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Table of Contents Chapter 1…………………………………..Paul and His World Chapter 2…………………………………..A Profile of Paul Chapter 3………………………..The Anatomy of Paul’s Letters Chapter 4………………………………Literary Genres in Paul Chapter 5…………………………..Who does Paul say Jesus is?
Chapter 1: Paul and His World
The Background of Paul The Background of Paul is one that that is filled with complication. Paul comes from a background mixed of Hebrew and Greek culture. Paul writes his letters in Greek, and uses his Greek name Paulos, rather than his Hebrew name Shaul. In his letters, Paul uses illusions to Greek sports such as racing, and wrestling. When it comes to Hellenistic culture, Paul is very open to it, showing this by using the vocabulary of the Hellenistic churches. Paul also is influenced by Hellenistic tradition from his views on death, and rising with Christ. Despite this openness to Hellenistic culture, Paul seems to be very proud of his Jewish or Hebrew heritage. In one of his letters, Paul says he was circumcised on the eighth day, from the tribe of Benjamin, and by law a Pharisee. Paul also refers to Jewish Scripture, as well as Jewish legends. Paul shows his great knowledge of the Old Testament many times as well, and makes many references to the Old Testament including comparing, Adam to Jesus. Paul’s views and opinions on eschatology come from Jewish apocalyptic thoughts. Paul uses terms in his letters such as “wrath”, “the day”, and “judgment”, which show Paul’s Jewish background. Paul and Jewish apocalyptic also are similar in how they are waiting for God to send a savior and fulfill his promises. Both Paul and Jewish apocalyptic believe the end is near and that the generation they are living in is the last. Both the Hellenistic and Jewish elements Paul came to know and use in his letters were probably not original with him. When Paul was growing up in Asia Minor, Jews were familiar with the Greek environment and culture such as playing sports, attending the theater, and giving their children Greek and Latin names. Even though these are an important part of the background of Paul, perhaps none is more important than Paul’s conversion, when he meets/sees a vision of the risen Lord. Paul believes this is a call as he goes from persecuting Christians to being one himself. This event would be a turning point in Paul’s life and God became the center of his life. Paul was many things at once in his life including a Hebrew, a Pharisee, a Roman citizen, an apostle of Christ, and a missionary to the gentiles. Paul also knew and could speak Greek and Hebrew. This was very important in order for Paul to reach a diverse Christian audience. The knowledge Paul had of different and diverse cultures would have been a great advantage to him in order to spread the movement of Christianity. Knowing at least three languages, and about four cultures, Paul would have been very successful in spreading the good news. Paul was able to reach
Jews, and Gentiles. It can be argued, that Paul was the founder of Christianity and the most influential in its spread.
The World of Paul’s Hearers
Religion/Movement
Judaism
Stoicism
Description The Greeks insisted that Judea picked up Greek influence, such as Hellenism. People such as the Gentiles, could understand the writings of Judaism because it was written in their language. Paul watched as Jews were persecuted before he had a calling from the risen lord. Before that he was a Jewish follower who did not accept Jesus’ mission or message. Paul changed. Judaism was an extremely big deal, “every tenth Roman was a Jew.” Every major city on the Mediterranean had at least one synagogue, and historical nine synagogues were found. The Jews wondered from place to place to find converters in their religion. Many Gentiles did not convert, but understand what the letters of Paul said and what Jews say. Paul made this conversion for only one reason, to find and change himself. Paul before his conversion was someone who did not care and was somewhat selfish, until he accepted and understood Jesus as the messiah, which is when he fully understood how to live life. Stoicism was founded by the major change of the third century B.C. "Stoics" were followers of stoicism. They believe that God was less engaged in one's life than a divine leader who governed the universe. Stoicism was pantheistic. Pantheism is a belief that the universe was introduced with divine soul. When involved with stoicism, there are questions of theodicy such as why is life unjust and unfair if providence favors justice and fair play? The
Stoics answered this question by declaring the truth rather than denying the divine prescience. Stoics believed that everything had a soul even a natural disaster. Stoicism taught that once a person understood the universe to be rational, they would accept whatever happens. Stoicism’s main concern is freedom from individuality. Where Paul views freedom as a result from God. Paul’s early years were occupied in Tarsus, a center of Stoic teaching. Although Paul's letters show examples of Stoic influence, Paul's meaning of freedom is liberation from hostile powers where Stoics view it as spiritual autonomy. Paul uses stoicism as a subordinate in his gospel. Gnosticism
Gnosticism was almost like a religious movement. The group was called Gnostics. This group was a group of people who thought they knew it all. Many believe that this group has special and secretive information that no one else had. They are not sure if this group came before Christianity. Gnosticism shows the differences between what’s evil and what’s good. Gnosticism comes from a Greek word that means “gnosis”. Gnostics thought that the world they lived in was evil. Gnosticism comes from the Greek word knowledge. This relates to what the Gnostics believed that they had secret knowledge about Jesus.
