Conferences


Douglas Moo Douglas CampbellIf you live in Chicago-land, you may be interested in the debate, “Paul on Justification: Is the Lutheran Approach to Pauline Justification ‘Justified'”?, between Douglas Campbell and Douglas Moo. The free event is being organized by the Carl F. H. Henry Center for Theological Understanding and will be held 7:00-8:30pm, Thursday, February 12th, at Trinity Evangelical Divinity School’s ATO Chapel. Here is the official add:

Martin Luther and other reformers viewed Pauline justification as primarily, if not exclusively, a forensic matter between us and God. We are justified before God, through faith in Jesus Christ, according to his finished work on the cross. If one believes the gospel message, then one is justified before God. Reconciliation (with God and with other humans) is a necessary implication of justification but is not part of justification as such. New perspectives on Paul have challenged this account of justification (both historically and exegetically). Rather than being merely a forensic matter focused on human salvation and its relationship to divine satisfaction, this approach suggests that Pauline justification is essentially about human liberation and the reconciliation of people one with another. On this view, Pauline justification means that Christians are justified when they participate in a realized eschatology within Christ, through the Spirit, working out their salvation within the empirical context of a life ministry of reconciliation with other humans beings. Supplementary questions of the debate include “What is justification according to Paul?” “How does it fit into the rest of Paul’s theological understanding?” and “Is a ministry of reconciliation essential to or consequential of Pauline justification?”

 

 

The Department of Theology at Houston Baptist University is pleased to host a conference on “The Church and Early Christianity” on April 16-18, 2015. Our keynote speakers are

John Barclay (Durham University)

Everett Ferguson (Abilene Christian University)

Ben Witherington (Asbury Theological Seminary)

You can find out more details at hbu.edu/theologyconference.

Call for Papers: We are inviting papers representing a variety of approaches from scholars and graduate students in this area of study.  We are particularly interested in the development of early Christian communities within their wider theological and cultural contexts in the first two centuries. This includes theological reflections about ecclesiology as well as social relationships with Second Temple Jewish practices and institutions, relationships within early Christian communities, and the relationship of early Christian communities with the wider Greco-Roman culture. Participants will have 25-30 minutes to present papers (inclusive of Q&A). Please submit a 200-300 word abstract to Dr. Ben C. Blackwell at bblackwell@hbu.edu by February 15, 2015.

I have been kicking around doing a piece on Irenaeus’ Christology in light of his view of deification, and the opportunity to do something on pneumatology popped up, so I put in to do a paper on that side. Essentially, I’m arguing that if deification is a metaphor for Irenaeus, which it is since believers don’t become part of the Godhead, it is based upon his conception of true (non-metaphorical) deity. For the Spirit (and Christ) to deify believers means that these two are already truly God. This later became an argument for the Spirit’s deity in the fourth century: the Spirit deifies, he is not deified. I’m happy to see my friend Jonathan Morgan in the line-up since he does excellent work on Cyril’s Pneumatology.

Development of Early Christian Theology (S22-212)
11/22/2014
1:00 PM to 3:30 PM
Room: Room 30 B (Upper level) – San Diego Convention Center (CC)

Theme: The Spirit in the Early Church: Accounts of the Spirit in the Early Church

Christopher Beeley, Yale University, Presiding
Ben C. Blackwell, Houston Baptist University
Irenaeus on the Deification of Believers and the Divinity of the Spirit (25 min)
Kellen Plaxco, Marquette University
The Place of the Spirit in Origen’s Taxological Grammar of Participation (25 min)
Jonathan Morgan, Toccoa Falls College
Circumcision of the Spirit: Type and Pneumatology in Cyril of Alexandria(25 min)
David Kneip, Abilene Christian University
The Spirit and the Bible in Alexandria: Cyril and Didymus (25 min)
Paul M. Pasquesi, Marquette University
Reclaiming the Divine Feminine: Re-Reception of the Holy Spirit in the Divine Economy (25 min)

With all the debates over the last few years at SBL about the nature of Apocalyptic in Paul, we here at Dunelm (John, Jason and Ben) thought we would facilitate a Pauline cage match to let the different schools of thought engage one another directly. So, plan to come to SBL early to catch this Friday afternoon session. You won’t want to miss this line-up. The fruits of this discussion will come out afterwards in a volume with Fortress Press.

