By Terry L. Pruitt
Table Of
Contents
An anachronism is something or an idea that is placed outside its time. In recent years, re-enactors of medieval history have developed an organization called the Society for Creative Anachronisms. This society purposely creates hand made items and events (i.e. jousts) from another time. At other times people stumble in writing a story and place an anachronism in it unintentionally. Some classical scholars believe that some of the cultural items written in Homer's Odyssey are anachronisms. One history scholar claims to find it difficult to enjoy the mystery books and subsequent television series Brother Cadfael because of the anachronistic use of the scientific methods, especially forensic science, which would have been out of character and world view of a medieval monastery. Examples of unintentional anachronisms abound. At one Bible conference the speaker constantly referred to his trip to Israel, and then made the mistake of calling the Jewish civil government of Jesus' day Israel. His loops of mentioning the days of the kingdom period then backtracking to the patriarchal period then the New Testament period and equating them all to the modern nation-state of Israel probably confused anyone there who lacked a clear understanding of the time-line of biblical history. While he may have made some blunders in his terminology, no heresy was propagated, nor was anyone truly misinformed about history. It is just a blunder in terminology that could use some clarification. One recent issue in Pauline studies claims an anachronism developed during the Reformation that the reformers read into Paul's letters the problems of the church during the Reformation era. That is the issue of justification by faith alone, sola feda . The proponents of this view are not merely correcting terminology; they actually are discounting the theological underpinnings of the Reformation. This school of thought in biblical studies, though not unified in its theological outlook, has become known as the New Pauline Perspective. The New Pauline Perspective is diverse in its theological backgrounds and includes those who are self-professed liberals to those who are evangelicals. There are few, if any, who would be considered staunch conservatives in the camp. Often debate about the issue dissipates into name-calling and accusations that a person defending the New Perspective is a liberal, a heretic or a papist. While the labels may or may not be accurate, this paper will examine the merits and flaws of the New Pauline Perspective based on the exegesis of the principle passages addressing justification in Paul's writings. This paper will attempt to show that Paul wrote on two levels, one addressing the local context of the audience and another addressing transcending and universal issues in the Christian life. Finally, the New Pauline Perspective has done a good job of highlighting some cultural and historical issues in Paul's writings, but they have over simplified that culture resulting in their own reading into the text meaning that were not present for the original readers. While the New Perspective has some interesting insights, it fails as a whole to understand a central teaching of the New Testament, justification.
Assumptions
of the nature of New Testament study are the starting points of the
conflict
between the New Perspective and those who hold to a traditional
Reformed
position. The traditional Reformed
position recognizes the discipline of systematic theology.
Systematic theology rightly understood is a
culminating academic discipline that unifies the other means of
examining the
scripture such as examining chronology, historical background, textual
criticism, linguistic study, exegesis and simply outlining a passage.
It gives
a global, unified view of the message and content of scripture.
Systematic
theology is a discipline that looks at scripture and using the thought
processes of deductive reasoning, puts all scripture in one coherent
picture. Deductive reasoning relies on
clear definitions and logical syllogisms to build this coherent picture. The Westminster Confession affirms deduction
as a means of fully understanding scripture by saying, ”6. The whole
counsel of
God concerning all things necessary for His own glory, man's salvation,
faith
and life, is either expressly set down in Scripture, or by good and
necessary
consequence may be deduced from Scripture: unto which nothing
at any
time is to be added, whether by new revelations of the Spirit or
traditions of
men.”[1] A subtle danger area is that systematic
theology makes assessments about the importance of one passage of
scripture
over another. Because the line of
reasoning starts with foundational principles, one must ask what are
those
foundational principles. When one asks
this question, one must then identify the passage of scripture the
principle is
articulated within. Are the
genealogies of Christ more important than the story of the crucifixion
or is it
the other way around? The
origins of
the Christ are important, but so is his purpose.
The Reformation held that the doctrine of justification is a
foundational doctrine for systematic theology.
The average laymen who act as biblical
interpreters
would find it hard to place themselves in either role of systematic
theologian
or biblical theologian. But inevitably
as they read and interpret the scripture, they in fact do the work of
both a
systematic theologian and a biblical theologian. The
juxtaposition of the systematic and biblical theologian is
somewhat artificial, however, in examining the New Perspective, the
academic
disciplines emphasized by the various parties involved in the debate
make
unable to hear what each other are saying.
