Seminary Library Essentials: Pauline Chronology & Life

Last time I went over the various primary sources for Second Temple Judaism, and the benefits of each individual book. This time, I am offering a select bibliography of various writings that I have found to be valuable and worthy of your time. There are other elements of various aspects of this, such as volumes on Pauline theology as a whole, and individual commentaries. But, these works function to highlight the issues within the timing of events in Paul. 

Pauline Chronology & Life.

Pauline chronology is a highly disputed issue in New Testament studies, especially since this affects some significant aspects of Pauline theology (e.g., where does Ephesians or the Pastoral Epistles fit into the life of Paul?). Whether or not one thinks Paul wrote a specific epistle has some implication for Pauline theology. Douglas Campbell hints at this issue in his work.

And we’re off!

·      Douglas Campbell, Framing Paul. $26.

This is most recent work to delve into the intricacies of Paul’s life and the chronology of his epistles. Campbell’s work has been criticized and praised across the board within the scholarly realm, and I suspect it will be a few years until scholars have felt the full weight of his arguments. For instance, he argues that Paul wrote all of the epistles attributed to him except for the Pastoral Epistles.

Campbell also thinks the epistle to “Ephesians” is not the epistle to Ephesus, but is rather to Laodicea—a hypothesis that I think has some serious traction. All in all, Campbell leaves few stones unturned, and he has shown himself willing to accept few scholarly conventions at face value. Whether or not he is successful will be seen in the next few years.

·      Jerome Murphy-O’Connor, Paul: A Critical Life. $35.

Written in the mid-1990s, this was one of two books Allison allowed me to bring on our honeymoon to Hawaii. As I sat in a Romanesque bathhouse, I was struck by O’Connor’s work. I was new to the theology realm, and hadn’t been accepted to seminary yet, so all of this was new. Unlike Campbell, who tends to stay away from the historical backdrop of Paul’s world, O’Connor delves deeply into the Mediterranean realm in order to situate Paul in his own social context.

Like Campbell, O’Connor challenges several conventions, excluded Ephesians and the Pastoral Epistles as being Pauline. However, he argues passionately for Pauline authorship of Colossians and 2 Thessalonians, even suggesting that the Thessalonian correspondence contains several partition theories. All in all, a fascinating book that eschews theology in favor of historical placement.

·      F.F. Bruce, Paul: An Apostle of the Heart Set Free. $20.

Bruce’s book is considered a classic, though it is now outdated. It is long and a bit of a slog to get through, as opposed to Campbell and O’Connor, who write with verve and wit. Bruce’s book is similar to O’Connor in vision, focusing on the various Mediterranean elements, and even does a bit of theology, especially regarding anthropology. A critical-evangelical classic.

·      Anthony Thiselton, The Living Paul. $18.

Thiselton’s work is short, barely under 200 pages. In this little work, however, is a wealth of information. The introductory nature of this book is not hindered by Thiselton’s ability to capture major scholarly debates within a short span of pages. Thiselton covers issues of justification, resurrection, baptism, and even postmodernity. A wealth of information is in here, and it is well worth your time.

Total: $99. Woo hoo! Made it. I wish I could add more in here, but rest assured, I included these works beneath.

Recommended Works:

·      Richard Pervo, The Making of Paul. $29.

Pervo is a maximalist in the Pauline world. Paul only wrote 7 epistles and even then, there are many possible interpolations within these epistles. Pervo surveys the undisputed Pauline epistles, and spends much of the book showing the “making of Paul” throughout the first few hundred years. Tidbits include Matthew as an “anti-Paulinist,” the “Acts of Paul,” and the “gnostic” interpreters of Paul. As critical and liberal as one can get, but Pervo’s writing is witty, sly, and filled with subtle insights and wisecracks. For a “liberal” reading of Paul, this is simply my favorite.

·      David Horrell, An Introduction to the Study of Paul. $24.

Similar in format to Thiselton, but more structured and less theological. Horrell survey’s Paul’s life, his main debates (Judaism, for example), and the legacy of Paul within the New Testament (c.f. Ephesians and the rest of the Deutero-Pauline corpus). Horrell is critical but humble, allowing tensions to stand without dismissing them.