Paul and the Apocalyptic Imagination (S21-201)

11/21/2014 (FRIDAY)
12:30 PM to 5:30 PM
Room: 300 A (Level 3 (Aqua)) – Hilton Bayfront (HB)
Across various branches of biblical and theological study, there is a renewed interest in ‘apocalyptic’. This development is seen particularly in the study of Paul’s theology, where it is now widely agreed that Paul promotes an ‘apocalyptic theology’. However, there is little agreement on what this means. Scholars from different perspectives have, as a result, continued to talk past each other. This special session provides an opportunity for leading Pauline scholars from different perspectives to engage in discussion about the meaning of Paul as an apocalyptic thinker. Indeed, one of the strengths and aims of this event is that different and opposing views are set next to each other. The session will hopefully bring greater clarity to the ‘apocalyptic’ reading of Paul by providing much needed definition to central terms and interpretive approaches and by highlighting both their strengths and weaknesses.

Session 1
Jason Maston, Highland Theological College, Welcome (5 min)
M. C. de Boer, Vrije Universiteit Amsterdam – VU University Amsterdam
Apocalyptic as Eschatological Activity (25 min)
N.T. Wright, University of St. Andrews
Apocalyptic as Heavenly Communication (25 min)
Loren Stuckenbruck, Ludwig-Maximilians-Universität München
Apocalypticism in Second Temple Judaism (25 min)
Philip Ziegler, University of Aberdeen
Apocalypticism in Modern Theology (25 min)
Discussion (15 min)
Break (15 min)

Session 2
Ben Blackwell, Houston Baptist University, Presiding
Michael Gorman, Saint Mary’s Seminary and University
The Apocalyptic New Covenant and the Shape of Life in the Spirit (25 min)
Edith Humphrey, Pittsburgh Theological Seminary
Apocalypse as Theoria in Paul: A New Perspective on Apocalyptic as Mother of Theology (25 min)
Douglas Campbell, Duke University
Paul’s Apocalyptic Epistemology (25 min)
Beverly Gaventa, Baylor University
Romans 9–11: An Apocalyptic Reading (25 min)
John Barclay, University of Durham
Apocalyptic Investments: 1 Corinthians 7 and Pauline Ethics (25 min)
Discussion (20 min)

I’ve just listened to N. T. Wright’s lecture on “Israel in Pauline Theology” from the HBU conference held a little over a week ago (see below). I’ve read Wright plenty before on this and related issues, so there were no real surprises here in his exegesis and overall reading of Paul. For Wright, Jesus Christ and the multi-ethnic church are the true Israel. Thus, Paul does not anticipate any yet-fulfilled mass conversion of Israelites prior to the second coming (as the scholarly majority seems to understand Rom 11:25-26 to predict).

I’m quite happy with the way Wright interprets many individual texts, though I disagree with him on at least a couple of significant issues in the lecture (esp. Rom 11:25-26), and ultimately with his final position. I won’t quibble with the content of his exegesis, since many capable scholars have already done this elsewhere (in addition to many mainline commentators, see, e.g., the recent article by my colleague Michael G. Vanlaningham, “An Evaluation of N. T. Wright’s View of Israel in Romans 11,” BibSac 170 (2013): 179-93). But there are a few things Wright says or does (methodologically) here that I think are just plain odd, even for him.

