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Reading Paul
In this new introduction to the Apostle Paul and his gospel, written especially for lay readers, for beginning students, and for those unsure about what to make of Paul, Michael J. Gorman takes the apostle seriously, as someone who speaks for God and to us. After an overview not only of Paul's radical transformation from persecutor to proclaimer but also of his letter-writing in the context of Paul's new mission, Reading Paul explores the central themes of the apostle's Gorman places special emphasis on the theopolitical character of Paul's gospel and on the themes of cross and resurrection, multiculturalism in the church, and peacemaking and nonviolence as the way of Christ according to Paul. Gorman also offers a distinctive interpretation of justification by faith as participation in Christ-an interpretation that challenges standard approaches to these Pauline themes. Reading Paul demonstrates that the apostle of faith, hope, and love speaks not only to our deepest spiritual needs but also to the challenging times in which we live.
206 pages, Paperback
First published October 1, 2007
39 people are currently reading
146 people want to read
About the author
Michael J. Gorman
53 books86 followersMichael J. Gorman (born 1955) is an American New Testament scholar. He is the Raymond E. Brown Professor of Biblical Studies and Theology at St. Mary's Seminary and University. From 1995 to 2012 he was dean of St. Mary's Ecumenical Institute.
Gorman specializes especially in the letters, theology, and spirituality of the apostle Paul. He is associated with the "participationist perspective" on Paul's theology. His additional specialties are the book of Revelation, theological and missional interpretation of Scripture, the gospel of John, and early Christian ethics. Gorman was born and raised in Anne Arundel County, Maryland, graduating from Glen Burnie High School in Glen Burnie, Maryland. He earned his Bachelor of Arts degree summa cum laude in French from Gordon College in Wenham, Massachusetts. He received the Master of Divinity and Doctor of Philosophy cum laude in New Testament from Princeton Theological Seminary, where he was also a teaching fellow in New Testament and an instructor in New Testament Greek. He has also been a visiting professor at Duke Divinity School, Regent College, Carey Baptist College (New Zealand), Wesley Theological Seminary, and two theological schools in Africa. Gorman has led several study trips to Greece/Turkey/Rome and to France/Switzerland. A United Methodist, Gorman is an active layperson and a popular teacher at colleges, seminaries, churches, and conferences representing many traditions. In the mid-2010s, despite still being a Methodist, Gorman began teaching in a Roman Catholic context. His older son, Rev. Dr. Mark Gorman, is a pastor and theologian who is also on the faculty of St. Mary's Ecumenical Institute.
Gorman is the author of nearly twenty books and more than sixty articles on Biblical interpretation and on ethics.
Gorman specializes especially in the letters, theology, and spirituality of the apostle Paul. He is associated with the "participationist perspective" on Paul's theology. His additional specialties are the book of Revelation, theological and missional interpretation of Scripture, the gospel of John, and early Christian ethics. Gorman was born and raised in Anne Arundel County, Maryland, graduating from Glen Burnie High School in Glen Burnie, Maryland. He earned his Bachelor of Arts degree summa cum laude in French from Gordon College in Wenham, Massachusetts. He received the Master of Divinity and Doctor of Philosophy cum laude in New Testament from Princeton Theological Seminary, where he was also a teaching fellow in New Testament and an instructor in New Testament Greek. He has also been a visiting professor at Duke Divinity School, Regent College, Carey Baptist College (New Zealand), Wesley Theological Seminary, and two theological schools in Africa. Gorman has led several study trips to Greece/Turkey/Rome and to France/Switzerland. A United Methodist, Gorman is an active layperson and a popular teacher at colleges, seminaries, churches, and conferences representing many traditions. In the mid-2010s, despite still being a Methodist, Gorman began teaching in a Roman Catholic context. His older son, Rev. Dr. Mark Gorman, is a pastor and theologian who is also on the faculty of St. Mary's Ecumenical Institute.
Gorman is the author of nearly twenty books and more than sixty articles on Biblical interpretation and on ethics.
