pt.notes(st.2021-22)-f

NEW INDIA BIBLE SEMINARY
master of divinity
Notes on
PAULINE THOUGHT
(Department of New Testament)
Course No. NT 2523
Prepared by
Rev. Johnson Vincent B. Sc., B.D., M. Th.
________________________________________________________________________________
New India Bible Seminary, P.O. Box- 2, Pallickachirakavala P. O., Paippad,
Changanacherry- 686537. Kottayam District,
Kerala State, S. India
CONTENT
Page No
Syllabus 1
Unit I. Background of Paul

1. Paul’s Background
a. Hellenistic Background
b. Jewish Background
2. Social world of Paul and His Churches
3. The Conversion, Call and Commission of Paul
4. Paul’s Missionary Journeys
5. Paul’s Missionary strategy
Unit II. Introduction to the Letters of Paul

1. Occasion, Purpose etc. of Book of Romans.
2. Corinthian Correspondences
3. Destination of Galatians
4. The Place of Writing of Prison Epistles
5. Relationship Between Ephesians and Colossians
6. The Identity of Paul’s Opponents
7. The Authorship of Pastoral Epistles
Unit IV. Theology of Paul

1. Christology
2. Anthropology
3. Soteriology
4. Ecclesiology
5. Pneumatology
6. Sacraments
7. Cosmology
8. Eschatology
9. Ethics
Pauline Thought 5 Mr. Johnson Vincent
PT. Syllabus NIBS, Paippad.
NEW INDIA BIBLE SEMINARY, PAIPPAD

PAULINE THOUGHT
Department of New Testament
Main Focus: Christ & Community
Course No: NT 2523 Placement: M. Div. III

Credit Hrs: 3 Faculty: Johnson Vincent
COURSE DESCRIPTION
This course is designed to provide the student a deep understanding of the Person and Work of
Christ as they are interpreted by Paul. Starting with an outline of the life and ministry of Paul,
the course provides an in-depth study of the main theological issues in Pauline Literature. An
exegetical study of the selected passages from Pauline letters is also included as part of the
course. Added emphasis is given to the Christological and Ecclesiological aspects of Pauline
writings. The goal of this course is to bring holistic transformation in the life of the students.
COURSE OBJECTIVES:
The course aims to help the students to:
1. Acquire the necessary gifts and skills to identify the distinctive features of Paul’s
presentation of Christ and His relationship to the Church by analyzing the themes and
concepts that are used by him in his Epistles.
2. Know more about Christ and the purpose of God for the believers in order to apply
the message of Pauline writings in their personal life and thereby to develop an
intimate relationship with Him.
3. Appreciate the message of Pauline writings and exhibit Christ-like character in their
personal lives.
4. Impart Christ-like character in their relationship with the community into which they
are called to serve.
EXPECTED LEARNING OUTCOMES

At the end of the course, the students will be able to:
1. Identify the distinctive features of Paul’s presentation of Christ and the Church in the
Pauline writings.
2. Use exegetical skills to interpret and apply the message of Pauline writings in their
contemporary context.
3. Exhibit the character of Christ in the life of the students and to impart it in the lives of
the community into which they are called to serve.
COURSE OUTLINE
Weeks 1 -3
Unit I. Paul, the Man
A. Paul’s Background and its Influence on his Theology and Ethics.
B. Social world of Paul and His Churches
C. The Call and Commission of Paul as an Apostle to the Gentiles.
Weeks 4 -5
Unit II. Paul, the Missionary
A. Paul’s Missionary Journeys
B. Paul’s Missionary Strategy
Weeks 6 -9
Unit III. Introduction to the Letters of Paul
A. Occasion, Purpose and Integrity of the Epistle to the Romans
B. Missiological Purpose of the Book of Romans (Basic Text: Sircar)
C. Corinthian Correspondences
D. Doctrinal and Socio-Cultural Issues in Corinthian Letters
E. Destination of Galatians
F. The Place of Writing of Prison Epistles
G. Paul’s Dealings with the Heretical Teachings in the Prison Epistles
H. Relationship Between Ephesians and Colossians
I. Main Themes in Thessalonian Letters (eg. Second Coming of Jesus)
J. The Identity of Paul’s Opponents
K. The Authorship of Pastoral Epistles
Weeks 10 -15
Unit IV. Theology of Paul
A. Christology
B. Anthropology
C. Soteriology
D. Ecclesiology
E. Pneumatology
F. Sacraments
G. Cosmology
H. Eschatology
I. Ethics
COURSE REQUIREMENTS & ASSESSMENT

• Class lectures, reading, presentation of term papers and discussions.
• Participatory learning activities based on the Connexions models are included.
• Class Work (50%): Three Assignments (20+10+10= 40 marks) and Class Test (10 marks).
• Class test will be conducted on the 8th week of the academic section. Units 1 to 3 will be asked for the
class test.
• Final Examination (50%): This will cover the whole syllabus, lecture notes, assignments and text
book. Date of the Exam will be as per to the college schedule.
Assignments:
1. Write a term paper on the Background, meaning and Pauline understanding of any one of
the themes or concepts selected from the given list (20 marks). The term paper should
contain not less than 1000 words. This paper should be presented in the class and for
subsequent discussion. Outline should be submitted by the first week of June, 2021.
Date of submission: One week before presentation.
2. Write a Research Paper on the “Social World of Paul and his Churches” (10 marks).
The research paper should be consisted of not less than 1200 words.
Date of submission of the completed Assignment: 02nd August 2021, before 2.00 pm.
3. Read one book selected from the ‘REQUIRED READINGS’. Give a Reading Report with
a Summary in five pages (10 marks). Date of submission of the completed Assignment:
23th July 2021, before 2.00 pm.
S. Themes and Concepts in PT (Questions for Presentation Paper). More questions to
No. be added
1. Influence of Jewish Background of Paul on his Theology and Ethics
2. Influence of Hellenistic Background of Paul on his Theology and Ethics
3. Conversion, Call, and Commission of Paul
4. Missionary Strategy of Paul
5. Occasion, Purpose and Integrity of the Epistle to the Romans;
6. Corinthian Correspondence
7. Destination of Galatians
8. The Identity of Paul’s Opponents
9. The Authorship of Pastoral Epistles
10. Relationship between Ephesians and Colossians; Colossian Heresy
11. Paul’s Teaching on Justification by Faith
12. Paul’s Attitude to Slavery
13. Paul’s Attitude to Women; head-covering , Leadership etc.
14. Supremacy of Christ in Pauline Letters
15. Christology; Paul the theologian and apologist
16. Anthropology; Pneumaticos and Psychicos
17. Missiological Significance of the book of Romans
18. Ecclesiology
19. Soteriology
20. Pneumatology
21. Cosmology; Pauline Eco-theology
22. Eschatology; Second Coming of Christ in Thessalonian Letters
23. Pauline Ethics
24. Paul as a Pastor; Pauline Response to other Faith
REQUIRED READINGS
Dunn, James D. G. Theology of Paul the Apostle. Michigan: William B. Eerdmans Publishing Co.,
1998.
Dunn, James D. G. The New Perspective on Paul (Revised). Michigan: William B. Eerdmans Publishing
Co., 2005.
Dunn, James D. G. The Epistles to the Colossians and to Philemon. The New International Greek
Testament Commentary. Grand Rapids, Mich.: Eerdmans; and Carlisle: Paternoster, 1996.
Fee, Gordon D. Pauline Christology: An Exegetical Theological Study. Massachusetts: Hendrickson

Publishers, 2007.
Fee, Gordon D. The First Epistle to the Corinthians. The International Commentary on the New
Testament. F. F. Bruce (General Editor). Michigan: William B. Eerdmans Publishing Company,
1987.
Fee, Gordon D. Philippians. The International Commentary on the New Testament. F. F. Bruce
(General Editor). Michigan: William B. Eerdmans Publishing Company, 1995.
Fee, Gordon D. The First and Second Letters to the Thessalonians. The International Commentary on
the New Testament. F. F. Bruce (General Editor). Michigan: William B. Eerdmans Publishing
Company, 2009.
Gilliland, Dean S. Pauline Theology and Mission Practice. Michigan: Baker Book House, 1983.
Hawthorne, Gerald F, Ralph P. Martin (Editors). Dictionary of Paul and His letters. England:
Intervarsity Press, 1993.
Porter, Stanley E. (Editor). Paul and His Theology. Boston: Brill, 2006.
Varghese, B. Pauline Theology: An Introduction. Adoor: El-Shalom Publishers, 2012.
Wolter, Michael. Paul: An Outline of his Theology. Translated by Robert L. Brawley. Texas: Baylor
University Press, 2015.
Yinger, Kent L. The New Perspective on Paul: An Introduction. Origen: Cascade Books, 2011.
PT. Additional Bibliography NIBS, Paippad
NEW INDIA BIBLE SEMINARY, PAIPPAD

PAULINE THOUGHT
Department of New Testament
ADDITIONAL BIBLIOGRAPHY
REQUIRED READINGS [Call number of Books in NIBS Library is highlighted]

Barclay, William. Ambassador For Christ: Life and Teaching of Paul. Ontario: G. R. Welch Company,
Ltd., 1973. [CALL_NO :225.92 BAR-A]
Barrett, Ehtel. Paul: One Man’s Extraordinary Adventures California: Regal Books, 1981.
Bowen, Roger. Guide to Romans. Delhi: ISPCK, 2001. [227.1 BOW-G]
Bruce, Frederick F. Paul and His Converts. London: Lutterworth Press, 1962.
________. Paul: Apostle of the Heart Set Free. Michigan: William B. Eerdmans Publishing Co., 1977.
[225.92 BRU-P]
Byamugisha, Gideon (ed.). Is the Body of Christ Positive? New Ecclesiological Christologies in the
Context of HIV Positive Communities (TR). Delhi: ISPCK, 2012. [261.83 BYA-I]
Cosgrove, Charles H. Cross-Cultural Paul: Journeys to Others, Journeys to Ourselves. Michigan:

William B. Eerdmans Publishing Co., 2005. [CALL_NO :R 225.92 COS-C]
Conybeare, W. J. Life and Epistles of the Apostle Paul. New York: Thomas Y Crowell & Co., n. d.
[CALL_NO :225.92 CON-L]
Dongre, Indrasen. Know Thyself: Ye are the Temple of God. Delhi: ISPCK, 2011. [248.4 DON-K]
George, Rogi T. Paul’s Identity in Galatians: A Post-Colonial Appraisal. New Delhi: Christian World
Imprints, 2016. [CALL No., 227.4 GEO-P]
Hudson, D. F. Life and Letters of St Paul. Trivandrum: Indian Theological Library, 1989.
[CALL_NO :225.92 HUD-L2]
Hunter, A. M. Interpreting Paul's Gospel. London: SCM Press Ltd., 1954. [CALL_NO: 227 HUN-I]
Kunnumpuram, Kurien. Nature, Woman and the Church: Indian Christian Reflections on Ecology,
Feminism and Ecclesiology. Delhi: ISPCK, 2013. [261.8362 KUN-N]
Longenecker, Richard N. The Ministry and Message of Paul. Michigan:Zondervan Publishing, 1998.
McKnight and Joseph Modica. Apostle Paul and the Christian Life: Ethical and Missional Implications
of the New Perspective. Bangalore: Theological Publications in India, 2017. [225.92 MCK-A]
Rana, Ashok Ram. Socio-Historical Context of Paul’s Confrontation in Galatians and Christian
Identity in a Pluralistic Society. New Delhi: Christian World Imprints, 2017. [CALL No. 227.4
RAN-B]
Rosner, Brian S (Ed.). Understanding Paul's Ethics: Twentieth Century Approaches. Michigan:
William B Eerdmans Publishing Co., 1995. [CALL_NO :241 ROS-U]
Sanders, J. Oswald. Paul the Leader. Eastbourne: Kingsway Publications, 1971. [CALL_NO :253 SAN-
P]
Schnelle, Udo. Apostle Paul: His Life and Theology. Michigan: Baker Academic, 2005. [R 225.92
SCH-A]
Schreiner, Thomas R. Paul: Apostle of God’s Glory in Christ- A Pauline Theology. Secunderabad: OM
Books, 2005.
Sircar, Subhro Sekhar. Paul’s Theology of Missions to the Nations in Romans. New Delhi: Christian
World Imprints, 2017. [CALL No. 227.1 SIR-P]
Wenham, David. Paul: Follower of Jesus or Founder of Christianity. Michigan: William B. Eerdmans
Publishing Co., 1995. [CALL_NO :R 225.92 WEN-P]
BIBLIOGRAPHY
Boff, Leonardo. Jesus Christ Liberator: A Critical Christology of Our Time. Translated by Patrick
Hughes. New York: Orbis Books, 1978.
________. Way of the Cross- Way of Justice. Translated by John Drury. New York: Orbis Books, 1980.
________. When Theology Listens to the Poor. Trans. By Robert R. Barr. San Francisco: Harper & Row
Publishers, 1988.
Bruce, Frederick F. Tyndale New Testament Commentaries: The Epistles of Paul to the Romans.
Michigan: Wm. B. Eerdmans Publishing Co., 1975. [225.7 TAS-T]
________. 1 and 2 Corinthians. The New Century Bible Commentary. Grand Rapids, Mich.: Eerdmans;
London: Marshall, Morgan & Scott, 1971.
________. .Philippians. New International Biblical Commentary. Mass.: Hendrickson, 1989.
________. 1 & 2 Thessalonians. Word Biblical Commentary. Waco, Tex.: Word Books, 1982.
________. The Epistle to the Galatians: A Commentary on the Greek Text. The New International
Greek Testament Commentary. Grand Rapids, Mich.: Eerdmans, 1982.
________. The Epistles to the Colossians, to Philemon, and to the Ephesians. The New International
Commentary on the New Testament. Grand Rapids, Mich.: Eerdmans, 1984.
Bultmann, Rudolf. The Second Letter to the Corinthians. Minneapolis: Augsburg, 1985.
Chhungi, Hrangthan. Doing Indigenous Theology in Asia: Towards New Frontiers. Nagpur:
NCCI/SCEPTRE/GTC, 2012.
Conybeare, W. J. Life and Epistles of the Apostle Paul. New York: Thomas Y Crowell & Co., n. d.
[CALL_NO :225.92 CON-L]
Conzelmann, Hans. 1 Corinthians: A Commentary on the First Epistle to the Corinthians. Hermeneia.
Translated by James W. Leitch. Philadelphia: Fortress, 1975.
Das, Somen. Christian Ethics and Indian Ethos. Delhi: ISPCK, 2001. [241 DAS-C]
Dongre, Indrasen. Know Thyself: Ye are the Temple of God. Delhi: ISPCK, 2011. [248.4 DON-K]
Durrany, K. S. Women's Movement in Religious Communities in India. Delhi: ISPCK, 2002. [261.72
DUR-W]
Ellis E. Earl. Pauline Theology: Ministry and Society (2005) [Flipcart]
Furnish, Victor Paul. II Corinthians. The Anchor Bible. Garden City, NY: DoubledayGeorge, Samuel.
Christology. West Bengal: SCEPTRE, 2013.
Guthrie, Donald. Galatians. New Century Bible Commentary. Grand Rapids, Mich.: Eerdmans; London:
Marshall, Morgan & Scott, 1973.
Hagelberg, Dave. Philippians: An Ancient Thank You Letter. A Study of Paul and His Ministry
Partners' Relationship. Delhi: ISPCK, 2011. [227.6 HAG-P]
Hawthrone, Gerald F. Philippians. Word Biblical Commentary. Vol. 43. Waco, Texas: Word Books,
1983.
Imchen, K. S. Issues in Contemporary Christian Mission. West Bengal: SCEPTRE, 2013.
Jeyaraj, Jesudason. Children At Risk: Issues and Challenges. Delhi/Bangalore: Christian Forum for
Child Development/ISPCK, 2009. [261.832 JEY-C]
Joseph, M. P. (ed.). Confronting Life: Theology out of the Context. Delhi: ISPCK, 1995. [230.9 JOS-
C]
Joy, Elizabeth and Chhungi (eds.). Dalit Tribal Interface: A Ray of Hope for Healing and Restoration
(TR). Delhi: ISPCK, 2012. [261 JOY-D]
Keener, Craig S. Romans, A New Covenant Commentary. Oregen: Cascade Books, 2009. [227.107
KEE-R]
-------------- Galatians. Cambridge: Cambridge University Press, 2018. [227.407 KEE-G]
Lalfakmawia H. Joseph. Understanding the New Testament its Historical Background and Content.
West Bengal: SCEPTRE, 2013.
Lalrinthanga .H. Church and State. Delhi: ISPCK, 2013. [261.1 LAL-C]
Lohse, Eduard. Colossians and Philemon. Hermeneia. Translated by W.R. Poehlmann and R.J. Karris
from the German edition of 1968. Philadelphia: Fortress Press; and London: SCM, 1971.
Longenecker, Richard N. The Ministry and Message of Paul. Michigan:Zondervan Publishing, 1998.
________. Galatians. Word Biblical Commentary. Dallas: Word Books, 1990.McRay, John. Paul: His
Life and Teaching. Grand Rapids, MI: Baker Academic, 2007.
McKnight and Joseph Modica. Apostle Paul and the Christian Life: Ethical and Missional Implications
of the New Perspective. Bangalore: Theological Publications in India, 2017. [225.92 MCK-A]
Marshall, I. Howard. 1 and 2 Thessalonians. New Century Bible Commentary. Grand Rapids, Mich.:
Eerdmans; and London: Marshall Morgan & Scott, 1983.
Martin, Ralph p. 1986. 2 Corinthians. Word Biblical Commentary. Vol. 40. Waco, Texas: Word Books.
________. Philippians: An Introduction and Commentary. Tyndale New Testament Commentaries.