Neo-Pythagoreanism A religion of Paul’s listeners was Neo-Pythagoreanism. The idea that was prominent in his time started in 1 century B.C. They referred to themselves as Pythagoras. They had many corebeliefs. Their man idea was called dualism. It was the belief that humans had a soul that came from God but a body from the earth. The body is always seeking to come back to the earth and its cosmic region. Another idea is called transmigration. It is the idea that the soul is eternal but the body is not so the soul will be separated from the body. Pythagoras also believed that the same idea took place in animals. Pythagoras did not eat meat or even wear clothes that were made out of animal skins. Another main idea is the Pythagoras held a liking to numbers. They held an accurate reading of the stars but their ideas were not scientific based but religious. The Spheres in the sky were the source of their divine order or their dualism. This was important to them because they believed that even though they had free will, their destiny was determined by the stars and space. A well-known Pythagora was Apollonius of Tyana. He lived a life believing in dualism and not eating meat. He consulted different Roman leaders on Pythagoreanistic views. He was persecuted by Nero for meddling. The religion was accepted by the rich and poor, old and young, privileged and unprivileged. st
CHAPTER 2: A Profile of Paul Paul’s Early Life and Life as a Pharisee Some information about Paul’s life is vague or not present. What is known from what is written by Paul is that he was a Jew who was overzealous of the law, and strictly adhered to the traditions of the Pharisees. Paul’s education consists of him being able to read and write, which tells us he had been better educated than most of the population being that 85%-90% of the population could neither read nor write. His sophisticated way of writing shows he had some education as well in rhetoric, which would be considered the main focus of higher education during his time period. Paul was well versed in the Jewish Scriptures, but it is not known whether he knew these scriptures in the original Hebrew because he only wrote to Greek Christians quoting the passages in a Greek tongue. However, what is known for certain about Paul is that he was a Pharisee, and he mentions this numerous times in his letters. He states at points that he follows the tradition of the fathers, which is normal known as the Pharisaic traditions. From this knowledge we can picture Paul as being an intelligent young well-educated man, who is well versed in the scriptures and follows them at the strictest possible standards. As a Pharisee, Paul’s religious standards circled around the Torah and respecting the Laws of God. Paul considered himself to be blameless with respect to the Law, and this could be plausible to him if he had done the utmost at adhering to the Law and sacrificing whenever he would sin. As a Pharisee, Paul was most likely considered a Jewish Apocalyptic like many of the other Pharisees were. This means that he believed that God would send a deliverer to the world at the end, all of the people would be raised from the dead, and everyone would be judged for what they have done. The one fact about his life that Paul seemingly emphasizes on is that as a Pharisee he had persecuted the followers of Jesus. This would have occurred because the basic standing of the followers of Jesus were against the teachings of the Pharisees. Jesus being called as a Messiah would have been considered blasphemy to Paul, and this is potentially one of the reasons he persecuted his followers. Another reason is the fact that Jesus was crucified on a cross, because in the Torah it states that cursed is anyone who hangs from a tree. This would mean that the followers of Jesus were following a cursed being. This knowledge of Paul’s life affects him after his conversion in multiple ways. His position as a Pharisee and persecutor would end up hurting his relationship with followers of Christ creating a lack of trust towards the beginning of Paul’s mission. His prowess in education of writing ends up allowing him to create letters to church leaders in times of need. All in all his life before his conversion is rarely brought up unless he is speaking about the traditions he followed or mentions himself being a Pharisee or persecutor of the followers of Christ.
