations.  He talk about his Jewish background in Acts 22:3.  He was born in Tarsus, Diaspora where the Jews fled during exile and practice they religion outside of their own land.  He belongs to the tribe of Benjamin (Phil 3:4-6, Rom 11:1).  They lived very close to the territory assigned to the tribe of Judah.  Jerusalem belongs to the tribe of Benjamin.  David took it and made it his capital.  Benjamins dissolved into Judah and their tribal identity was lost in the process.  Some were angry about it.  After the exile they make use of the opportunity of their tribe (Benjamin) and made attempt to reestablished their identity (Neh 11:7-9, 31-36.  The family of St. Paul can be traced back to this tribe.  He can be called a militant Christian. 

The choice of his name Saul is a Benjaminite name.  He was born of Hebrew (Phil 3:1-6), Restricted meaning in 2 Cor 11:22, Acts 6:1.  The Hebrews made distinction and called them Hellenists.  Hellene means Greeks.  The Jews who adapted Greek customs were called by the Traditionalists as impured or half-baked Israelites.  The traditionally Israelites called Hebrews.  The Hellenists were considered as impure. 

Paul said that he was not a half-baked Jew.  He is a pure Jew, a practicing Jew.  His parents are Hebrews.  He was also a Pharisee.  As to the Law he is a Pharisee (Phil 3:4-6, Act 22:3).

The first century Judaism was dominated by the Pharisees, the Sadducees and the Essenes. 

(a)  Pharisees:  After the exile, the Israelites had no kings.  So the society was led by the Laity.  The priests were confined to the temple.  The Pharisees were government officials.  They are the leaders.  They originated on the Maccabean trouble (1 Mac 2:42, 7:14).  In 2 Mac 14:6, they were called Hasidim (Hasideens or godly people).  The Ptolomies and the Seleucids were the secular forces against the Jews.  Hasidims fought and succeeded.  The most famous Seleucids were Antiochus IV and Epiphanes (175-164).  Hasidim impose Oral Tradition, or traditions of the Elders and fathers.  Jesus opposed them.  The oral laws were the upliftment of the old laws in the new context.  They have 613 Laws.  They were very strictly guarding these laws.  Paul belonged to these Orthodox Pharisees.  So he is the combination of the Pharisee and the Benjaminite.  A zealous and fighting Paul. 

(b)  Sadducees:  They did not believe in the resurrection.  For them there is no angel and no oral traditions. 

(c)  Essenes:  They stayed in the Judean desert.  They lost all hope in the religious and political re-establishment of Jerusalem.  They were in the desert expecting messiah

In theology and spirituality St. Paul was an Orthodox Jew.  Though cut off from Jewish Traditions, yet he is Israelite minded (Rom 12).   Because of his Jewish background he remained a monotheist.  There was a tussle between Jewish Christians and himself (1 Cor).  He is a Christological monotheist, Israel oriented.  Jesus Christ took the place of Yahweh (1 Cor 8:6).  Jesus is Lord, Kurios from Adonai =Jesus (Rom 10:9).  He has Jewish bind.  He sees history as linear = ------ i.e., progressive line whereas in Hellenistic background it is cyclic, repeating itself.  For Paul it is linear, from creation to God.  Spirituality is antithesis between Flesh and Spirit.  In Greek culture it was not so.  The Doctrine on 1^st and 2^nd Adam, the Bodily resurrection, are very Jewish.  90 times he quotes from OT.  His theology is Jewish theology interpreted in the light of Christ.  Spirituality is Jewish Spirituality interpreted in the light of Christ. 

However Paul was also influenced by Hellenistic background ( he mixes Greek and Roman). His special consciousness to be sent to the Hellenistic world (Gal 1: 16, 2:7-9) as the apostle of the gentiles (Gal 2:7-9).  He was born in Tarsus, the citizen of Tarsus in the Hellenistic world, studied philosophy etc.  Tarsus was famous.  It is in Celicia.  The trade center.  He was working as a skin labourer i.e., a tanner.  He studied in the Hellenistic University and was familiar with the stoic philosophy and intellectual set up. 

He made use of Greek Rhetoric (writing in a convincing manner) and Diatribe, i.e., Paul and You (Rom 2:1-20, 1 Cor 9:1ff, Rom 2:1-8).  He borrowed Hellenistic images from his Hellenistic background like running, wrestling, boxing, arena etc.  It is a city culture (1 Cor 9:24-26, Phil 2:16,Gal 2:2).

According to Hebrew mentality no adoption.  Therefore, it came from Hellenistic culture. Other concepts like virtues, conscience etc are from Hellenistic context (Phil 4:8, Rom 9:1ff, 13:5).  He used the word Mystery (Rom 11:25, Eph 3:3), also Fullness (Col 2:9).

Background materials on the Letters/Format of the Letters

Paul expresses spirituality and theology in the form of letters.  The format and style of letters in the first century would help us.

Philemon

Address and Greetings (1-3):  There is the name of the sender followed by the name of the addressee (individual or group) followed by a greeting.  The Pauline words are “Grace to You …… He ads some qualifications of himself (1 Cor 1:1, 2 Cor 1:1, Gal 1:1, Phil 1, Rom 1:1-6).  In Rom there is a long introduction because the church there was not founded by him. 

Thanksgiving and Prayers:  He expresses some gratitude to God for his blessings in general and prays for the addressee.  The most important section here is to introduce the theme of the letter.  In Phi (4-7), the theme is in  verse 6 that is the sharing in Christ.  The purpose is to instruct.  Philemon has a slave Onesimus.  He runs away to Rome to Paul in Prison.  Paul baptizes him and sends him back to Philemon to be treated as brother in Christ.  Other letters too have this (1 Cor 1:4-9,  12:1ff – gifts, 15:1ff – resn, except Galatian. 

Body of the Letter/Message (Phil 8-20):  It contains doctrine and exhortation.  The doctrine is theory and exhortation is the practical.   His teaching is “when somebody is in Christ, there is no distinction”.  In Christ there is no distinction.  It is a new approach for the Christians. 

Epilogue, Conclusion and Benediction:  “The grace of our Lord ….(21-25).

Literary Forms or Genre: type of literature – prose or hymns etc.

1.      Autobiography – His experiences  (2 Cor 1:8-10, 12:1-10, Phil 1:2-14, 1Thes 2:1-12.

2.      Apocalyptic Materials (200 BC – 100 AD) – Appearances, heaven falling, imageries, imaginations about last days (1Thes 4:13-5:11, 2 Thes 1:5-10, 2:1-12, 1Cor 15:12-28)

3.      Catalogues and lists of Vices and virtues – Existing already in Hellenistic world – part of socities – Paul adopted (Gal 5:19-23, Col 3:5-15, 3:18-41, Eph 5:21-6:9, Tit 2:1-10).  – Instructions common to every body.

4.      Catechesis – Special instructions given to Christians on  the Christian faith ( 1Thes 4:1-9, Col 3:8-4:12, Eph 4:22-25).

5.      Confessional statements – fixed formulas given to the christians to recite after certain ceremonies like baptism, confirmation – faith expression on Jesus e.g., Rom 10:9, 1Cor 11:23, 1Tim 3:16 – Jesus is Lord.

6.      Hymns – Phil 2:2-11 – First liturgical hymn written on Christ.  Paul adopted it.  Others are Col 1:15-20, Eph 2:19-22, Tit 3:4-7. 

Literary style – Stylistic features (imagery, allegory etc.).  In his original writings he has his own style. 

Parallelism – This is common to the OT.  It is a Hebrew style.  E.g., The Lord is in heaven and human are on the earth OR the one who is above takes care of the ones who are below.

                          i.      Regular Parallelism  - (A B A¹ B¹ A² B²)

(a)        Regular Synonymous Parallelism – 1 Cor 9:20 – to Jews I became as Jew in order to win the Jews, to those under the Law that I might win those under the Law.  (A B C D A¹ B¹ C¹ D¹)

(b)        Antithetical Synonymous Parallelism – Rom 5:10 - While we were enemies, we were reconciled to God through the death of his Son.  Much more surely having been reconciled will be saved by his life. 

                       ii.      Inverted Parallelism – Rom 2:6-11

A – God judges the world (v. 6)

      B – Righteous receive eternal life

            C – Wicked receive wrath

            C¹ – Wicked receive wrath

      B¹ – The good experience glory

A¹ – God is impartial

­­­­­­­­

DAMASCUS ENCOUNTER (Acts 9)

This experience changed his whole perspectives – a great convertion that lasted till the end.  This conversion of St. Paul is the root of his theology and spirituality. 