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Displaying 1 - 24 of 24 reviews
March 18, 2025
3.5
Overall, I enjoyed the book. Learned more about Paul, his letters, and his themes from Gorman's perspective. Wrote an essay about this book for a course so I could say more, but I don't quite feel like it :P
In general, I appreciated the idea of trying to hold two seemingly paradoxical truths in tension, as well as the discussion on justification-participation and how it should lead us to live cruciform lives. At times, not very clear what that means exactly, but it does sound hopeful.
Still exploring the idea of participation in another book (Heavenly Participation), which I think provided a framework to help interpret some of what Gorman was getting at in this book.
Overall, I enjoyed the book. Learned more about Paul, his letters, and his themes from Gorman's perspective. Wrote an essay about this book for a course so I could say more, but I don't quite feel like it :P
In general, I appreciated the idea of trying to hold two seemingly paradoxical truths in tension, as well as the discussion on justification-participation and how it should lead us to live cruciform lives. At times, not very clear what that means exactly, but it does sound hopeful.
Still exploring the idea of participation in another book (Heavenly Participation), which I think provided a framework to help interpret some of what Gorman was getting at in this book.
November 13, 2020
Michael Gorman has written a wonderful introduction to Paul’s theology. This is book is thorough, clear, and very readable, and it will better prepare Western Christians to read Paul’s letters without reading our assumptions into the text.
February 6, 2022
Gorman offers many helpful thoughts throughout this book that are liable to prompt “eureka” moments among even seasoned readers of Paul’s letters. For example, Gorman attempts to dispel the over-inclusivity in Christianity that Paul’s radically sinful background can prompt when he says that “his [Paul’s] gospel does not say, ‘All are welcome just as they are,’ but rather, ‘All are welcome just as they are to be apprehended by, and fully converted to, Jesus Christ the Lord.’” This is a powerful statement. The gospel is an open call to whoever wants to come, but this “come” is ultimately a decision to pick up one’s cross and follow Christ.
Gorman offers a very timely and impactful point when he describes the modern popularity of cheap and easy salvation and spirituality. He describes this misconception as “‘spirituality’ without discipleship or ethics” where “God is believed to be a kind of cosmic agent of ‘salvation’…who requires little or nothing of the allegedly ‘saved’ or ‘blessed.’” This is a culturally common view in America that is often seen in celebrities who thank God at award shows, athletes who point up after scoring a point, those who put bible verses in their Instagram bios, and those who throw around the word “blessed” without any real substance or thought. All four of these groups of people often lack the fruit of repentance and discipleship. When analyzing the power of a quote one must not only measure the potency of the words themselves but also the relevance of the words to their time and culture. Gorman’s words here are both potent and relevant.
One of the most helpful parts of Gorman’s book is his strong emphasis on cruciformity. Gorman describes cruciformity as being conformed to the image of Christ in all things. Gorman’s view of justification is nuanced and slightly controversial and as a result will not be addressed in this review. However, what all theologians should be able to agree on is that one of the reasons that God sent Christ to die for sinners was to conform them to the image of His Son. This cruciformity ought to truly characterize every aspect of the believer’s walk, from their moment of conversion where they pick up their cross, until glorification when they receive “glory, honor, immortality, and eternal life” (Rom 2:7). Gorman helpfully applies the theological concept of cruciformity to a very practical and everyday issue: how believers ought to treat each other. Gorman notes that all treatment of such issues must be grounded in an imitation of Christ’s love for these people. Gorman quotes Richard Hay’s helpful words on this matter: “Jesus was willing to die for these people…and you aren’t even willing to modify your diet?”
Gorman’s writing style at times can be best described as poetically ambiguous. The only adequate way to depict this would be through an example. Gorman explains that the cross is an “invitation to see God and ourselves in a new light, the light of paradox and mystery, the light of loyalty and love, the light of life through death.” In a section entitled “The Theopolitical Character of Faith, Hope, and Love” Gorman says that “Paul’s triad of faith, hope, and love challenge us to the core, calling us to align our loyalties, our dreams, and our affections with the gospel of God, the lordship of Jesus, and the countercultural activity of the Spirit.” While sentences like this display Gorman’s impressive writing ability, they also require concerted effort to boil down to their essential meaning.