Those who adhere to the New Perspective often are using a
biblical
theology model for discussion while adherents of the traditional
Reformed view
by and large are using a systematic theology model. What are the
contrasting
methods and pictures? Biblical theology
as expressed in the later half of the twentieth century, and by the
advocates
of the New Perspective, is somewhat of a means of stepping back from
theological conflicts of the past.
Instead of articulating a unified picture of the whole
scripture, the
biblical theologian attempts to articulate a picture of a particular
author,
period, genre, or prophet. For
instance, the biblical author John continually compares the heavenly
realm and
the earthly realm in his writings. A
biblical theologian will attempt to articulate the school of thought of
John
and his way of thinking about the heavenly and earthly.
Rather than build a coherent, unified
picture, many will build a collage that is faithful to the complexity
that the
biblical text portrays. Rather than
focusing on establishing clear definitions, there is an emphasis on
description. Rather than ranking
passages and looking for foundational passages, there is an emphasis on
letting
the text speak for its self. The
same
methods of linguistic study, textual criticism, gathering historical
background, and biblical exegesis are used.
The main difference between a systematic theologian and a
biblical
theologian is the scope of picture they attempt to picture. The mere fact that someone would attempt to
describe Paul's thinking independent of the whole counsel of scripture
becomes
a subtle but important issue. The
assumption is whether Paul's thinking should be looked at in contrast
or in
conjunction with other biblical writers.
If we contrast Paul with Moses, Isaiah, John, and Peter, we end
up with
a different picture than if we unify them all.
The two approaches to the discussion
frame different debates, not
just different answers. The issue at
question for the New Perspective seems to be more intellectual honesty
and that
we should not read into a passage theology that is not there. The issue at question for the traditional
Reformed position seems to be faithfulness and accuracy in
interpretation. Regardless of the approach
whether
systemizing in a unified way or describing the contents of a passage,
the
questions raised by the New Perspective must be answered.
The New Perspective on Paul questions who
were Paul's opponents. According to
Sanders, Paul was objecting to Second Temple Judaism.
Also under question is the meaning of "justification" as used by
Paul. Whether we want to unify the
answers under the whole of scripture or merely describe the thoughts of
Paul,
we must look the language and historical context of the passages to
accurately
interpret them. Rather than attempt to
pick one school or the other, this paper will focus on the
grammatical-historical
method of examining the passages key to understanding Paul's teaching
on
justification.
In Paul's day, there were advocates
that said a new Gentile Christian should be circumcised.
Paul argues against this position in
Galatians 1-3 and one could say this was the occasion of his writing. Sanders claims that Paul was actually
attacking a straw man in his arguments against circumcision since
Second Temple
Judaism actually did not advocate a gospel of entering the covenant
with God through
works. Sanders claims that under Second Temple
Judaism one
entered the covenant by grace but remained in the covenant by being
faithful to
that covenant. [2] While Sanders has a point about the nature
of his description of the Second Temple Judaism, there are two
assumptions
regarding the nature of Paul's opponents.
The first assumption is that the religion described as Second
Temple
Judaism is the same with which Paul is debating in Galatia and in Rome. The Jewish religion in the Roman world was
not a homogenous religion in Palestine; let a lone in the Diaspora. Jewish religion, in Asia Minor in
particular, had a component that was mystical and magical.
The religion practiced near the
institutional center often is close to that same institution position. However, the Galatia and Rome are far from
the institutional center in Jerusalem.
Such variety is not isolated to historical situations.I had first hand experience by growing up in
The Cumberland Presbyterian Church that has its institutional center in
Memphis, Tennessee. The institution is
urban and neo-orthodox (or even liberal).
The vast majority of the rural congregations in Missouri, where
I grew
up, have traditionally been evangelical in outlook.