He carried persecution on the christians.  He admits in several places (1 Cor 15:9, Gal 1:13).  He was a threat to the disciples.  Paul was not a stupid soldier.  He was a correct, devoted Jew.  He has solid reasons for his persecution.

Reasons: Stephen pronounces certain anasthema (Act 6:14) – destroyed the temple and Jerusalem and changes the law (customs) of Moses.  These are most precious in the eye of any Jew. 

But Stephen was right from the Christian perspectives.  According to the ancient Jewish chronological scheme (division of time), there were theree stages of history/time, each of 2000 years.  (1) The age of Chaos (2000 yrs) (2) The age of the Law (2000 yrs) and (3) The Age of the Messiah (2000 yrs) then follow by Eternal Sabbath Rest.  When the next age commences, the old stands cancelled.  For Stephen, Jesus is the Messiah, and for Saul Jesus was not.  Time has not come for Saul.  Why Saul did not believe?  The stumbling block  was the Cross.

Cross:   A crucified Messiah according to him is a contradiction in term  because Deut. 21:23 says Cursed be the one who was hung on a tree.  Jesus was a cursed man according to Saul.  Cursed by the Law to annul the Law.  How? Not possible  according to Saul.  – How can he annul the Law given by Moses? For the first Christians the Cross was very difficult.  Mk wrote an apology of the Cross – Validity of the cross. 

Messiah should pour down Divine Blessings (Is 11:2), Holy Spirit (Joel 2:3, and forgive sins.  Later on Paul himself claimed that Cross is a stumbling block (1 Cor 1:23).  Damascus Experience changed every thing in Saul. Jesus understood Saul.  According to Law, Paul was correct.  But no real understanding of Messiah.  The Damascus was to bring a change in his understanding, illumined by the light of the risen Christ.  He was able to see Messiah and his presence (Acts 9:1-19, 22:3-16, 26:4-18, Gal 1:11-17, Phil 3:7-12, 1 Cor 15:8, 44-45, 2 Cor 4:6).

Effects of Damascus experience: 

1.      Experienced Jesus as Spirit and he forgives sins – The Church is a body – Paul later called it Spiritual body (1 Cor 15:44), Life giving Spirit (1 Cor 15:45, Received the Holy Spirit from risen Jesus (Acts 9:17), He forgives sins (Acts 22:16).  Both these conditions of the Messiah were fulfilled in Jesus.  He could be the Messiah. 

2.      Cross – He sees Deut. 21:23 in a different light -  this text prove to be a Messiah.  Application not possible to Jesus.  Though hung he forgives sins and gives the Holy Spirit.  The age of the law is over and Jesus is the source of blessings – Messiah above the Law (Gal 3:23-25 – Law is no more valid – Law as disciplinarian before the coming of the Messiah – not applied to the Messiah – this is the eschatological age. 

3.      Eschatological age (Last Age) – (1 Thes 4:13-5:11, 1 Cor , Rom).  The Eschatological age is coming.  Eschaton = Last.  Salvation history in a new perspective for Paul.  As a Pharisee, he was expecting for this age – in eschaton – All powers will be conquered – sin and death – Spirit given to every body – forgiveness = victory over sin – since received the Holy Spirit – he thought he entered eschatological age – inaugurated by Jesus  (Joel 2:3ff.  Therefore, eschatology became the framework of his thought, theology and spirituality – conditioned.  Eschatology is the study about the last things – parousia = second coming – the eschatological age is the expecting of the Holy Spirit and conquering sin and death – achieved by Jesus Christ. 

4.      Justification by Faith – not because of our work on earth but by shear mercy and work of God.  Justified = to be healed of sin and death and to be accepted as sons of God – this is justification received by Paul merely by Faith in Jesus Christ – Before his conversion, Justification by good works (613 laws).  At the encounter Paul relises that Justification is really achieved by Faith alone – He experienced changed within a moment – this is because of grace – the whole life worked but no forgiveness and Holy Spirit – But now in a moment both are achieved.  Therefore justification by faith ( Rom 3:21-31, Gal 2:16).

5.      Gospel is opened to the Gentiles – All those who believed in Christ are justified.  Paul have faith in the Lord (Acts 22:10).  Before this, Paul knew everything – at the encounter he asked “what shall I do Lord?”- He humbles himself – now those who want to be Christians need not follow the Jewish customs but faith in Jesus.  He accept the mission given to go the gentiles (Gal 1:16, Rom 11:23).

6.      The meaning of the Cross of Christ – At the experience of Christ, Paul interpreted Deut 21:23 in a different sense (2 Cor 5:21) – Jews and gentiles were sinners – Jesus bore the cross for them – he became curse on their behalf – identified with sinners – took upon himself a curse – Christ redeemed the curse of the Law (Gal 3:13) – thus Christ redeemed humanity from the curse.  Cross = curse = place of God’s revelation – Paul theology and Spirituality also is a theology of the cross – cross is revelation of his redeeming, atoning and compassionate love – cross the object of shame and strumbling block to Paul and the Jews became the power and wisdom of God (1Cor 1:18).

7.      The Church as the body of Christ – Paul’s doctrine of the Chrurch as the body of Christ has one of its roots in Damascus encounter (Acts 9:4, 22: 7, 26:14) – “Saul, Saul, why did you persecute me?” – Paul never persecuted Jesus but Christians – Christians should be identified with Christ.  Church = Body of Christ – identification is fundamental for Paul.  Paul materialized this realization during the encounter with Jesus (1 Cor 12:12-27)

THEOLOGY OF ST. PAUL (SPIRITUALITY)

Paul had clear conscience to be apostle of gentiles.  Announcing the Gospel to gentiles was his primary vocation – the term ‘Gospel’ invented by him.  ‘Gospel’ = is the power of God for Salvation to all who have faith (Rom 1:16-17).  He realized it in an encounter with risen Christ both for the Jews and Greeks – righteousness of God is revealed through faith, preaching etc. 

Greek EVANGELION – Good news.  EU = Good and Agelion = news.  He uses it 48 times in his authentic letters and 12 times in doubtful authentic letters.  This signifies its importance.   Goodnews carries the message of death and resurrection of Jesus ( 1Cor 15:12ff, 1 Thes 4:4).  Because that drastic change takes place in history of salvation.  Free grace/Spirit is given – all these are good news for people.  No more worry about death – Evangelion was the content of his apostolic message.  “Jesus is risen”.  Sometimes called God’s Gospel (1 Thes 2:2,8-9, 2 Cor 11:7, Rom1:1, 15:16).  Gospel belongs to God – Gospel of Christ (1 Thes 3:2, Gal 1:7, Phil 1:27).  Gospel of his Son (Rom 1:9).  Both God and Christ have the same honour. 

Sometimes he called Gospel of the Glory of Christ (2 Cor 4:4), Christ himself (2 Cor 4:5), content of Gospel – sometimes he calls it Gospel of Faith because Gospel not effective without faith (Gal 1:23) – some palces he refers to the activity of Evangelization e.g., preaching may be called Gospel (Gal 2:7, Phil 4:3,15, 1 Cor 9:14b-18b).

Characteristics in the writings of Paul: 

1.      It is revelatory or Apocalyptic – It reveals God’s salvific activity for his people in the messianic age (Rom 1:16-17) – new reality of Eschaton = last things – things unfold in the time of Messiah – Paul as revelation of mystery (1 Cor 4:1) – Mystery = something hidden for myny ages past in God and now revealed in Christ.  Paul regards himself as a steward who dispenses this revelation – reveal of things that will take place in eschaton. 

2.      It is dynamic – energetic – powerful (Rom 1:16) – it contains the power of God – salvific force enlist in the world of human beings for salvation of all because it proclaims the Son of God who was raised from the death ( 1 Thes 1:10). The Gospel that he announces is working in the believers (1 Thes 2:13) – Heb energetai = within us. 

3.      It is kerygmatic – Proclaimed/passed on from one generation to another (1 Cor 15:1-2) – I pass on to you.

4.      It is normative – It becomes norms for us – it governs our life, welcome it (2 Cor 11:4), obey it (Rom 1:5), listen to it (Rom 10: 16-17 – it becomes guide for our life (Phi 1:27ff), Gal 2:14 – Paul rebuked Peter.

5.      It is promisary in nature – It continues the promise of God in the OT – God promised salvation in OT (Rom 1:2, Gal 3:14-19, 4:21-31, Rom 4:13-21)

6.      It is universal in character – It contains salvific message for everybody both for the Jews and gentiles – include all people of the world (Rom 1:16).

7.      It has future dimension/judgmental in character – (Rom 2:16, Col 1:23, 2 Tim 1:10) – human beings will be judged according to the Gospel proclaimed to them.