Leicester, England: Inter-Varsity; and Grand Rapids, Mich.: Eerdmans. 1959.
McRay, John. Paul: His Life and Teaching. Grand Rapids, MI: Baker Academic, 2007.
O'Brien, Peter T. Colossians, Philemon. Word Biblical Commentary. Waco, Texas: Word Books, 1982.
________. The Epistle to the Philippians: A Commentary on the Greek Text. New International Greek
Testament Commentary. Grand Rapids, Michigan: Eerdmans, 1991.
Onesimu David J. A. Constructing Dalit Theology For Dalit Liberation. Delhi: ISPCK, 2012. [230.046
ONE-C]
Pink, Arthur W. Ability of God: Prayers of the Apostle Paul. Chicago: Moody Press, 2000. [R 242.72
PIN-A]
Pollock, John. Apostle: A Life of Paul. England: Lion Publishing, 1969. [225.92 POL-A]
Rana, Ashok Ram. Socio-Historical Context of Paul’s Confrontation in Galatians and Christian
Identity in a Pluralistic Society. New Delhi: Christian World Imprints, 2017. [CALL No. 227.4
RAN-B]
Rao, Naveen. Life and Faith of the People of God. West Bengal: SCEPTRE, 2013.
Rao, O. M. Paul and Romans (TR). Delhi: ISPCK, 1997. [227.1 RAO-P]
Rosner, Brian S (Ed.). Understanding Paul's Ethics: Twentieth Century Approaches. Michigan:
William B Eerdmans Publishing Co., 1995. [CALL_NO :241 ROS-U]
Sanders, J. Oswald. Paul the leader. Eastbourne: Kingsway Publications, 1971. [253 SAN-P]
Schnelle, Udo. Apostle Paul: His Life and Theology. Michigan: Baker Academic, 2005. [R 225.92
SCH-A]
Schreiner, Thomas R. Paul: Apostle of God’s Glory in Christ- A Pauline Theology. Secunderabad: OM
Books, 2005.
Simpson, E. K. and Frederick F. Bruce. Commentary on the Epistles to the Ephesians and the
Colossians. The New International Commentary on the New Testament. Grand Rapids, Mich.:
Eerdmans, 1957.
Stevens, George Barker. The Pauline Theology: A Study of the Origin and Correlation of the Doctrinal
Teachings of the Apostle Paul (2016) [Amazon]
Stott, John. Men with a Message. London: Evangelical literature trust, 1996.
Varghese, Thomas. Abuse of Women in Indian Christian Families. Delhi: ISPCK, 2013. [261.83 VAR-
A]
Wenham, David. Paul: Follower of Jesus or Founder of Christianity. Michigan: William B. Eerdmans
Publishing Co., 1995. [225.92 WEN-P]
Wittherington, Ben. The Paul Quest. London: IVP, 1998.
Yulios, Gee Varghese. Message of Religions. West Bengal: PTCA/ SCEPTRE, 2013.
Articles [47 Articles available at the NIBS Library]
Abraham, Benson “Comparative Study on the Pneumatology of Paul and John”. Bethany
Journal Of Theology [BJT]. 5 (September), 2 (2013): 28-46.
Alappatt, Vincent. “Pauline Perspective on '' The Lord's Supper “ISHVANI Documentation and
Mission Digest. 18, 3 (2000): 257.
Anikuzhikattil, Joseph. “Missionary Strategy of Apostle Paul”. Mission Today. 11, 2 (2009):
131-139.
Azariah, Jayapaul “Emerging Biblical Insights in Bioethics”. Dharma Deepika. 10(1), 23

(2006): 5-23.
Cherian, Jacob. “Paul: A Mother to his Churches - A Brief Examination of Parental Imagery in
1Thee. 2:1-12 and Gala. 4:19-20”. Dharma Deepika. 5 [1] (2001): 35-47.
Desilva, David A. “Imperial Cult and Paul's Proclamation in Galatia”. Journal of the Colombo
Theological Seminary. 13 (2017): 1-16.
George, Roji T. “Interrogating Paul's Mission in Philippi through the Prism of the Slave-Girl”.
New Life Theological Journal (NLTJ). 5, 2 (2015): 8-24.
George, Samuel “Mission and Unity: Voices and Vision from the Margins- A Disability-
informed- Reading of Pauline Metaphor of Church as the Body of Christ”. ABS Journal
3(April), 1 (2011): 19-26.
Hampton, Gary C. “Challenge from Paul's Greetings to the Brethren at Rome”. Bible Teacher.
39, 4 (2008): 15-17.
John, Santhosh. “Concept of 'Faith' in Pauline Corpus and Theology”.Conviction. 5, 1&2

(2017): 1-19.
John, Santhosh. “Paul, the Theologian and Apologist.” Bethany Journal Of Theology [BJT]. 5
(September), 2 (2013): 65-74.
John, Santhosh. “Pauline Concept of Head Covering for Women: Socio-Cultural Reading of
1Corinthians 11: 3-16”. Conviction. 4, 2 (2016): 39-48.
Jung, Sungkook. “Paul's Use of Scripture as Cross - cultural Missional Communication.”

Journel of Asian Evangelical Theology. 17(March), 1 (2013): 65-84.
Kanagaraj, Jey .J. “From Eco-theology to Christology: Lucan Portrayal of Paul's Missionary
Speech in Athens”. U B S Journal. 9.2-10, 1 (2016): 17-42.
Keener, Craig S. “Transformed Thinking in Paul's Letters.” Doon Theological Journal. 13, 1&2
(2016): 5-24.
Kharmawlong, John Rocky. “Sociological Studies in Paul in the Thought of Gerd Theissen and
Wayne A. Meeks”. Indian Theological Journal. 9, 1&2 (2015): 24-43.
Kiran, T. A. Prabhu. “Paul Won the Race Despite Joining Late”. Light of Life. 60, 7 (2017): 45-
47.
Kroeger, Catherine. “Apostle Paul and the Greco-Roman Cults of Women”. Journal of
Evangelical Theological Society. 30, 1 (1987): 25-38.
Kumar, David Stanly. “Christian Leadership-Fellowship of Paul”. Indian Theological Studies.

46, 2 (2009): 40-61.
Kurianal, James “Concept of Divine Mercy in St. Paul in the Context of the General Concept of
Divine Mercy in the NT”. Aikya Samiksha. 12, 2 (2017): 27-34.
Lee, PKD. “Paul: Leader or Servant”. Harvest Times. 10, 4 (2013): 14-15.
Legrand, L. “Building Bridges: Paul's Intercultural Identity”. Indian Theological Studies. 46, 2
(2009): 9-21.
Manjaly, Thomas. "For me to Live is Christ"-Contours of Pauline Spirituality Mission Today: A

Journal of Missiological and Ecumenical Research. 11, 1 (2009): 23-41.
Mathew, Reji “Creation Groans for the Revelation of the sons of God: Relevance of Pauline Eco
- theology for an Orthodox Spirituality”. Journal of Malankara Orthodox Theological
Studies. 2, 1 (2014): 54 – 62.
Mattackal, Thampi. “Pauline Christology”. Harvest Times. 12, 7 (2015): 06-26.

Nannu, K. “Can Christians Make Absolute Claims? Pauline Response to Religious Pluralism.
Conviction. 5, 1&2 (2017): 47-64.
Page, Sydney H. T. “Revelation 20 and Pauline Eschatology”. Journal of Evangelical

Theological Society. 23, 1 (1980): 31-43.
Palliparambil, Jacob. “Concept of Time in Pauline Theology” ISHVANI Documentation and

Mission Digest. 17, 2 (1999): 137.
Ralte, Vanlanghaka. “Redemption of the Body in Paul.” Kerala Theological Journal. 8 (2016):
22-46.
Samuel, Biju. “Apostle Paul: His Life and Ministry" Harvest Times. 12, 7 (2015): 8-10.
Sangtam, Alem P. “Paul's Principles of Tent making”. Mission Intelligence: A Journal of ICRO.
21 (2015): 42-79.
Sarmbical, Clarence. “Pauline Communication Forms: Models of Contextualization”. ISHVANI

Documentation and Mission Digest. 28(Sept-Dec), 3 (2010).
Shin, Son. “Paul the Social Worker”. Acts Theological Journal. 20, 2 (2014): 195-228.
Solomon, D. “Dialogue or Conversion: Pauline Response to Other Faiths”. Bethany Journal Of

Theology [BJT]. 4(Sept), 11 (2012): 69-78.
Srampickal, Thomas. “Paul's Prayer-experience and Insights”. Indian Theological Studies.
XLVII, 4 (2010): 331-358.
Srampickal, Thomas. “Paul's Relevance Today”. Indian Theological Studies. 46, 3 (2009): 75-
109.
Stephen, E. J. “Strategies and Principles Governing Paul's Missionary Journeys.” Harvest

Times. 12, 8 (2015): 11-22.
Stephen, E. J. “Strategies and Principles Governing Paul's Missionary Journeys.” Harvest

Times. 12, 7 (2015): 11-12.
Swain, Walter. “Paul's View of the Church”. Bible Teacher. 40, 11 (2010): 22-24.
Thekkekara, Mathew. “Institution vs Charism in the Pauline Vision”. Jeevadhara. 31, 182
(2001): 138-147.
Thomas, M. M. “Power of the Gospel: Pauline Perspective”. Ebenezer Theological Journal.