I eventually distanced myself from the denomination because of
the differences. Another example, today
in the Middle East components of Islam, which are tied to the Islamic
Institutions of higher learning (i.e. Al-Azhar University in Cairo),
are dubbed
to be high Islam while the Islam from more rural areas are dubbed folk
Islam by
some scholars. The adherents of high
Islam view Allah as very philosophical while the adherents of low Islam
combine
the religion of the Koran with a type of animism that believes in a
spiritual
world that is mystical and must be dealt with through spells, talismans
and
incantations.[3] Some archeological evidence point
to the
Jewish community in Asia Minor being of a more a folk religion than the
formal
religion as found in Jerusalem. [4] This is especially true of the church at
Colossia. While Galatia and Colossia
are two different locations within Asia Minor, both are distant from
the
institutional center of Jewish religion to which both would have
connections
and distinctions. While Sanders argues
that the position of the Jewish community is not that which Paul
portrays[5] ,
it is quite possible that the Judiazers do not hold to the official
position
held by the leadership in Jerusalem. We
don't know the connections and distinctions between the two, but it is
likely
that the phenomena of disconnection of distant community from the
institutional
center existed.
Sanders sees Paul's opponents as
Jewish, but the Galatian church was a mixture of both Jews and Gentiles. (Galatians 4:8-11) While
we do not know the background of the Judiazers for sure in
Galatia, we do know that the book of Titus identifies the Judiazers in
Crete as
Gentile. (Titus 1:10-12)
These Gentile converts not only teach circumcision
for impure motives, but they also have a fascination with Jewish myths. (Titus 1: 14) Of
course many who come from the New Perspective school of
thought also doubt the veracity of Paul being the author of the book of
Titus. While this is a different debate
and centers on the higher criticism of Titus, one cannot deny that the
book of
Titus, Pauline or Pseudo-Pauline, indicates that the Judiazers in Crete
were
Gentile. Even if one does not hold that
Titus is Pauline, one must answer the question as to why a
Pseudo-Pauline
document would identify the Judiazers as Gentile.[6] Through out the NT Paul had his
adversaries. Some who taught, taught
heresy; others simply taught from false motives. (Philippians
1:15-18)
Regardless, the competition between preachers was an ugly
reality,
possibly connected with teaching practices from both Jewish and Roman
civilization. The competitive spirit
between teachers would naturally cause some to show distinction in
their
teaching. Esoteric teachings, mystical
teachings, myths and complicated ceremonial law seems to be the
distinction
that some sought to use to build their own following.
(1 Timothy 1:3-7, 4:7; 2 Timothy 2:23; Titus 1:14)
Some Gentiles, those in Crete, were
responsible for teaching on circumcision as requirement for Gentile
believers. It is often the case that a
new competitor will attempt to out do his opponent at his opponent's
own
game. Gentiles being the social force
to embrace circumcision explains the disconnect between the
institutional
position of Second Temple Judaism and also the errors Paul sought to
correct.
All Paul's letters have a decidedly
earthly occasion. Paul's writings
are
woven into a fabric of what was the here and now; feasts, leadership
development, family relationships, inter-cultural relationships,
worship
services, or worldview. That is not to
say that the way Paul dealt with these issues that were earth bound. The assumption that Paul was merely
wrestling with institutional doctrine speaks of only an earthly
occasion for
the writings and fails to see the revelatory divine occasion for the
letter. The nature of revelation as
recorded in the scripture shows the God who is sovereign over history
and shows
his glory in and over history. Just as
the events of the Exodus and the Resurrection speak through and over
history,
so the struggle against the Judiazers was and is a part of God's
revelation. In some sense, the Exodus
and Resurrection are more foundational in revealing the saving nature
of God,
but Paul's struggle against the Judiazers is not merely about earthly
institutional clashes. If one sees
Paul's struggles with Judiazers as a mere earthly power struggle, the
writings
of Paul are reduced to merely a record of history (or worse as fable). While Second Temple Judaism might have
emphasized grace as a means of getting into the covenant community, the
error
of the Judiazers speaks of a universal problem. While
we may speak about grace, it is the human condition to want
to justify ourselves using works, regardless of our institutional
doctrines. Many conservative Christians
today know the doctrines of grace, and yet outward signs of piety still
abound
as a means of earning merit for the Christian.
For instance, the discipline of personal devotions is a great
means of
grace. For myself, this means of grace
became a work. My perceived standing
with God became contingent upon my faithfulness as to whether I had
participated in my devotions or not.