Paul’s Conversion and Implications One of the largest parts of the New Testament is the life and travels of Paul, or as many know him, Saint Paul. Paul is recognized by many scholars as one of the greatest proponents of Christianity. Paul’s life is constantly under scrutiny, specifically his conversion. There is no doubt of his conversion took place but what is really under examination is how the conversion actually occurred and more importantly the implications it had on Paul himself. There are many different accounts of Paul’s conversion but many of these are easily dismissed thanks to factual information that is known about Paul. Paul does not express any feelings of guilt after his conversion which allows the dismissal of the many accounts of Paul being a guilt filled legalist. Paul is actually the opposite of this opinion, considering himself blameless under the law. But if Paul thought he perfectly followed the law, why convert? Paul’s own account of his conversion proves to be troublesome because Paul is writing many years after the event occurred and reflecting on it. When looking at Paul’s account, he traces his conversion back to a meeting with the resurrected Jesus. He refers to this point as the time when he went from a persecutor to an apostle. Nearly all theories about Paul’s process of conversion, whether instantaneous or drawn out, take this point as the beginning of his conversion as well. There is no doubt that Paul himself believed he saw the resurrected Jesus and it made him reconsider what he believed. Paul is considered to be an apocalyptic Jew. Apocalypticists at the time believed that they were living in the age where the end of the world was nigh. Jewish apocalyptics believed that at the end of the age God would come down and wipe all the evil from Earth. At that time it was believed that God would raise the dead and judge them. Paul, being both an apocalyptic Jew and a student of Scripture would have realized this when he met the risen Jesus and thought that the end of the world was beginning. Paul did think this. Being the apocalyptic Jew, thinking he was living in the end of time, he thought that Jesus would return during his own lifetime. Paul refers to Jesus as the “first fruit of the resurrection” which as a metaphor means that others would soon be raised as well. Since Paul believes to have seen the risen Jesus, his belief that God has finally come to defeat death is confirmed which also changed Paul’s views on Jesus. When Paul saw what he believed to be the risen Jesus it also changed some of his views. First and foremost was his view of Jesus. Paul did know of Jesus and his crucifixion. He believed Jesus to be cursed by God, having died at the hands of Gentiles for blasphemy. But having met the resurrected Jesus, Paul realizes that Jesus must actually be blessed by God. Paul would have turned to Scripture for answers after he met Jesus. What he found was the telling in the Scriptures of how God will appoint a “righteous one” who will be the first to be raised from the dead, beginning God’s destruction of death. So Paul realized that Jesus was not could not have been accursed. He came to the conclusion that Jesus died not because of his own actions but rather, the sins or actions of others. Paul believed that Jesus was then rewarded by God for this act by being raised from the dead. Paul’s view of the Law was also altered after meeting the risen Jesus. Paul did believe himself to be blameless under the Law. What he comes to believe is that a person cannot achieve a good standing before God simply by following the Law; he thinks that the Law was a guide of how to act as the covenant people of God but it has been misused and misinterpreted as if keeping the various injunctions will earn God’s love and forgiveness. Paul certainly did not hold these views until after his conversion however. Paul came to see the Law as misused device and that it pointed out sinfulness but gave no means to overcome it. To Paul since Christ has conquered death through God he has also conquered sin. Therefore to Paul the way to overcome
sin is through belief in Jesus and not the Law. One of the most drastic changes to Paul’s belief was his views on Jews and Gentiles. It is thought that before his conversion Paul followed the Scriptures saying that when God came, all nations would be united his reign. Paul also saw the first covenant being with Abraham and not Moses like many Jews believed. Paul thought since God’s covenant with Abraham concerned people of all nations. It was from this where Paul decided that Gentiles who wished to follow Jesus did not have follow Jewish customs as well, mainly circumcision as well as dietary laws. Paul thought since salvation could be found through the risen Jesus, there was no need for Gentiles convert to Judaism for salvation anymore. Paul’s conversion confirmed some of his beliefs and altered many more. The implications of his changed views had a long lasting effect that set up many of the beliefs held in Christianity today. Comparing the Book of Acts and Paul’s Letters There are varied opinions among scholars whether The Book of Acts can be classified as a historically accurate account of Paul’s life and teachings. It is widely agreed that it is not historically accurate because there are many differences between some stories in The Book of Acts, and their corresponding stories in Paul’s Letters. For example, one of these important conflicting stories between the two writings is each’s version of Paul’s conversion. Paul’s conversion was when Paul was visited by Jesus, which influenced him to stop his duty of persecuting Christians and become one of Jesus’ followers. The conflicting element in Paul’s letters and the Book of Acts regarding this story was whether or not Paul traveled to consult with Jesus’ apostles in Jerusalem after Jesus appeared to him. According to Paul’s letters, Paul did not. Paul wanted to make it clear that his newfound belief in Jesus did not come from an apostle, or from any other human being. He wanted people to understand the message came solely from God. The Book of Acts, on the other hand, says Paul did travel to Jerusalem to speak with Jesus’ apostles. However, scholars find that it is more likely the error is in the Book of Acts. Although there is the possibility that Paul visited the apostles in Jerusalem, but then fibbed in his letters in order to support his message that his vision came solely from God, in his letters he swears to God that what he says is the truth. Therefore, most scholars believe that the Book of Acts is wrong about this story of Paul’s life. It is safer to rely more on Paul’s letters than the Book of Acts when analyzing Paul historically. Paul’s letters were written by Paul himself, so it is the most personal and direct account of the events available to Scholars. Even if he lies, the words are still coming from Paul himself, who experienced the events, and not from someone else writing about what happened.
