DHARMA JYOTI VIDYA PEETH

Faridabad
Assignment
Subject: JESUS TRADITION IN PAUL AND PAULINE CIRCLE

Topic : PAULINE UNDERSTANDING OF MISSION (MISSIOLOGY)

Submitted To: Rev John G. Varghese Submitted By: Justin Johnson Varghese

1.0 Introduction
Paul, a great theologian as well as the greatest of all missionaries, has been a controversial figure
during his life time and throughout history. The complexity, specialty and uniqueness of his
thought and the way it is expressed in his writings are in no small way responsible for this. He
holds a prominent place in the New Testament texts after Jesus. Good portion of the NT texts
speaks about him, his activities and his teachings. The life of this great man is a perfect example
of God’s grace and human freedom.1 He was an apostle and church planter too. In less than
fifteen years he was able to establish churches in the four provinces of the Roman Empire. He
established churches which were indigenous in nature. Paul’s mission has proven foundational
for understanding the apostle himself. The outlines of his career, the contents of his letters and
the structures of his thinking are all substantially determined by implications of his missionary
vocation.2
2.0 Paul was called and Chosen to be an Apostle
Paul’s encounter with the risen Christ changed a Pharisee of the Pharisees in to Christ’s apostle
to the Gentiles and a persecutor of the early Christian movement into its chief protagonist (Acts
9:1-19, 22:4-16). Paul was clear about his missionary call and it was focused. The clarity of
vision gave him the assurance about his calling and involvement in mission. There was no
confusion or wavering in his mission. In several places he affirms that the Lord called him to be
an apostle to the Gentiles. (Gal.1:15, 2:7, 2:8, 9)3

1
C. K. Barrett, On Paul Aspects of His Life, Work and Influence in the Early Church (New York: T&T Clark,
2003), 55.
2
Udo Schnelle, Apostle Paul: His Life and Theology, Translated by M. Eugene Boring, (Grand Rapids, Michigan:
Baker Academic, 2014), 444.
3
J. C. Beker, Paul's Apocalyptic Gospel: The Coming Triumph of God, (Minneapolis, MN: Fortress, 1982), 282.
2.1 Apostle to the Gentiles
Paul had the burning conviction that he had been set apart, by Christ himself, to be the apostle to
the Gentiles (Gal.1:16).The idea that the Gentiles would be privileged to participate in the glories
of the new age was shared by Paul’s Jewish contemporaries. He lived in and served the Gentiles
world for over 15 years. At the end of his life he was able to make the following statement which
reflects on his life’s ambition and accomplishments. The passages Romans 15:17-21 and 2 Cor.
10:16 are important to understanding Paul’s mission to the gentiles.4
3.0 Paul’s Missionary Strategy
It is unlikely that Paul set about his mission work with any type of a preconceived master plan.
Very often he found himself in a particular place by sheer force of circumstances. In the Epistles
to the Galatians he clearly states that he preached to them, not out of any design when he started
out from Cyria (Gal. 4:13). Similarly, in his second journey, if he had any definite plan, it was go
through Cilicia and South Galatia to Ephesus. But he was forbidden by the Holy Spirit to preach
in Asia. Then he attempted to go Bithynia when again Holy Spirit to preach in Asia. Then he
attempted to go to Bithynia when again the Holy Spirit forbade him to do so (Acts 16:6-7). So lot
of deliberate design can be seen in the Paul’s journey. His usual practice in a new place was to
preach in the Synagogue first. It may be the reason that the Synagogues were not merely a
collection of ‘Diaspora Jews’. Thus preaching in the synagogues provided Paul with outstanding
advantages. He had an audience provided for him that understood the main principles of his
religion and was familiar with the texts on which he based his arguments.5