This type of thinking did not originate with my teachers at
church, any
book or any person, but within my heart's desire to be sufficient and
worthy. In other words, institutions
were not the cause; my sinful heart was the cause.
Likewise, pitting Paul against the institution of Second Temple
Judaism fails to see the struggle of each heart to be self-righteous. Some institutions do articulate doctrines
which reinforce the hearts desire to earn merit, however there is a
tendency of
the human heart to seek merit even when the institution articulates
doctrines
of grace. It is not unusual though for
the institutional teaching to be grace and yet at the same time an
emphasis on
outward signs of piety coming into conflict with the grace being taught. The deceit of the human heart always
embraces duplicity and often shows up in our human institutions. While the Reformers had the luxury of opposing an institution which overtly taught works mixed with grace, most of
the time, preachers of the gospel must come in conflict with a subtler
mixing of works and grace. Paul may have been
opposing some institutional teaching, but there is evidence that it was
more of an inadvertent mixing of works and grace.
In Galatians 1:6-12 Paul takes a considerable amount of time to
convince his hearers that the gospel they have embraced is a different gospel
from the one he preached. In Galatians 2:12 Paul
does not declare an error in Peter's institutional teaching but that
fear of man had influenced him to not eat with the Gentiles.
This personal issue of the heart was in conflict with the
gospel. (Galatians 2:13)
While it could be argued that Paul is
arguing "against the party of the circumcision”, it seems more likely
that Paul
is pointing out the destructive subtlety of acquiescing to them. (Galatians 2:15,16) His
opposition is not against an overt
teaching but against an undetected slipping into a logical
inconsistency between teaching and practice. The
teaching was the gospel of grace and the practice was separation of
Jewish believers from uncircumcised Gentile believers. If
Paul was justified in his opposition to this unintentional,
subtle mixing of grace and works, surely the Reformers were justified
in opposing an overt mixing of grace and works.
The transcending issue of human merit deposing the rightful
place of grace in the Christians walk makes Paul's writing universal for every
age and cultural context. Surely the Reformers
addressed their own context with passages from books of Galatians and
Romans in regard to justification, but in no age should one dissect the meaning
of the passage from the application. In a sense, the Reformers saw the message as a message for themselves, and not one merely limited to the context of Paul and the congregations to which he
wrote. The Judaizers were most likely
teachers who were not tightly bound with Second Temple Judaism. These teachers were likely to have been Christians from a Gentile, Jewish proselyte, or a Folk-Jewish background. They quite possibly were not
trying to be logically consistent in their teaching but were using an outward sign of piety, circumcision, to build a merit system into Christian practice. While precise identification is not explicit in Galatians or Romans, the human tendency to mix works with grace transcends the 1st century context, the context of the Reformation or our own context. While the historical evidence
shows significant disconnections between Second Temple Judaism and the
Judaizers, particularly in Galatia, the historical context is less
important than the universal, transcendent issue of human depravity.
The language of the New Testament (NT) is
not the technical language of modern science or systematic theology. That is not to say the language used in the NT is imprecise or that it is not theological in content. However, when one looks at the usage of the word "justification" in the books of Romans or Galatians, there is no simple technical definition that comes to us in an
authorized glossary of the NT. Frequently theological discourse, both conservative through liberal, falls into the fallacy of quoting definitions from lexicons and Bible dictionaries to find define the terms which are useful for debunking the opposition. (The most well known is
those who hold to immersion as the only mode of baptism say baptism
means immersion. And there is some truth in their argument, however, is their mode of immersion the type of immersion meant in the NT.)[7] So if there is no magical dictionary to
solve these battles, how does one address the issue of word meaning
without digressing into vague generalities about lack of precision? The context of the passage, the historical
usage, and the ways that ancient translators translated a word help
lexographers come to solid definitions in their dictionaries. While a proper treatment of examining the words "justify" and "justification" would have to be exhaustive, this paper will merely touch upon the context and historical usage of these words in biblical times. The words "justify" and
"justification" both are translated the same in both in the New
International Version (NIV) and King James Version (KJV).