Paul’s Personal Life and Letters The work of Paul is consisted of many letters and is not written in a straightforward manner. The stories of Paul do not tell of his direct message and were sent on an as need basis. Letters were only sent after a major event or if there was something of importance that he feels necessary even though the people he writing to may have not seen it as important. Beliefs, practices, and perspectives were not written about in the letters that Paul sent out. The authorship
of Paul’s letters is also under scrutiny. Paul’s letters are grouped into those that are undisputed his and those that may be may be pseudonyms. Paul wrote of the pastoral duties to Titus and Timothy as part of the Pastoral Epistles. The Deutero-Pauline epistles revolve around the idea of a second Paul. The author would have been heavily influenced by Paul’s works and teachings. The undisputed epistles are those that all have similar writing style and vocabulary. The early Christian movement in the 40’s and 50’s is clearly outlined in the letters of Paul by the content in his writings. Paul would write his letters to those in the communities that he created. Paul wrote on an as need basis the letters, if were to be looked at from a historical perspective, would have to have the historical context surrounding them in order to be understood fully. Paul’s writings were subject to the context that they are set in which can deeply change the underlying the meaning of Paul’s letters. Paul’s perception at times was also misconstrued because his interpretation of the current situation could have been different than that of the people whom he was writing to. Paul’s letters were often scrutinized by the casual reader because of the circumstances that Paul was in. He himself was not involved with Jesus or the Apostles yet tried to convince them that his way was the right way to understanding Jesus’ message. Paul’s image was very controversial throughout the whole young Christian community. He was born a Jew but because he was a Pharisee he did beat down the ideas the Apostles were presenting at the beginning which is a stark contrast to the messages that he was saying in his letters. Paul went against everything he was known for and the letters he wrote were pro-Jesus and pro-Christianity. Paul was not known by strangers to accept new ideas about the church let alone set up posts where he traveled spreading Christianity. Paul did not have remorse for spreading Christianity because before he started writing his letters he went through an intense process seeing how accurate the stories of Jesus were. He went to the Scriptures to try and figure out where Jesus fell into God’s plan for humanity. Paul’s letters were not just about historical context but also the knowledge that he had to gain before deciding to help spread Christianity. Paul is ultimately one of the most influential figures in early church history spreading it like never before.
Paul the Apostle The Christian story goes that Paul was blinded while riding his horse and saw Jesus. While this story may not be completely accurate, Paul interpreted whatever he saw to be Jesus. From that moment Paul realized his ability to spread the Good News and influence many to convert to the Christian faith. Before Paul went out into the world to spread his experience he remained out of sight to possibly reflect and think. He spent time in Arabia, Damascus, Syria, and Cilicia before joining a church in Antioch. Paul was very much involved with Gentiles through his preaching. Paul believed he was the “apostle to the Gentiles.” He would frequently set up a Christian community in places that did not previously have Christian influences. Paul would then help the community until he thought they were stable on their own. From there Paul would leave and start again in another city. New missionaries were also created through the influence of Paul’s actions and teachings. These new communities had no affiliation with Paul but they appreciated his message. The communities Paul established, directly or indirectly, did not always run smoothly. Frequent
arguments concerning a misunderstanding of Paul’s message along with simple problems of immoral acts challenged the unity of the community. Paul wrote to advise against these disagreements and warned the churches of the possible harms. Paul the apostle strived to spread his new faith with as many people as he could. Through his teachings and actions, Paul spread the message he received. Paul’s apostleship led him to great things. Through his work Paul is recognized as the founder of Christianity. He wrote many letters mentioned in the New Testament today. These letters contain his work in spreading the Good News. Paul grew so famous that writers after him used his name in attempts to continue his work. These writings spread the message of God as well, but used Paul’s name to influence readers of the truth. Paul is affiliated with fifteen out of the twenty-seven books of the New Testament. This connection may not be directly linked to him but Paul is very much evident in the New Testament. While Jesus is the basis for Christianity, Paul is the founder. Paul spread the message pertaining to Jesus. An argument may even be made that Paul played just as an important role as Jesus did to construct the faith so many people live by today. The amazing conversion from evil persecutor to leading and founding a religion, that is still prominent today, forms the life of Paul.