Gorman offers a misguided approach to the possibility of pseudonymous authorship in his chapter on Paul’s letters. When discussing the authorship of Paul’s letters, Gorman argues that “it is important to recognize that the inspiration of a Scriptural text is not dependent on its authorship – or on our knowledge of its author.” In a footnote he makes a claim that is very popular in current New Testament scholarship but nevertheless unfounded: we are imposing our modern, western ideals of fraudulence on the New Testament church when we express discomfort with the idea of pseudonymity in New Testament epistles. Gorman argues that the Pseudonymity of a letter should not affect our view of its inspiration.
Beale helpfully notes that there is no evidence that the early church would have welcomed the appearance of the pseudepigraphal genre in their received epistles. Beale points out that the words of Serapion, bishop of Antioch from AD 200, actually provide evidence to the opposite effect. Serapion, quoted by Eusebius, proclaimed that “we brethren, receive Peter and the other apostles as Christ Himself. But those writings which falsely go under their name, as we are well acquainted with them, we reject, and know also, that we have not received such handed down to us. Furthermore, Michael Kruger helpfully reminds that the New Testament Epistles often contain claims of authorship that go beyond their initial greeting and farewell. For example, the author of 2 Peter claims to have personally witnessed the transfiguration (2 Peter 1:16-18). Additionally, Pseudonymous authors usually wrote hundreds of years after their namesake, not 10-20, and they follow a significantly different writing style to the Pauline epistles. While it is remotely possible that a potential first century writer may have unadvisedly thought he was offering Paul an homage by impersonating him, there is evidence that first century churches receiving such a letter would not have the same impression. In this instance, Gorman parrots a trendy but unfounded and potentially dangerous idea.
The harshest critique that could be given of this book would be found in Gorman’s remarkable and repeated misinterpretation of the actions of Phinehas in the Old Testament (pg. 13-14, 120, 122, 126). While this may seem like a minute point to criticize, Gorman’s mindboggling misinterpretation of this Old Testament character undermines his trustworthiness as a bible interpreter. Gorman states that the violent zeal of Phinehas (Num 25:10-13) was Paul’s example of righteousness before his Damascus Road experience. After his conversion Paul took his example of righteousness from Abraham (Gen 15:6). Gorman notes that both are described as “reckoned righteous” in the Bible (Psalm 106:30-31, Gen 15:6). This forces Gorman to create an awkward dichotomy: Abraham was justified because of his faith but Phinehas was justified because of his zeal. However, Hebrews 11:6 says that “without faith it is impossible to please God.” If Phinehas was successfully justified apart from faith this would contradict the content of much of Paul’s letters. It seems more consistent to say that they were both justified by their faith. Abraham proved his faith when he was willing to sacrifice Isaac and Phinehas proved his faith by zealously thrusting a spear through an Israelite man and a Midianite woman.
Gorman goes on to claim that Phinehas’ action was based on “misguided zeal.” If Phinehas’ zeal was “misguided” then how does one account for the fact that God’s killing of 24 thousand people stopped because of Phinehas’ action (Num 14:8-11)? Phinehas foreshadows Christ in that he performs one righteous action that atones for the sin of his people and is awarded permanent priesthood as a result (Num 24:13). God states that Phinehas’ jealousy was righteous because he was “jealous with My jealousy among them” (Num 24:11, emphasis added).
Gorman also claims that Phinehas’ action could not justify him.
“The legacy of Phinehas lives today in the hearts and minds of people, non-Christian and Christian alike, who think that self-righteous zeal – always aggressive and sometimes murderously violent, as in the case of suicide bombers and other indiscriminate killers – is their calling in history and will be their justification before God. To such misguided people – and to those of us who simply think we can merit God’s favor or take grace for granted – Paul offers a robust alternative: justification by faith.”
However, Psalm 106:30-31 states that Phinehas was justified because of his action. Gorman even acknowledges this earlier in the book. This begs the question: does Gorman disagree with the inspiration of Psalm 106? Does he have a Marcionite view of the Old Testament? This seems extremely doubtful based on the other statements he makes, but there is no clear explanation for his inconsistency in this area.