2(January), 1 (2013): 40-48.
Vadakumpadan, Paul. “Apostle Paul: A New Paradigm of Religious Faith and Missionary
Witness”. Mission Today: A Journal of Missiological and Ecumenical Research. 11, 3
(2009): 226-235.
Vakayil, Prema. “Paul's Dialogue with the Athenian Intellectuals Acts 17: 16-30”. Indian
Theological Studies. 45, 4 (2008): 449-459.
Varghese, Regi George. “Women in Church Leadership”. Light of Life. 52, 10 (2010): 29-31.
Varghese, Sam. “Breaking the Walls (Eph. 2:14): Paul's Ecclesiology of Community of Equals”.
Conviction. 5, 1&2 (2017): 38-46.
Varickasseril, Jose. “Paul's Missionary Strategy in Thessalonica”. Mission Today. 12, 2 (2010):
144-153.
Varickasseril, Jose. “St. Paul, Builder of Christian Communities”. Mission Today. 11, 1 (2009):
4-22.
[Soft copies of few more articles are available; Students are given freedom to choose articles as
part of their reading assignment. But same article should not be taken by more than one person]
Class: M. Div. III. NIBS, Paippad.
PAULINE THOUGHT
UNIT I. BACKGROUND OF PAUL
Lesson 1. Paul’s Jewish Background
Introduction
Paul was the man prepared by God to be an Apostle to the Gentiles. Paul was born in
Tarsus, a gentile territory (Acts. 21:39). He had even more valuable qualifications to be the
apostle to the gentiles for he was a Roman citizen (Acts 22:27-28).
(a). Paul’s Jewish Background

The first and most important fact is that he was a Jew, born in an orthodox family which
was proud of its Jewish heritage. In Phil. 3:4-6 Paul lists his qualifications as a true Jew.
• Circumcised on the eighth day- which reminds us- he was a born Jew (Gen. 17: 10-13).
• Of the people of Israel- he claims that he belongs to God’s chosen people.
• Of the tribe of Benjamin- the faithful tribe into which the first king Saul belonged.
• A Hebrew born of Hebrew- though he was born in Tarsus, he was brought up under
strict Jewish way of life- educated under the most distinguished Rabbi Gamaliel.
• As to the Law a Pharisee- being born in a Pharisaic family. Paul says that he was reared
as a strict Pharisee (Acts 26:5). Harnack is right when he said, “Pharisaism had fulfilled
its mission in the world when it produced this man.” Paul was the crowning glory of
Pharisaism.
• As to Zeal, persecutor of the Church- since he was extremely zealous for the traditions
of his ancestors.
• As for righteousness, faultless- keeping the law blamelessly from his childhood.
As a Jew, Paul had a good heritage.
(b). Paul’s Greco-Roman Background

In fact, some scholars do not accept that Paul’s Jewish background was dominant. They
argue that his Hellenistic background was much more important.
• W. Wrede: “Paul’s preaching had nothing to do with the historical Jesus. It should be
understood from the redeemer-myth speculations of his time.
• R. Reitzenstein finds parallel between Paul’s teaching of crucified and risen Christ and
similar ideas in the mystery religions of the ancient world.
• R. Bultmann argues that Paul might have been influenced by the idea of the Gnostic
redeemer –myth. But scholars like M.Black and E. Schweizer are against it.
Paul was aware of the religious notions of his time. He might have used some of the words
or phrases often found in mystery religions or Gnosticism. But the meaning he gives to them
is entirely different – he gives very rich meaning.
No doubt, both his Jewish as well as his Gentile background might have influenced him
in developing his theology and ethics.
Lesson 2: The Social Setting of Pauline Churches: A Reflection
Paul’s horizons were dominated by the ethos of the city not the countryside. The cities
Paul visited were all trade centres. Because they would have within them more independently
minded people who were open to the new message of the gospel of Jesus Christ. Paul as a
Roman citizen enjoyed many privileges and made use of them when the occasion demanded.
Paul did the job of tent making. The workshops provided a platform for him to preach teach
the Gospel among the people around the workshop.
Wherever he went mostly he used to find a synagogue for his first choice to make a
link with local Jews, or else he used to choose a household for prayer. As well as a tentmaker
he used to proclaim the gospel to who would have been around the workshop. Paul’s main
aim was not in the conversion of individuals, but in the formation of Christian communities.
In Roman Empire it was difficult for a new religion to set up novel institution. But
Christianity set up because of three institutions such as synagogue, household and voluntary
association. Paul was using his authority in a liberal way and using all social institutions like
synagogue, household and private clubs to proclaim the gospel. Because it required license.
Discrimination ruled the world during the time of Paul. But in the ministry of Paul everyone
is the same, whether man or woman, slave or master, and rich or poor. Paul treated them in
the same manner. Paul seeks to show that the Covenant of Grace is enough, not a religious
ritual.
Language played an important role in the ministry of Paul, mostly he used the
language of kinship. For example, “children of God”, “co-worker with God” and etc...Rituals
are the symbolic re-enactment of the community of the genuine believers. The rituals like
baptism and Lord's supper are separating the genuine believers from unbelievers and stresses
the exclusivity of serving Christ. Receiving the gifts of spirit and practice hospitality was
more important in the community of Paul.
The conflicts which came from outside strengthened the community discipline of its
members and bonded them together. But institutionalization made the group impure.
The social reality in the case of Paul is the situation of his mission Churches, and
attention is paid to ways in which that has shaped his theology.
Lesson 3. The Conversion, Call and Commission of Paul
Introduction
No disciple of Jesus could claim the radical reversal which Paul experienced from zealous
persecutor to zealous witness for Christ. In Paul’s opinion, it was impossible for Jesus of
Nazareth to be messiah. The idea of a suffering messiah was alien to the Jewish people.
Moreover, the manner in which Jesus died (crucifixion) was in fact a proof that he was not a
messiah. Often Paul refers the cross as a stumbling block to the Jews. Thus he zealously
persecuted the Christians. But the Damascus road experience brought a revolutionary change
in him.
I. The Damascus Road Experience: An Element of Surprise

In 1cor. 15: 5-8, Paul gives a list of the people to whom the risen Lord appeared. The last
name in this list is his own name. He describes himself as one untimely born.
A. The Revelation of the Risen Lord

His personal encounter with Christ determined the whole course of Paul’s subsequent
thought and action. This experience is part of his unique apostolic call and is not meant to be
an example of a Christian conversion.
The primary significance of this vision was that, it proved him the once crucified Jesus
was alive from the dead. It was this gospel which he received through revelation that
accomplished his conversion. In Gal. 1: 12-13,Paul declares that the gospel he preached was
not man’s gospel for he did not receive it from any man. But it came through the revelation of
Jesus Christ.
Christ is clearly identified with the Isaianic servant of Yahweh. It was the messiah who
died for the sins of the people.
B. Church: The Body of Christ

Another distinctive emphasis of the Damascus experience is that the risen Lord was telling
Paul about His relationship to the Christians whom Paul was persecuting. [“Saul, Saul, why
do you persecute me”(Acts. 9:4)]. When Paul persecuted Christians, he was persecuting God,
his Son Jesus, and His people. So Jesus identified Himself with the church.
C. No Barriers, but All are One in Christ

If Christians constitute in one body of Christ and all are one ‘in Christ’, then there is no
barriers that separate one from the other. There is no distinction between Jew or Greek, slave
or free, male or female, because all are one in Christ. Paul as a Christian devoted himself to
demolish this distinction which was already demolished in Christ.
II. The Conversion, Call and Commission of Paul

Scholars have often disagreed about whether this experience of Paul is best understood as
a conversion or a call to a specific mission as apostle to the Gentiles. It was the traditional
way of understanding that to consider Paul’s Damascus Road experience as his conversion.
But it is K. Stendal who claimed that Paul’s experience should not be interpreted as his
conversion. Because Paul did not change his religion nor did he suffer from an inner
experience of guilt or despair.
A. The Conversion of Paul: A Great Change

The theophany of the resurrected Jesus was a unique experience to him. He experienced it
inwardly as well as outwardly. His conversion constituted a change in thinking – a change
from self-centeredness to total Christ-centeredness. Formerly all the elements of his life were
organized around the Law. But now, he realized that, the Law could be replaced by the Risen
Lord. He considered all his merits a loss compared to the surpassing greatness of knowing
Christ.
B. The Call and Commission

Paul continues to say what he understood as being the purpose of this experience- “… in
order that I might preach him (the Son) among the Gentiles”(Gal. 1:16). This indicates that
his conversion, and his call and commission to be the apostle to the Gentiles were part of the
same experience.
C. The Prophetic Call

Paul’s conversion experience is absorbed by the greater reality of his apostolic calling.
Paul is preoccupied by his call to the apostolate. Therefore, he patterns his call after that of
Isaiah and Jeremiah, who like Paul was “appointed …a prophet to the nation”.
Recent research has rightly recognized the close relationship between apostle and
prophet. By definition, prophets are those who have been sent by Yahweh. It is important to
observe that the very nature of Paul’s conversion invites comparison with the prophets.
D. The Uniqueness of His Call

Paul’s claim to be an apostle is so important to him because it authorizes him to be the
Christ-appointed interpreter of the gospel. More than any other apostle in the NT, Paul is
extremely self-conscious about his apostolate. He is commissioned to proclaim God’s grace
in Jesus Christ to all nations- Jew and Gentile alike- which means the gospel is “apart from
Law”(Rom. 3:21).
Lesson 4. Paul’s Missionary Journeys, Based on Pauline Letters
There are two main sources for our knowledge of Paul and his missionary work. The
primary source is his own authentic letters, the secondary source, the Book of Acts. Paul’s
letters are occasional documents, they do not tell us of all of Paul’s travels. Paul travelled
extensively in the ancient world in fulfilment of his commission from the risen Christ to be an
apostle to the Gentiles.
His policy was to win as much as of the Gentile world for Christ within his lifetime. Paul
might have visited places such as Syria, Cilicia, Syrian Antioch, Galatia, Thessalonica,
Philippi, Athens, Corinth, Ephesus, Troas, Macedonia, Jerusalem, Rome etc. On a number of
occasions Paul lists some of the hardships he has endured while travelling (cf. 2 Corinthians
11:25b–27; 1Cor 4:11; 2Cor 6:4–5). Many of these experiences are not mentioned in the
Acts. Acts may be selected episodes of Paul’s ministry.
Paul undertook further travels after release from Rome, but we don’t have any evidence.
Lesson 5. The Missionary Strategy of Paul

Paul’s missionary activities- not deliberately pre-planned. He followed certain selected,
systematic strategic points, which planned in advance for the swiftest and most extensive
spreading of the gospel. His policy was to preach only where Christ was not already known.
I. His Strategic Points
His Strategic points were provinces rather than cities- within the limits of Roman
administration. He focused on large cities like Ephesus and Corinth. Paul did not preach
every place in a province, but in two or three important places to establish centers of
Christian life. These cities or towns were centres of Roman administration, of Greek
civilization, of Jewish influence or of some commercial importance.
He chose centres of Roman administration as the sphere of his work. He was sure of
getting protection from the fanatical Jews by the Roman government.
He mainly established his churches at the centres of Greek civilization- cultural
prominence of Greek. Paul may have preached in Greek and written scriptures in Greek.
Paul established Churches in centres of Jewish influence. He got a chance to preach in
synagogues on the Sabbath day.
Paul established his churches at places which were centres of (commercial importance)
world commerce. They were places from where the material and intellectual wealth of the
world were exchanged.
The strategic centres chosen by Paul were really centres.
II. Paul’s Missionary Methods

He had a sense of divine compulsion. 1 Cor. 9:16: “An obligation is laid on me, and woe
to me if I do not preach the gospel.” In Romans 15:19–20 we see the vision that motivated
Paul. Paul’s mission was based on Divine direction (Acts 16: 8-11).
As R. Allen has put it, after having evangelized so thoroughly the provinces of Galatia,
Asia, Macedonia and Achaia, Paul became ready to repeat a similar program in the West. He
did not present the gospel to every individual in the areas which he evangelized. His
evangelistic work was thus extensive rather than intensive.
Once he had established a church and given it basic teaching, his hope was that he could
pass on to another place in the confidence that the church would spread the message.
Paul travelled not only to preach the gospel and establish churches, but also to nurture
and encourage his churches that they might be firmly established (1Thess 3:10; see also 1Cor
16:5–7; 2Cor 13:9–10). Further, he wanted to travel to Rome, a congregation he had not
founded, since as apostle to the Gentiles he had a responsibility to strengthen and enrich
Gentile believers (Rom 1:11–12; 15:15–16) and to work for their “obedience of faith” (Rom
1:5; 15:18).
Paul travelled extensively in connection with the Collection to which he devoted much
time and energy (1 Cor 16:1–4; 2 Cor 8–9; Rom 15:25–26). For Paul the Collection
symbolized the unity of the churches and the validity of the salvation of the Gentiles. That
Paul was willing to risk his life to deliver the Collection (Rom 15:31) indicates the strength of
his motivation in this regard.
The Pauline communities were well equipped to carry on his ministry in the world. Paul
understood that the time was limited. The challenge before him was that the Roman world
should be evangelized as early as possible.
III. Class, Moral and Social Condition of his Audience

Paul did not give attention to a particular class of people. He preached to Jews and God
fearing Greeks, to the Gentiles, to slaves, freedmen etc. The majority of Paul’s converts were
of the lower commercial and working classes labourers, freedmen and slaves.
Most of his converts, believed in devil worship, were leading an evil life. It was the
presence of Holy Spirit enabled them to banish these demons. Two other evils were slavery
and prostitution. The moral and social condition in Greece and Asia Minor were very bad.
Paul’s preaching was accompanied by miracles. His miracles illustrated the doctrine of
release, of salvation.
IV. A Strategy for Mission Today: Adaptation, indigenization

The church still ministers in a hostile world- the opposing spiritual forces. Only a spirit-
empowered church can have victory over the spiritual forces.
Paul’s adaptation to different racial and cultural groups (1Cor. 9:19-21) gives some
guidelines as how we should explore the contextual relevance of mission. There is a link
between mission and indigenization. Indigenization is concerned with the taking of cultural
expressions and ideologies to the obedience of Christ (2Cor.10:4-6). The missionary task of
the church is to express the core of the gospel in indigenous expressions and models of
ministry. ‘To become an Indian to the Indian’ is the challenge of church in India today.
Robert de Nobili, had expressed his missionary concern in two ways (1) Personal
accommodation to the Indian culture and (2) Adaptation of indigenous idioms and concepts
for the presentation of Christ. What we need today is to initiate a meaningful “cultural
dialogue”. It should be in expression of love. The gospel should be expressed for the sake of
revealing the mystery of Christ.
Class: M. Div. III. 23 Mr. Johnson Vincent
Pauline Thought (Class Notes) NIBS, Paippad.
UNIT III. THEOLOGY OF PAUL