Justify appears in Romans 3:30, Galatians 3:8 while
justification
appears in Romans 4:25, 5:16, & 5:18.
These verses are not exclusively the ones that deal with the
topic of
justification. One must not overlook
the dozens of verses that have the words "just”, "righteousness”,
"righteous”
or "righteousness of God”. But again
for the sake of brevity, this paper merely deals with the words
"justify" and
"justification”. "The Scripture foresaw that God would justify the Gentiles by faith,
and announced the gospel in advance to Abraham: "All nations will be
blessed through you." Galatians 3:8
(NIV)
N.T. Wright looks at this passage
and sees the faith as a means of entry into the covenant community. [8] Obviously, the passage gives reference to Genesis 12:3 where Abraham is called into covenant with God. While one must acknowledge that Paul is
saying that the Gentiles have entered into the same covenant as Abraham
had with God (Galatians 3:7), but that does not mean that the Reformers
were wrong saying that justification meant obtaining a right standing with God. N.T. Wright may be right in pointing out the covenant nature of justification, but in saying that faith is a badge into the covenant community puts the primary relationship between the person with faith and the community of faith. Paul was
not oblivious to the relationship between believers, but the primary
relationship is between the believer and God.
He even starts out Galatians by saying he is not merely
repeating what men have taught him. As an apostle, his
responsibility and message comes from God (Galatians 1:1).
In fact, by his example, he would have the
Gentile believers not seek the approval of men (Galatians 1:10). He did
not
want to be without the accountability of the leaders of the community
(Galatians
2:2), but they were a check against self-deception, not the primary
entities to
which he had a relationship. While
there is a comparison of Jewish and Gentile in Galatians 2:11-16, the
question
is never community membership, but "works of the Law”.
The
"works of the Law" is a phrase that has been a topic of debate as to
its
meaning, and therefore colors the meaning of "justify" as used by Paul. Martin Abegg points out one of the few
usages of this term in ancient Jewish literature as being in the Miqsat
Ma'ase
Ha-Torah –MMT from the Dead Sea Scrolls. [9] In the MMT, the phrase "works of
the Law” means obtaining ceremonial righteousness through the ceremonial law. Paul is not explicit in his letter to the
Galatians that "works of the Law" means fulfilling the ceremonial law
but is alluded to through issue of circumcision (Galatians 2:7-12, 5:6, 5:11,
6:15) and Jewish ceremonial cleanness practiced during meals (Galatians 2:11). The phrase "works of the Law" gives way to simply the "law" (Galatians 3:15-24).
The transition is from addressing their particular context to a
more universal context. Transcending of particular cultural mix (Jewish and Gentile for the Galatians), period of history (1st Century), and geographic area (Asia Minor) is particularly
important in aspect of interpreting the letter to the Galatians or any
other scripture. Community membership is dealt with as an issue that is seen as a distracter (Galatians 3:26-29) from the transcending and primary issue: one's status before God. The issue of the law is also dealt with as a
transcending issue because of the human predisposition, due to the sin
nature, to gravitate to a merit system which is in contrast with God's answer. God's answer is the work of Christ on the cross (Galatians 2:20). The right
standing with God is what determines community membership, not the
ability to fulfill the ceremonial law or other law.
N.T. Wright and other proponents of the New Perspective may have
some relevant points to make, however, reading the modern emphasis on
religious tolerance into Galatians actually obscures the passage.
In fact, the New Perspective accuses the Reformers of reading their own context into the works of Paul, the New Perspective has read the context of the Post-modern world into the 1st
Century document. The word "justify”,
as in Galatians, is linked with faith because faith is how one receives
justification. Faith is contrasted with "works of the law" (KJV) or the
alternate translation of "observing the law" (NIV).
The primary issue again is one's standing with God in contrast
to
one's standing to a particular community.
That right standing with God comes through the gift of faith.
"since there is
only one God, who will justify the circumcised by faith and the
uncircumcised through that same faith." Romans 3:30 (NIV) "He was delivered over to death for our sins and was raised to life for our justification.”
Romans 4:25 (NIV) "Again, the gift
of God is not
like the result of the one man's sin: The judgment followed one sin and
brought
condemnation, but the gift followed many trespasses and brought justification.”