To be clear and fair, the New Testament is clear that Phinehas’ actions have no place in our current place in the redemption story. However, certain sins within the Old Testament Israelite nation were punishable by death. The Israelite nation no longer exists as it did in Numbers 25 and a re-application of these capital punishments to a Christian context would be severely misguided, not to mention perplexing. Although it is true that Paul’s paradigm for obedience shifted from doling out violence to obediently receiving it, Gorman goes beyond Pauline thought in claiming that Phinehas would have ceased being a spiritual role model for Paul. Even though Phinehas’ violent actions are not meant to be re-created in the current Christian context, Scripture is clear that his righteous zeal is timelessly admirable and exemplary. Paul offers two tangible examples that hearken to Phinehas’ example: Israel’s prerogative to “purge the evil person from among you” applies to unrepentant adulterous church members who ought to be excommunicated (1 Cor 5:1-13) and unchecked sin in a church can lead to some sort of plague of sickness and death among its members (1 Cor 11:27-30).
“Reading Paul” largely achieved its goal in that it does truly give a constructive overview of Pauline ideals and message. Gorman’s terse and appropriate quotations certainly do make an impactful impression on the reader. Although Gorman’s literary style is memorable and charming, it is often difficult to interpret in a clear manner. Gorman also gives a disappointing analysis of Phinehas’ Old Testament actions in a way that can color the reader’s perception of the precision of his hermeneutic. In summary, despite its shortcomings, “Reading Paul” is a concise book that gives a helpful lens through which to read Paul’s letter, but you'll have to read with a critical eye.
Gorman offers a very timely and impactful point when he describes the modern popularity of cheap and easy salvation and spirituality. He describes this misconception as “‘spirituality’ without discipleship or ethics” where “God is believed to be a kind of cosmic agent of ‘salvation’…who requires little or nothing of the allegedly ‘saved’ or ‘blessed.’” This is a culturally common view in America that is often seen in celebrities who thank God at award shows, athletes who point up after scoring a point, those who put bible verses in their Instagram bios, and those who throw around the word “blessed” without any real substance or thought. All four of these groups of people often lack the fruit of repentance and discipleship. When analyzing the power of a quote one must not only measure the potency of the words themselves but also the relevance of the words to their time and culture. Gorman’s words here are both potent and relevant.
One of the most helpful parts of Gorman’s book is his strong emphasis on cruciformity. Gorman describes cruciformity as being conformed to the image of Christ in all things. Gorman’s view of justification is nuanced and slightly controversial and as a result will not be addressed in this review. However, what all theologians should be able to agree on is that one of the reasons that God sent Christ to die for sinners was to conform them to the image of His Son. This cruciformity ought to truly characterize every aspect of the believer’s walk, from their moment of conversion where they pick up their cross, until glorification when they receive “glory, honor, immortality, and eternal life” (Rom 2:7). Gorman helpfully applies the theological concept of cruciformity to a very practical and everyday issue: how believers ought to treat each other. Gorman notes that all treatment of such issues must be grounded in an imitation of Christ’s love for these people. Gorman quotes Richard Hay’s helpful words on this matter: “Jesus was willing to die for these people…and you aren’t even willing to modify your diet?”
Gorman’s writing style at times can be best described as poetically ambiguous. The only adequate way to depict this would be through an example. Gorman explains that the cross is an “invitation to see God and ourselves in a new light, the light of paradox and mystery, the light of loyalty and love, the light of life through death.” In a section entitled “The Theopolitical Character of Faith, Hope, and Love” Gorman says that “Paul’s triad of faith, hope, and love challenge us to the core, calling us to align our loyalties, our dreams, and our affections with the gospel of God, the lordship of Jesus, and the countercultural activity of the Spirit.” While sentences like this display Gorman’s impressive writing ability, they also require concerted effort to boil down to their essential meaning.
Gorman offers a misguided approach to the possibility of pseudonymous authorship in his chapter on Paul’s letters. When discussing the authorship of Paul’s letters, Gorman argues that “it is important to recognize that the inspiration of a Scriptural text is not dependent on its authorship – or on our knowledge of its author.” In a footnote he makes a claim that is very popular in current New Testament scholarship but nevertheless unfounded: we are imposing our modern, western ideals of fraudulence on the New Testament church when we express discomfort with the idea of pseudonymity in New Testament epistles. Gorman argues that the Pseudonymity of a letter should not affect our view of its inspiration.