Chapter 3: The Anatomy of Paul’s Letters I. Introduction There is a beginning to everything; this beginning affects the middle, which then affects the end. The letters of Paul are no exception to this mantra. The beginning of a letter determines the mood of it. One word sets the tone for whomever the letter may concern. The adjective describing the recipient is a major part of the letter; the difference between ‘dear’ and ‘dearest’ is greater than the eye can see. The way the information is presented to the reader and interpreted by the reader is integral to the meaning of the letter. Each one of Paul’s letters contains a structure that is recycled throughout every writing composition he forms. This structure is known as the skeleton and consists of five parts: the address, date, greeting, body and conclusion. The content in the letter will vary depending on the recipient of the letter. Each letter has a purpose to be written, whether it is one conveying thanks or a formal letter. II. Salutation Although at first glance the beginning may seem less important, it is what makes a letter. In ancient letters authored by Paul, there is an introduction. However, the introductions that Paul incorporates in his letters are very different from the salutations that are typically used in modern letters written today. Additionally, when Paul writes his salutations, he has an ulterior motive. Unlike modern letters that are written today, the salutation of the ancient letters serve a much larger purpose than to simply greet the recipient. The salutations that Paul writes contain a greeting along with the names of the sender and the receiver of the letter. When taking a look at the ways in which Paul introduces himself in his letters, it becomes clear that a large part of his introduction is stating the purpose of the letter in which the recipient is about to read. By Paul notifying the reader what the purpose is for his letters, he is also setting the stage for the rest of the letter. With that being said, the salutation also includes the credentials of Paul. These are included so that the recipient will pay great attention to his letter. When the reader begins to look at the letter, and they see that it is coming from an apostle that was chosen by Jesus Christ and God the Father, the receiver will take much higher regard to the letter. The person that is acquiring the letter will then know that the writer is credible and that the letter will hold very high importance. III. Thanksgiving The thanksgiving is an element in Pauline letters that ends the letter’s opening, tells the basic intent of the letter, and may be an outline of the major topics that are considered. The thanksgiving is immediately after the salutation in all of Paul’s letters except Galatians. In each of those letters Paul brings into view the situation of the recipients. For example, Corinthians 1: 4-9, references the speech and knowledge of the Corinthian Christians is linked with an allusion to the future “day of the lord Jesus Christ.” A study of 1 Corinthians will show that Paul here “telegraphs” the basic concern of the letter. It is the structure and the content that identifies the letter as one. Paul, just as writers have done today, altered the traditional epistolary forms to suit his own purposes. It is the alterations he made that tell us most about Paul’s self- understanding, his intentions, and his theology. Paul’s relationship to Christ dictated some change of emphasis. The thanksgiving follows the salutation and offers a preview of one major emphasis which is to come in the body of a letter. Paul’s reference in the thanksgiving to the future “day of our Lord Jesus,” shows his resolve to adjust the eschatological perspective of his Corinthian converts. Paul sees his own deprivation as a participant in the suffering of Christ, and he finds comfort and strength for his ministry through
this. In 2 Corinthians we see how Paul relates the thanksgiving to the situations of his readers, and how the thanksgiving serves as a peephole through which we see the main of the letter. The thanksgiving and the body complement each other. Paul places himself and his hearers in the presence of God in the thanksgiving, and in the body Paul interprets the claims made on him and his hearers by God in Christ. We have seen how Paul constrains to his own use the epistolary conventions of his time. Paul’s message informs and even transforms his medium. The letter was an extension of his apostleship. IV. Body In the letters written by Paul, he signals the beginning of the body of the letter with a disclosure formula such as, “I beseech you…” The end of the body of the letter is noted by Paul’s plans of traveling. Paul keeps a travelogue, which is his reflection on his visit to a certain place. The travelogue was also used to reinforce Paul’s words. Usually, at the beginning of the body, scholars have deciphered that there is a type of autobiography on Paul. Paul talks about many things such as, his ministry, his relationship with the church, his hardships, and his imprisonment. In the body he tries to relate the situation he is in to the reader’s. The body of the letter may not be as clear as the thanksgiving, but there are certain landmarks that guide the reader through. The body works hand in hand with the thanksgiving. The thanksgiving reminisces in the past graces already experienced. The body draws the reader in to experience Christ’s presence. V. Paraenesis A Paraenesis, originating from the Greek parainein, to advise, is the section of a written composition in which the writer attempts to provide counsel or advice to the recipient. Throughout the Paraenesis of Paul’s letters to the Thessalonians, Corinthians, etc. he abides by three different formats. These distinct sections appear randomly throughout Paul’s letters, providing lists of oddly put together idioms, characteristics, and exhortations. Usually, no coherence