Gospel comes from Roman empire.  The Roman king celebrates birthdays.  On his birthday or important day, an emperor used to announce bonus for the citizens – that was good news for the people – Paul picked it up and gave it these characteristics.

SIN IN PAUL’S

About 30 words regarding Sin.  Paul used 24 of them.  For Paul  sin has little usage of guilt terminology.  Not very much preoccupied by sin because sin’s backbone was broken by Christ – barrier for fellowship with God – therefore, all face moral accountability – unless dealt with this seriously (Rom 2:16, 1 Cor 4:5, 2 Cor 5:10).  Therefore sin is important for Paul but not too much worried – though defeated yet active in this world – careful – moral responsibility for sinning. 

Paul mainly used two terms hamartia (48 times) and the second is paraptoma (9 times) in noun form.  In Rom 1:16-17 he clearly spell out the problem of sin – he uses adikia = unrighteousness, several times.  How it begins, Paul was not bothered (2Cor 11:3) – little close to its meaning – in Judaism origin of sin is very much concerned (Sir 25:24).  Paul did not do this.  Sin was not part of the world (Rom 5:12) – sin came – all men sin.  For Paul, not only the first parents sin, but all sin - All are equally responsible for sin – this is the major contribution of Pauline thought.

In Judaism it is believed that in Adam all human beings are included – Adam was a cosmic figure – hands spread to both ends of the earth - Paul used this image for Jesus (2 Cor 5:4-16).

Sin and Law - Law is very much connected with sin – Law originally was very precious to Paul – most precious thing in the world.  After his conversion, he connects Law with Sin – Law taught some uncomfortable things about sin (Gal 3:10) – the Law keeps all under curse/guilt.  The Jews have 613 laws to be carried out.  Guilty of unfaithfulness – non – compliance to the Law.  Through Law recognition of sin came (Rom 3:19-20) – Law taught him to sin (Rom 7:7) – knowledge of sin through Law (Rom 5:20) – Law multiplies sin – no power given by the Law to practise the Law.  Therefore dead Law – law could not bring salvation at all (negative side of law in Paul – may be because he is the apostle to the gentiles).

Law was a cultural problem – not to be imposed – Jews are proud of their Law – Law was to categorise, divide people, holy and non-holy etc.  In his letters he talks very much about the effects of sin.  Sin linked with death ( Rom 5:12, 14:21) – death = alienation from God – wage of sin (Rom 6:23, 7:9-10) – In this context Paul used hamartia = singular Sin – the Sin which is considered by Paul as tyrant (Rom 6:6, 11, 14, 16-18, 20).  Whereas paraptoma = sins – bring death.  Hamartia is more serious.  Jesus breaks its (hamartia’s) backbone – it is the inborn tendency to choose the way of death. 

Paraptoma – it is the individual sins of individuals – errors – Both bring death – effect of sin is general death – alienation form God, others and self. 

Effects of sins: 

a)     Death – Gen 2:17 – sin is death (Rom 6:23, 7:11).  Gen 9:4 – Life is found in the blood.  Blood is used to remove death.  Sin = death and Blood = Life.  Life becomes antidote for sin.  Sin and death connection in Bible is very clear.  Paul follows the same line.  Sin brought death.

b)     Slavery – Sinners are slaves to sin (Rom 7”17,20) – calls sinner as slave – he admits that he himself is fleshy and sold as slave to sin (Rom 7:19-25) – “Sin (hamartia or tyrant/concupiscence) dwells in me”.  Therefore he becomes a slave – man is alienated from God (Rom 1:21-25, Eph 4:18, Col 1:21)  - it disrupt relationship with one another, (Rom 1), slavery affects the creation (Rom 1:18ff) – this affects the cosmos too (Rom 8:19-23) – This slavery continues till the last day (2Thes 2:3) – anti Christ comes before the end of time, he is called the man of sin.  Therefore sin continues to live. 

c)     Paul connects Sin with the Death of Jesus – He gives a lots of emphasis on the death of Jesus – it is the central point of salvific history of Paul – Christ died for our sin (1 Cor 15:3) – Paul associates sin with death of Jesus (Gal 1:4, Rom 4:25, 6:10) – His Death was designed to death with sin – death for sinners (Rom 5:6-8) – for Paul Jesus’ death was the death of the lamb in OT (2 Cor 5:21).  Hattah = sin not sin offering. Jesus became sin of human beings and sin offering (2 Cor 5:14-15) – living for themselves = living in sin – Here after, living for Christ.  Therefore, death of Jesus erased sin and give people new life. 

d)     Overcoming sin – Though broken sin continues to enslave human beings- people especially Christians have to over come sin – because they are empowered (Rom 6:1, 15, Gal 5:13) – We can say no  to sin and free from enslavement of sin because of the Spirit.  Therefore sin will not load over the Christians (Rom 6:14) – Christians are slave to righteousness ( Rom 6:18) – Goel is referred to Jesus.  Goim = one who redeemed a closerelative (slave) out of pity.  Goel applied to Yahweh in exodus context. 

e)     Judgement of sin – Sin inevitably leads to judgement – this judgement is not a future reality – sin itself is a form of judgement (Rom 1:24, 26, 28) – refer to sinful Israel.  God gave them up – is already judgement -  because he respects human freedom – we reap what we sowed ( Gal 6:7-8) – we ourselves bring the judgement on us.  He refers to future judgement also (Rom 2:1-12, 16) – present and last judgement – last is only a confirmation of the present judgement – present judgement is our conscience and public judgement at the end.  

JUSTIFICATION BY FAITH

Pauline theology this theme is very important (Rom 3:23-26) – since all have sinned and fall short of the glory of God, justification by grace – Justification opposed to being in sin – it is received n Faith – God’s righteousness.  It is grounded in the OT Hebrew verb Mispat and Dikiosis in Greek. 

Mispat = righteousness or rectitude – declaring somebody being on the right – justification means declaring somebody just.  Therefore, it denotes a powerful salvific power of God.  Through it God works salvation in man by which God acquits and vindicate believers, setting them in a right and faithful relationship with him – it is used many times as verb (Action done)

In Pauline theology, this justification is received only by faith.  – it is Righteousness of God that Justification is given – Righteousness declared sinners just.  In OT SADEQAH.   In Greek it is Dikaiosyne.  Rom 1:16-17 – gospel reveals righteousness of God.  SE + DIKA – Way in which he fulfills all the obligations that he took upon himself – in creation, in the election of Israel – righteousness refers to all the action of God, bringing back the exiled Israel – He carried out all these freely.  Righteousness does not mean only God meting out justice but all actions carried out on behalf of creation and the people of Israel.

It is an internal quality of God.  NT called it TRUTH.  It was Augustine of Hippo who gave a fine meaning to this – an elaborate statement – He said that righteousness of God does not refer to personal righteousness rather to salvific act – mercifulness showed to humans is righteousness.  This interpretation dominated till the 14^th century.  In the 16^th century reformation – Luther in 1515 interpreted as personal quality of God (Rom 1:16-19-7) – power of God for Salvation and righteousness of God is revealed.  God covers or bypass the sins of the people.  -  therefore righteousness of God is not to be afraid but it is the mercy of God.  It is not only merciful act of God but indicates his own existence – total self-giving. 

Protestants take this to heart – argued that this justification obtained only by faith – condemned and opposed to doctrine of work of Catholics.  One cannot achieved by work – most religions have work as justification – they stressed on work.

Books by E.P. Sanders on Paul.

1.      Paul and Palestinian Judaism 1970.

2.      Paul, the Law and the Jewish people 1983.

He accused Jews for their legalistic outlook.  Christian as the religion of Faith and Jewish as religion of Laws.  He said and proved that Judaism is not only Law but also faith.  He explained Law as Covenantal Nomism which means covenant of love and faith in God.  OT faith is not merely doing but also believing – Not merely laws and rituals. 

By  Covenantel Nomism we mean Judaism as a religion was a religion of relationship with God based on faith and love.  What is central is the covenant where two parties coming together – Israel and God.  Therefore there is relationship.  It is included the fulfillment of certain rules and regulations.  Sanders’ explanation on justification by faith means covenantal nomism.  Therefore importance of works also.

The present understanding is justification by faith and also works.  Faith and works should go together to receive justification.  Protestants throw away works – they were influenced by Luther.  But Paul himself said that work is important (Rom 2:13) – doers of the law will be justified = Covenantal Nomism (Gal 5:6 – faith working through love – future judgement stressed on works (Rom 2:13-14, 1 Cor 3:14-15, 2 Cor 5:10, 1 Thes 1:3). 

