Chapter Three: Systematic Difficulties
S.1. Preamble (p62)
S.2. An Alternative Pauline Theory (p62)
2.1 The Soteriology Apparent in R 5-8: Against a sinful world the Father initiates action (p63); Jesus crucifixion terminates the Adamic phase and then he is raised to new life, template of a new humanity. The Spirit reveals love and provides support. Baptism symbolic of divine transformation by the Spirit in reference to Christ (p64); from slavery under sin to slavery under God; Adamic man incapable of self-criticism, understands faith and then the past after apocalyptic deliverance: "... a pessimistic anthropology dictates an unconditional solution" (p65); God initiates salvation in love; we participate with Christ (R 8.11) with the Spirit (R 8.9) (p66); participation in Christ's suffering and death means participation in His Resurrection and glorification; faith (R 6.8) follows transformation, the theological journey expected to take in light of the Christ event (p68); faithfulness (virtues) prior to future transformation (R 8.9-11); in both senses faith is pneumatological and participatory (p68); the "brothers" are not individualist but intimate with each other and God whose Trinity is intimate. The coming of Christ is the climax of Israel (p69); Christ in the Spirit renders law redundant (p70). God's benevolence: Christ's superior imaging of humanity to Adam's (p71); the matter of wrath undecided.
2.2 Propositional Summary (p72-74).
S.3. The Resulting Tensions
The following refer to Paul outside his classic ""J" texts:
3.1 Epistemology: JT "forward", Paul "backward".
3.2 Anthropology: JT rationality is pre-God, in Paul it is post-God.
3.3 Theology: JT God retributive, Paul God benevolent (p75); God of the Eschaton versus the Incarnate God.
3.4 Christology and Atonement: God's judgment and Christ's death versus Christ's transforming (p76).
3.5 Soteriology: Individual and conditional) (p77) versus the unconditional and the universal.
3.6 Faith: Arminian faith results from rational choice versus belief and endurance (p79).
3.7 Ethics: J makes ethics redundant (p81); the failure of sanctification to restore ethics in JT (p81); J does not dispense with the law but only its unpleasant outcome (p82) versus an ethical transformation P83).
3.8 Ecclesiology: The high point of the J church is conversion versus lifelong dynamic participation.
3.9 Judaism: Judaism trapped in P1 (p85) versus Christ fulfilling Judaism but both characterise Judaism as profoundly sinful (p86).
3.10 Coercion and Violent Punishment: Coercive violence (p87) reflected in earthly governance (Constantinism) versus transformational benevolence (p88); non-Christians require rescue not condemnation.
Excursus: The Case - Briefly - against Coercive Violence in Paul: I. Jesus the non-retaliating martyr and Paul's call for fortitude (p89) (Philippians 2.8-9a, 3.8b-9a, 10.11). II. Paul's relative benevolence to pagans (R 11.32) (p90). III. Significant because of Paul's coercive violent past. IV. Paul does not use coercion in evangelism. V. Paul repudiates revenge (R 12.17-21). VI. Military imagery metaphorical (p91). God's wrath (p92) but in a benevolent God wrath is surgical: "The wrath of aggrieved love, not the anger of affronted justice" (p93). In some places Paul supports punishment, particularly of non-believers; the evidence is equivocal (p94).