A. PAULINE CHRISTOLOGY
1. MESSIAH
Introduction
• The word “messiah” (Heb) means one who is “anointed”, occurs about 38 times in the
OT. The Greek equivalent christos occurs some 529 times in the NT (about 379 times in
Paul). The term Christos is used 17 times in the Fourth Gospel.
• Messianic Concept in the early Judaism: The concept originated in the OT

where the priests, kings and prophets are called as “anointed ones” of God. But none of
them were eschatological figures of deliverance.
• A majority of Jews expected a kingly messiah in the line of David to come and retake
the Promised Land by force for Israel.
• Qumranites expected two messianic figures—a priestly one and a kingly one.
• Still other Jews looked for an eschatological prophet like Moses.
• Jesus hesitated to use the title Messiah because he was against the current
nationalistic expectations associated with it.
• Jesus knew himself as the anointed one of God to fuse in his own person the two roles of
the Danielic son of man and the Isaianic servant of the Lord.
• Messiah in the Gospel of John: John’s purpose for writing the Gospel is that his
readers might believe that Jesus is the Christ, the messiah, the son of God.
• For him Jesus is messiah not in the political sense, but in the spiritual sense because
Jesus is not only messiah but also the son of God.
• It is only in John’s gospel the transliterated form of the Hebrew or Aramaic word
(Masiah or Messiah) is used. (Jn. 1: 41; 4: 25).
• In the synoptic Gospels the messiahship of Jesus is hidden (especially in Mk). In John’s
Gospel the messiahship of Jesus is evident from the beginning of the Gospel; but it is
hidden to those who refuse to believe in him (10:24; 12:39 cf. 1: 41, 45, 49).
Messiah in the Pauline writings: Paul often used the term Messiah/Christ as a second
name for Jesus, distinguishing Jesus from others.
• Perhaps also the early Gentile Christians might easily take the word Christos like the
more familiar term Christus where Christus is read as Chrestus) to be a name,
distinguishing this Jesus from others by that name.
• Early Christians used the name Jesus Christ in order to suggest the royal dignity of their
savior and thus gave him a double name like other notable figures of the era, such as
Caesar Augustus.
• His usage of the term Christos suggests that this term was pre-Pauline. Before Paul
wrote his letters the term Christos was used widely in early Christianity as part of the
name of Jesus.
• This received tradition, and his unique experience on the Damascus Road made him to
prove Jesus is the Christ.
• Paul never juxtaposes Kurios with Christos alone, because it seems awkward
combining two titles (Grundmann). [The one possible exception to this rule is found in
Colossians 3:24; here the word means ‘master’ not ‘Lord’.]
• Paul never feels it necessary to state the formula “Jesus is the Christ,” nor does he argue
for the idea. But, he used the earliest of the Christian confessions “Jesus is Lord”
(Rom 10:9).
• According to J. D. G. Dunn, the belief in Jesus as the Christ has become so firmly
established in his mind and message. (1 Cor. 15.3).
• Paul’s use of Christos in the salutations of his letters also points to an exalted view of
Jesus.
• Thus, for instance, in Philippians 1:2 grace and peace are said to come not only from
God the Father but also from the Lord Jesus Christ.
• In these instances Jesus Christ is seen as one who dispenses what only God can truly
give—shalom.
• Paul uses the term Christos to reflect on the eschatological significance of Christ’s
death, resurrection and parousia.
• These events bear witness to the self-sacrificial love that Christ expressed for his people
(2 Cor. 5:14–21; esp. v. 19).
• Christ then is the great reconciler of humans to God (2 Cor 5:19) and of humans to
each other (Gal 3:28).
• En Christo (In Christ): En Christo was unquestionably one of Paul’s favorite phrases,
appearing 164 times in the chief Pauline letters and another half dozen in the form En
Christo Iesou (“in Christ Jesus”) in the Pastorals.
• The concept of being En Christo is central to Pauline theology.
• Paul never used the term “Christian”; rather En Christo which indicates the environment
or atmosphere in which Christians live, ie. they are “in Christ” (2 Cor. 5:17).
• In fact whole congregations could be said to be “in Christ” in the same way they were
said to be “in God” (cf. Gal 1:22 and Phil 1:1 with 1 Thess 1:1).
• One cannot do something for or with Christ unless one is first En Christo One cannot
approach the Father through the Son unless one is En Christo. If one is En Christo
then one is in his body.
• For Paul, the exalted Christ is a divine being in whom Christians everywhere can dwell.
• The mystery of Christ: In Colossians and Ephesians we find a further development of

Paul’s Christology focusing on what is called “the mystery of Christ.”
• This mystery is that God in Christ has provided salvation and reconciliation for all
peoples, Jews and Gentiles, and even for the whole cosmos.
2. SON OF GOD
Introduction
• “Son of God” is the most significant Christological title in the NT. “Son of God” or its
equivalents (“the Son,” “my Son,” etc.) occur more than 124 times in the NT. In John’s
gospel the title Son of God is used 106 times.
• The NT characteristically describes Jesus’ relationship to God in terms of divine sonship.
I. Divine Sonship in the OT and Judaism

• The notion of divine sonship appears in the OT with regard to three persons or groups of
persons: angels (Gen 6:2), Israel (Ex 4:22–23) and the king (2 Sam 7:14).
• In the Bible Israel is called the son of God. The Lord calls Israel “my first-born son”
(Ex 4:22–23; Is 43:6; Hos 11:1).
• The sonship is used for Messiah, the Davidic king, (‘You are my Son; today I…. Ps.
2:7).
• In the Qumran literature, the Messiah, an ideal Davidic king, is called Son of God.
• Philo accepts God as the Father of all; the cosmos is his “younger son.” The lógos is
God’s firstborn son who is not only the force that creates and sustains the world but also
the sinless mediator.
III. The Synoptic Understanding of Jesus’ Divine Sonship

• According to the Synoptic Gospels, Jesus understood himself and his mission in
relation to his divine sonship.
• But in the synoptics the title son of God is often used by other people to refer Jesus.
• Jesus experienced an intimate fellowship with the Father especially through prayer, and
consequently addressed God in prayer almost exclusively as “Father” (Aramaic ‘abba’;
Mk 14:36; cf. Rom 8:15; Gal 4:6). Jeremias has argued that Jesus was apparently the
first Jew to address God in prayer as ‘abba’.
• Mark indicates that it is as the Son of God, Jesus suffers and dies in obedience to God
(cf. Mk 14:36).
• Jesus is condemned to death on the charge that he claimed to be the Son of God (Mt
26:63). Luke indicates that even at the point of death Jesus’ intimate fellowship with
God continues unabated (Lk 23:34, 46).
IV. Johannine Understanding of the title Son of God

• The Fourth Gospel places the divine sonship of Jesus at the centre of its Christology.
• This is a most common title in the gospel of John. For John Jesus is the son of God.
• In Johannine Gospel, Jesus himself used this title to refer to himself.
• The main purpose of the Gospel is found in Jn. 20: 31. The gospel is written so that
people may believe Jesus is the Messiah, the son of God.
• There are four instances in gospel of John where Jesus is portrayed as “only son” and
“only begotten son”. The word ‘only’ means ‘alone of its kind’. It shows the unique
kind of sonship which Jesus possessed.
• The people who identified Jesus as Son of God are John the Baptist (1: 34), Nathaniel
(1: 49) and Martha (11: 27).
• In John’s Gospel, Jesus is The Son is the Revelation of the Father (8: 19; Jn. 3: 16)).
• He speaks the words of the father (15: 15). The Father has given all things into Son’s
hand (13: 13f; 8: 16; 18: 11). Finally the Son returns to the Father (14:28; 16: 16).
• The mission of the Son is to mediate life to men (5: 21, 26; 3: 35; 6: 40; 17: 2). Jesus
mediates not only eternal life but the person of God himself (1: 18; 5: 37). The life is
mediated through his death (12: 23, 24). He was fully conscious that the goal of his
mission was death (2: 4; 12: 23, 27; 13: 1; 17: 1).
V. Pauline Understanding of the title Son of God
• The divine sonship of Jesus is a major component of Paul’s Christology.

• Paul’s references to Jesus as God’s “Son” communicate Jesus’ unique status and
intimate relationship with God.
• According to Bousset, Paul’s references to “the Son of God” were intended to denote
Jesus as a divine being just as in the pagan traditions. But as Nock and Hengel points out,
it is difficult to find true Greco-Roman parallels in Paul that would account for his view
of Jesus as God’s “Son”.
• In all of his references to Jesus as God’s Son, Paul uses the Greek definite article to
show that Jesus’ divine sonship is unique. Jesus is the son of God not like the other
figures who may be regarded as sons of God in the Jewish or pagan sources (e.g., angels,
the righteous, great men, wonder workers).
• Paul saw Jesus as having God’s attributes and roles, and sharing the divine glory and,
most importantly, as worthy to receive formal veneration with God in Christian
assemblies.
• So according to Paul, “the Son of God” was divine in a unique way.
• Paul refers to his message and ministry as concerned with Jesus’ divine sonship (2 Cor
4:4; 3:12–4:6).
• Paul realized that Jesus is God’s unique Son and his calling was to proclaim God’s Son
(Gal 1: 15, 16) specifically among the Gentiles.
• In several passages Paul portrays Jesus as a royal-messianic “Son” of God (Rom. 1:3–4
cf. 2 Sam. 7:12–14; 1 Cor 15:24-26; Col. 1:13).
• Paul also refers to Jesus as God’s Son having given himself as a sacrifice for redemption
of the sinful humanity (Romans 1:24–28; 4:25; 8:32; Galatians 2:20). The sending of the
Son was “to redeem those who were under the law” (Galatians 3:1–4:1; Rom. 8:3–4; cf.
Romans 7).
• The possession of divine sonship to believers effected through the life, death and
resurrection of Christ.
• In Christ Jesus, Gentiles as well as Jews are all sons of God (Gal. 3:26).
• Furthermore, the sons of God will be heirs of God and fellow heirs with Christ (Rom
8:17), inheriting the kingdom of God.
• As Dunn has noted, no other christological expression “has had both the historical depth
and lasting power of ‘Son of God’ ” (Dunn, 12).
3. LORD
The term kurios was used both in religious and secular contexts in the NT era. It was used
for gods. The Roman emperors were called kurios with a sense of divinity attributed to them.
The term can be used to refer to the master or owner of slaves or some other sort of property
such as a household or business. According to A. Deissmann, it is quite likely that the early
church deliberately and polemically ascribed to Jesus titles that had already been applied to
the emperor.
In the Septuagint (LXX) the term kurios occurs over 9,000 times and in some 6,156
occurrences it is used in place of the proper name of God, Yahweh. J. A. Fitzmyer has
produced evidence that early Jews had used the Greek kurios for Yahweh, and thus the early
Jewish Christians might have transferred the title from Yahweh to Jesus. The Aramaic
use of mare or mara to refer to God as Lord can be traced back to Daniel 2:47 and 5:23,
even though it was not used as a title in an absolute sense.
Kurios in the Gospels: The origins of the Christian use of the term Lord for Jesus must
be traced back to the earliest Aramaic-speaking Jewish-Christians. In 1Cor. 16:22-23, Jesus is
referred to as Lord by the earliest Aramaic-speaking Christians using the phrase maranatha
which could mean “Come Lord!” (marana tha) or “The Lord has come” (maran atha) or
even “The Lord will come” (cf. Rev 22:20).
Kurios refers to ability and the right to exercise authority and power. For instance, in
Mark 2:28 when Jesus says the Son of man is lord of the Sabbath, (cf. Luke 10:2; Mark
11:3). Psalm 110:7 is quoted in Mark 12:35–37 where we read, “The Lord said to my lord, sit
at my right hand. …” Jesus then asks, “David himself calls him Lord: so how is he his son?”
The text suggests that Messiah is David’s Lord. The idea of pre-existence of Christ is
implied here. In the temptation narrative, Jesus’ words “You shall not tempt the Lord your
God” (Matthew 4:7 Deut 6:16) might imply that kurios refers to Jesus. Just as H.
Conzelmann claims, for Luke, Jesus is first of all the kurios who was given dominion by
God and rules over the Christian community by means of the Spirit. The Fourth Evangelist
wishes to indicate that Jesus was only truly known and confessed to be Lord as a result of the
disciples’ encounters with the risen Lord.
Kurios in Paul : In any attempt to probe Paul’s view of Christ, the term kurios must be
central. Kurios is Paul’s Greek substitute/translation for the Hebrew Yahweh. In several
places where Paul cites OT references that mention Yahweh, he clearly applies the OT
citations to Christ: Rom. 10:13 (Joel 2:32); 1 Cor. 1:31 (Jer 9:23–24); 10:26 (Ps 24:1); 2
Cor. 10:17 (Jer 9:23–24); 1 Cor. 10:21 (Mal 1:7, 12); 10:22 (Deut 32:21); 2 Cor. 3:16 (Ex
34:34); 1 Thess. 3:13 (Zech 14:5); 4:6 (Ps 94:2); 2 Thess. 1:7–8 (Is 66:15); 1:9 (Is 2:10,19,
21).
But surely the most striking allusive passage in Paul is Phil. 2:10–11, which portrays the
eschatological acclamation of Christ as kurios “to the glory of God the Father.” In
Philippians 3:8 Paul speaks of this relationship in very personal terms with the reference to
“Christ Jesus my Lord.” As kurios, Jesus’ example and command are unquestionable
authorities for Christian behavior in Paul’s letters. In Phil. 2:9–11 we read that God has
bestowed on Christ “the name above every name”.
Paul reflects the acclamation of Jesus as kurios in the worship setting, which is
understood by him as the pattern and anticipation of the universal acknowledgment of Jesus
as Lord when he comes in eschatological glory. Jesus had been given to share in the
properties and honor of God’s “name” (with all that represented in the OT and ancient
Jewish tradition) and bore the very glory of God in such fullness and uniqueness that Jesus
could be compared and associated only with God “the Father” in the honor and reverence
due him.
B. ANTHROPOLOGY AND HAMARTIOLOGY: DOCTRINES OF MAN AND SIN
DOCTRINE OF MAN
• The study of man is called anthropology from the Greek words anthropos, meaning
“man,” and logos, meaning “word” or “discourse,” hence, anthropology is a
discourse about man.
• The term anthropology can be the study of the doctrine of man from a biblical
standpoint or it can refer to the study of man in his cultural environment.
• The former procedure will occupy this study.
[1. Millard J. Erickson, Christian Theology, 3 vols. (Grand Rapids: Baker, 1984), 2:478.
2. S. Maxwell Coder and George F. Howe, The Bible, Science, and Creation (Chicago:
Moody, 1965), pp. 60–61.
3. C. Richard Culp, Remember Thy Creator (Grand Rapids: Baker, 1975), p. 148.]
ORIGIN OF MAN
Literal twenty-four-hour days.
• The view that God created in twenty-four hour days is also called fiat creation—God
created directly and instantaneously. Literal creationists hold to a recent earth,
approximately 10,000 years old. Geological formations can be explained through the
Noahic flood.
• The basis for the twenty-four-hour creation days is the biblical account of Genesis 1
and 2.
• (1) God created man directly (Gen. 1:27; 2:7; 5:1; Deut. 4:32). Genesis 1:27 is the
general statement, while 2:7 provides additional detail concerning how God created
man. The statement in 2:7 also explains God’s manner of creating—He created man
out of the dust of the ground. Christ affirmed the same truth (Matt. 19:4).
• (2) God created the male and female genders (Gen. 1:27). According to this
account man and woman were both created directly by God; they did not evolve from
lower forms of life. God gave them their gender by creating them male and female.
These statements would disallow any form of evolution.
• (3) God created in six twenty-four-hour days. There are several indicators in the
creation account to validate this thesis.
• (a) The Hebrew word day (yom) with a numeral always designates a twenty-four-
hour day.
• (b) The phrase “evening and morning” (Gen. 1:5, 8, 13, 19, 23, 31) emphasizes a
twenty-four-hour day. To suggest any form of a day-age concept involves denying
the normal meaning of these words.
• (c) Exodus 20:9–11 emphasizes a twenty-four hour creation by analogy to the
command for man to labor in six days and rest on the seventh day even as God did.
• (4) God created man as a unique being. If man evolved, he is only a higher form of
animal, without moral sensibility or accountability. Scripture, however, presents man
as a moral creature, accountable to God. Man also is a soul and thus eternal (Gen.
2:7); moreover, he is made in the image of God (Gen. 1:26), hardly a statement
applicable to one who is the product of any form of evolution.
MATERIAL PART OF MAN