Romans 5:16 (NIV) "Consequently,
just as the
result of one trespass was condemnation for all men, so also the result
of one
act of righteousness was justification that brings life for all
men.”
Romans 5:18 (NIV) The New Perspective believes that "community boundaries" are the main issue that Paul is addressing in Romans 4 and 5. While it is indeed true that
differences between Jew and Gentile are a major theme, Paul works to show a level playing field between Jew and Gentile, both stand sinful before God (Romans 3:23). In fact much the first three chapters of Romans is dedicated to
describing this universal need for salvation due to human depravity. The starting point for both Jew and Gentile
is just that, showing their need, not the answer to that need. A lot of discussions about tolerance during our current generation points toward a level playing field as the answer. Recognizing that both Paul and our
post-modern discussion on equality have similar themes, it is easy to
see how Paul's set-up and question are over-interpreted as his main theme. The need of mankind is expressed as a universal need, (Romans 3:23) and the answer to that need is justification based on grace, the atoning work of Jesus Christ (Romans 2:24). Clearly the atonement is meant to show God's
justice. He is just in punishing sin (Romans 3:25-26). Starting in chapter four, Paul points out how Abraham was justified by faith, not by works. We can safely connect the solution of faith to the problem of sin. Some of the New
Perspective see the problem as a lack of unity in the church. Again we must determine whether Paul is addressing a universal issue, like sin and atonement or if he is addressing a local contextual issue. Since Paul has
a limited knowledge of the Roman believers having never been to Rome,
and in other letters when Paul is addressing local contextual issues, he is
explicit. He does have some knowledge of the Roman church through news and through his prayers. The arguments in chapter four are proposed
more as a means of examining an issue rather than addressing someone's
personal question. All of Paul's other letters are written after he had
ministered in the church. Certainly when Paul "What
shall we say that Abraham, our forefather, discovered in this matter?”
(Romans 3:1) Paul is not directly addressing
someone else's teaching but is looking to Abraham as the beginning of
Abrahamic
covenant. He looks at the foundation in
order to deal with a universal principle.
This justification is clearly seen in terms of the sin problem
(Romans
3:5) and not a lack of unity. The
blessing of God's solution is also in terms of the sin problem, not in
terms of
a "community boundary [10] ”. Paul re-addresses a universal issue again,
this time though it is the blessing that comes through faith. Instead of universally applying the blessing
of faith on both Jew and Gentile, he now applies it to both circumcised
and
uncircumcised. There is at least one
reason he choose this new category. He
argues from Abraham's uncircumcised state.
Abraham received the covenant blessing while uncircumcised. In Romans 4:13-15, Paul is arguing not
against Jewish or Gentile discrimination, rather that the law is not
the means of the covenant. The law brings
transgression and wrath (Romans 4:14,15).
The contrast is between the law and faith. Faith
is the example that is portrayed in the life of Abraham
(Romans 4:18-25). The ideas of
righteousness and justification are tightly linked in Romans 4:24,25. The concept of righteousness is clearly
something that we do not possess and yet God "will credit" (Romans
4:24) us as
having it. Jesus is delivered for our
sin (Romans 4:25). If Jesus' work on the cross brings us into
righteousness
from Romans 4:25 clearly teaches that justification is in relation to
sin, not
a "community boundary”. Right standing
before God is primary; right standing with the community of faith is
incidental. Romans 5:1 addresses this
primary relationship by saying that we have "peace with God" vice the
"wrath”
(Romans 4:15) brought by the law. Since
we have peace with God, we should not misinterpret that this will cease
all
suffering. Rather, we transcend
suffering, it becomes an aid in our growth of character (Romans 5:2-5). Paul returns to the concept of right
standing before God by saying we were powerless to restore the
relationship and
in fact we were enemies of God. At that
time God reconciled us to himself (Romans 5:6-11).
