Friday, August 15, 2014

Our Paper at the Special SBL Session on Paul

I'm not referring to the "apocalyptic" session everyone is talking about. Yes, I will be sure to attend that important session.

Actually, this post is about another special Paul session that N.T. Wright will also be involved with . . . a session in which he will be responding to a paper I have co-written with my college at JP Catholic University, John Kincaid. Pamela Eisenbaum and Ward Blanton will also be responding.

I should mention that I'm also quite excited about some of the other papers being presented, especially the one by David Burnett.
Pauline Epistles 
Joint Session With: Pauline Epistles, Paul and Judaism, Disputed Paulines, Pauline Soteriology, Second Corinthians: Pauline Theology in the Making, Systematic Transformation and Interweaving of Scripture in 1 Corinthians 
11/23/20141:00 PM to 3:30 PMRoom: Sapphire Ballroom M (Level 4 (Sapphire)) - Hilton Bayfront (HB) 
Michael Patrick Barber, John Paul the Great Catholic University and John Kincaid, John Paul the Great Catholic University
Cultic Theosis in Paul and Second Temple Judaism: A Fresh Reading of the Corinthian Correspondence (18 min)
David A. Burnett, Criswell College
"So Shall Your Seed Be": Paul’s Use of Genesis 15:5 in Romans 4:18 in Light of Early Jewish Deification Traditions(18 min)
Pamela Eisenbaum, Iliff School of Theology, Respondent (8 min)
Ward Blanton, University of Kent at Canterbury, Respondent (8 min)
N. T. Wright, University of St. Andrews, Respondent (8 min)
Break (5 min)
Matthew E. Gordley, Regent University School of Divinity
Psalms of Solomon and Pauline Studies (18 min)
Hans Svebakken, Loyola University of Chicago
Roman 7:7-25 and a Pauline Allegory of the Soul (18 min)
Pamela Eisenbaum, Iliff School of Theology, Respondent (8 min)
Ward Blanton, University of Kent at Canterbury, Respondent (8 min)
N. T. Wright, University of St. Andrews, Respondent (8 min)
Discussion (25 min)
Here is the abstract for our paper:
Since the rise of the K√§semann school the centrality of apocalyptic eschatology in Paul has been widely maintained across the spectrum of contemporary Pauline scholarship, ranging from such diverse scholars as Stuhlmacher and Campbell. In addition to this, there has been the more recent emergence of the place of theosis for comprehending Pauline soteriology, as initially suggested by Hays and later demonstrated by Gorman, Blackwell, and Litwa (e.g., 2 Cor 3:18; 5:21; Col 2:9–10). In this paper we will suggest that these two strands are directly linked by means of second temple Jewish hopes for an eschatological temple and cult, and actualized in Paul. As is becoming increasingly clear (e.g., Tuschling), apocalyptic eschatology was inextricably tied to cultic worship (e.g., 1QHa 19:10-13, 1Q28b 3:25–26). Indeed, building on the work of Deismann, Aune has suggested that apocalyptic eschatology was understood to be realized within the cult in early Christianity (e.g., John 4:23). We will suggest that Paul is no exception. In order to demonstrate this, we shall turn our attention to the Corinthian correspondence, where these themes serve as a leitmotif in Paul’s discussion. Beginning in 1 Corinthians 2:6, Paul speaks of this age passing away yet this gives way to the discussion of a new temple in chapter 3. Paul then elucidates the life of this new temple in the following ways: keeping the feast in chapter 5, linking becoming one spirit with Christ and temple imagery in ch. 6, and, finally, the cultic explanation of participation in Christ in terms of the eucharist in chs. 10-11 and baptism in ch. 12. These cultic emphases continue in 2 Corinthians with the explicit temple language in ch. 6 and almsgiving as liturgical offering in ch. 9.
Hope to see you there. I'm especially looking forward to the 25 minute discussion at the end. This should be fun!


Anonymous said...

About parenting and jealousy, in the teaching sense, I think of the scene in the "Miracle Worker" where teacher Annie baits reluctant student Helen Keller by teaching the boy servant, unleashing a jealous reaction in Helen that is transformed in her wanting to learn the lesson...Ah, wretched human nature. Thank you for your posts. I literally soak them up every week - at dawn before mass. God bless you.

Susan Moore said...

Probably because I was exposed to satanic cult activities as a five year old I am having difficulty getting my head around this, but I've studied multiple dictionaries and I still don't understand your use of the word cult/cultic/cultic worship. It seems you are connecting Paul to Satan -are you? Could you please help me understand, and define for me the meaning you are giving that word(s)?

Prince Hal said...

A search on Google of the word "cult" brings up varying definitions. The article I believe uses the first, but I agree when your hear the word "cult" a common reaction is that it refers to "satan" or perhaps fringe religions. The three definitions are:

1. "a system of religious veneration and devotion directed toward a particular figure or object. e.g. "the cult of St. Olaf""

2. "a relatively small group of people having religious beliefs or practices regarded by others as strange or sinister. e.g. "a network of Satan-worshiping cults"
synonyms:sect, denomination, group, movement, church, persuasion, body, faction
"a religious cult""

3. "a misplaced or excessive admiration for a particular person or thing. e.g. "a cult of personality surrounding the leaders" synonyms:obsession with, fixation on, mania for, passion for, idolization of, devotion to, worship of, veneration of
"the cult of eternal youth in Hollywood""

Anonymous said...

How can a connection even be made? St. Paul never participated in the works of Satan. On the contrary, Paul was a man of righteousness.

Luis Jovel said...

I suffer the same issue in my blog. You use technical language, but people hear something else.

Interesting paper!!