Beale helpfully notes that there is no evidence that the early church would have welcomed the appearance of the pseudepigraphal genre in their received epistles. Beale points out that the words of Serapion, bishop of Antioch from AD 200, actually provide evidence to the opposite effect. Serapion, quoted by Eusebius, proclaimed that “we brethren, receive Peter and the other apostles as Christ Himself. But those writings which falsely go under their name, as we are well acquainted with them, we reject, and know also, that we have not received such handed down to us. Furthermore, Michael Kruger helpfully reminds that the New Testament Epistles often contain claims of authorship that go beyond their initial greeting and farewell. For example, the author of 2 Peter claims to have personally witnessed the transfiguration (2 Peter 1:16-18). Additionally, Pseudonymous authors usually wrote hundreds of years after their namesake, not 10-20, and they follow a significantly different writing style to the Pauline epistles. While it is remotely possible that a potential first century writer may have unadvisedly thought he was offering Paul an homage by impersonating him, there is evidence that first century churches receiving such a letter would not have the same impression. In this instance, Gorman parrots a trendy but unfounded and potentially dangerous idea.
The harshest critique that could be given of this book would be found in Gorman’s remarkable and repeated misinterpretation of the actions of Phinehas in the Old Testament (pg. 13-14, 120, 122, 126). While this may seem like a minute point to criticize, Gorman’s mindboggling misinterpretation of this Old Testament character undermines his trustworthiness as a bible interpreter. Gorman states that the violent zeal of Phinehas (Num 25:10-13) was Paul’s example of righteousness before his Damascus Road experience. After his conversion Paul took his example of righteousness from Abraham (Gen 15:6). Gorman notes that both are described as “reckoned righteous” in the Bible (Psalm 106:30-31, Gen 15:6). This forces Gorman to create an awkward dichotomy: Abraham was justified because of his faith but Phinehas was justified because of his zeal. However, Hebrews 11:6 says that “without faith it is impossible to please God.” If Phinehas was successfully justified apart from faith this would contradict the content of much of Paul’s letters. It seems more consistent to say that they were both justified by their faith. Abraham proved his faith when he was willing to sacrifice Isaac and Phinehas proved his faith by zealously thrusting a spear through an Israelite man and a Midianite woman.
Gorman goes on to claim that Phinehas’ action was based on “misguided zeal.” If Phinehas’ zeal was “misguided” then how does one account for the fact that God’s killing of 24 thousand people stopped because of Phinehas’ action (Num 14:8-11)? Phinehas foreshadows Christ in that he performs one righteous action that atones for the sin of his people and is awarded permanent priesthood as a result (Num 24:13). God states that Phinehas’ jealousy was righteous because he was “jealous with My jealousy among them” (Num 24:11, emphasis added).
Gorman also claims that Phinehas’ action could not justify him.
“The legacy of Phinehas lives today in the hearts and minds of people, non-Christian and Christian alike, who think that self-righteous zeal – always aggressive and sometimes murderously violent, as in the case of suicide bombers and other indiscriminate killers – is their calling in history and will be their justification before God. To such misguided people – and to those of us who simply think we can merit God’s favor or take grace for granted – Paul offers a robust alternative: justification by faith.”
However, Psalm 106:30-31 states that Phinehas was justified because of his action. Gorman even acknowledges this earlier in the book. This begs the question: does Gorman disagree with the inspiration of Psalm 106? Does he have a Marcionite view of the Old Testament? This seems extremely doubtful based on the other statements he makes, but there is no clear explanation for his inconsistency in this area.
To be clear and fair, the New Testament is clear that Phinehas’ actions have no place in our current place in the redemption story. However, certain sins within the Old Testament Israelite nation were punishable by death. The Israelite nation no longer exists as it did in Numbers 25 and a re-application of these capital punishments to a Christian context would be severely misguided, not to mention perplexing. Although it is true that Paul’s paradigm for obedience shifted from doling out violence to obediently receiving it, Gorman goes beyond Pauline thought in claiming that Phinehas would have ceased being a spiritual role model for Paul. Even though Phinehas’ violent actions are not meant to be re-created in the current Christian context, Scripture is clear that his righteous zeal is timelessly admirable and exemplary. Paul offers two tangible examples that hearken to Phinehas’ example: Israel’s prerogative to “purge the evil person from among you” applies to unrepentant adulterous church members who ought to be excommunicated (1 Cor 5:1-13) and unchecked sin in a church can lead to some sort of plague of sickness and death among its members (1 Cor 11:27-30).