·      Jouette Bassler, Navigating Paul. $13.

Billed more as an “introduction to key theological concepts,” Bassler’s book was one of the first works on Paul to put a pebble in my shoe. She surveys several main issues in this work, including Paul and the Law, the mystical reality of Christ, the future of Israel and the Parousia.

·      Amy-Jill Levine, ed. A Feminist Companion to Paul. Used $14. Available Third-Party Sellers.

As someone who enjoys reading feminist criticism of Paul (who else, after all, inspires such responses?), this book is a treasure trove of insights. Another volume is A Feminist Companion to Deutero-Paul. While I rarely agree with these interrupters, I find myself challenged to further explore the depths of Paul’s impact on the Western world.

I hope this all helps!

In Christ,

NQ

Seminary Library Essentials: Introducing Paul and Judaism

As the five people who read my blog know, I’m a “Paul” guy. Specifically, every paper I’ve written here at Fuller Theological Seminary has largely surrounded Paul in some form, except when the professor did not give the option for me to write about the beloved apostle.

So this series will attempt to accomplish several things. First, this is a blog series by a seminarian and is subject to the whims of seminary life. As such, there will be material I recommend today that I will not recommend in a year. Such is life.

Second, and more importantly, the goal of this series is to offer students, readers, pastors, and theology nerds (like myself) resources for specific epistles and topics within the realm of Pauline studies. I may expand it to different topics outside of Paul, or even the wider New Testament, but for the time being I will focus only on my beloved Paul.

Third, the goal of this series is to offer the essential resources for Paul for under $100. This will go by Amazon prices (assuming you have Prime!). This is necessary simply because we are not rich and do not have significant shelf space for the entirety of Pauline literature.

So, in a nutshell, this is a series about essential resources that should cap out at $100. In the form a question or a hook, “I’m interested in X and I have $100 and a week to study and learn as much as I can from the experts, who should I buy?”

My first post is on introducing Paul specifically, and his relationship to Judaism. As a New Perspective guy, I find the Greco-Roman and Jewish literature around the time of Paul to be almost—almost—as interesting as Paul himself. Thus, the resources offered here will surround the Jewish literature and resources that I think will help you dig into the backgrounds of Paul and the milieu in which he lived.

Because I also want to cheat a little bit, I will include recommended resources that I feel are almost as necessary, but are simply out of the price range I have arbitrarily set. And away we go!

Second Temple Jewish resources and literature.

·      James C. Charlesworth, The Old Testament Pseudepigrapha 2 Volumes (Hendrickson, 2010), 2104 pages. $48.

Encompassing Second Temple literature from the Second century BCE (1 Maccabees) to even the Ninth century CE, Charlesworth has assembled a vital and truly necessary anthology of Jewish literature into two volumes. You have histories, apocalypses, poems, and even lost fragments. If anyone wants to understand Judaism, you need this collection. Richard Bauckham has recently released a large volume on additional documents, but I have not had a chance to peruse much of it, sadly.

·      The Apocrypha is free if you have an NRSV Bible. Free.

It is free. That is enough. It is similar to the Old Testament pseudepigrapha.

·      Shaye Cohen, From the Maccabees to the Mishnah 2^nd edition (Westminster John Knox), 272 pages. $24.

Cohen is an immaculate scholar. He lectures at Harvard, and his book is an excellent introduction to Jewish history. He takes a strongly historical and critical approach to history, and even covers sections about gender and ethics, just to name a few.

He has a third edition out of this text, which is mandatory, but that would put me over the $100 limit I set.

·      C.D. Yonge, The Works of Philo (Hendrickson, 1993), 944 pages. $16.

Philo is a first century Jewish philosopher, and as such, he is tendentious, odd, and highly weird in his interpretation of the Law. That said, he is necessary to read simply because of his contemporary status with Paul and some other Jewish writers within the New Testament.

·      William Whiston, Josephus: The Complete Works (Thomas Nelson, 2003), 1200 pages. $11.

Same with Philo; Josephus is a Jewish historian who wrote what is essentially a commentary on the entire Old Testament.