First, given the topic of Wright’s lecture, I was surprised by how quickly he asserted his position on the meaning of “Israel of God” in Gal 6:16 and then just moved on. Near the end of the 57th minute, he says, “[In] Galatians 6:16, he [Paul] calls the church ‘the Israel of God'; I think there is no doubt about that.” That’s it. No exegesis and no argument. This is unfortunate considering how much discussion that verse has received and how many scholars plainly disagree with Wright on this text (see, e.g.,  Susan Grove Eastman, “Israel and the Mercy of God: A Re-reading of Galatians 6.16 and Romans 9-11,” NTS 56 [2010]: 367-95; Bruce Longenecker, “Salvation History in Galatians and the Making of a Pauline Discourse,” JSPL 2 [2012]: 65-87, at 79-80).

To be sure, Wright warns at the beginning of the lecture that he will principally focus on passages that don’t use the term “Israel” at all. I suppose that’s fine. But it is astonishing that he then so quickly bypasses those that do while also maintaining how crucial they are for a coherent reading of Paul. What I mean is that, in my opinion, Wright terribly exagerates the significance of Gal 6:16 and Rom 11:25-26 in Pauline thought when, at the 59th minute, he says, “if those passages don’t refer to the church, then Paul has just unmade the whole theological structure he has so obviously got throbbing through his head and his heart.” Again, this is just asserted, not argued: it is as if he simply forces his entire pre-conceived ecclesiology onto the two passages. Exegetical debates aside, it is just baffingly to me that Wright would place so much significance on two texts he hardly discusses in this hour-long lecture, or to put it the other way around, that he would hardly discuss two texts he considers to be so important.

Finally, as a progressive dispensationalist, I was confused at the 12th minute when he responded to the claim of some dispensationalists (not me) that in Romans 11 Paul predicts the return of the Jews to the land. Wright says in response, “This would be odd [for Paul to predict], not least, because of course when Paul wrote Romans, they [Israel] had not left it [i.e., the land] in the first place,” a comment that sounds like it incited a great deal of laughter. But what does Wright mean about the Jews having not left the land? Had the Jewish Diaspora come to an end before 57 AD? There were obviously thousands upon thousands of Israelites still scattered across the Mediterannean. So I don’t get it. This is a very odd criticism, and one that too quickly won the audience’s approval.

Nonetheless, I appreciate Wright’s attempt to read ALL of Paul and to make his entire theological vision work together, even if I disagree with how he goes about it. I may have my summer school Romans class listen to this lecture (and maybe another one of Wright’s on justification), since it provides a good representation of Wright’s system and is generally quite easy to follow.

Plan to arrive at SBL a day early this year. On Friday 21st November starting at 12:30 some of the world’s top Pauline scholars will gather to discuss ‘Paul and the Apocalyptic Imagination’. This special session, being organised by my co-bloggers Ben and John and myself, includes presentations from N.T. Wright, Martinus de Boer, Loren Stuckenbruck, Philip Ziegler, Michael Gorman, Edith Humphrey, Douglas Campbell, Beverly Gaventa, and John Barclay.

Here is the description:

Across various branches of biblical and theological study, there is a renewed interest in ‘apocalyptic’. This development is seen particularly in the study of Paul’s theology, where it is now widely agreed that Paul promotes an ‘apocalyptic theology’. However, there is little agreement on what this means. Scholars from different perspectives have, as a result, continued to talk past each other. This special session provides an opportunity for leading Pauline scholars from different perspectives to engage in discussion about the meaning of Paul as an apocalyptic thinker. Indeed, one of the strengths and aims of this event is that different and opposing views are set next to each other. The session will hopefully bring greater clarity to the ‘apocalyptic’ reading of Paul by providing much needed definition to central terms and interpretive approaches and by highlighting both their strengths and weaknesses.

 

I noted this at the Texts and Traditions in the Second Century

For those of you in the North Texas area, TCU has a regular gathering to discuss the second century called the Second Century Seminar. The next meeting will be April 3rd and features a paper by David Moessner on the Papias fragments in Eusebius’s Ecclesiastical Histories. For more details and to RSVP (please RSVP by March 24th) send an email to Lindsey Trozzo at secondcenturyseminar@gmail.com.

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