can be made between such lists, because they appear to be so contingent that even the greatest of scholars are left scratching their heads. The first of such formats is simply a list of moral values with no such correlation whatsoever. One excerpt of this specific configuration can present twelve different subjects that range from hate to honor to spiritual justice. With little to compare except for a rare common word, readers are only left to contrast. Because of this randomness it is believed that Paul relied heavily on tradition, possibly copying or recycling this idea from an unknown written source. The second format is another list, but of virtues, that like the list before, have only the slightest comparison. Throughout these bills the traditions of both Judaism and Hellenism converge under the writing of Paul. Providing shallow insight because of the lack of similarity there is not much that can be taken from these lists accept for the virtues that were found essential in the days when Paul was writing his letter’s. Finally, the last format found in Paul’s writings differs from the first two in terms of both structure and content, as the latter are simply lists of characteristics, virtues, values, etc. The third is in the form of a homily or exhortation. These paragraphs are extremely personal to the reader and writer and are exceedingly obliging. Not only does the third format sit by itself in terms of anatomy, but it is also the most commonly used, nearly representing the entire first letter Paul wrote to the Corinthians. The Paraenesis is an essential part to the letters of Paul because it provides a link between the body paragraphs and conclusion. Despite the lack of specific congruity for any certain religion, Paul exhibits superb ability in tailoring the paraenetic information so that it fits the distinct needs called upon. Although these letters give the reader insight on problems, it does not stand as
written law, but rather, portrays how the gospels are supposed to take effect in one’s life. These portions of Paul’s letters heed advice, practical guidance, issue reminders and make requests. All of these characteristics still leave the door known as freedom of choice open. The reader is left with two options: absorb, use this information so that it may ameliorate one’s life, or ignore, disallowing the helpful counsel to penetrate their mind. VI. Conclusion Paul used a similar conclusion in each one of his letters. The format that he used in his Pauline letter was one that was continually used throughout all of his letters. The conclusion is broken up into four separate parts. The first part is the peace wish, which is used as both meeting words and parting words as a way to express the desire for the recipient’s health and wellbeing. The second section of Paul’s conclusion is the greeting which was used to begin the grace, by doing so Paul believed he was engaging his audience in a more formal way. The tertian part of the conclusion would have been known as the kiss. It was used to precede the Eucharist, also a greeting for Paul’s congregations. The final component of Paul’s letter format was the Grace Benediction; a closing to the letter accompanied by a prayer to Jesus Christ to portray is Christian ideals. Paul wouldn’t write his letters for a single reader, but for an audience of people. While less attention is given to the conclusion of the letter it still holds the same importance to the rest of the letter. Paul’s letters were used by Christians as guidelines for the way to live their lives.
Chapter 4: Literary Genres in Paul Why do people, to this day, follow the ways of famous men from our past? Traditions are not just followed for the amusement of those partaking. Paul uses a series of writing styles to explain the relationship between God and his people. The Gospel was said to have been preached by God and that it was not any man's Gospel. Paul connects with church traditions by quoting hymns and repeating liturgical formulas. The authenticity of Paul’s Letters is really based on how much of that writing was actually written by Paul. Paul says that the people who question the authenticity of his Gospel have distrust in God. Paul does not deny incorporating man written formulas, but says that his reason for doing this came directly from Christ. In the following paragraphs it will become much clearer what the themes of Paul’s letters really are.
The Kerygma The word kerygma means a basic outline of doctrine, or the basic outlines of what someone believes. It is someone’s interpretation of something. And it tells the basic rules, regulations and beliefs of how those people interpret it. In Paul’s case his kerygma was his interpretation of Judaism. It had more of a focus on Jesus, and didn’t exclude you from joining because of more secular things like circumcision, or class. As long as you believed that Jesus was the savior of humanity, you weren’t excluded. A kerygma also outlines how that person teaches their beliefs and the different methods through which it is taught. For Paul his kerygma was not rejected by the Jerusalem apostles because his beliefs coincided with many of their own on major topics. The Eucharistic and Baptismal Traditions Among all the traditions which Paul has stated, the Eucharistic and baptismal formulas are mainly mentioned in the form of allusion only in his hortatory and instructional materials. Paul has delivered the traditions of Baptism in the name of Jesus in Romans 6:4-5 by saying “We were buried therefore with him by baptism into death… [and] if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.” The baptismal tradition is referred to again at 1 Corinthians 6:11. The renewal of a person in the form of ablution tells us that we shall follow Jesus, walks with him, and be like him. The baptismal tradition has been closely correlated with Jesus’ experience of baptism with John the Baptist according to Paul.