Structure of the body.
• Scripture makes a distinction between the material (body) and the nonmaterial
(soul/spirit) (cf. 2 Cor. 5:1; 1 Thess. 5:23).
• Genesis 2:7 indicates the body of man was formed from the dust of the ground.
• There is a definite play on words: “The Lord God formed man (adam) of dust from
the ground (adamah)” (Gen. 2:7).
• The very name Adam was to remind man of his origin: he is of the earth.
• A chemical analysis of the human body reveals that man’s components are those of
the earth: calcium, iron, potassium, and so forth. Moreover, at death the body again
unites with the dust from which it had its origin (Gen. 3:19; Ps. 104:29; Eccles.
12:7).
Views concerning the purpose of the body.
• (1) Gnosticism: The body is the prison house of the soul. This was the view of the Greek
philosophers who placed a great dichotomy between the body and soul. The soul was
nonmaterial and good; the body was material and evil. In this view, therefore, the body
was depreciated.
• However, it is unbiblical to place this kind of dichotomy between the material and
nonmaterial. The Bible does not refer to the body as intrinsically evil. In fact, the Song of
Solomon in its entirety focuses on the value of the human body and the bliss of married
love and sexual expression.
• Divine revelation makes it clear that “man is...a unity—one being—and the material
and immaterial can be separated only by physical death.” [Lewis Sperry Chafer,
Systematic Theology, 8 vols. (Dallas: Dallas Seminary, 1947), 2:146.]
• (2) Hedonism: The body is the only part of man that is important. This view is called
hedonism and represents the opposite of the preceding view. Hedonists suggest a person
should seek to please the body by doing what he enjoys doing. This philosophy is a
denial of the soul.
• The testimony of Jesus Christ invalidates this view inasmuch as Christ spoke of the
enormous value of the soul as distinct from the body (Matt. 10:28; 16:26). Other
Scriptures also affirm the existence of the soul (2 Cor. 5:8; Eccles. 12:7).
• (3) Biblical: The body is the partner of the soul. The body is the means of glorifying
God since it is the temple of God (1 Cor. 6:19). The body is not to be the master so that
the believer caters to it in self-indulgence, nor is it to be an enemy that needs to be
punished.
• The body is to be submitted to God (Rom. 12:1) in order that Christ may be glorified
in that body (Phil. 1:20). Ultimately, the believer will be rewarded for deeds done in
the body (2 Cor. 5:10).
NON-MATERIAL PART OF MAN

Scriptural account.
• When God created man He created him in His own image (Gen. 1:26–27). The question
is: What is the image of God in man? The image of God in man cannot be physical
because God is spirit (John 4:24) and does not have a body. The image, then, must be
non-material and would involve the following major elements.
• (1) Personality. Man has a self-consciousness and a self-determination that enables him
to make choices, lifting him above the realm of animals. This factor is important
because it renders man capable of redemption.
• But this facet involves many natural elements; personality reveals man’s ability to
exercise dominion over the world (Gen. 1:28) and to develop the earth (Gen. 2:15). All
aspects of man’s intellect would come under this category.
• (2) Spiritual being. God is a Spirit, the human soul is a spirit. The essential attributes of
a spirit are reason, conscience, and will.
• A spirit is a rational, moral, and therefore also, a free agent. In making man after his
own image, therefore, God endowed him with those attributes which belong to His own
nature as a spirit.
• Man is thereby distinguished from all other inhabitants of this world, and raised
immeasurably above them. He belongs to the same order of being as God Himself,
and is therefore capable of communion with his Maker.…it is also the necessary
condition of our capacity to know God, and therefore the foundation of our religious
nature.
• If we were not like God, we could not know Him. We should be as the beasts which
perish [Charles Hodge, Systematic Theology, 3 vols. (Reprint. London: Clarke, 1960),
2:96–97.]
•
• (3) Moral nature. Man was created in “original righteousness” also referred to as
“knowledge, righteousness, and holiness.” [Louis Berkhof, Systematic Theology (Grand
Rapids: Eerdmans, 1938), p. 204; and Hodge, Systematic Theology, 2:99.]
• This original righteousness and holiness was lost through the fall but is restored in
Christ.
• Ephesians 4:24 emphasizes that the new self of the believer is “in the likeness of God
(and) has been created in righteousness and holiness.”
• Colossians 3:10 declares that the new self is “being renewed to a true knowledge
according to the image of the One who created him,” a reference to Genesis 1:26.
Origin of the non-material part of man

• (1)Theory of preexistence. This view, which advocates that the human soul has existed
previously, has its roots in non-Christian philosophy; it is taught in Hinduism and was
also held by Plato, Philo, and Origen. This theory teaches that in a previous existence
men were angelic spirits, and as punishment and discipline for sin, they were sent to
indwell human bodies.
• There are a number of problems with this view: there is no clear statement of
Scripture to support this view (although the idea may have been presented in John 9:2);
no one has any recollection of such an existence; the doctrine of sin is not related to
Adam’s sin in Genesis 3 but to sin in an angelic sphere.
• (2) Creation theory. This theory teaches that each human soul is an immediate and
individual creation by God; the body alone is propagated by the parents. This view is
held by Roman Catholics and many Reformed Christians, among them Charles
Hodge [Hodge provides a capable defense, Systematic Theology, 2:70–76.].
• There are two reasons for this view: it maintains the purity of Christ—with this view
Christ could not inherit a sinful nature from His mother; a distinction is made between a
mortal body and an immortal soul—parents may propagate a mortal body but only God
can produce an immortal soul.
• The problems with this view are: it necessitates an individual fall by each person
because God can create only perfection; it does not account for the problem of why all
men sin.
• (3) Traducian theory. This view, ably defended by William G. T. Shedd, affirms that
the soul as well as the body is generated by the parents [Wm. G. T. Shedd, Dogmatic
Theology, 3 vols. (Reprint. Nashville: Nelson, 1980), 2:19–94.]. “Man is a species, and the idea of a
species implies the propagation of the entire individual out of it.…Individuals are not
propagated in parts.” [Ibid., 2:19.].
• The problems with this view are: how can parents pass on the soul, which is non-
material?; and Christ must have partaken of the sinful nature of Mary if
traducianism is true.
• The strengths of traducianism are as follows. It explains the depravity of man. If the
parents pass on the non-material nature then it explains the propagation of the sin
nature and the tendency, from birth, of every human being to sin. The sin nature cannot
be explained if God creates each soul directly.
• Traducianism also explains the heredity factor—the intellect, personality, and
emotional similarities of children and their parents. If creationism were correct the
similarities should not be as prevalent and noticeable. The Scripture seems to affirm the
traducian position (Ps. 51:5; Rom. 5:12; Heb. 7:10).
Composition of the nonmaterial part of man.

• While most will acknowledge that man has a non-material constitution, what is the
nature of the non-material part of man? Are the soul and the spirit distinct, or are
they the same?
• Generally, the Eastern church believed that man was trichotomous—consisting of
three parts—body, soul, and spirit. Originally, the Greek and Alexandrian church
Fathers held this view, including men like Origen and Clement of Alexandria.
• The Western church, on the other hand, generally held to the dichotomous position:
man is body and soul. Men like Augustine and Anselm held to this view.
• (1) Dichotomous view. Dichotomy comes from Greek dicha, “two,” and temno, “to cut.”
Hence, man is a two-part being, consisting of body and soul. The non-material part
of man is the soul and spirit, which are of the same substance; however, they have a
different function.
• The support for the dichotomous view is:
• (a) Genesis 2:7 affirms only two parts. God formed man from the dust of the ground,
breathed life into him, and he became a living soul (cf. Job 27:3).
• (b) The words soul and spirit may be used interchangeably. Compare Genesis 41:8
with Psalm 42:6, and Hebrews 12:23 with Revelation 6:9.
• (c) Body and soul (or spirit) together are mentioned as constituting the entire person
(cf. Matt. 10:28; 1 Cor. 5:3; 3 John 2). [See the helpful discussion in A. H. Strong,
Systematic Theology (Valley Forge, Pa.: Judson, 1907), pp. 483–84.]
• (2) Trichotomous view. Trichotomy comes from Greek tricha, “three,” and temno, “to
cut.” Hence, man is a three-part being, consisting of body, soul, and spirit. The soul
and spirit are said to be different both in function and in substance. The body is seen
as world-conscious, the soul as selfconscious, and the spirit as God-conscious. The
soul is seen as a lower power consisting of man’s imagination, memory, and
understanding; the spirit is a higher power, consisting of reason, conscience, and will
[Henry C. Thiessen, Lectures in Systematic Theology, edited by Vernon Doerksen (Grand Rapids:
Eerdmans, 1979), p. 161.].
• The support for the trichotomous view is:
• (a) Paul seems to emphasize the three-part view in desiring the sanctification of the
entire person (1 Thess. 5:23).
• (b) Hebrews 4:12 implies a distinction between soul and spirit.
• (c) 1 Corinthians 2:14–3:4 suggests a threefold classification: natural (fleshly), carnal
(soulish), and spiritual (spiritual) [Ibid.].
• (3) Multi-faceted view. [Charles C. Ryrie, Survey of Bible Doctrine (Chicago: Moody,
1972), pp. 1047.] Although soul and spirit are common terms used to describe the non-
material nature of man, there are a number of additional terms that describe man’s non-
physical nature. Hence, man’s non-material nature can be understood as multi-
faceted.
• There are at least four terms used to describe man’s non-material nature.
• Heart: The heart describes the intellectual (Matt. 15:19–20) as well as the volitional part
of man (Rom. 10:9–10; Heb. 4:7).
• Conscience: God has placed within man a conscience as a witness. The conscience is
affected by the Fall and may be seared and unreliable (1 Tim. 4:2); nonetheless, it can
convict the unbeliever (Rom. 2:15). In the believer it may be weak and overly scrupulous
(1 Cor. 8:7, 10, 12).
• Mind: The unbeliever’s mind is depraved (Rom. 1:28), blinded by Satan (2 Cor. 4:4),
and darkened and futile (Eph. 4:17–18). In the believer there is a renewed mind (Rom.
12:2) that enables him to love God (Matt. 22:37).
• Will: The unbeliever has a will that desires to follow the dictates of the flesh (Eph. 2:2–
3), whereas the believer has the ability to desire to do God’s will (Rom. 6:12–13). At
conversion, the believer is given a new nature that enables him to love God with all his
heart, mind, and will [J. Dwight Pentecost, Designed to Be Like Him (Chicago: Moody, 1972), pp. 42–
84.].
C. PAULINE SOTERIOLOGY
Introduction
In the Pauline writings the important thing is deliverance from sin and from the
consequences of sin. Paul uses the concept of redemption primarily to speak of the saving
significance of the death of Christ. He uses many metaphors like reconciliation, justification
etc. to explain the work of Reconciliation is the Pauline concept in which enmity between
God and humanity, or between human groups, is overcome and peaceful relations restored on
the basis of the work of Christ. He gives a good deal of attention to justification, the process
of acquittal when believers stand at the bar of God’s justice.
1. The Scope of Universal Salvation

In the OT, Israel is called to be both a saved nation and a saving nation. It is in
Abraham’s seed that all the peoples on earth will be blessed (Gen. 12:3; cf. Gal. 3:8, 14, 29).
In the NT, especially in Pauline writings, the promise of salvation is not merely for Jews but
also for Gentiles. Salvation is universal in the sense that no-one is excluded from the
invitation of Jesus. It is offered to all without distinction of race, status, or sex, so that for
those in Christ Jesus ‘there is neither Jew nor Greek, there is neither slave nor free, there is no
“male and female” (Gal. 3:28). God’s desire is that all people be saved (1 Tim. 2:4). But faith
and obedience are the prerequisites on the human side for the experience of salvation.
2. Reconciliation
Reconciliation is the Pauline concept in which enmity between God and humanity, or
between human groups, is overcome. Peaceful relation is restored on the basis of the work of
Christ. Paul depends upon two word groups, often used together; the more important one
includes katallage or katallasso(“reconciliation”), and the other eirene and its cognates
(“peace”). Two major passages gives Paul’s thought regarding reconciliation or the
establishment of peace between God and humanity.
2 Corinthians 5:18–21. The work of Christ meant the coming of a new age (2 Cor 5:16–17).
According to Paul, God’s reconciling work is accomplished by or through Christ (2 Cor
5:18–19), and the ministry of reconciliation consists of the proclamation of this work of
Christ (2 Cor 5:20–21).
In 2 Corinthians 5:18–19 God is the agent and instigator of reconciliation “through
Christ.” Paul is the first attested Greek author to speak of the offended party (God)
initiating reconciliation.
The object of reconciliation is “us” (2 Cor 5:18) or “the world” (2 Cor 5:19), probably
referring to those of the fallen world who are reconciled (cf. 2 Cor 5:20).
The question of when this reconciliation occurred is established by the phrases