·      Total: $99.

Not too shabby, right? There are of course more I could suggest, but these works I consider definitive for a person who wants to dig deep into the well of Pauline theology and literature.

Recommended:

·      James C. VanderKam, An Introduction to Early Judaism (Eerdmans, 2000), 248 pages. $14.

Not as expansive as Cohen, VanderKam is still a great introduction from a non-Jewish perspective.

·      Richard Bauckham, The Jewish World around the New Testament (Baker, 2010), 560. $47.

An excellent anthology of Bauckham’s essays.

·      E.P. Sanders, Paul and Palestinian Judaism. $30.

The book that changed the face of Pauline studies, ushering in the mainstream nature of the “New Perspective.” 

These works have challenged me and changed me in multiple ways, the chief one being that I have begun to learn who Paul "was" in respect to his cultural context, and the assumptions I bring to the text. Thanks for reading!

NQ

Animated Stardust: A Reflection on Paul and Christian Materialism

http://angelicfm.nl/wp-content/uploads/2015/10/stardust.jpeg

This little post is long overdue, and my apologies for that. I really should blog more often.

It is no secret that I subscribe to what is called Christian physicalism, also called monism or materialism. This means that I believe I do not possess an immaterial immortal soul; rather, I am a body comprised of purely—but not merely—physical components that comprise a person.

In New Testament scholarship, much has been written regarding how Paul and others utilize bodily imagery, and this is relevant to the current mind-body problem, and especially in light of modern discussions on eschatology. For instance, if one is a materialist like I am, then the doctrine of the intermediate state becomes unnecessary. Much more could be said and explored, and perhaps I will do this later. Its in a written “to research” document.

I preached some time ago about 1 Corinthians 15 and the nature of the resurrection. As someone who believes he does not possess immortality or a soul, the resurrection has become a foundational (can I say that in a post-modern world? Well, I will) basis for my Christian faith. As Paul writes, “If Christ has not been raised, your faith is futile and you are still in your sins” (1 Cor. 15:17). Pretty simple.

If Christ has not been raised, you will perish. The aorist middle/passive verb ἀπώλοντο refers to former Israelites who suffered annihilation in the desert (1 Cor. 10:10) and the rebellion of Korah (Jude 11). In the New Testament among personal active and divine agents, the root (ἀπόλλυμι) most commonly refers to the act of death, or being killed/murdered (Matt. 2:13), or being destroyed (Matt. 10:28).[1] For Paul, I suspect the term refers to the natural state of decay that results in the complete extinction of the human person.

While I am working on a further study of how Paul uses "death" language, I wanted to reflect now on 1 Cor. 15:44-45, as well as other parts of 1 Cor. 15. In describing the “natural” (ψυχικόν) and “spiritual” states of universal human—though I doubt he separated the two—Paul uses σῶμα ("body") here in both instances. Σῶμα most commonly refers to, well, the human person—usually the totality of the human being. It is used over 140 times in the New Testament. 

In contrasting “dishonor/weakness” and “glory/power,” Paul does not stray from the bodily nature of resurrected life.In fact, it is likely he had no other category to work with, and even while writing to a highly dualistic culture (Corinth), he seemed interested in using their language to convey his principle point:

σῶμα is the operative continuance of what God gave us, and what we be in the New Creation.

The “natural” body is appositionally defined as “dust/ earth” (χοϊκός), not of “spirit.” The very nature of embodied life is that we are “living souls/persons/lives.” As dust, we are passive, subjected to death and mortality and the inevitable cyclone of cosmic breakdown. All matter eventually breaks down, resulting in returning to “dust”—if that.

A happy thought.

If you came here for happy Christian theology, this is the part you are looking for.

Christ is described as a πνεῦμα ζωοποιοῦν—“life-giving spirit.” In a world ruled by Death and the destructive powers of human sin, Christ is proactive, giving “life” to our bodies. The intrinsic nature of human life is mortality and death. We may be able to get out of paying taxes, but death is something that cannot be cheated.

But if Christ is raised, then there is hope for our mortal bodies. Putting on immortality implies a continued state where we are changed, but not entirely undone. It is something added to us, not something to be found within us. The author of Ephesians describes us as “putting on” various pieces of armor (6:11), implying that these things are to be added to an existing constituent.