3.1 Mission to the Principal Cities

He chose Greek Civilization centre’s for the establishment of his churches. This helped him to
restrict his preaching and writings to one language. Here again Paul concentrated on certain
strategic centre’s. There is undoubtedly a certain method in the selection of the centers. He
preferred the district or provincial capitals such as Philippi, Thessalonica, Corinth and Ephesus
each of which stood for a whole region. These metropolises were the main centre’s as far as
communication, culture, commence, politics and religion were concerned. Thus Paul chose cities
that had a representative character. By using this strategy Paul hoped that the gospel will carried
into the surrounding countryside and towns. A third aspect is that Paul had a worldwide
4
Beker, Paul's Apocalyptic Gospel: The Coming Triumph of God…, 282.
5
Schnelle, Apostle Paul: His Life and Theology…, 444.
missionary ambition; at least he wanted to take the gospel as far as the world that was known to
him.6 Up to the time of the apostolic council (48 CE) the missionary outreach to Gentiles was
probably confined to Syria and Cilicia. Soon after the council, Paul begins to see mission in
“ecumenical” terms: the entire inhabited world has to be reached with the gospel.7
3.2 Paul’s Missionary strategy in Athens
Paul started his mission in Athens with significant strategy. Paul began his sermon by identifying
with the interests of the audience. In Acts.17:16, Luke reports that Paul was shocked by the
profusion of idols, he found there. His exposition is primarily theo-centric. It focuses on God's
character, revelation in nature, and relationship to humanity. He disdained attack or authoritarian
pronouncement to begin where his audience was intellectually and culturally. Paul apparently
took the sculpture of Athens to be of religious rather than aesthetic significance and therefore,
regarded it as idolatrous (vs.16). His displeasure led him to engage in debate not only in the
synagogue as had previously been his custom but even in the public market place (vs.17)8.
Paul’s missionary activity in Athens provides a different approach to mission. Paul's theological
strategy is interesting and one worth serious consideration in dealing with Christian or non-
Christian audiences. Athens was still a great university town and symbolizes the ‘high culture,
where important ideas have value and are carefully considered by the intellectually curious. It is
here that the Paul of Acts delivers one of his three missionary speeches and the only one to the
non-believers9.
3.3 Team Work
Paul made use of a variety of associates in his missionary practice. Some of them belonged to his
most intimate circle, such as Barnabas, Silvanus and Timothy who were not just Paul’s assistants
or subordinates, but truly his colleagues. A second group comprised of independent coworkers
such as Priscilla, Aquila and Titus. A third and perhaps the most important part were the
representatives from local churches, such as Epaphroditus, Epaphras, Aristarchus, Gaius and
Jason. Thus, mission according to Paul’s style was a cooperative venture. Paul’s stay in any

6
Barrett, On Paul Aspects of His Life, Work and Influence in the Early Church…,57.
7
David J. Bosch, Transforming Mission, Paradigm Shifts In Theology And Mission (Bangalore: Centre Of
Contemporary Christianity, 2006), 162.
8
Bruce M. Metzger,The New Testament Its Background, Growth And Content, (Nashville:Abingdon Press,1965),
176-177.
9
Robert A Spivey and D Moody Smith Jr., Anatomy of the New Testament (London: The Macmillan Company,
1969), 243.
place was quite limited. But he saw to the nurture of the fledging church through
correspondence, as well as by sending by representatives from time to time.10

3.4 Adaptability
Paul is often portrayed as a missionary with an unambiguous message and uncompromising,
clear cut stance on issues. In the Council of Jerusalem Paul was the champion of liberty for the
gentile Christians and he insisted that they should not be burdened with circumcision. In 1
Corinthians he states that to the Jews he made himself a Jew, to the Gentiles he made himself a
Gentile, to the weak he made himself weak (1Cor. 9:19 ff.). Adaptability is the key to any
successful venture. Paul showed a remarkable sense of accommodation, not only in the type of
activity which is in the above verse, but also in his willingness to compromise on statements and
teachings if circumstances justified it.11

3.5 Paul’s Apostolic Self Consciousness

Paul’s apostolic self consciousness and the way in which he presents himself as model to be
follow, not only by his fellow workers, but by all Christians. Paul follows a method vividly
practiced at the time particularly by moral philosophers. Paul’s life cannot be distinguished from
what he preaches; his life authenticates his gospel. His amazing self confidence and self
consciousness has been a stumbling block for many.12

4.0 Paul’s Motives for the Mission

Paul’s primary motive for evangelism was a theological one.13 Michael Green has suggested that
three main missionary motives were operative in the early church, all of which are identifiable in
Paul: a sense of gratitude, a sense of responsibility, and a sense of concern.