“Reading Paul” largely achieved its goal in that it does truly give a constructive overview of Pauline ideals and message. Gorman’s terse and appropriate quotations certainly do make an impactful impression on the reader. Although Gorman’s literary style is memorable and charming, it is often difficult to interpret in a clear manner. Gorman also gives a disappointing analysis of Phinehas’ Old Testament actions in a way that can color the reader’s perception of the precision of his hermeneutic. In summary, despite its shortcomings, “Reading Paul” is a concise book that gives a helpful lens through which to read Paul’s letter, but you'll have to read with a critical eye.
March 20, 2022
Gorman is a Methodist, but he uniquely writes from a Catholic perspective. This small book is a very good entry level book on Pauline theology. Gorman touches upon many important theological issues such as salvation/justification, eschatology, Paul’s relationship to Judaism, among others. But the book intends to serve as a guidebook rather than an all-encompassing introduction. There is not much technical analysis - which makes it very readable.
Gorman’s notion of the “cruciform faith” is interesting. It is derived from Edith Stein’s concept “Kreuzeswissenshaft” (science of the cross). It is a “paradoxical spirituality of love in the face of hate, joy in the midst of darkness and suffering, resurrection in times of crucifixion”. Cruciformity, in Gorman’s linguo, means “participating in and embodying the cross”. Gorman argues it is Paul’s all-encompassing spirituality, and it is the modus operandi of life in Christ. The stress is not on suffering, but on “the self-giving loyal obedience to God (faith) and self-giving love of neighbor”. While the unity of suffering and love is not a new concept, Gorman used a very graphic term to interpret Paul’s spirituality - which is enlightening to me.
Overall I think it is a good read.
Gorman’s notion of the “cruciform faith” is interesting. It is derived from Edith Stein’s concept “Kreuzeswissenshaft” (science of the cross). It is a “paradoxical spirituality of love in the face of hate, joy in the midst of darkness and suffering, resurrection in times of crucifixion”. Cruciformity, in Gorman’s linguo, means “participating in and embodying the cross”. Gorman argues it is Paul’s all-encompassing spirituality, and it is the modus operandi of life in Christ. The stress is not on suffering, but on “the self-giving loyal obedience to God (faith) and self-giving love of neighbor”. While the unity of suffering and love is not a new concept, Gorman used a very graphic term to interpret Paul’s spirituality - which is enlightening to me.
Overall I think it is a good read.
September 18, 2017
Много добра книга като се вземе предвид нейния обем. Всъщност това е една от двете най-добри кратки въведения в богословието на Павел, които съм чел - втората е Paul - a beginners guide на Морна Хукър. От обемните предпочитанията ми падат на The Theology of Paul the Apostle от Джеймс Дън и Paul and the faithfulness of God на Н. Т. Райт.
Това не означава, че човек трябва да е съгласен с абсолютно всичко, което казва авторът - всъщност много рядко съм срещал такива книги. Въпреки това ако трябва да препоръчам кратко и същевременно стойностно въведение в богословието на Павел това би била една от книгите, които бих обмислил много сериозно - при това както за миряни така и за служители.
Това не означава, че човек трябва да е съгласен с абсолютно всичко, което казва авторът - всъщност много рядко съм срещал такива книги. Въпреки това ако трябва да препоръчам кратко и същевременно стойностно въведение в богословието на Павел това би била една от книгите, които бих обмислил много сериозно - при това както за миряни така и за служители.
June 3, 2017
This was extremely well written, clear and (in my perspective) orthodox. This book is highly recommended for laymen who desire to go a little deeper in understanding Paul - his person and message. There are interpretations that would be difficult for some people to wrestle with (e.g. mentioning of theosis, calling Paul a pacifist and challenging the contemporary rapture views); however, all were dealt with on a reachable level and room was left for questions and further study.
February 16, 2018
When he says "introductory," he means it. This is a book to assign to your students. I think he leans overly hard into theopolitical elements in Paul that I'm not sure are quite as clear as Gorman thinks they are (Paul and politics is a topic for another day). I also think he tries to have things both ways quite a bit -- there's a real reluctance to land on either side on the "faith of Christ" debate.