Once this happens, then this soulless, mortal, animated piece of cosmic stardust will then say, “Where, Death, is your victory?” Thus, the resurrection of the animated piece of stardust that comprises the human person is the consequence of the victory of God in Christ over the final evil power. 

Without this resurrection, I am animated stardust. Nothing more. Until then, I await the redemption/liberation of my body (c.f. Rom. 8:23: τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν).

Just something I’ve been chewing on for months.

In Christ,

NQ

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[1] Glenn Peoples, The Meaning of Appolumi in the Synoptic Gospels,” http://www.rethinkinghell.com/2012/10/the-meaning-of-apollumi-in-the-synoptic-gospels/ 

A Letter of Thanks to my Mentors from a Distance

It is always odd to read books that impact you, especially when you've never had the privilege to thank the author/s in person. I imagine it is incredibly awkward to shake his or her hand and say, "your book was really helpful" as most professors or theologians are a bit awkward as well!

But, in beginning my second year at Fuller Theological Seminary, I feel a bit of an impulse to thank and mention various theologians who have made my time easier, and helped influence me in my journey. So here goes nothing.

My thanks first and foremost go out to John Goldingay. Besides being a really helpful spiritual mentor (he is my priest at S.B., after all!), I've been greatly impacted by his work in Old Testament theology, and I recall a deep sense of calm after reading the first volume of his Old Testament Theology. If you haven't read it, please do yourself a favor and do so.

In thinking more about John, I have to thank him for being available for my often goofy questions about issues in the Old Testament, and his kindness in simply being a spiritual mentor. He may not know this, but I am enriched and rewarded every time I sit down in S.B., and the members there have made it feel like home.

The second major influence of my academic study has been Craig Allen Hill, who teaches at Fuller Irvine and other places. He was my Greek professor for my first two quarters, and my professor for Interpretive Practices. Aside from being gracious, he took the time to just meet with me for coffee, and I was honored that he did so. He was patient, and he taught me the language of the New Testament. I recall the first time I opened a Greek commentary (Ephesians, by Andrew T. Lincoln) and was able to read most of the Greek text, and I broke down. It was an empowering experience, and it confirmed a deep-seated desire to learn and grow into my Christian vocation.

I never had confidence that I could learn and do well at something, so the fact that I was able to learn a dead language and use it effectively was empowering. So I thank Craig Hill from the bottom of my heart.

Many more could be named, but Richard Hays (Duke Divinity School) has been a major influence on my theological development, especially his work in 1 Corinthians and the New Testament's use of the Old Testament. He revolutionized how I read Paul, and really pushed me to consider the ethical nature of Paul's instructions.

Ronald Pierce at Biola University has been a continued influence on my life. His course at Biola on women in the Bible was the first bible class I ever took seriously, and I was honored that he took the time to come to our wedding and see Allison and I take our vows. He's been a kind and spirited mentor from a distance and also a close spiritual guide for the difficulties in seminary. His course changed how I viewed the vocation of women, and challenged me to reconsider what I had previously been taught. For this, I am forever grateful.

Another influence (and I should really wrap this up!) is Philip Barton Payne. His book on Paul and women really settled a lot of issues I had, and his continued relationship at various conferences and over email has been helpful and delightful. The man is a walking lexicon and I am constantly grateful for his insight and grace as he helps this student meander through the rocky terrain of New Testament studies.

So, thanks Dr. Payne.

Last (and there is no 'last' to this list), my heart goes out to Gordon Fee. His commentary on 1 Corinthians was the first commentary I ever bought on my own, and it has continued to be a light into my life. He has alzheimers now, but his work in New Testament and also on behalf of women in ministry (c.f. DBE) has been a spiritual breeze in a Summer of spiritual difficulty. I wish I had the chance to study under him, but in watching his lectures on 1 Corinthians on youtube, you can catch a glimpse of the spiritual ferocity and sensitivity of this veteran interpreter of Scripture.

More could and should be mentioned, but these are the one's that have been most influential.

NQ