Pub Date : 2022-09-26DOI: 10.1177/00209643221109356
Luke TimoThy Johnson is one of the preeminent Catholic exegetes of our time. He has written commentaries and monographs, as well as a significant introduction to the writings of the New Testament. An insightful interpreter of Paul, he has cogently argued against the scholarly consensus that discriminates between the disputed and non-disputed Pauline letters. The present volume is the completion of a two-volume project on The Canonical Paul that was inaugurated in 2020 with Constructing Paul. Johnson insists, however, that his work should not be construed as a theology of Paul, a genre that he says sacrifices the creativity and vitality of Paul’s thought by forcing it into a philosophical system. Accordingly, rather than trying to fit Paul’s theology into a comprehensive framework, Johnson adopts a deconstructive approach that deals with aspects of Paul’s theology as revealed in and through the questions and issues Paul dealt with. The present volume consists of twenty-three essays, thirteen of which were previously published, and ten of which were written for this volume. All are uniformly good and engaging and deal with important aspects of Paul’s thought such as Christology, soteriology, ethics, and ecclesiology. Many of them also touch on important contemporary issues such as truth telling, reconciliation and homosexuality. In all of them, Johnson highlights the centrality of resurrection life and the experience of the Spirit in Paul’s thought. The end result is that he provides pastors, students, and young scholars with a reliable model for interpreting Paul. Most importantly, these essays allow us to see how an accomplished exegete teases out Paul’s theology by focusing on concrete problems and issues that the apostle faced as he deals with all the letters that comprise the canonical corpus of Paul’s writings. Having written a Pauline theology that takes into account all of Paul’s letters, I was especially interested in Johnson’s criticism of this discipline, which is always in danger of trying to encapsulate the apostle’s thought in a systematic presentation. As I read Johnson’s essays, I found much of his critique compelling. But I remain convinced that there is a place for trying to bring things together, not in a final statement, but in a way that will allow us to see in a provisional way the whole as well as its parts.
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Pub Date : 2022-09-26DOI: 10.1177/00209643221109366a
Frank J. Matera
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Pub Date : 2022-09-26DOI: 10.1177/00209643221108179
B. Gaventa
When Paul writes about God’s power in Romans 1:16, he takes us to the heart of his understanding of the gospel. His understanding centers on power, the divine power that rescues humanity from captivity to Sin and Death, the power by which God pursues God’s own purposes even as it empowers the creatures it redeems.
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Pub Date : 2022-09-26DOI: 10.1177/00209643221109366
Carla Swafford Works
To open The pages of this commentary is to step into Michael Gorman’s classroom. This volume is for all who have ever embarked on a study of Paul’s magisterial letter only to be confounded by particular phrases and lost in its pages. An experienced teacher, Gorman takes readers by the hand and assumes that they want to engage this text as Christian Scripture and thus as a living Word, intended to edify the faith community. This theological and pastoral commentary demonstrates what is possible when academic study is placed in service of the church. As Gorman succinctly states at the beginning, “Above all, Romans is a letter about Spirit-enabled participation and transformation in Christ and his story, and thus in the life and mission of God in the world” (p. xix).
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Pub Date : 2022-09-26DOI: 10.1177/00209643221108832
Meira Z. Kensky
Apocalyptic thinking permeates Paul’s ideas about the gospel, God, the present age, and what is to come. Paul in his letters not only writes about the revelations that he himself has received (Gal 1:11–12, 2:2), but also how the gospel reveals God’s ultimate justice (Rom 1:17). Apocalypticism as an ideology is fundamentally concerned with justice and the expectation of a future intervention that will conclusively reconcile the injustices of the world with the justice of God. Though of course Paul never sat down and wrote an “Apocalypse” or even an apocalyptic letter, his letters reveal glimpses of the apocalyptic ways Paul thought about the world and humanity’s place in it. This article reviews the history and main tenets of apocalypticism and then examines three fundamental areas of apocalyptic thinking as expressed in Paul’s letters: the idea of apocalypse as full disclosure, the apocalyptic promise of full justice, and Paul’s use of apocalyptic ideas to reorient his readers to thinking about true-but-hidden identity, both of the “present evil age” (Gal 1:4) and of one’s current place in it. Paul draws upon and employs apocalyptic imagery to solve practical problems in his communities, equipping them to face the world with a full cosmic perspective.
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Pub Date : 2022-09-26DOI: 10.1177/00209643221109366b
J. C. Miller
The book’s TiTle, Pauline Dogmatics may mislead a prospective reader about the nature of its contents. “Dogmatics” sounds like a traditional reading of Paul’s theology organized around categories derived from systematic theology. Campbell reads Paul with a firm eye on his significance for the modern church’s self-understanding, structures, and mission. The result is a sprawling but carefully argued reading of the Apostle that will likely both edify and infuriate its readers.
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Pub Date : 2022-09-26DOI: 10.1177/00209643221108175
L. Jervis
This essay reevaluates the widespread assumption that Paul modified a Jewish apocalyptic two-age dualism framework in light of Christ’s resurrection and offers an alternative explanation: that God’s salvific goal is not the new age, but Christ. The present age and Christ are mutually exclusive realities. Moreover, believers’ sin, suffering, and physical death are not signs of the overlap of the ages, but fit life in union with Christ.
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Pub Date : 2022-09-26DOI: 10.1177/00209643221107910
Stephenie Young
N.T. Wright remains an influential biblical interpreter among evangelical and conservative-mainline Christians. Critiques of his readings of Paul by scholars from the wider academy are not common in these spaces. This article illustrates the historical inaccuracies, Judeophobia, and erasures of exploitation that animate Wright’s discussions of Paul and philosophy, ancient Judaism, and the question of whether Paul was counter-cultural in Paul and the Faithfulness of God. Ultimately the apostle becomes a ventriloquist for the narratives, fixations, and voices that are comfortable to Wright’s readers, especially since they elide the people who do not benefit from the Christianity of Wright’s Paul.
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