Of course, building a community is a part of God's plan, but we
come together in the "one man, Jesus Christ" (Romans 5:17). Adam's trespass (of the law) is contrasted
with Christ's grace. This state of grace is described in terms that
contrast it
with the law. By saying it is the
"provision of grace" it shows that he grace is the work and plan of God. By saying it is the "gift of righteousness”
it shows that it is not righteousness inherent in man himself. The overwhelming theme is the nature of
justification. While the Reformers may have failed
to be explicit about the differences between their own context and that
of Paul, the universal principles discussed in Paul's letter did address
both situations. When Paul addresses issues
with a complex contextual background, he describes the problem and
addresses it
fairly directly. But on the issue of
justification by faith and not by the law, he transcends the immediate
context by
talking about how we obtain a right standing with God by the work of
Christ on
the cross. The work of Christ on the
cross is realized in our lives through the gift of faith.
The New Perspective On Paul, while being
difficult to tie down in a formative stance, their general contention
is that
the Reformers misread Paul and have caused much of the church after
them to
misread Paul, too. The idea that Second
Temple Judaism was the competitor that Paul faced misreads the audience
of
Galatia and Rome. His audience was far
from Jerusalem, and besides that, he was not battling an institution
but a
tendency of the human heart.
Bibliography Abegg, Martin. "Paul, ‘Works Of The Law' And
MMT" Biblical Archaeology Review, November/December 1994,
Volume 20 Number 6, Page 52-55, 82. Berkhof, Louis, Systematic Theology, Wm. B. Eerdmans Publishing Co.:
Grand Rapids, MI, 1996 Hamilton, Edward, The "Righteousness" of Romans and Galatians, and the
Gospel of Christ, March 2004, <http://www.thepaulpage.com/Righteousness.html >. Kelly, Douglas F. Dr., The New Perspective on Paul and Justification New
Approaches of Biblical Theology to Justification, 4 March 2004,
<http://www2.pcanews.com/editorial_opinion/monthly_umpired_debate/full_paper.taf?topic_ID=29&topic_paper_ID=40 >.
Larkin,
William, New Testament Survey: Acts – Revelation Study Guide,
1997,
Columbia International University: Columbia, SC.
Lusk,
Richard, A Short Note On N.T. Wright And His Reformed Critics,
2002,
<http://www.hornes.org/theologia/content/rich_lusk/a_short_note_on_n_t_wright_his_reformed_critics.htm
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Matteson,
Mark, Confronting Legalism or Exclusivism? McGrath,
Alister
E., Justification By Faith, Zondervan Publishing House Academic
and
Professional Books: Grand Rapids, MI, 1988. Musk,
Bill, The
Unseen Face Of Islam: Sharing The
Gospel With Ordinary Muslims, 1989, MARC Publications: Great Britain Venema,
Cornelius
P., Introducing the "New Perspective On Paul”, September 2002,
<http://basketoffigs.nstemp.org/NewPerspectives/Venema01.htm
>. ---, The
"New
Perspective On Paul”: The Contributions of E P Sanders (Part One),
September 2002,
<
http://basketoffigs.nstemp.org/NewPerspectives/Venema02.htm >. ---, The
"New
Perspective On Paul”: The Contributions of E P Sanders (Part Two),
September 2002, <http://basketoffigs.nstemp.org/NewPerspectives/Venema03.htm
>. ---, The
"New
Perspective On Paul”: The Contributions of James D. G. Dunn ,
December
2002, <http://basketoffigs.nstemp.org/NewPerspectives/Venema04.htm
>. ---, The
"New
Perspective On Paul" The Contributions of N.T. Wright, 2003, <http://basketoffigs.nstemp.org/NewPerspectives/Venema05.htm
>. ---, The
"New
Perspective On Paul" The Contributions of N.T. Wright (2), 2003,
<http://basketoffigs.nstemp.org/NewPerspectives/Venema06.htm
>. ---, Evaluating
the "New Perspective On Paul”: Scripture, Confessions, and Historical
Reconstruction, 2003, <http://basketoffigs.nstemp.org/NewPerspectives/Venema07.htm
>. ---, Evaluating
the New Perspective on Paul: Questions Regarding Sanders' View of
Second Temple
Judaism, 2003, <http://basketoffigs.nstemp.org/NewPerspectives/Venema08.htm
>. ---, Evaluating
the New Perspective on Paul: Questions
Regarding Sanders' View of Second Temple Judaism (2), 2003, <http://basketoffigs.nstemp.org/NewPerspectives/Venema09.htm
>. ---, Evaluating
the New Perspective on Paul: Questions
Regarding Sanders' View of Second Temple Judaism (3): Is there a
distinction
between Old Testament and Second Temple Judaism?, September 2002,
<http://basketoffigs.nstemp.org/NewPerspectives/Venema10.htm
>. ---, Evaluating
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(1),
2003, <http://basketoffigs.nstemp.org/NewPerspectives/Venema11.htm
>. ---, Evaluating
the New Perspective on Paul: What Does Paul Mean By "Works of the Law?”