Rom 4 and Gal 3 speak against works of the Law – works carried on as rituals – in the time of Paul Judaism was a ritualistic religion – but not condemning works carried on in Faith.  Non-Christians too save by faith through appropriate works – One God, one Lord – Jesus Christ – Paul breaks the wall that excludes gentiles. 

FAITH (CONCEPT OF)

What is faith? Paul used it 142 times.  the word in Greek is Pistis = believing.  Faith is believing in God (Rom 1:16, 1 Cor 1:21, Rom 10:9).  Faith is believing in one’s heart.  Faith is not merely an intellectual assent (agreement) that we proclaim.  It has nothing to do with intellect – it is HEART – the center of relationship, emotions.  Therefore, Faith is an emotional factor.  Relationship is a bundle of emotions – Believing for Paul is not philosophical – Reasoning, dry logic – it is a matter of heart.  He specifies the areas of Fatih – that Jesus dies, he rose again, therefore, he is the Lord of life and death.  He is not connecting faith with incarnation, life and works but with the death and resurrection of Jesus.   This faith is our continuous response to the gift of justification.  We respond in concrete faith. 

Faith connected to the Cross – Cross is a central point of redemption (Rom 3:24-25, 1 Cor 1:17-18) – power of God for those who are being saved.  The first Christians refuse to believe in the cross especially the Corinthians and the Galatians.  The power of resurrection lies in the silence of the Cross.  Therefore faith lies on the Cross of Christ – Freedom which is received by the cross (Rom 5:16-21) – A Christian is one who bears the stamp of the Cross (Gal 2:20) – union with Christ’s suffering. 

Paul loves Christ who was crucified – means closeness with Christ – to experience Christ in himself – I have been crucified with Christ (Gal 2:20) – Self-abnegation = renunciation = the core of discipleship in NT (Gal 5:24-6:14,17).

Faith and the Holy Spirit – Faith is believing in the paschal mystery of Christ – it is a necessary pre-requisite for the presence of the Holy Spirit (Gal 3:2,5) – only those who have faith are sealed with the Holy Spirit (Eph 1:13, 2 Cor 1:21-22) – By faith the Holy Spirit is given as guarantee of final salvation.  The promise given to Abraham was that of the Spirit through faith (Gal 3:14, 1 Cor 12:3,9) – Spirit produces gift of faith, love and hope. 

Faith as Journey – Faith is not a kind of passport to salvation as men received, on the contrary it is an ongoing journey – here faith grows in journey (Eph 3:17) – Christ dwells in the heart of believers through faith.  Install in the heart through faith – therefore, there are grades of faith (1 Cor 13:2 – Faith like mountains.  He asks them to increase their faith (2 Cor 10:5).  In this growth we need to reach unity of faith = we are not walking alone but in community (Eph 4:13, 2 Cor 1:3, Rom 14:1) – weak faith.  (2 Cor 5:14,17) incomplete faith, We walk by faith (2 Cor 5:7) – Lived by faith (Gal 2:19-20, Eph 6:16) – faith is a shield.  Phil 1:27 – Christian ultimately stand firm in faith. 

Faith and obedience -  Rom 1:5 and 16:25 – obedience of fatih – spring from faith.  It initiates obedience – faithful = obedient to the will of God.  Rom 10:8 – Word of faith calls for obedience – sons and daughters of obedience. 

SYNONYMOUS THEOLOGICAL CONCEPTS

Freedom (Liberty) is another way of explaining justification.  In Greek Eleuthera = liberty.  Paul is called the apostle of liberty.  The first apostle to announce liberty in Christ more profoundly.  Archrival of Freedom is sin (Hamartia) (Rom 3:9).  Sin employs several agencies to maintain its mastery like flesh, the Law, Death, Elemental powers or demoniac powers.  Law keeps away people from God’s love, experiencing him.  All these Jesus conquered at the Cross (1 Cor 1:30, 1 Tim 2:6).  Jesus’ death secures liberation from bondage to sin (1 Tit 2:14, 1 Cor 6:20, 7:23

Liberation from bodage of Law – Gal 3:22-23 – under Law = under sin.  Gal 4:4-5 – to purchase God himself brought under Law.  Law vs Grace.  Rom 6:14 – brought under grace, heir of God’s kingdom (Gal 3:26-4:1) – under the yoke of bondage (Gal 5:1) – Belonging (marriage union) to Christ (Rom 7:1-6).  Law as was given was meant to be in union with God but sin exploited it (Rom 7:7-13, 1Cor 15:56).  True spirit of the Law is restored.  Liberation received is from the letter of the Law not from the spirit of the Law.  It is a double liberation from Law and us. 

Liberation from flesh – Flesh in the sense of weakness.  Therefore, Sin makes use of it – Jesus redeems us from the allurement of the flesh (Rom 8:3-4) and puts us in the spirit (Rom 8:1,9), inspiration of the Holy Spirit  (2 Cor 5:16-17), Liberation from self/worldly (Gal 5:16-26).  Flesh becomes powerless to those who are filled with the Spirit.

Liberation from death – Because of sin death enters into the world (Rom 5:12).  Death seen as sin in Israel – exercises dominion over all human beings – terrorizing people (Rom 18:18-32, 2:5-9, 1 Thes 1:10, 5: 9, Rom 5:9, 21, 6:23) – eternal life is offered.  The last enemy is death (1 Cor 15:22-26, 42-58).  Those united with Christ already experiencing this (Rom 6:4, 13, 8:1-12).

Liberation from elemental Spirits or demonic powers – Christ rescues us from the power of this evil age (Gal 1:4), Christ disarms us from the powers and principalities (Col 2:13-15) – Eph 2:1-5, 6:10-18) – ruler of the kingdom of the earth and ruler of all evil (Eph 4:7-13, 1:21-23). 

It is a total liberation from all these.  No fear in a Christian.  From all fears he is liberated.  Any evil is an evil force.  In human beings themselves, evil is powerful.  All these are realized in the context of ‘already and not yet.  Only their backbone is broken.  In every act of salvation, mutual cooperation is necessary.

Since they are liberated, they are under the bondage to love.  A Christian is a free being – subject to non but subject to all – commitment to love.  Love brings liberty to its fullest expression (Gal5:13-14) – this love is the love of Christ (Gal 5:22).

SALVATION

In Greek Soteria.  It is another way of effecting the Christ event (justification, liberty etc.)  In Hebrew it is Mosia (Is 45:15, Zech 8:7, Mic 7:7, Ps 25:5) – release from bondage by some saviour’s figures (Jud 3:9-15, 6:36, 2 Kgs 13:5).  Other examples are like Zeus, Apollo, (Arlepius ?).  These are called saviour figures/gods.  In Romans context, Soter means saviour (Rom 1:16, Phil 3:20, Eph 5:23) – this salvation achieved by Christ is not complete ( 1 Thes 2:16, 5:7-9, 1 Cor 3:15).  Work out for your own salvation (phil 2:12, 1 Thes 2:13,) – God works within us ( 2 Cor 5:10, Rom 2:6-11). 

SANCTIFICATON

In Greek it is Haggious which means saints.  In Hebrew it is Gatosh = holy.  Originally, anything that is dedicated to God e.g., Jerusalem (Is 48:29), Sanctuary is holy – people are attached to God.  A holy man is a man of God.  Things become holy because of God’s presence.  God has called us to be holy (Rom 16:16, 6:22, Rom 1:7, 1 Cor 1:2).

GLORIFICATION

In Greek Doxa means glory.  In Hebrew it is kabod meaning honour or weight.  In the OT, glory is a property of God (Ex 24:17, 40:34, Num 14:10) – God has no form – clouds – therefore not suppose to see his face – permissible presence of God to be seen by us.  Glorification means be filled with the presence of God.  Jesus shares his glory with us (Rom 8:18,21,30, 1 Cor 2:12, 2-7).

NEW CREATION

In Greek Kaine ktisis means new creation.  In OT God is the creator (Gen 14:19-22, Ps 89:48, 104:1-30, Sir 17:1) – this is applied to Christ events.  Rom 6:4, Gal 2:20, 6:15, 2 Cor 5:17 – Old creation by sin and death and new creation by grace and spirit.  Newness is reflected in resurrection.  1 Cor 6:14, 2 Cor 4:14, Rom 6:4-5, 8:11 – same as eternal life (Gal 6:8, Rom 5:21, 6:23).

EXPIATION

In Greek it is Hilasterion.  Lev 16:14-20 – Paul applied it to Christ’s event (Rom 3:25, Ex 24:6-8) – what is significant is the blood.  Lev 17:11 – blood = life.  Sacrifice = life of animals offered to God – symbolic offering of one’s life (Gal 1:4, 2:20, Rom 8:35-37 – we live in Christ (Gal 2:19). 