4.1 A Sense of Concern

10
Barrett, On Paul Aspects of His Life, Work and Influence in the Early Church…,77.
11
W. A. Meeks, The First Urban Christians: The Social World of the Apostle Paul (New Haven: Yale University,
1983), 114.
12
Bosch, Transforming…,164-166.
13
Meeks, The First Urban Christians: The Social World of the Apostle Paul…, 138
Over against the pervasive idolatry of the Greco –Roman world Paul proclaims (in full harmony
with his Jewish religious roots) the uncompromising message of one God who lays exclusive
claim to people’s loyalty. In absolute contrast to the idols Paul describes God as “living and true”
(1 Thes1:9). This is the point where Paul’s concern comes into play. He sees humanity outside
Christ as utterly lost. The idea of imminent judgment on those who “do not obey the truth” (Rom
2:8) is a recurring theme in Paul. Precisely for this reason he allows himself no relaxation. The
purpose of Paul’s mission is to lead people to salvation in Christ. This anthropological
perspective is not the ultimate objective of his ministry. In and through his mission he is
preparing the world for God’s coming glory and for the day when the entire universe will praise
him.14

4.2 A Sense of Responsibility

Paul’s sense of concern for the gentiles for the Gentiles of the Roman Empire proves itself in a
deep awareness that it is his obligation to proclaim the gospel to them. “Woe to me if I do not
preach the gospel” (1 Cor 9:16). Paul is indebted to Christ and this is transformed into a debt to
those whom Christ wishes to bring to salvation.1 Cor 9:19-23 say more about Paul’s sense of
responsibility than about his missionary methods. Paul’s manner of preaching the gospel is “one
of flexibility, sensitivity, and empathy” and that for him; mission means neither the Hellenization
of Jews nor the Judaization of Greeks. For him, gospel of Jesus Christ is intended to all, without
any distinction.15

4.3 A Sense of Gratitude

For Paul, the most elemental reason for proclaiming the gospel to all is not just his concern for
the lost, nor is it primarily the sense of an obligation laid upon him, but rather a sense of
privilege. ‘Charis’ is the New Testament Greek word which is used for the words Privilege,
Grace, and Gratitude. So these are the notions Paul employs when referring to his missionary
task. The debt or obligation he feels does not represent a burden which inhibits him; rather,
recognition of debt is synonymous with giving thanks. The way Paul gives thanks is to be a
missionary to Jew and Gentile.16

14
Bosch, Transforming Mission.., 166-168.
15
Bosch, Transforming Mission .., 168-171.
16
Meeks, The First Urban Christians: The Social World of the Apostle Paul…, 146.
5.0 Characteristics of Pauline Missionary Paradigm
5.1 The Church as a New Community
This paradigm says about the importance of the Church space in Mission. The churches have
come into existence as a consequence of Paul’s mission to practice Christianity. In the world
which was divided culturally (Greeks vs. barbarians), religiously (Jews vs Gentiles),
economically (rich vs. poor), and socially (free vs. slave); Paul found a space to proclaim Jesus
Christ. He found unity of the one body, in spite of all differences. He uses the theological
principle “all are one in Christ Jesus” for church. So the unity is indeed and non negotiable. The
church is the vanguard of the new creation and it has the necessity to reflect the values of God’s
coming world. So the segregation in church in terms of racial, ethnic, social, or whatever, is in
Paul’s understanding a denial of the gospel and he calls the members of the new community to
find their identity irrespective of this segregation.17

5.2 An Inclusive Mission

There was a notion that Paul never believed in mission to Jews because of his belief that Church
and Israel are inherently interrelated to each other. But it is a fact that for Paul the gentile
Christian is a vital part of church and therefore related to Israel. Paul explains this relation with
the help of a metaphor that defies every horticulture practice which the branches of the wild olive
tree are grafted, “contrary to nature”, into the cultivated olive tree (Rom 11:24). Gentile
Christians have never behaved as guests in the house of Israel. He proposed a serious dialogue
between Gentile Christians and Jews while Christianity and Judaism share a common root and a
common scripture. His understanding of Israel is in the covenant of God, not the modern nation.
For Paul, the issue of a continuing evangelistic mission to Jews remains unfinished item on the
agenda of the church.18