(2),
2003, <http://basketoffigs.nstemp.org/NewPerspectives/Venema12.htm
>. ---, Evaluating
the New Perspective on Paul: What Does Paul Mean By "Works of the Law?”
(3) "Works" and "Works Of The Law" In
Romans, 2003, <http://basketoffigs.nstemp.org/NewPerspectives/Venema13.htm
>. ---, Evaluating
the New Perspective on Paul: What Does Paul Mean By "Works of the Law?”
(5) "Works Of The Law" Human Inability
and Boasting, 2003, <http://basketoffigs.nstemp.org/NewPerspectives/Venema14.htm
>. ---,
., Evaluating
the New Perspective on Paul: (6) Did Paul Oppose "Legalism" or
"Boasting" In
Human Strength, 2003, <http://basketoffigs.nstemp.org/NewPerspectives/Venema15.htm
>. ---, Evaluating
the New Perspective on Paul (6) "The ‘Righteousness of God' and the
Believer's
‘Justification (Part 1), 2003, <http://basketoffigs.nstemp.org/NewPerspectives/Venema16.htm
>. ---, Evaluating
the New Perspective on Paul (6) "The ‘Righteousness of God' and the
Believer's
‘Justification (Part 2), 2003, <http://basketoffigs.nstemp.org/NewPerspectives/Venema17.htm
>. ---, Evaluating
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Believer's
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>.
[1]
Westminster Confession of Faith, Chapter
1,
Paragraph 6
[2]
Venema, Cornelius P., The
"New Perspective On
Paul”: The Contributions of E P Sanders (Part Two), September 2002,
<http://basketoffigs.nstemp.org/NewPerspectives/Venema03.htm
>.
[3]
Musk,
Bill, The Unseen Face Of Islam:
Sharing The Gospel With Ordinary Muslims, (MARC
Publications: Great
Britain, 1989) 197-205. [4] Larkin, William, New
Testament Survey: Acts – Revelation Study Guide, (Columbia International University: Columbia, SC, 1997) 92-93.
[5]
Venema,
Cornelius P., The "New Perspective On Paul”: The Contributions of
James D.
G. Dunn , December 2002, <http://basketoffigs.nstemp.org/NewPerspectives/Venema04.htm
> > [6]
Just to clarify, I hold that Titus as
truly Pauline
in its authorship. [7] Pruitt,
Terry L. Frequently Asked Questions About Baptism, August 2002,
<http://www.geocities.com/prunepitts1/Baptism.html> [8] Venema,
Cornelius P., The "New Perspective On Paul" The Contributions of
N.T. Wright,
2003, <http://basketoffigs.nstemp.org/NewPerspectives/Venema05.htm
>. [9] Abegg,
Martin. "Paul, ‘Works Of The Law' AndMMT" Biblical Archaeology Review, November/December 1994, Volume 20
Number 6, Page 52 [10] Hamilton,
Edward, The "Righteousness" of Romans and Galatians, and the
Gospel of Christ, March 2004,
<http://www.thepaulpage.com/Righteousness.html >. Method of Study
Syllogism: The Method Of Systematic Theology
Description: The Method Of Biblical Theology
Questions Asked
and
Answered
Issues of the New
Perspective
Who Are The
Judaizers?
Second Temple Geographic Limits
Galatian Church Both Jewish and Gentile
Transcendent Issue – Folly Of Human
Works
Judaizers
What Does Paul
Mean By
Justification?
More Than Consulting The Right Dictionary
Justification In The Context Of
Galatians 3:8
The Context of Justify and Justification In The Letter To The Romans
Conclusion
Reconsidering Key Pauline Passages, 4 March 2004, <http://www.thepaulpage.com/Passages.html>.