“through (dia) Christ” and “by (en) Christ.” “Through Christ,” as Bultmann suggests, is
equivalent to “through the death of his [God’s] Son,” a phrase used explicitly in Romans
5:10 and described in more detail in 2 Corinthians 5:14–15 and indicating Christ’s
sacrificial death.
God is not only the agent or instigator of reconciliation, but is the goal toward whom
reconciliation is directed (2Corinthians 5:18–19). As Furnish states, “reconciliation is not
[“only”?] of God but from and to God”. This points toward a God who condemns sinful
rebellion and yet makes provision for it in effecting reconciliation.
Romans 5:8–11. Here, there are several overlaps in meaning, between peace, reconciliation
and justification. In some instances justification (Rom 5:1, 9) is parallel with reconciliation
(Rom 5:10b). In Romans 5:1–11 having peace with God (Rom 5:1) and being reconciled to
God (Rom 5:10) are equated.
The means for these actions are stated explicitly. In Romans 5:1 and 11 it is said that we
have peace or reconciliation “through our Lord Jesus Christ.” God acts to bring about
reconciliation through or by means of the work of Jesus Christ.
In the parallel phrasing of Romans 5:8 and 10 Paul equates being a sinner with being an
enemy of God. Both God and Christ are said to be the primary agents or initiators of
reconciliation and peace.
Colossians 1:20–22 & Ephesians 2:14–17 Whereas Colossians 1:20–22 presents the work of
Christ in its cosmic implications, in Ephesians the emphasis is on breaking down a wall
which separated Jews and Gentiles (Eph 2:11–13). Through reconciliation Jews and Gentiles
are said to become “one new person” and “one body” (Eph 2:15, 16), a body without ethnic
boundaries. Christ is the agent of reconciliation and God is its goal. Although Christ is the
one who effects reconciliation (as the primary agent), his work on the cross is still seen as
the means or instrument used to produce reconciliation (Col 1:13, 15, 16, 18).
3. Justification
The Pauline vocabulary relating to justification is grounded in the OT. He uses the verb
dikaioo “to justify.” It denotes God’s powerful, cosmic and universal action in effecting a
change in the situation between sinful humanity and God, by which God is able to acquit
and vindicate believers, setting them in a right and faithful relation to himself.
Justification has future, as well as past reference, and appears in Paul both with
reference to the inauguration of the life of faith and also its final consummation (Rom 2:13;
8:33; Gal 5:4–5).The believer’s present justified Christian existence is thus an anticipation
and advance participation of deliverance from the wrath to come, and an assurance in the
present of the final eschatological verdict of acquittal (Rom 5:9–10).
In its universal sense justification seems to underlie Paul’s argument for the universality
of the gospel. There is no distinction between Jews and Gentiles. But in its more restricted
sense justification is concerned with the identity of the people of God, and the basis of its
membership.
There is a close connection between the terms justification (dikaiosis) and righteousness
(dikaiosune) in Paul’s thought. The idea of the revelation of the righteousness of God is
obviously of major importance to Paul’s conception of the gospel (Rom 1:16–17). The
“righteousness of God” is not for Paul primarily a moral concept. Rather, it represents a
profound statement about the relevance of God for the human situation.
Perhaps the most important issue to emerge from recent Pauline interpretation concerning
the relation between faith and works centers on clarifying the relation between Paul’s theme
of “justification by faith” and “judgment by works”. There is thus a strong connection
between the past and future elements of justification—embracing faith and its outworking.
Works are the visible demonstration of a real and justifying faith.
Some modern writers like Bornkamm, Conzelmann, Käsemann and Kertelge and
Bultmann following Luther, consider Justification by faith as of central importance to
Paul’s conception of Christianity. Yet for some others, the real emphasis of Paul’s thought
lies elsewhere than justification (for eg. A. Schweitzer, R. P. Martin and E. P. Sanders). A
third position adopted by J. Jeremias may be regarded as a compromise between these two
views which regarded Justification by faith as one of a number of ways of thinking about
what God has achieved for believers in and through Christ.
D. PAULINE ECCLECIOLOGY
More than one hundred different terms, metaphors and images are used in the NT to
describe God’s people with whom he has entered into a saving relationship in Christ. In
Paul’s teaching about the people of God, the word ekklesia means “congregation,” “church,”
“gathering” or “assembly.” The word ekklesia appears 114 times in the NT, with sixty-two
instances in Paul. It is important to determine the meaning Paul attaches to it in various
contexts. The term ekklesia (“assembly”), derived from ek kaleo (“call out”), a verb used for
the summons to an army to assemble. In the LXX it refers to the congregation of Israel
when it assembled to hear the Word of God. The churches of the NT are the congregations of
God in Christ, the churches in Jesus Christ (1 Thess 2:14; Gal 1:22), or the churches of Jesus
Christ (Rom 16:16).
1. Ekklesia in Paul
* A Local Assembly or Congregation of Christians: We find ekklesia (singular) and ekklesiai
(plural) in Paul’s letters to denote a local assembly or gathering of Christians in a particular
place. For eg. “the churches of God” (2 Thess 1:4) and “the churches of God in Judea” (2:14),
“the churches in Galatia” (Gal 1:2; 1 Cor 16:1), “the churches of Asia” (1 Cor 16:19) etc. An
ekklesia was a divinely created entity which is brought it into existence by God to hear His
word and to worship Him (1 Cor 1:1; 2 Cor 1:1; cf. 1 Cor 10:32; 11:22; Rom 16:16).
* A House Church: In a second group of references ekklesia is again used for a gathering
that met in a particular home, a house-church. House churches appear to have been smaller
circles of fellowship within the larger group. We read about Philemon’s house in Colossae
(Philem 2), Lydia’s home at Philippi (Acts 16:15, 40), house of Gaius at Corinth (Rom 16:23)
etc.
* A Heavenly Gathering: In Paul’s later letters ekklesia is used to describe a heavenly and
eschatological entity. In Colo.1:18, 24 we see descriptions about “the church universal, to
which all believers belong”. Local gatherings are earthly manifestations of that heavenly
gathering around the risen Christ.
2. Images of the Church
In addition to the term ekklesia, Paul employs many significant images and metaphors for
God’s people in Christ. These metaphors throw special light on the nature and function of
the church.
a. The Body of Christ
The Pauline writings use the exact phrase “the body of Christ” only four times (Rom 7:4;
1 Cor 10:16; Eph 4:12; 1Cor 12:27). But equivalent expressions like “the body of the Lord”,
“his body of flesh”, “his glorious body”, “his body” and “my body” etc. are found elsewhere
in his epistles.
* The expression “the body of Christ” may be Paul’s own coinage, based on the common
image of the body in popular philosophy and the Hebrew concept of corporate
personality. The words of the risen Jesus to Paul on the Damascus road also provide this
idea. The metaphor of the body of Christ is a highly significant one.
* The picture of the body of Christ is the more suitable image to describe the nature and
function of the church. It represents Paul’s maturest reflections on the subject. This image is
in perfect correspondence with Paul’s charisma concept. Pauline doctrine of the ministry
also should be understood in terms of this particular concept.
* The figure of the body of Christ is applied by Paul to a local congregation (1 Cor
12:27), to Christians who were not necessarily members of the same congregation (Rom
12:4–5; cf. 16:3–15), as well as to a wider group possibly inclusive of all believers in
Christ (1 Cor 12:12–13). Christ is the head of the body. He is the exalted, heavenly Lord
(Eph 1:20–21). But in Colossians and Ephesians “the ‘body’ image is used to denote a
heavenly entity,” since the believers are said to be raised and seated in the heavenlies with
Christ (Col 3:1; Eph 2:6).
* The church as the body of Christ is a living organic unity composed of a multiplicity
of members (i.e., individual believers, not individual congregations), each necessary to the
other and to the growth of the whole (1 Cor 10:16–17) unity between different races of the
world (Eph 2:16–18).
* This “horizontal” dimension of unity is based on the “vertical” unity between the
church as the body of Christ and Christ as the head of the church. The church, in terms of its
members, enters into union with Christ by baptism in the one Spirit (1 Cor 12:13; cf. Eph
2:18) and maintains it by participation in the Eucharist (1 Cor 10:16–17), so that the source
of the church’s unity is both Christ and the Spirit (cf. Eph 4:4, 5).
* Christ as the head is the source of its life, but he also stands over it as its absolute
ruler (Col 1:18; Eph 1:22–23; 4:15; 5:23). He fills it with all the resources of his power and
grace (Eph 1:23). The church grows as its members are properly related to Christ the
head, and to one another as members of the same body (Col 2:19; Eph 4:16). The Charisma
is to be used for the benefit of the whole community.
* The body of Christ is usually the locus of the Christian ministry. The gift of
evangelism, indeed, is orientated toward outsiders and the work of “showing mercy” (Rom
12:8) is a service which reaches beyond the confines of the Christian fellowship. The purpose
of the church being equipped by the ministry is not mainly to serve the world, but that it may
up-build itself (Eph 4:12, 16). In short, for Paul “ministry is of the body, for the body, and
by the body”.
b. The Temple
The figure of the temple is used metaphorically in the NT to denote God’s people. Apostle
Paul uses this metaphor for individual members as well as for the corporate body of Christ.
* 1Corinthians 6:19 is the only Pauline passage that describes the individual believer as
God’s temple. In arguing for sexual purity, Paul says, a person who has been spiritually
united to the Lord is his holy dwelling place, where he dwells by means of the Holy Spirit.
* In 2Corinthians 6:16–18, Paul, refers believers as God’s temple: “we are the temple of
the living God”. He quotes OT texts which speak of God’s presence with his people (Lev
26:12; Ezek 37:27; etc.); but here it means that God is actually “dwelling in” them. So they
have to separate themselves from all that is unclean (2 Cor 6:17).
* In a context where he seeks to combat party strife in the church at Corinth (1:10–17;
3:5–9), Paul uses (“the temple of God”) specifically of the local congregation. Here he
makes clear that the Spirit of God dwells among God’s assembled people (1 Cor 10:16),
therefore, the church itself is the dwelling place of God.
* Paul also stresses the unity and holiness of God’s temple. In the history of Israel the
temple had helped to preserve their unity and identity. All the Corinthians together
constitute God’s dwelling place, and as such it is holy (see 1 Cor 1:10–13). To defile it by
internal schism, divisions or party spirit is to destroy it, and any attempt to do this will
incur divine judgment.
* In Ephesians 2:14–15, Christ is said to have destroyed the “dividing wall of
hostility,” referring to his abolishing the enmity between Jews and Gentiles and making
them into one “new humanity.” Through Christ Gentiles and Jews have become the new
temple, the place where God’s presence dwells. Christ’s preeminent place in the temple is
stressed: He is the cornerstone.
* Finally, Paul seems to apply the temple imagery to Christ. In Colossians 1:19 Paul
speaks of Christ as the one “in whom all the fullness was pleased to dwell,” and in
Colossians 2:9 he writes “in him all the fullness of deity dwells bodily.” So the “fullness”
of God being “pleased to dwell” in Christ suggests an application of the temple metaphor to
the incarnation
E. PAULINE COSMOLOGY
Paul’s understanding of the origin and structure of the world (cosmology) was dependent
on the biblical teaching of creation and could have made use of a variety of mythical
traditions concerning the origin and nature of the world.
Kosmos is sometimes understood as planet earth, at times with a special focus on its
human inhabitants, but also in a wider sense as the universe. In this latter sense it has the
same meaning as the OT “heaven and earth” meaning the creation.
In Paul the creation of the heavens and the earth (Gen 1:1) finds expression in terms of
the creation of the world (Rom 1:20) or the creation of all things (Eph. 3:9; Col 1:15–17; cf.
Eph. 1:10). In Colossians 1:16, 20 the reference is to “all things in heaven and earth,”
combining Greek and Jewish idioms.
By Paul’s time oikoumene had come to mean “the inhabited world,” which was
sometimes considered to be coterminous with the Roman Empire. Kosmos is used in this
sense in Romans 1:8 and Colossians 1:6. Paul’s focus on creation reflects aspects of
Hellenistic Judaism.
The Temporal World