5.3 Mission in the Context of God’s imminent Triumph.

Paul’s understanding of mission was within the horizon of Christ’s Parousia. So he proclaimed
the impending end of the world without his expectation being fulfilled. Paul hesitated to stress
17
Bosch, Transforming Mission .., 214.
18
Bosch, Transforming Mission.., 215-216.
too much about the world. It is due to the expectation of imminent Parousia as well as his
conviction that human exertion will not usher in the new world. With Paul, we must expect an
ultimate resolution to the contradictions and sufferings of life in the coming triumph of God.
God’s triumph is in his hands alone and that it transcends our chronological speculations and
anticipations. So the aim of the mission is to encourage one another to lead a new life with
eschatological hope.19

5.4 Mission for the transformation of Society.

Paul rejected the two mutually contradictory theological interpretations namely, “pure”
apocalyptic and enthusiasm. His reaction to both these sentiments reveals the far reaching
community implication of his gospel. Jewish apocalyptic view leads to a withdrawal from this
world and its vicissitudes. The enthusiasts (particularly those operating in Corinth) adopt
essentially the opposite attitude. In their excitement over what they have already received in
Christ, the Corinth enthusiasts throw away the expectation of an imminent parousia and the hope
for a future bodily resurrection of the dead. 20 Christian’s responsibility in the world as the
attitude adopted by the extreme apocalypticists. In the case of the latter, the world is
irredeemable and should therefore be rejected. Only God will, at the end, put everything right.
On the other hand, the enthusiasts disregard the world since it has already been “overcome” and
is longer a factor to be taken into account. Paul opposes both attitudes of non involvement in
society, and he does it with the help of a radically reinterpreted apocalyptic. Precisely because of
God’s sure victory in the end Paul emphasizes not ethical passivity but active participation in
God’s redemptive will in the here and now. At the same time, Paul is clearly hesitant about
stressing too much participation in the world.21

5.5 Mission in Weakness

Paul does not permit his readers an illusory escape the suffering, weakness, and death of the
present hour by means of the enthusiast’s proclamation that Christ has already won the ultimate

19
James D. G. Dunn, The Theology of Paul the Apostle, (Grand Rapids, Michigan: William B. Eerdmans Publishing
Company, 1998), 565.
20
Dunn, The Theology of Paul the Apostle…, 566.
21
Bosch, Transforming Mission…, 220-221.
victory. For Paul suffering is primarily an expression of the church’s active engagement with the
world for the sake of the world’s redemption. So suffering is a mode of missionary
engagement.22

5.6 The Aim of Mission

For Paul, church is not the ultimate aim of mission. The life and work of the Christian
community are ultimately bounded up with God’s cosmic plan for the redemption of the world.
In 2 Cor 5:19, Paul says that in Christ, God has reconciled not only the church but the world. The
taproot of Paul’s cosmic understanding of mission is a personal belief in Jesus Christ who is
crucified and risen and as the savior of the world.

CONCLUSION

Bibliography

22
Schnelle, Apostle Paul: His Life and Theology…, 146.
Barrett, C. K. On Paul Aspects of His Life, Work and Influence in the Early Church. New York:
T&T Clark, 2003.

Beker, J. C.  Paul's Apocalyptic Gospel: The Coming Triumph of God. Minneapolis, MN:
Fortress, 1982.

Bosch, David J. Transforming Mission, Paradigm Shifts in Theology And Mission. Bangalore:
Centre of Contemporary Christianity, 2006.

Dunn, James D. G. The Theology of Paul the Apostle. Grand Rapids, Michigan: William B.
Eerdmans Publishing Company, 1998.

Meeks, W. A. The First Urban Christians: The Social World of the Apostle Paul. New Haven:
Yale University, 1983.

Metzger, Bruce M. The New Testament Its Background, Growth and Content, Nashville:
Abingdon Press, 1965.

Schnelle, Udo. Apostle Paul: His Life and Theology, Translated by M. Eugene Boring. Grand
Rapids, Michigan: Baker Academic, 2014.

Spivey, Robert A. & D Moody Smith Jr. Anatomy of the New Testament. London: The
Macmillan Company, 1969.