RECONCILIATION

In Greek it is katallage.  It comes from the Greco-Roman background.  Other themes he took from OT background.  In the secular sense katallage  denotes a change in relationship between individuals, group, or nations or sometimes it pertains to relation in social and political sphere.  E.g., a change from anger, alienation to love, friendship, intimacy.

In the religious sense too, (2 Mac 1:5) – it indicates the restore of ralationship between God and man.  God being reconciled to Jews – in Greek sense, human beings can establish renew relationship with God.  In Pauline theology, this is not possible except when applies to Christ’s event.  Only God reconciles human beings .

It is a gift of God (2 Cor 5:18-19, Rom 5:10-11) – extended to cosmos itself according to Paul (2 Cor 5:19, Rom 11:15, Col 3:11) – Cosmic, initiated by God and achieved by human beings. 

Ch. ?  - PARTICIPATORY MODEL

Biblical studies by Protestants – justification by faith as a reaction against the cult of the Catholic church.  Model I – God gives gifts and men receive.  Model II – Participatory model.  Participation in the life of God.  We experience it in our person, physical existence. 

Human Person – Anthropology of Paul – It is divided into different categories – they are Flesh, Soul, Body, Spirit, mind or heart.  It belongs to Greek philosophy.  In Jewish the human person is indivisible.  Paul reflect Jewish anthropology – Why to talk about these?  - Divisions made because they separately stand for the human person but emphasizing the whole person. 

Flesh -  means total weakness or the dimension of weakness.  The whole human person as weak.  In Greek Sarx means only Basar = vulnerability to sin, mere human being oppose to God.  Flesh  in opposition to God in human beings.  Other meanings of Flesh = just human (Rom 9:5).  Flesh and blood = merely human (not negative) (Gal 1:16).  Rom 2:28 – sarx is used.  Gal 2:20 – life in Christ, flesh as external.  Gal 16-26 – Flesh prone to sin – Rom 7:1-8,13 – negative about flesh.  Sometimes flesh = sin e.g., Rom 7:14, 8:3 – sin called work of flesh (Gal 6:16-24). 

Body (in Gk Soma).  It is very closely connected to flesh.  It can accompany Sarx – synonym for flesh dominated by sin.  But body can move in a positive direction.  Paul calls it body of death (Rom 6:6), Mortal body (Rom 6:2, 8:10,13), Body of this death (Rom 7:24) – to be redeemed (kRom 8:23, Phil 3:21), Body = flesh in all these references. 

But unlike sarx, Soma has a positive direction because it is in the body that the epoch of grace, salvation, righteousness is lived. Body is for the Lord ( 1 Cor 6:13, 19:20) – instrument of righteousness (Rom 6:13,19.  Subject to resurrection (Rom 8:11) – no resurrection for flesh.  2 Cor 4:14, Phil 3:21 – change our mortal body into his own.  Body is the temple of the Holy Spirit (1 Cor 6:12-20, 19).  It is an instrument of God’s presence – personal union takes place with God in the body .  Our bodies are members of Christ’s body.  Therefore, glorify God in our bodies.  It has more positive than negative.

In this sense body means of communication with God.  Present your bodies as living sacrifice (Rom 12:1) – in marriage also (1 Cor 7:4, Rom 1:24).  1 Con 6:13 – Body is for the Lord, 1Cor 19:20 – Paul against prostitution and immorality.  Physical purity for relationship with God.  Body has the capacity to relationship.

Soul (In Gk Psyche).  Paul’s usage is not Greek understanding.  Heb Nefesh =  animal life (no capacity for spiritual life).  For Paul it is emotions and feelings, opposite of object.  1 Cor 2:14 – human person as soul cannot accept the wisdom of God.  Nefesh in Gen 1:21 refers to mere human beings. 

Mind (nous) or Heart (kardia) – Because of these, human beings are reasoning persons distinct from animal (2 Cor 4:16, Rom 7:22-23) – but he can become perverted (Rom 7:21-22).

Spirit (Pneuma) – This is the highest in human beings.  Human beings as spirit capable of experiencing interacting with God. 

It is here that he shares/participate in the life of God.  Human beings have spirit of life (Rom 8:2), Spirit of sonship (8:15).  When spirit is written in small (s) it means human spirit.  Holy Spirit (S) – Rom 8:16, 1 Cor 2:11 – two spirits – human and divine.  Divine have access to human beings only as spirit.  That is why Christians are called to live according to the spirit.  Open themselves to God (2 Cor17-18). 

Each of them portraits the whole human person in different dimension.  Spiritual life is in the highest level.  He resides in the body  if we live in the spirit. 

Flesh – mean flesh dominate and others are dormant.  The spirit does not abandon the sinner. 

Participatory model means we participate in Christ, live in Christ, incorporated in Christ.  E.g., Justificatin – all those dimensions make the believers objects.  But in Christ this participation, all are involved – from inside. 

Participation in Christ -  En kristou, (2 Cor 2:17) new creation – not so dynamic as in Christ.  In Christ we become a new creation.  Therefore, plunge uinto Christ and live in him. 

If anybody is in Christ, there is a homely living.  This is more participation by being in Christ.  One who began to study was Adolf Peissmann (center of Paul is in Christ)followed by Wilhum Pousset – To be a christian is to be a living person.  Spiritual Christ – this considered to be an atmosphere, a room in which Christian live.  Christ become the atmosphere in which we live, move around.  Mysticism of Paul.  Thkey realize the presence of Jesus in them.  It is more dynamic than concept of justification in Christ.

Bouset – intense feeling of belonging and of spiritual relationship with the exalted Lord.  Much more relationship oriented – participating in his personal touch – For Paul Christ becomes supra terrestrial power which support and fill their believers through out their life which composed and filled the believer throughout their life. 

Albert Schweitzer -  the best proponent of mysticim in Paul – he says that the believers actually die and rise with Jesus and become special category of Christ and not swept away from ordinary, more of eixistence and become more of a speicial category of society in Christ/the Lord. 

There are 83 times in Paul’s.  In Christ or in Christ Jesus (forms) – this is not in the Gospels.  1 Pet borrowed this from Paul – completely mention in the Lord Jesus.  This occurred 77 times. 

Different Usage – Objective research  where in Christ we used to redemptive act.  It just happened in Christ (Rom 3:24, 6:28, 8:21-28, 1 Cor 1:48 – redeption towards Jesus.  Collective usage – (Rom 6:11, 8:1, 12:5, 10:3, 2 Cor 5:7).

The Christian is subject in christ.  Participation is source/identity and responsibility of each Christian.  Some authors said that In Christ means only for the Christians.  Paul calls brothers in the Lord.  That is only a symbolic explanation not merely a label but denotes transfer of Lordship e.g., before we enter into Christ we were Lord by sin but now new lordship in Christ Jesus.  Therefore, in Christ signifies a transfer of Lordship form sin to Christ – an existential participation in the new reality brought about by Christ.  This new reality not conditioned by sin but grace.  Therefore, a new way of participation in the grace of Christ. 

Paul experience Xt in everything after conversion.  Christ is a motivating factor.  Therefore Christ context of all his being and doing.  In Christ becomes a location – located in Christ. 

Complementary use of in Christ is Christ in you (Rom 8:10, 2 Cor 13:5, Gal 2:20, Col 1:27), - complementary poignant  (Gal 2:19-20, Col 1:27, 3:4, Eph 3:17).  Other phrases – Christ surrounds us – constantly influencing by Christ from outside.  Now this living in context of Christ removes ourselves (self consciousness erased) highlighted in Gal 2:19-20.  Some kind of crucifixion – annihilation of self – Christ in place of self – Christ living in you – In baptism.  Self abnegation becomes part of ourselves. 

With Christ -  In Greek Syn Kristo – not very frequent in Paul as en kristo – parallel expression with the Lord (Phil 1:23, 1 Thes 4:17, 5:10, Col 3:3-4, 1 Thes 4:4 – In most of them they indicate ‘in company with Christ’ – Many refers to ‘future life with Christ’.  Others like 2 Cor 4:14 refers to life in the beginning with Christ at the time of baptism.  Therefore could be taken as future life in Christ – endpoint of our participation in Christ.

With Compounds – phrases with with – shows a sharing of Christ even now itself – participation e.g., suffer with Christ (Rom 8:17, 1 Cor 12:26,) – to be crucified with (Rom 6:6, Gal 2:19,) – to die with Christ ( 2 Cor 7:3, 2 Tim 2:11) – to rise with Christ (Eph 2:6, Col 2:12, 3:1) – to live with Christ (2 Cor 7:3) – to sit with Christ (Eph 2:6) – to reign with Christ ( 1 Cor 4:8, 2 Tim 2:12)  - to be glorified with Christ (Rom 8:17).  These mysteries to be lived by Christian today.