The temporal nature of the world, with a definite beginning, is asserted in the teaching
about creation which is expressly creation ex nihilo (Rom 4:17; 1 Cor 1:28).
The notion of the two ages, this age and the age to come, has its roots in apocalyptic
Judaism (4 Ezra). The understanding of God in creation (Rom 1:20, 25; 8:19–22, 39) as the
basis of revelation has its roots in the Wisdom tradition. But in spite of the revelation, sin
entered the world, and as a consequence death (Rom 5:12). Human sin also had
consequences for the natural world because the judgment of God in response to human sin
(Rom 1:18–31) subjected the world to futility. The present age is evil (Gal 1:4), being ruled
by the “elemental spirits of the world” (Gal 4:3, 9; Col 2:8, 20), “the prince of the power of
the air”, (Eph 2:2), the “devil.” The present age is evil and opposed to God. It is subject to
futility, corruption and suffering; but it will be released in the coming age. (Rom 3:6, 19; 2
Cor 5:19).
The coming age implies the fulfillment of God’s purpose in creation when evil and
corruption will be overcome. God’s purpose is redemption, in which the whole creation
will participate through the revelation of the children of God and the liberation of the
creation from the bondage of corruption. For Paul creation is an eschatological doctrine.
That Christ is the meaning of creation is the point of the parallel statements about the creation
and reconciliation.
New Creation
Jewish interpreters regarded a Gentile convert to Judaism as a new creation (Genesis
Rabbah 39.4). It is possible that Paul, like his Jewish counterparts, believed the convert to
Christ to be a new creation.
The re-creation of a new community of believers (Isaiah 65:17–19) and the arrival of
Gentiles (Isaiah 66:22–23) —underlie two of the Pauline passages which contain references
to the new creation or new humanity. In Galatians 6:15–16, Paul even parallels the new
creation with a specific community, “the Israel of God.” In Ephesians 2:14–16 the new
humanity is composed of communities rather than individuals: “in his flesh he has made both
groups into one … that he might create in himself one new humanity in place of the two.” In
both passages Gentiles are the community included alongside Jews. The church, therefore, is
a new Israel where Jews and Gentiles are united in peace.
Many apocalyptic Jewish interpreters developed in detail the anticipation of the new
heavens and new earth introduced by Isaiah 56–66. The emphases of their developments
varied, including: the restoration of Israel (Jub. 4:26; 1 Enoch 45:4–5); the transformation
of the righteous in a final resurrection (2 Apoc. Bar. 51:1–16); the liberation of the natural
world (1 Enoch 51:4–5); and the return of the creation to its original state of goodness (2
Apoc. Bar. 73–74).
Indeed, Paul argues that God reconciled “all things” through Christ, including
presumably the entire natural world. According to Romans 8:18–25 “the creation itself
will be set free from its bondage to decay” (Rom 8:21), while, according to Ephesians 1:10,
“all things … things in heaven and things on earth” will be gathered up in Christ (see 1
Cor 15:24–28).
The convert, as part of a community of faith, enters the cosmic drama of re-creation that
God inaugurated at the resurrection of Jesus Christ and will bring to completion at the
Parousia.
Characteristics of the New Creation
Reconciliation:
The key concept that accompanies Paul’s references to the new creation or new humanity
is reconciliation. The dominant theme of 2 Corinthians 5:17–21 is that believers, who
themselves have been reconciled to God, must continue by the apostolic ministry of
proclamation and witness to bear testimony to the reconciliation of the world to God,
which God inaugurated through Jesus. The thrust of Galatians 6:15, Ephesians 2:11–22 and
Colossians 3:10–11 is that the new creation and new humanity come about only when
peoples once divided are seen to be reconciled in Christ.
Rejection of Worldly Standard:

Reconciliation can occur only when believers cease living and judging others according
to worldly standards. The presence of a new creation means that new standards of unity
and peace replace old standards of judgment and divisiveness.
The racial division of Jew and Gentile, in particular, is based upon an obsolete criterion:
“For neither circumcision nor uncircumcision is anything; but a new creation is everything!”
(Gal 6:15; cf. Eph 2:11–22).
Similarly, individual rivalry has no place in the new creation. In the new creation,
contends Paul, no one is judged “from a human point of view,” for even Christ is no
longer judged by human standards (2 Cor 5:16).
These new standards apply, not only to ethnic groups or to church leaders, but also to
every believer who participates in the new humanity.
He or she must put away conduct that characterizes the “old humanity,” such as
greed, slander and abuse (Col 3:5–9; Eph 4:25–30), and put on the new humanity, “which
is being renewed in knowledge according to the image of its creator,” that is, which is
being restored to its original goodness (Col 3:10; see Gen 1:26).
This new humanity is characterized by compassion, patience, truthfulness (Col 3:12–
17; Eph 4:23–24; 32) and, once again, by reconciliation of peoples once hostile to one
another (Col 3:11).
Evaluation
F. ESCHATOLOGY
Introduction
Eschatology has traditionally been understood as that branch of theology which is concerned with
“final” things. Topics such as the future of the world, the parousia of Jesus Christ, the coming
kingdom of God, the last judgment of humankind, the resurrection from the dead, heaven and hell, the
transformation of the cosmos, etc., are all generally considered under its heading.
Paul’s writings reflect foundational perspectives on eschatological matters. The substance of
Pauline theology; Christology, Pneumatology, Ecclesiology, Soteriology and Anthropology are all
built upon the eschatological foundation of Paul’s thought.
1. The Context of Pauline Eschatology

It is the apocalypses of the first-century Jewish-Christian world (such as 1 Enoch, 4 Ezra and
2 Baruch) that are the most important parallels to Paul. According to J.C. Beker the center and
periphery of Paul’s thought is the centrality of the apocalyptic-eschatological element of his teaching.
A full examination of Paul’s letters reveals that he uses the language of both time and space within his
eschatological teaching. Over the years considerable discussion has been given on whether Paul’s
eschatological viewpoint also has its background in the wider Hellenistic world of which he was a
part.
2. The Content of Pauline Eschatology

a. The Messiahship of Jesus of Nazareth: For Paul, Jesus of Nazareth is without doubt
the Messiah, the Christ promised of old. So much is this so that the title “Christ” (Christos)
functions almost as if it is the surname of Jesus himself. It is true to say that the linchpin of
Paul’s eschatology is the proclamation of Jesus of Nazareth as the Messiah. It is the
resurrection of Jesus from the dead which demonstrates how the eschatological age has
impinged upon the present.
b. The Presence of the Eschatological Age: Paul shows his acceptance of the
eschatological dualism from the Jewish apocalyptic literature (4 Ezra 7:50) in his use of the
phrase “this age” (Rom 12:2; 1 Cor 1:20; 2:6–8; 3:18; 2 Cor 4:4) and “the age to come.” Paul
believes that the eschatological hope of the future has in some way impinged upon the
present. He describes this eschatological age as a “new creation” (2 Cor 5:17; Gal 6:15; cf.,
2 Cor. 5:17; 1 Cor. 10:11). Paul associates the arrival of the eschatological age with the
revelation of Jesus Christ as God’s Messiah (Gal. 4:4). But, for him, the final revelation of
the eschatological age still lies in the future. The ultimate transformation of the world order,
the final redemption of the believer (the granting of the resurrection body) and the final
judgment are all events which are yet to be awaited.
c. The Kingdom of God/Christ: The idea of the kingdom of God/Christ is a standard
feature of the Jewish eschatological thinking. For Paul, the life and ministry of Jesus Christ
seems to be the inauguration of the kingdom of God on earth. Paul talks of the kingdom of
God/Christ as if it is something awaited in the future, although occasionally he hints at the
present reality of the kingdom in the life of the Christians (as in Rom 14:17 and 1 Cor
4:20).
d. The Resurrection of the Dead: Paul describes the risen Lord Jesus Christ as the first
fruit (aparche) of resurrection, implying that the believer will share in the resurrection life in
the same way that the full harvest is related to the initial crop. A related image, describing
the risen Christ as the “firstborn of the dead”, is seen in the pre-Pauline hymn of Colossians
1:15–20.
Paul sets up a deliberate contrast between Adam and Jesus Christ as representative
figures of humanity (1 Cor. 15:20). Here Christ is portrayed as embodying what R. Scroggs
has described as “eschatological humanity.” Physical death, he describes as “the last enemy
to be destroyed”(1 Cor 15:26) (similar to the Jewish and Christian apocalypses such as 4
Ezra 8:53 and Rev 6:8; 20:13–14).
e. The Final Judgment: The Day of the Lord is a standard feature in OT prophetic
literature. The idea of an eschatological Day of the Lord is also found in Jewish
pseudepigraphal writings and in Qumran documents (1Enoch, 4 Ezra and 2 Baruch; 1QM
and 1QS). Paul creatively integrates this OT hope with his own developing Christology,
effectively transforming the “Day of the Lord (Yahweh)” into the “Day of the Lord Jesus
Christ.” This creativity stands as one of the most important contributions within Pauline
eschatology.
The Delay of the Parousia: The “delay of the parousia” made the Christians to develop a
more Hellenistic understanding of Christ’s “presence” as taking place within the life of the
believer. Under the impact of the delayed parousia the meaning of the future hope was
spiritualized and transposed into a more mystical union between Christ and the church.
According to C. L. Mearns, “the death of believers would have come as something
unexpected and theologically worrying to Paul, resulting in him “re-conceptualizing the
Parousia in the form of a ‘Second Coming.’ ”
The Judgment Seat of God/Christ: In connection with the final judgment, Paul speaks
explicitly of the judgment seat () twice within his letters (Rom 14:10; 2 Cor
5:10), building upon the image found in Isaiah 45. The curious thing about this motif is that
the judgment seat which is described as belonging to God is described in the Pauline
writings as belonging to Christ. The right of judgment is extended to the Christian church.
He even hints that the saints will execute eschatological judgment over the world and the
angels (1 Cor 6:2–3). The ultimate judgment and defeat of Satan, together with his angelic
minions, is portrayed as a certainty in several key passages, notably Romans 16:20.
f. The Gentile Mission: Paul’s commissioning as the “apostle to the Gentiles” (Gal 2:8)
is alluded to throughout Paul’s letters. Clearly Paul sees his own apostolic ministry as part
of God’s eschatological activity. Traditionally Israel was seen as the instrument of God’s
salvation of the Gentile nations (as in Is 40–66). Paul’s dilemma is how to maintain belief in
this strand of prophetic proclamation in light of Israel’s rejection of Jesus Christ.
g. The Eschatological Gift of the Spirit: Jewish eschatology traditionally associated the
dawn of the age to come with the bestowal of the Spirit of God. Paul carries through this
idea, knitting together his doctrine of the risen Lord Jesus Christ as experienced by the
indwelling presence of the Spirit of God in the life of the believer (1 Corinthians 15:45).
The Holy Spirit is described as the guarantee (arrabon) of God (2 Cor 1:22; 5:5; Eph 1:14).
The believer is assured of his or her ultimate redemption based upon the present possession
of the Holy Spirit (Rom 8:15; 9:4).
h. The Transformation of the Cosmos: One of the standard features of apocalyptic
eschatology is the transformation of the created order under the effects of the emerging age
to come. Cosmic redemption is also intimately connected to anthropological redemption
within the Pauline letters (Col.1:15–20; Eph. 1:10). The destiny of both the created order and
the human race are determined by Christ’s resurrection from the dead, and both find their
fulfillment in his lordship (Rom. 8:19–23). God’s concern that creation itself is worthy of
being transformed and set free should inform our own attitudes toward it. Thus it is possible
to integrate fully a protectionist stance toward creation and the environment within Paul’s
eschatological perspective. Indeed, it could be argued that to do so is to demonstrate our
continuing revelation as the children of God.
Conclusion
In conclusion, it is clear that Paul’s thought is thoroughly conditioned by an eschatological
perspective in which Jesus Christ’s death and resurrection are seen in some way to inaugurate the
long-awaited age to come. Virtually every letter within the Pauline corpus reflects, to a greater or
lesser degree, this eschatological viewpoint. Many of the key areas of Pauline teaching, such as ethics,
Christology and ecclesiology, share as common ground to this eschatological perspective.
G. ETHICS OF PAUL
Introduction
Paul demonstrated the personal character integral to the new life created by faith in Jesus
Christ as well as the obligations for personal, family, church and social relationships. The
contexts for such teachings were particular situations in his churches, but the “ways in Christ
Jesus” apply to all the churches (1 Cor 4:17). God’s saving act in Christ’s death and
resurrection is the ground of ethical appeal for Paul. For Paul the ethical life of Christians
expresses their new identity as persons who are “in Christ.” Paul’s Jewish as well as
Hellenistic background influenced him very much in developing his ethical teachings.
I. The Household Concept

In the Greco-Roman society the emperor was viewed as a father and the state as his
household. Paul, in his writings draws on the concept of the household as a social unit
consisted of members of the immediate family and typically extended to include slaves,
freedmen, servants and laborers, and sometimes even business associates and tenants. The
householder had full authority over the members of the household. He also had obligations
and some legal responsibilities to them. Given the social situation, Paul presents household
codes in their familiar three basic categories: relations between wives and husbands,
children and fathers, and slaves and masters. Colossians 3:18–4:1 and Ephesians 5:22–33
represent teaching addressed to the various members of the household such as wives and
husbands, children and parents, slaves and masters. According to Paul, when a person joins
Christ in conversion, “there is a new creation” (2 Cor 5:17; Gal 6:15). One then no longer
views other people according to worldly standards but as those for whom Christ has died (2
Cor 5:15–16).
1. Wives and Husbands:

Jewish marriage contracts stipulated certain duties required of husbands and wives, but Paul
focuses on one duty relevant here, intercourse. What is significant is that it is not simply a duty for
husbands, as in some Jewish texts; it is a reciprocal duty (1 Cor 7:3–4). In 1 Corinthians 7 Paul
addresses Christians who valuing the single lifestyle though they were already married. According to
Paul, celibacy within marriage provides a danger of sexual temptation.
In 1Corinthians 7:1, but in 1 Corinthians 7:2–5: he addresses both husbands and wives on equal
terms. In several passages Paul advocates the subordination of women in the home (Eph 5:22–33;
Col 3:18; 1 Tim 5:14; Tit 2:4–5). In urban Roman Asia and Macedonia women experienced more
freedom in some areas but they nowhere enjoyed the social freedom recognized as their right today.
Roman law vested complete authority over wife, children and slaves to the male head of the
household, known as the paterfamilias. The wife’s quiet submission was viewed as one of her
greatest virtues throughout Greco-Roman antiquity. Ancient male attitudes toward women often
sound harsh to modern ears; to some early Jewish teachers, women were inherently evil. Josephus
claimed that the Law prescribed their subordination for their own good. The wife’s subordination to
her husband is directly parallel to the slave’s subordination to his or her master. In both cases one
submits as “to Christ”—who is compared with a slave’s master no less than with a wife’s husband.
Paul does not approve of the institutions of patriarchal marriage or slavery. But his instruction to
wives and slaves is the cultural or social subordination to the male householder.
According to popular Philosophy, women are to dress and behave modestly, managing affairs
within the household while their husbands devote themselves to public business. Christians clearly
adopted the same measures, for the Christian women are not permitted to “abandon their
households” (1 Cor 14:33b–36).
2. Parents and Children