October 6, 2020
As a history book, Reading Paul should be seen more as a pretext to a greater discussion. As a theological book, Gorman does a fantastic job writing the true Paul, including his motives as well as his pastoral and father-like exhortations. Gorman's book challenges the very nature of what it means to be an apathetic, individualistic Christian, a notion that should shake the roots of most American Christians.
April 12, 2021
Un libro introductorio de amigable lectura sobre el Apóstol Pablo. Enfatiza puntos cruciales para entender el pensamiento del apóstol, principalmente sobre la identificación y participación que tenemos en la vida de Cristo, crucificado y resucitado. Lo mas llamativo es ver como el autor desarrolla el concepto de cruciformidad a lo largo del libro. Seguramente quien lea esta libro, se quedará con gusto por leer mas sobre este autor.
July 11, 2025
Read this book last year and understood 20% of it. Read it again this year and I would say I understood 95% of it. So interesting how a year of deep theological study does to comprehension of these texts. Very intellectually stimulating and the amount of times I had to just sit and process what I read were numerous.
I think reading this book at the top of Mt Pilchuck while watching the sunset made it peak experience.
I think reading this book at the top of Mt Pilchuck while watching the sunset made it peak experience.
February 7, 2022
Outstanding scholarship and yet the book is written for any follower of Jesus, not just scholars. Readable, understandable, enjoyable...and a book that makes you say simply, praise God from who all blessings flow!
July 11, 2018
Surprisingly comprehensive in light of its conciseness, this is an excellent introduction to some of the main themes of Pauline theology.
December 23, 2018
Wonderfully concise but packed full with great content. Helpful for a lay person!
August 6, 2019
Great overview of the major themes in Paul's writings. Clear and concise.
November 17, 2020
Challenging but so enjoyable. Highly recommend for those wanting to apply Paul’s wisdom to daily life.
May 26, 2024
Many, many underline. If you want an amazing intro into Paul this is the book
August 30, 2013
If you read the bible and believe what it says then you also know that Paul has written some things that are hard to understand! This is the best book on Paul I've ever read and I've read a few. Really well-written and with a clear and cogent presentation of Paul and his message. Gorman makes an attempt at summarizing Paul's basic message in one (very long) sentence but it totally works. And then he unpacks it. He puts it all together and it makes total sense. The only disappointment I'm left with is the church's inability or unwillingness to get it and it's fondness for another gospel.
March 16, 2016
Where was I in 2008 that I didn't see this book? Michael Gorman is always a stimulating writer, forcing the reader to think. Many of his works are dense, but worth it (E.g., Inhabiting the Cruciform God). This is not dense--but it is still packed with useful insight into the key themes in Paul's writings.
I'm always looking for books I can recommend to church people who want to grow in their Biblical understanding. This will rise to the top of those recommendations. This would be a great read for all staff and leaders. A great overview of key Pauline doctrines.
I'm always looking for books I can recommend to church people who want to grow in their Biblical understanding. This will rise to the top of those recommendations. This would be a great read for all staff and leaders. A great overview of key Pauline doctrines.
July 29, 2009
Gives a more in-depth understanding of the great apostle to the Gentiles by putting into context what was going on during the times when he was writing his letters. Also of interest was the discussion of some of St. Paul's writing techniques and how he believed that the end times were quickly approaching.
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August 5, 2011I thought this was a helpful introduction to reading Paul and understanding some of his main theological points and the themes which run throughout the Epistles. This will be helpful to refer to in a congregational setting as well.
March 13, 2014
Brief, perhaps to a fault, but Gorman illumines Paul. While I don't think Paul was a pacifist (as Gorman does), I do think this is an excellent primer on Paul. Though i admit my preference for Thiselton.
January 1, 2017
A great introduction to Paul through the eyes of Michael Gorman. I would recommend this book to those in pastoral ministry or those interested in further study of Paul.
June 16, 2017
Very thorough approach to Paul's teaching. No punches pulled.
November 23, 2010
I liked the book - a good intro to St.Paul's thinking
Displaying 1 - 24 of 24 reviews