Complementary Formulations ­-

In Christ – eis kriston – Paul uses to refer to the beginning of Christian life (baptism) (Rom 6:3, Gal 3:27, 1 Cor 12:13) – baptized into Christ (Rom 6:3) – baptism points out a movement – indicates the life of sin, law and death moving to life of love, grace in Christ – plunged from Old Adam to new Adam. 

Plunging into one body (church) (1Cor:12:13.  the correlated imagery is putting on Christ (Gal 3:21, Rom 13:14, Col 3:9-10, Eph 4:22-24 – means Christ covers the whole life = put on Christ – projecting Christ in us. 

Through Christ – dia kristou = instrumental usage – Christ as instrument of our participation in God. 

Rom 2:16. 3”24. 5”77. 7”4. 1 Cor 15-27 – Salvific act accomplished by the mediation of Christ and give thanks and sustain grace through Christ ( Rom 1:8, 5:1, 7:25).  Therefore, Jesus Christ is the open channel but God and his people mediated through whom God acts and through whom people could approach. 

Of Christ = belonging to Christ – we are Christ’s properties (Rom 8:9, 14:8, 1Cor 1:12, 3:23, 15:23) – thus Christians belong to Christ.  Gal 3:29 – You are of Christ.  1 Cor 3:21-23 – All things are yours, you are Christ’s.  The corporated identity of the people of God – Before we saw corporated of language (of Christ, through Christ) but this is corporation of people of God and not the corporation of language. 

THE CHURCH

The church = kyriakon in Greek – kyros = Lord and Oikos = house of God.  Therefore, the church = the house of God – this word kyriakon is not found in the Bible but in secular Greek language/word. 

Ecclesia in Greek comes from the OT.  In OT, two important words were used for the assembly.   Quahal = Assembly.  LXX translated it as Ecclesia.  Another one is Edah = Synagouge.  Ecclesia also has secular meaning – coming together of the citizen to make legislative rules.  But in the bible it means the coming together of the people of God (1 Cor 1:1, 2 Cor 1:1, Gal 1:2, and Rom.  Thus the church is the continuation of quahal.  Thus there is continuity of OT understanding in NT but there are some differences. 

1.      In OT, Quahal  was composed only by the Jewish but in the NT, Quahal includes all Jewish and gentiles.  In OT, Jewish gave importance to purity of themselves.  Therefore, they separated themselves from others.  But in the NT, every body is made holy and all are welcomed. 

2.      In OT, Assembly of God was ONE, headed by one leader but according to Paul, in NT, it refers to Assemblies of  God, assembly of God in Asia, in Macedonia, (1Cor 16:1, 19, 2Cor 8:1, Gal 1:2) – Each gathering was perfect assembly of God (Rom 16:23, 1Cor 1:2, 6:4, 12:28).

They were gathered in small houses called assembly of God (Rom 16:5, Col 4:15).  This small group also is called Quahal Yahweh = Assembly of God.  This assembly of God is called as Body of Christ by Paul (Rom 12:5, 1Cor 12, 10:12, Col 1:18-24, 2:19, 3:15, Eph 1:22-23, 2:4,15-16, 5:23, 10:16). 

How do we understand Church as Body of Christ -  In secular Roman world, every city was understood as body according to organic understanding with various members, which belongs to political, physical.  E.g., Meneneus Agrippa.

All parts of the body (hands, legs, etc.) is working  only for the stomach – fable  in which the whole country was considered body and the king as stomach because all are working only for him.  E.g., Chinese believed that God is present in the stomach – it is the temple of God – prepare best food.  In Indian tradition Varunashra Dharma etc.

But these stories (Chinese or Indian) affect, oppress, deny, neglect, misuse the poor.  St. Paul knew these things.  So he says – the lowest or the least part of body is considered to be the very precious.  So every body is equal – all are important but the lowest is the most important (the poor, sick, weak).  Thus in the body of Christ all are equal.

Corporate Understanding: - The understanding of Adam as the cosmic figure – that who ever was born or will be born in the world all are born in Adam.  Therefore, all are affected by Original sin.  So one man can represent the humanity (Rom 4:17-18, 4:1, 1Cor 10:2) – Moses – the cosmic figure – Gal 3:16, 27-29.

The whole humanity/community was corporated in the whole humanity.  Therefore, Moses, Abraham Adam contain whole humanity.  This corporation s the UNITY in Christ.  All are invited in Christ.  Christ contained in him all the humanity.  Therefore Christ is the head of the body (Gal 6:15, Eph 2:15, 4:13, 2Cor 5:18). 

Servant of Yahweh -  Is 42 shows that Isaiah contained/atoned for the whole of Israelite.  Christ contains all. 

Sacramental Understanding - There are two sacraments (baptism and Eucharist) that form the body of Christ (church) (1Cor 10:16, 11:23-29).  Paul shows very close connection between broken bread and body of Christ.  The Church because it is that bread that gave unity in very visual way.  When they touched, broke, ate the bread (symbol) the body of Christ they experienced unity (joy … in Jesus Christ.  It is the body of Christ which continuously corporates in the community/church. 

Eucharist and body of Christ – there is connection (1Cor 10:14-22, 11:17-34) – Eucharist as blood of the New Covenant.  Christ with glorified body – presence of the host – God hosting the banquet (protestants) while we catholics find Jesus’ presence in bread and wine not as host. 

1Cor 10:20-21 – Eat = patners – participation = become partners.  Therfore, there is special fellowship with the Lord- and receiving, body of Christ becomes ours in a corporeal way (1 Cor 11:24) – Jesus ‘my body, my blood’ – no host can offer this.  We don’t accept protestants’ idea as a host – This is ‘my’ – that makes us one body in him (1Cor 11:27) – Discerning the body (those who participate must realize the one body/unity) both body as community and Eucharist as body – Eucharist has a very intimate relationship with Mystical body – Bodiness is special – body means of communication and relationship experience in the Eucharist.  Thus the church becomes body of Christ.

Similarly in baptism, communion to body is there.  1 Cor 12:13 – baptized into one body – all Christians baptized (Gal 3:26-28, Col 2:12, Rom 6:1ff, 1 Cor 12:13) – baptized into one body close to Christ (Rom 6:3).

We participate in Christ’s life in baptism (ceremony) – early Christians baptism is putting new clothes as putting on Christ.  Dipping into water = dipping into death of Christ (Gal 3:27, Col 3:9,12).  Thus incorporated in Christ – one body the Church – through these two sacraments, the reality of Christ is experienced – reality of participation. 

THIRD MODEL – (By charismatic Christians)

The second model was participatory model.  Now we are moving to the charismatic model.  Gift of the Spirit – the Spirit is a very important element in Paul – He very often said that believers should receive first the Holy Spirit (Gal 3:2-5).  The first faith experience today in Christ = Sprit indwelling.  Therefore, experience of the Spirit was very important.  The Charismatics took it up. 

1.      In Paul it is Eschatological Spirit – Eschaton = last/end.  After the exile the spirit was withdrawn.  OT – prophetic Spirit.  False prophets were misusing – people were sad.  Therefore, some prophets predicted eschatological revival of Spirit (Eze 11:19, 36:25-27, 37:1-14, Isa 32:15, 44:3, Ez 39:29, Joel 2:28).  The spirit will be poured on parched land – thirst land.  This is realized in Acts 2:16-31 – Holy Spirit poured down.  This tradition is also reflected in Rom 5:5, Tit 3:6, 1Cor 12:13 – Spirit as water (John as witness, Spirit as wind). Therefore, this pouring down accompanied with Gospel announcing.  Holy Spirit as quencher.  This Spirit given to the gentiles (Gal 2:8-9, 3:8-14, 1Thes 1:6).
            1 Thes 4:8 – God as one who gives the Spirit – 1 Thes 5:16-20 – Holy Spirit as one who initiates.  5:9 – do not quench the Holy Spirit – Spirit as fulfillment of the prophesied/promised – Gospel and Spirit go together. 

2.      Spirit as power – 1 Cor 2:4 – poor preacher – accept because of the power of the Spirit – wrote and preached enable by the power of the Spirit.  Spirit enables human beings what remain a flesh – always a power.  1 Cor 3:16, 6:19 – power put in human weakness because of presence of the Holy Spirit.  Holy life of Christians become spiritual life – working against inspiration of the flesh – by power washed, sanctified and justified (1 Cor 6:11, 17) – united as one spirit with Christ.  Therefore, the spirit is the dynamo (Rom 1: --) attribute to Holy Spirit (Rom 3:4). 

