Theology
The Paul We Think We Know
How his 21st-century evangelical makeover distorts the New Testament reality.
Timothy Gombis | posted 7/22/2011 08:54AM
Evangelicals feel a special connection with the apostle Paul. We shape our theology according to his thought, imitate his mission to evangelize, and pursue discipleship after his devotional practices. But our vision of him is loaded with misconceptions. Have we become more Pauline than Paul himself?
Last April in Christianity Today, Scot McKnight profiled "The Jesus We'll Never Know," describing the tendency of New Testament scholars to create a historical Jesus in their own image. We do the same with the great apostle. Like gazing into a mirror, we easily see our own reflections when we look at Paul.
Intense debates in Pauline studies over the past three decades have yielded fresh insights into Paul's thought and corrected some mistaken assumptions. If we want to be truly Pauline, we will have to take stock of these findings. Let us examine two longstanding misconceptions that have not held up under recent scrutiny, and then note one further way in which we tend to impose our evangelical values upon this apostle of Jesus Christ.
Salvation to the JewsThe misconception about Paul with the longest historical pedigree is that he was anti-Jewish. Many imagine that after his Damascus Road experience, Paul immediately rejected Judaism and embraced Christianity. They assume that in the first century these were two clearly distinguishable religions. Before his encounter with Christ, the thinking goes, Paul was wrapped up in a legalistic pursuit of salvation and was teaching others a similar philosophy. So great was his passion that he persecuted the Christians who taught salvation by grace through faith. After his conversion, everything changed. He embraced God's gracious salvation by faith in Christ and rejected the system of dead rituals bound up in Judaism. Paul left Judaism, therefore, and turned to Christianity.
If we encountered Paul today, he would not be the strong and decisive leader we often imagine. In fact, many of our contemporary churches would hardly consider him a viable pastoral candidate.
This account of Paul thrives among evangelicals because it resonates with many who come from legalistic environments. We narrate our testimonies as a movement from guilt to grace, from enslaving oppression to freedom in Christ. We assume, therefore, that Paul's journey mirrored ours. This view also shapes much of our preaching. Eager to let the glorious light of the gospel shine brightly, evangelicals set it against the dark backdrop of Judaism as a religion of works righteousness.
This scenario, while familiar, is deeply mistaken in at least three ways. First, it represents a faulty vision of Judaism in Paul's day. E. P. Sanders's seminal book, Paul and Palestinian Judaism, was the catalyst for much of the intense debate over the past three decades in Pauline studies. Until its publication in 1977, the sharp contrast between Paul and his Jewish heritage dominated scholarship. Sanders's work gave scholars an entirely new appreciation of first-century Judaism, opening up afresh the world of Jesus and his first followers. We now have to realize that Paul's past wasn't ruled by simple legalism.
Because of this "new perspective," scholars now recognize that Paul would not have regarded Judaism as legalistic. They point to Jewish texts that stress the absolute need of divine grace for salvation. The Community Rule, a document from the Dead Sea Scrolls, contains the following:
As for me, I belong to wicked mankind, to the company of ungodly flesh. My iniquities, rebellions, and sins, together with the perversity of my heart, belong to the company of worms and to those who walk in darkness. For mankind has no way, and man is unable to establish his steps since justification is with God and perfection of way is out of his hand.
July 2011, Vol. 55, No. 7, Page 46
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