Cascade Library of Pauline Studies

The Apocalyptic Paul is rapidly becoming one of the most influential contemporary approaches to the apostle's letters, and one which has generated its share of controversy. Critiques of the movement have come from all sides: Pauline specialists, scholars of Jewish and Christian apocalyptic literature, and systematic theologians have all raised critical questions. Meanwhile, many have found it a hard conversation to enter, not least because of the contested nature of its key terms and convictions. Non-specialists can find it difficult to sift through these arguments and to become familiar with the history of this movement, its most important contemporary voices, and its key claims. In the first part of this book, New Testament scholar Jamie Davies offers a retrospective introduction to the conversation, charting its development from the turn of the twentieth century to the present, surveying the contemporary situation. In the second part, Davies explores a more prospective account of the challenges and questions that are likely to energize discussion in the future, before offering some contributions to the apocalyptic reading of Paul through an interdisciplinary conversation between the fields of New Testament scholarship, Second Temple Jewish apocalypticism, and Christian systematic theology.

Oneself in Another explores the Pauline themes of redemption and transformation through Christ's participation in human history and life. The essays range from careful exegetical and historical analysis to interdisciplinary engagements with issues in theology, global events, and medical ethics. Throughout, they focus on human experience, questions about how people change, and God's gracious initiative liberating human agency.

What did the apostle Paul mean when he portrayed the creation as subjected to frustration and enslaved to destruction? What forms of frustration and destruction might he have seen throughout the Roman Empire? And how would he describe creation's condition today? “Creation's Slavery and Liberation” addresses these questions by tracing the story of creation as it appears in Paul's own Scriptures (the Tanakh), Roman imperial propaganda, Paul's letter to Rome, and U.S. industrial agriculture. This story reveals God to be the Creator who makes right (justifies) and makes alive through Jesus Christ and the Spirit. Because God liberates, justifies, and vivifies the entire creation and since-according to Paul-creation's liberation is linked to humanity's glorification, Paul expects Christians to pursue justice and nourish life. Burroughs encapsulates key justice-oriented and life-supporting practices in seven eco-ethical principles. To make these principles come alive, she describes the ways in which Roman imperial and American industrial regimes have caused injustice and destruction and, instead, proposes more regenerative approaches to growing, enjoying, and sharing our daily bread.

Addressing Philemon as well as the church that meets in Philemon's house, Paul makes this prayer: "I pray that the koinonia of your faith may become effective when you realize all the good that we may do for Christ" (vv. 4-6). What was Paul's intention in revealing the content of his prayer for Philemon in a letter he knew would be read publicly? Why was Philemon's koinonia of faith both a matter of praise and an object of concern for Paul? The text does not answer these questions until ten verses later. In verse 16, one finds this radical and earth-shaking request, namely that Philemon receive Onesimus no longer as a slave but more than a slave, a beloved brother in the flesh and in the Lord (v. 16). This book stems from the realization that the word "brother" in verse 16 not only explains why Philemon's koinonia of faith was ineffective (v. 6) but also strengthens my claim that a call to an ethic of koinonia is the central message of the letter.