3.      Spirit as down payment (Arrabon) – 2 Cor 1:21-22 – Down payment is a payment completed in the future.  The fullness on resurrection day (2 Cor 4:16-5:5) – received eternal spirit. 

            Arabon = works for slow transformation (2 Cor 3:3).  In contrast to the letter of the law.  Spirit is living letter who discern us from living – heart is spirit (Rom 2:29) – it is a pouring of God’s love in our life (Rom 5:5) – Spirit as law of our spiritual life (Rom 8:1-8, 8:4-6) – walk in the spirit – spiritual part. 

            Spiritless Christian is a contradiction in term.  Rom 8:10 – sons of God (Gal 8:16-17) – Spirit becomes common share (Phil 2:1, Col 12:11, Eph 1:13-14 – Spirit as seal put on Christians (Eph 1:12-14).

4.      Blessings of the Spirit –

a.      Liberty -  Rom 7:7-25 – law and sin .  Rom 8, 2 Cor 3:17 – freedom (Gal 1:3, 3:3, 4:28, 31) – work against the flesh.  Work in us to the final salvation (Rom 8:21-23).

b.      Christian conduct (Rom 8:3, Gal 5:6) – Rom 6:4 – Walk in newness of Life.  Holy Spirit replacement of Torah Ethics/ morality – new law is Spirit. 

c.      Adoption – Adopted as Children, sonship (Rom 8:15, Gal 4:4-6).  It is a Roman concept and not a Jewish concept.  Spirit who adopts Christians as children of God.  Christians share everything of Jesus (Gal 4:6)  Rom 8:17 – natural heir with Christ – Spirit inspires us to call God ABBA (Rom 8:16). 

d.      Inspire Spiritual longing and hope – Spirit constantly hope of receiving constant blessings – fullness of grace – He is the principle of longing and hope (Rom 8:23, 5:2, Gal 5:5) – waiting in hope – no question of discouragement (Johanine theology express as counseling).  Rom 8:24-25 – hope sustains through suffering (Rom 8:18-25, 5:22). 

e.      Author of prayer – The Holy Spirit is the author of prayer in our life (Rom 8:26-27) – groaning to God is similar to human anguish/suffering – he is the eternal groaning of Christians (Rom 5:34).  The Holy Spirit participates in intercession of Jesus.  Prayer with the Spirit becomes perfect prayer. 

f.       Charisms and Spiritual Inspirations - (1Cor 2:13-3:1, 1Cor 12-13, Gal 5:22-23) – There are fruits and gifts of the Spirit – He is the animator of Christian life.  Three aspects of looking at Paul. (1) Gift and receive models, (2) ------------ (3) -------------

They are complementary not compartmentally.  Salvation through participation in Jesus’ mystery of redemption  - moral life. 

ETHICS IN PAUL

Lived in the context of already and not yet situation.  Participation and anticipation.  It is a dialectic between them.  We participate little and we anticipate the rest.  Future blessing is not yet complete.  We have already achieved redemption (Rom 3:24, Col 1:14, Eph 1:7) – not yet dimension (Rom 8:23, Eph 1:14, 4:30) – Freedom (Gal 2:4, 5:1, 8:2, 21) – we have not fully received (Gal 1:1-7) – inheritance (Rom 6:19-22, 1Cor 1:30, 1Thes 4:3, Rom 15:16, 1 Cor 1:2, 6:11).

Ethical Life is very important because of this received and not yet dimension – gift given = holiness.  (Holiness = to be in the presence of the Lord) – holiness given but not complete – pursue it or live it – an obligation and a duty because it is not yet completed.  In all the letters, the last part is ethical. 

Some Ethical Aspects and basis of Pauline Ethics – this already and not yet situation in sphere of ethics receive an imperative. 

1.      Imperative and Indicative – Ethical life is implementing what we received i.e., holiness.  Indicative = already (grace or justification).  Imperative = not yet finally realized.  Therefore, correspondence of both indicative and imperative.  (Rom 6:2) – died to sin (indicative) – Do not sin (Rom 6:12-13) – imperative.  Imperative springs from indicative.  Similarly in Rom 8:2, 9, deeds of body put to death (Rom 8:12-13, Gal 4:5, 5:16,25).  Connect both (Rom 6:12ff, 12:1, Col 3:5, Ph 2:12).  This is the basic concept of Pauline ethics (already = indicative and not yet = imperative). 

2.      Christological Basis – Ethics begins with baptism – into Christ.  He lives in them (Gal 2:20, 2 Cor 5:17, Rom 14:9) – Jesus liberating is beginning of Christian ethics.  Paul calls him Kyrios (Lord of dead and living) (Rom 14:8, 1 Cor 7:39, 11:11, Ph 4:4, 1 Thes 4:1).  Kyrios has great significance for Pauline Ethics – Lord alludes allegiance of believers to Christ – Finally he will return as kyrios – with authority (1 Cor 7:32, Rom 16:18, 14:4).
            Ethics is a duty or an obligation.  Jesus sovereignty demands his ethics from us.  Service is their daily duty.  Parenetic passages that occurred at the end of all letters that exhorted into ethical life (Rom 8:1-10, 1 Cor 3:23) – because of Lord - Ethical value of our life.

3.      Sacramental Basis – It should be concrete.  Sometimes Christ is in the air – In order to experience him we need Sacraments.  This gives us a real basis that Christ should become concrete, touchable – real.  It is the present reality of Christ event = sacrament for Paul.  In each celebration union is taking place.  Sacraments are real means of experiencing this union.  First (I) when live consciously – close to Christ (Rom 6:5-10) – all sacraments are giving a chance to be with Christ (Gal 3:27, 29) – Experience becomes part of us (Rom 5:20).  Rom 6:4 – as Christ rose, walk in newness of life.  1 Cor 11:21, 10:16-17 – allusion to Christ’s presence in Eucharist – our life is sacramentally based.

4.      Pneumatological Basis – Based on the Holy Spirit.  It is the Spirit in sacramental celebration who makes Christ presence at epiclesis (stretching the hands during consecration prayers).  He makes us able to live ethical life (Rom 8:9 – Spirit of Christ.  2 Cor 3:17 – Spirit of the Lord.  Spirit = real presence of Christ – Spirit is present in us in the very silence – Paul rejects spectacular presence (Rom 8 and Gal 5 – Spirit leads us in the ethical life (Rom 7:6).

5.      Eschatological Basis -  Spirit leads us to the last times, last days – Eschatology is connected with all the other four.  Last glorification to be ready (Rom 8:18ff) – world is temporal – life in Christ, sacraments will live forever.  Paul calls it appointed time (1 Cor 7:29-32).  Nearness creates anxiety (Phil 4:5, Rom 14:10, 1 Cor 4:5) – no passing judgement on the others.  We should not judge others.  2 Cor 9:6, Gal 6:9-10 – correct altitude towards others (1 Cor 6:2). 

WOMEN IN ST. PAUL’S

Normally, he is accused as anti-women – mesogenist.  Generally said, all are equal (Gal 3:28) – no Jew, no Greek, no male and no female.  In Paul’s all these do not exist.  In Christ everybody is same.  You are one in Christ (1 Cor7:2-4, Col 3:11, 1Cor 12:13) – one body in baptism (1 Cor 11:5) – women prophesied and pray in the churches/assembly.  He stands for equality.  Other texts (Col 3:18, Eph 5:22), 1 Cor 11:5ff – covering head and 1Cor 4:34-35 – ordering to keep silence seem to be speaking against women.  Others he gave importance to women (Rom16:12,16) – women’s names are mentioned.  Acts 18:2 – Priscilla as co-workers and Mary.  Rom 16:18 – Women at Quebe as ministers. 

Paul was very inclusive in his teachings.  Inclusive theology = no distinction in Christ (Rom 13:10).  1 Cor 14:34-35 – text against women.  1 Cor 11:5 – he seems to be anti-feminist.  Is paul contradicing himself?

No! Paul was the first theologian in NT to give importance to women.  The background in general considered women as inferior to men.  During the time of Paul, every male Jew would thank God that he is not a female Jew, a gentile and an ignorant person.  Women’s witness was not valid in court.  During public meetings women were not allowed to come together with men nor allowed to speak – this is the general context of Paul.  He seems to give concession to them.  He allowed them to pray and prophesied – not so much in Jewish custom – they were made partakers in human community.  Therefore, Paul was not a mesogenist.

Covering Head (1 Cor 11:3-16) – Normally women in Greek and Roman world did not cover their head – except rituals – married women allow to cover their head – uncover the head was the sign of virginity – common practice in ancient near east.  The issue here is not covering the head with cloth.  In verse 15, the hair itself is a covering – covering has to do with the hair itself. 