In the same book, 1 Corinthians, Paul tells the Eucharistic tradition and indicates the purpose of the church, which is being the lord’s agent. Paul writes in 1 Corinthians, 11:23-25 I receive from the lord what I also delivered to you, that the Lord Jesus on the night he was betrayed took bread, and when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me;” In the same way also the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” The Eucharist practice necessitates the prerequisite of baptism of a person, for only the ones who declare their apostleship with Jesus can have the lord’s salvation. Paul certainly has derived the tradition in the two verses from his deep contemplation on the deeds of Jesus Christ. There are two different types of prayer Paul uses. Paul frequently refers to prayer. Most of the time when Paul says a prayer it is traditional. Other times Paul makes up prayers on his own. It is quite difficult to distinguish the difference between the two. Sometimes the difference could be a matter of a few key words. To recognize the traditional prayers you must look for key words such as: amen, Maranatha, and abba. These are key fragments that usually indicate a traditional prayer. The “prayers” that Paul makes up are usually spontaneous outbursts of what he feels. Tradition for Paul was a dynamic reality. Paul included many traditional materials in his letters. Prayer was one of the genres that Paul had in his letters. An example of a traditional prayer is found in Gal 1:5. It goes like this: “To whom be glory forever and ever. Amen” An example of a “made up” prayer is in Rom 7:25. It goes like this, “Thanks be to God through Jesus Christ, our Lord.” We know that this is not traditional because it doesn’t have key words and phrases that have been passed down through tradition such as, “Amen.” This word is a key indicator of a traditional prayer. In the “made up” prayer, there are no key words or phrases that make it traditional. Paul did include traditional materials in his letters. These materials include: the kerygma, Eucharistic and Baptismal formulas, prayers, hymns, words of the lord, and the paraenetic tradition. The prayers that Paul includes in his letters are mostly traditional ones with the rare occasion of a “made up” one. To differentiate the two one must look for key words and phrases found in the traditional prayers. These key words include, amen, Maranatha, and abba. This is how Paul included the “Language of Prayer” in his letters. Hymns Before Jesus even came into picture, Hymns where already being used as an instrument of praise to God. They were sung for many generations in synagogues and temples. Most of the hymns known are usually from the book of Psalms. Also, the church not only got there hymns from the book of Psalms but later on created their own hymns to praise God These songs were always appropriate to its Christian status, glorifying the Lord. Traces of these hymns and songs appear in Paul’s letters as well as other books in the New Testament. Some examples of this are found in the books of Colossians, Timothy, and Ephesians. The rhythm, poetic expression, and the absence of Pauline vocabulary ideals establish Philippians 2:6-11 as a pre-Pauline Christian
hymn. Even when translated into English translation its hymn like character is very obvious. The following is the hymn found in Philippians 2:6-11 6 a Who in the form of God being b Not grasping considered c to be equal with God, 7 a But himself emptied b the form of a slave taking, c In the likeness of human beings becoming; d And in appearance being found as a human being 8 a He humbled himself b Becoming obedient unto death, c but death of a cross 9 a Therefore also God him highly exalted b And bestowed on him the name c that is above every name, 10 a So that at the name of Jesus b Every knee should bow c of those in the heavens and on earth and under the earth 11 a And every tongue confess that b the Lord [is] Jesus Christ c to the glory of God the Father. Paul wasn’t always what a Christian would call a true man of God. He was part of the “human authority” and even the gospel that he preached he rejected it all together. Paul turned around to finally find a new religion, Christianity, into which he imbued the traditions and teachings of Jesus on the Lord. Paul uses Jesus’ teachings, for he thought that Jesus had found the true meaning of the Lord. The sole information about Jesus himself from Paul is that Jesus was born of a woman, in David’s line, and he died on a cross. Paul’s lack of information on Jesus results from his assumption that his readers and followers know about the works and deeds of Jesus already. Though Paul never really talks about Jesus’ ministry he does use simple words such as “the Lord” which Jesus also used in his ministry that continue the tradition. Paul refers to various quotations from the Old Testament in his letters. Jesus, who tried to preach the true word of the Lord, also had quotations and it was to these that Paul referred to in his letters regarding marriage, discipleship and other fields of humanity. Words