Philosophers like Musonius insisted that persons have a duty to marry and raise
children. The children are future citizens and the households are necessary to the good of the
larger society. In the Jewish family, little children were looked after by the mother, but as the
boys grew older they were taught to share their father’s work, so that in general the father
governed the education of the son, and the mother that of the daughter. To the children the
mother was as worthy of honour as the father is, shown by the fifth commandment (Ex.
20:12). The OT advocates children’s obedience to morally sound parental instruction (Deut
21:18–21). In Judaism, children’s attitude to their parents was often set alongside and seen as
part of their relationship to God.
According to Paul, children are to submit and thus to silence cultural objections to the
gospel. Disobedience to parents is considered a sign of Gentile depravity (Rom 1:30) or a
sign of the evil of the last days (2 Tim 3:2). In Ephesians, the duty of obedience is owed to
both parents, despite 6:4 being addressed to fathers only. “And fathers, do not make your
children angry, but bring them up in the training and admonition of the Lord” (Col 3:21;
Eph 6:4). Fathers are made responsible for ensuring that they do not provoke anger in their
children. This involves avoiding attitudes, words, and actions which would drive a child to
angry exasperation or resentment and thus rules out excessively severe discipline,
unreasonably harsh demands, abuse of authority, arbitrariness, unfairness, constant nagging
and condemnation, subjecting a child to humiliation, and all forms of gross insensitivity to a
child’s needs and sensibilities. Fathers are to bring up their children in a distinctively
Christian way. They are to do this, because it is part of their commitment to the Lord.
3. Masters and Slaves

Exhortations to Christian slaves to be obedient to those who rule over them appear in
Colossians and Ephesians. Paul envisions the same sort of mutual submission to cover the
slave and master relationship is clear from his exhortation in Ephesians 6:9. After explaining
how and why slaves should submit (Eph 6:5–8), he calls on masters to “do the same things
to them,” an idea which goes beyond virtually all other extant writers from antiquity. Apostle
Peter also exhorts Christian slaves to be submissive even to cruel masters (1Peter 2:18–25).
When Paul returned the slave Onesimus to his master, Paul argued that Philemon should
receive Onesimus as his “brother in the Lord,” as a brother in social relationships (⬧,
“flesh”) and as a partner (Philem 16–17). He certainly implied that the legal penalties against
the runaway should be waived and may even have expected Philemon to free the slave or
return him to Paul’s mission. But 1 Cor 7:20–24 adopts a more conservative view. Slaves and
free persons may be equal as Christians, but the Christian slave should not agitate to change
his or her social status. Slavery is not a disadvantage in relationship before God (1 Cor
7:21–24). The governing principle instead is to live according to the will of God in one’s
various relationships.
In the household code of Ephesians 5:21–6:9, the mutuality demanded of the masters is
grounded in both master and slave having the same Master in heaven (Eph 6:9). The
masters are to carry out “the same things” for the slaves that the slaves had been told to do
(Eph 6:9): obedience (Eph 6:5) and service (Eph 6:7). The masters are to “grant the slaves
what is required by justice and equality” Col 4:1).
II. Relationships within the Community

1. Marriage and Family
Marriage in Roman times was held to be monogamous and for life, “a life-long
partnership, and a sharing of civil and religious rights.” Paul’s own example of “celibacy”
would also suggest a radical rather than a conventional approach. Philosophers concerned for
the good order of society, like Musonius, insisted that persons have a duty to marry and
raise children. The children are future citizens and the households are necessary to the good
of the larger society. The Cynics, on the other hand, argued against marriage. According to
them it only binds a person to false values, slavery to sexual pleasure, seeking to please a
mate, worrying about money and the like. The OT writers held to a high view of marriage.
They understood marriage to be the perpetuation of that fundamental social unit which God
was said to have created. Jesus also taught that marriage was a divine institution, owning the
blessing of God (Mk. 10:6-9).
Paul strongly forbade sexual abstinence within the marriage relationship. Marriage is
needed and right because sexual immorality is intolerable (1 Cor 7:2). The implication is
clear: the satisfying of sexual desires is not wrong, and marriage is its appointed setting. Sex,
like responsible love and respect (Eph 5), is one of the mutual obligations of husband to
wife and wife to husband (1 Cor 7:3). For within marriage neither partner retains sole
ownership of his or her own body (1 Cor 7:4). Concerning abstinence from sex within
marriage, Paul sets out three criteria: (1) mutual consent, (2) for a limited time only, and (3)
for religious purposes (1 Cor 7:5).
1Corinthians 7 suggests that some Christians even sought to dissolve their marriages.
Jesus stood with the Law against adultery, fully supporting the ancient command, “Thou
shalt not commit adultery!” But he went beyond by saying that the man who looks at a
woman for the express purpose of lusting for her has already committed adultery with her
(Mt 5:27–28). In the same way any man who divorces his wife and marries another woman
also commits adultery, or any woman who divorces her husband and marries another man
commits adultery (cf. Mk 10:11). Adultery was viewed as a serious crime, perhaps because
it was thought to be a gross invasion of a husband’s property rights, and was punished with
severe penalties—at times with death to the wife and her partner or more often with the
banishment of both from home and community.
Under the Roman Empire divorce was as readily available to the wife as to the husband.
In the history of ancient Israel divorce proceedings could only be initiated by the husband
(Deut 24:1–4; but cf. Ex 21:11). Paul cites a saying of Jesus: divorce is not permissible (1
Cor 7:10–11; cf. Mk 10:11–12). A believer is not allowed to initiate the breakup of his or her
marriage. According to Paul a wife is not to separate herself from [divorce?] her husband; but
if she does separate herself from him, she must remain unmarried or be reconciled to her
husband, and the husband must not divorce his wife” (1 Cor 7:10–11; cf. Mk 10:11).
Paul defends marriage as an appropriate expression of sexuality (1 Cor 6:12–20). But
Paul also defends the superiority of his own style of life for those who can follow it since it
permits complete devotion to the Lord.
2. Question of Gender, race and Status

In the new Christian existence there is neither male nor female, bond nor free. When a
person joins Christ in conversion, “there is a new creation” (2 Cor 5:17; Gal 6:15). One then
no longer views other people according to worldly standards but as those for whom Christ
has died (2 Cor 5:15–16). The old external distinctions of superior status related to
nationality or slavery cease to exist (Col 3:9–11; cf. Eph 2:14–16). By thus “putting on
Christ,” “there is neither Jew nor Greek; there is neither slave nor free; there is neither
male nor female” (Gal 3:27–28). For Paul this equality is based on the direct access every
individual has to God (Rom 10:11–12) and the need of all for redemption (Rom 3:22–24).
The challenge of religious status is socially significant, however. Religion had been the
central status distinction in the social system so that when this distinction falls, other
distinctions follow.
3. Attitude towards People outside the Faith

Paul indeed is highly critical of Gentile morality. His relating morality to nature,
however, illustrates his agreement with Hellenistic Judaism that there is an affinity
between the morality in God’s revealed Law and that disclosed in the created order, which
God’s people share with the Gentiles (Rom 1:26; 2:14; Rom 1:28). The moral problem in
Romans 1, according to Paul, is rooted in a refusal of obedience.
Paul recognizes knowledge of genuine values by secular people. His followers are to take
into consideration “that which is morally good in the judgment of all people” (Rom 12:17; cf.
2 Cor 8:21). They are to conduct themselves becomingly with outsiders (1 Thess 4:12; Rom
13:13). Paul also conducted himself in a way which would commend him to every human
conscience (2 Cor 4:2; cf. Tit 2:5, 8–10).
Indication of a more universal reference is found in other texts which apply to non-
believers. In Galatians 6:10, Paul concludes his discussion on giving with an admonition,
“Do good to all people, but especially to the household of faith.” “Doing good” is
terminology for kindly concrete acts of helping others. Loving service to needy non-
believers is also evident in Romans 12:13–14. Paul enjoins hospitality in its literal sense of
love for or care for strangers, here meaning non-believers since it contrasts the immediately
preceding injunction of sharing with fellow Christians (“saints”) and the following stipulation
of love to one’s enemies.
4. Attitude to Authority
Christians are willing subjects of governing authorities even when subjection involves
taxation (Rom. 13:1–7) Comparison with popular philosophic preaching shows these themes
to be conventional. The good order of society is maintained by submission and obedience of
inferiors to their superiors. Obedience to political authority is commanded (Rom 13:1–7). But
Paul also asserts that the authority is temporary, the day of the Lord is at hand (Rom. 13:11–
14). It is as a diaspora Jew that Paul speaks in Rom 13:1–7. But when Paul says, “for there is
no authority except given by God,” he draws on the resources of Jewish wisdom (Prov.
8:15–16). The structure of a society cannot be changed, so resistance is not only against
God’s ordering of society, but a waste of time and energy. A morally responsible person and
good citizen will recognize the need for government in society as a divine ordinance. Paul
does not separate moral or spiritual obligation from civic responsibility and political reality
(Rom. 13: 5).
5. The Over-riding Power of Love

For Paul love is the most important of all the Christian graces and the very heart of
Christian ethics. Motivated by the supreme expression of God’s own love in the sacrificial
death of Christ, it springs from a transformed life filled with God’s own Spirit. God’s love is
shown both in the cross and in the specific calling and choosing of believers (Eph 1:4–5). So
when Paul speaks of Christians as the “elect” or “chosen,” the idea of God’s undeserved love
is clearly implicit. For Paul, loving others is the single most important characteristic of the
Christian life and the heart of Christian living. Everything one does is to be an expression of
love (1 Cor 16:14).
Love represents the ethical outworking of the imputed righteousness bestowed by grace
through faith; that is the outward expression of new life in Christ. Love is possible because
faith in Christ brings the believer into a whole new life. For Paul love is a joyful response to
the grace of God in Jesus Christ. The characteristics of love are spelled out by Paul in 1
Corinthians 13. Love is shown in patience and kindness—not in jealousy, pride, arrogance,
rudeness, insistence, irritability, or resentment. In other words, real love is not self-centered,
but is willing to sacrifice its own desires for the good of others.
Christians love one another (Rom. 12:9–13, 15–16); (c) Christians love their enemies
(Rom. 12:14, 17–21). Love gives full expression to the Law (Gal 5:14) as we bear each
other’s burdens and thus fulfill the law of Christ (Gal 6:2). When love is actualized, the other
demands of God are fulfilled. Freedom in Christ is not an opportunity for selfishness, but
compels us to be slaves to one other in love (Gal 5:13–14; 1 Cor 9:19).

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NEW INDIA BIBLE SEMINARY

Course No. NT 2523

Unit I. Background of Paul

Unit II. Introduction to the Letters of Paul

Unit IV. Theology of Paul

NEW INDIA BIBLE SEMINARY, PAIPPAD

Course No: NT 2523 Placement: M. Div. III

EXPECTED LEARNING OUTCOMES

COURSE REQUIREMENTS & ASSESSMENT

Fee, Gordon D. Pauline Christology: An Exegetical Theological Study. Massachusetts: Hendrickson

Varghese, B. Pauline Theology: An Introduction. Adoor: El-Shalom Publishers, 2012.

NEW INDIA BIBLE SEMINARY, PAIPPAD

REQUIRED READINGS [Call number of Books in NIBS Library is highlighted]

Bowen, Roger. Guide to Romans. Delhi: ISPCK, 2001. [227.1 BOW-G]

Cosgrove, Charles H. Cross-Cultural Paul: Journeys to Others, Journeys to Ourselves. Michigan:

________. .Philippians. New International Biblical Commentary. Mass.: Hendrickson, 1989.

Ellis E. Earl. Pauline Theology: Ministry and Society (2005) [Flipcart]

Imchen, K. S. Issues in Contemporary Christian Mission. West Bengal: SCEPTRE, 2013.

-------------- Galatians. Cambridge: Cambridge University Press, 2018. [227.407 KEE-G]

________. Philippians: An Introduction and Commentary. Tyndale New Testament Commentaries.

Wittherington, Ben. The Paul Quest. London: IVP, 1998.

Articles [47 Articles available at the NIBS Library]

Azariah, Jayapaul “Emerging Biblical Insights in Bioethics”. Dharma Deepika. 10(1), 23

John, Santhosh. “Concept of 'Faith' in Pauline Corpus and Theology”.Conviction. 5, 1&2

Jung, Sungkook. “Paul's Use of Scripture as Cross - cultural Missional Communication.”

Kumar, David Stanly. “Christian Leadership-Fellowship of Paul”. Indian Theological Studies.

Manjaly, Thomas. "For me to Live is Christ"-Contours of Pauline Spirituality Mission Today: A

Mattackal, Thampi. “Pauline Christology”. Harvest Times. 12, 7 (2015): 06-26.

Page, Sydney H. T. “Revelation 20 and Pauline Eschatology”. Journal of Evangelical

Palliparambil, Jacob. “Concept of Time in Pauline Theology” ISHVANI Documentation and

Sarmbical, Clarence. “Pauline Communication Forms: Models of Contextualization”. ISHVANI

Solomon, D. “Dialogue or Conversion: Pauline Response to Other Faiths”. Bethany Journal Of

Stephen, E. J. “Strategies and Principles Governing Paul's Missionary Journeys.” Harvest

Stephen, E. J. “Strategies and Principles Governing Paul's Missionary Journeys.” Harvest

Thomas, M. M. “Power of the Gospel: Pauline Perspective”. Ebenezer Theological Journal.

Lesson 1. Paul’s Jewish Background

(a). Paul’s Jewish Background

(b). Paul’s Greco-Roman Background

Lesson 2: The Social Setting of Pauline Churches: A Reflection

Lesson 3. The Conversion, Call and Commission of Paul

I. The Damascus Road Experience: An Element of Surprise

A. The Revelation of the Risen Lord

B. Church: The Body of Christ

C. No Barriers, but All are One in Christ

II. The Conversion, Call and Commission of Paul

A. The Conversion of Paul: A Great Change

B. The Call and Commission

C. The Prophetic Call

D. The Uniqueness of His Call

Lesson 4. Paul’s Missionary Journeys, Based on Pauline Letters

Lesson 5. The Missionary Strategy of Paul

II. Paul’s Missionary Methods

III. Class, Moral and Social Condition of his Audience

IV. A Strategy for Mission Today: Adaptation, indigenization

UNIT III. THEOLOGY OF PAUL

• Messianic Concept in the early Judaism: The concept originated in the OT

• The mystery of Christ: In Colossians and Ephesians we find a further development of

I. Divine Sonship in the OT and Judaism

III. The Synoptic Understanding of Jesus’ Divine Sonship

IV. Johannine Understanding of the title Son of God

V. Pauline Understanding of the title Son of God

• The divine sonship of Jesus is a major component of Paul’s Christology.

B. ANTHROPOLOGY AND HAMARTIOLOGY: DOCTRINES OF MAN AND SIN

MATERIAL PART OF MAN