Why should he talk about covering head?  Paul was talking about the  natural order of creation.  In verse 3, Christ as head of man, man head of his wife, God as head of Christ.  Here there is no subordination otherwise God subordinate Christ.  God is first, then Christ, then man and woman.  This is the natural order that Paul is talking about in verse 8 and 12.  Three times he talks about it.

In Greek Kepale = does not mean leader but it means origin.  As Himalaya is head of Ganges, God is origin of Christ.  Paul does not talk about hierarchy but order of origin – no subordination. 

In Corinth Church, some men trying to blur this order – Men were addressed not women.  There are some sissy – effeminate men.  If only for women, why should Paul stressed that men should not cover their head – the real problem is man/men.  Men should not take the place of women.  Angel = one who oversees the created order.  Men as men, women as women, no replacement.  The reason is to respect the natural order.  These are not universally vaid.  Depends on the context.  Exceptions in 1 Tim 2:8-15, 1 Pet 3:16 – where women trying to disrupt this unity and Jesus as a Nazarite (vowed never to cut his hair). 

1 Cor 14:34-35 also 1 Cor 11:4-5 – there is no subordination.  Any man can pray and prophesy, any woman can pray and prophesy openly.  There is equality.  They why 14:34-35. 

Problem 1 tim 2:8-15 – women should not teach or have authority over men.  1 Pet 3:1-6 – Adorning with gold ornaments and not respecting the leaders of the Church. 

In these context, women should keep quiet – This is applied to willy women in the church. 

In the 6^th century in the council of ELBERA the prohibition of marriage for priest was declared. 

II PART

Romans: 

Most probably it was the last letter of St. Paul written in 56-58 during the three months stay in Corinth (Act 19:21, 20:3).  He collected money from Corinth to take to Jerusalem.  This letter was written before leaving from Corinth (Rom 15:22-23), 16:1). 

His ultimate dream is to go to Spain.  Through Jerusalem to Spain.  Before that he was arrested and put into prison in Caesarea than Rome.  The community in Rome was not founded by Paul.  The only community that he did not established but he wrote the biggest letter to them.  He had never been to Rome (except in prison).  The Christian com’ty was flourishing and very influential.  It is a deep theological letter.  But why did he write?

Reasons:  He seems to be very bold (not fitting).  There was a big tension between the groups in Rome (Rom 1:11-12).  As a respectable apostle, he preached the gospel of Christ in order to bring Unity among themselves. 

Origin of Comty in Rome:  We do not know who founded the community in Rome.  According to Camus, some Christian merchants might have spread Christianity in Rome as early as 40 AD.  Towards the end faith was very strong.  Then there was a tension between Jewish community.  The other Jews were very oppressing.  There were also gentile community.  Therefore, distinction arose.  So there was a tension between the Jews and the Christians and between the Jewish Christians and the Gentile Christians.

Two historians Svetonius and Dio Cassius wrote about Chrestos who made problem between the Jewish and Christians.  Christ was called Christos.  Therefore the problem was caused by Christ.  Therefore, Emperor Claudius expelled all the Jews from Rome in 49 AD.  That time Priscilla and Aquila came out and joined Paul at Corinth due to the expulsion from Rome.  The couple meeting Paul and the gentiles were living peacefully (Acts 18:2).  But in 54 AD, Claudius died.  The Jews returned back to Rome.  They found that gentile christians were in full control.  Then tension arose.  In this context that Paul wrote this letter to the Romans in order to bring unity and communion between Jews and gentiles. 

The second reason is that in Jerusalem many Jewish Christians were not very happy with Paul because he supported the gentiles.  The offerings he brought may not be accepted by the Jewish Christians.  Offering was symbolic (Is 60).  He wants the Jewish Christians in Rome to ask their fellow Jewish Christians in Jerusalem to accept the gifts. 

Theme:  Faithfulness of God (1:17, 3:5, 21-26, 4:1-25, 9:30-10:3).  God is always faithful to his promises.  The saving action of God began in the OT.  He is giving salvation to every body in spite of men’s sinfulness (Is 42-66).  Salvation not meant only for the Jews.  In Abraham, all nations will be blessed (Gen 12).  The whole cosmos becomes one with Jesus.  Paul also criticizes the law.  Sometimes Law is a symbol of nationalism which means exclusion from salvation.

Structure:  Introduction

It consists in 1:1-17.

1:1-7 – Greetings

1:8-17 – Theme (16-17) thanksgiving and theme.

It was the longest introduction about himself.  Paul, a servant, imagery of himself (Is 49:6) – a servant who is the light of the nations (gentiles).  With the Gospel he connects with the salvation of everybody.  Jesus is the son of David, a Jew.  By flesh he is a Jew but designated as the Son of God by the Spirit of holiness and by his resurrection.  Participation in the Spirit is universal.  We have received an apostolate which is applicable to the whole world by the obedience of Faith.  The technical term for Jew was applied to all.  The letter addressed to the gentile christians.  Paul first preached to the Jews, then only to the gentiles. 

1: 8 – they spread news of each other

1:9 – God as witness – Spirit – aspect where God interact with human.  Without union with God there is no evangelization. 

1: __- Spirit comes from Resurrection.

The theme is part of thanksgiving.

1: 16 – Righteousness by Faith or Justification by Faith.

1:18-22 – Talks about human sinfulness, truth and falsehood (Aletheia and Adikia).  The world is under sinfulness (adikia), unrighteousness.  Human society is broken down.  Sometimes called ungodliness or wickedness because Truth is suppressed.  Truth is what ever can be learnt about God from this created order.  It is there around themselves in the nature but they did not accept.  Therefore it is a futile thinking and corruption that takes place in the mind.

1:23 – Substitution of God by images.  Nature is the school of theology.  They become idols because God gave them up.  In the body itself they feel the punishment.  Human fail to recognize God in nature.  Body degenerated, arose vices

1:29-31 – Though they know God’s degrees, they suppressed it.  This is common to everybody.  Suppression of truth by ungodliness or falsehood universally.  Therefore, the General evil in this world is dealt in the first Chapter.

In the second chapter he talks about the Jews.  A kind of diatribe is employed here.  Diatribe means keeping a person in front of him and talking to him (a person may be far away in a distance).  Paul does this in this chapter. 

V. 7 – he talks about works and deeds that come out of faith.

V. 8 – Truth again.  The Jews say that they have truth in law.  Paul says that truth is found in created order. 

V.9 – Tribulation to all who do evil to Jews first and others.   God does no partiality

V. 12-16 – undermine the Jews.

In Rom 3:1-8, Paul explains the upward consequences of Israel.  He seems to ignore Israel as an elect of God in the larger context of the world.  Because Jews not supposed to think always of their privileges (3:1).  Oracles of God, at the same time highlighted the faithfulness of God.  Let Jews not boast of their privileges.  The conclusion is 3:9-20.  Everybody sin.  The power of sin, Jews not exempted (3:9) – catena – change of Text – 10ff change of sc begins.  The Jews who were first sinful.  Because they have the law and hence told what is sin. 

3:21- 5:21 – Sinfulness – Gospel is the answer

21-31 – True faith in Christ save from predicament.

24-216 – Death as sacrifice – continuity of the OT experience of washing away the sin of the world.  Those who want to experience this salvation; it is in Jesus, not the law.  The law makes the person boast.  Therefore the one who believes in Jesus is sanctified and justified – salvation.  Both circumcised and not circumcised will be saved.  This is the new message shocking to the Israelites. Salvation is meant for all. 

4:1-25 – How that faith including Abraham (Gen 26:25ff, Jer 8:26, Sir 44:19-21, Mal 2:12, 4:9-12).  Before circumcision because of this faith.  What is important is not the external circumcision but the circumcision of the heart.

V. 11 – Jews follow only the external things.

Faith in the Gospel is common to everybody – Abraham the father of the uncircumcised.  He received faith before circumsision.  Faith refers to life giving power of God (4:19-20).  Abraham and Sarah were old.  Yet no distrust of God’s promise.  Faith in Jesus would have more life – more than Abraham’s faith.  It generates life.  But their (Jews’) faith is death.  Abraham’s faith is faith in resurrection.  Rising from death.

v. 23-25 – It is reckoned to him as righteousness.  But Jesus brought out life. 

–                                                                                                               the concluding message. 

Chapter Five:  (5:1-21)

5:1-11 – Individual consequences

12-21 – For the whole of humankind.

1-11 – Greatest experience is peace.  Peace is there but with suffering (shalom = total well being).  It does not mean that we will have a total life of peace.