such as “amen, Abba (Father) and Maranatha (our lord come)” belong to traditions carried on by Paul. Paul may have used quotations to emphasize his teachings at the time. Certain quotations from Jesus to his followers serve to open their eyes to the true meaning of what God wants. Keeping tradition in the letters will give insight to readers of knowledge which they may have not yet gained. Paul’s reasons for traditions can be seen from his history of events between God and his people. Paraenetic Tradition In the Pauline letters we can see the paraenesis, or Paul’s traditional moral instruction that Martin Dibelius, a German theologian, identified. Paul shaped his paraenesis from early Christian writings. It is usually found toward the end of his letters. For example avoiding evil
and going towards good, providing cautionary statements against immorality, stressing nonviolence, and stressing subjection of leaders. In the letters he also encourages improvement of the church and the notion of expressing kindness to outsiders. Many of these concerns appear in a plethora of Christian writings. It is clear that the idea was not concocted by him, but part of early Christianity. It is understood that Paul borrowed his paraenesis from others, but it is unsure about who he was addressing his letters to. Dibelius believed that the letters were made for no one group in particular. If Paul was to direct his messages towards churches, it could cause strife. Other scholars however do not support idea, because they believed that Paul gave traditional material to mold each letter. In the vice list of 2 Corinthians 12: 20-21, he discusses divisive and antisocial behavior that is parallel to Corinthian behavior. Also, the overall lists have specifics addressing certain people. He uses early Christian tradition and morals when he uses the word “pantote” (always) to enforce his final term. He would say, “pantote rejoice” meaning “always rejoice”, an early Christian saying. Using the adverbs would surly drive Paul’s point which is the perseverance in acts of piety, and persistence in the life of faith. Paul addresses to those are a burden to the church. Those who have comfort or discomfort, freeloaders and the disillusioned receive the same caution to preserve Paul’s thoughts. Paul implores them the Christ will return and rescue his followers. Paul adds key words to his paraenesis to strengthen his thematic core in his letters. He tells a need for endurance till the end, though in general it could be associated to the Thessalonians church. Paul has different types of ways for expressing his paraenetic tradition. He uses wise sayings that are usually one sentence. Vice and virtue lists, lists of sins and values, and themes. He also uses imperative cluster, talking about standards and guidelines. Lastly, exhortation which describes moral responsibility. Paul not only uses Christian traditions, but also pagan sources as well. From his vast collection of letters, he used Christian and non-Christian driving ideas. We can see how he uses different tradition when he interrupts a flowing statement, with unusually vocabulary or theological statements that are not usually to Paul. Most probably because they are different ideas and sources. As important as when and how it is used is what it gives to the audience. Does his message requires knowledge of tradition? Observing the letters and questioning them provides helps to uncover information about Paul’s theology that would otherwise remain unknown.
Chapter 5: Who does Paul say Jesus is?
The Crucifixion
The Resurrection
Sources: Ehrman, Bart D. "Paul the Apostle: The Man and His Mission." A Brief Introduction to the New Testament. New York: Oxford UP, 2013. 195-210. Print. Roetzel, Calvin J. The Letters of Paul: Conversations in Context. Atlanta: John Knox, 1975. Print. Sanders, E. P. "Christology." Paul: A Very Short Introduction. Oxford: Oxford UP, 2001. N. pag. Print. Cover: http://1.bp.blogspot.com/_HP6ITjczV80/TSXHM7POnzI/AAAAAAAAAFA/XAn49jd1xs8/s16 00/pauls%2Bletter.jpg http://www.chapelwood.org/images/380X170/LifePaul.jpg Pictures: http://nearemmaus.files.wordpress.com/2010/08/valentin_paul_writing1800x1337.jpg http://renewaldynamics.com/wp-content/uploads/2010/06/apostle-paul-liturgical.jpg http://bne.catholic.net.au/data/portal/00005057/0000/005/187/content/50640001220576067593.j pg http://upload.wikimedia.org/wikipedia/commons/8/82/StPaul_ElGreco.jpg http://trustingingod.com/GOD%20FAITHFUL%20TO%20ISRAEL!.htm experimentaltheology.blogspot.com spaninquis.wordpress.com thechristianwatershed.com – subversivethinking.blogspot.com www.answering-christianity.com gospeldrivendisciples.blogspot.com abidanshah.com www.flickr.com Contributors: Chapter 1: Andrew Notare, Dennis James, James McGlew, Yohan Alvarado, James Handy Chapter 2: Anthony Daiuto, Thomas Howard, Luke Madden, Alex Sabatell and Marc Wright Chapter 3: Tyler Martino, Nolan Collier, Chris Lee, Rob Banaag, Tyler Kovacs, Jack Nulty Chapter 4: Ben Zinn, Nelson Yang, Jericho Martinez, Corey Caddle, Tariq Elemetwally Sahil Vaswani, John Filak Chapter 5:Dr. Dominic Scibilia