The Apocalyptic Paul: Retrospect and Prospect

by Jamie Davies, John Barclay (Foreword)

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 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.

Genres: Theology, Biblical Studies

210 pages, Kindle Edition

Published May 11, 2022

Reviews

[Kendra McInturf · Rating 5 out of 5]

This is one of the most helpful books I’ve read all year.

I’m a lay theology nerd who has found myself very compelled by what I’ve read of Kasemann, Martyn, and de Boer, but have had so many questions about the place of the story of Israel in Apocalyptic theology. I’ve been attempting to read and learn more about Apocalyptic readings of Paul and other NT writers, but wading into the existing secondary literature in self-study has at times felt like stepping into a whirlwind and becoming completely disoriented.

This book was a means of orientation for me. Davies writing is clear, concise, effective, and constructive. He models the type of honest engagement with other scholars that should be standard for theological dialogue, attempting to pursue understanding and avoid caricature. The result is a very accessible retrospect on 3 “generations” of scholarship in Apocalyptic Paul studies brought into interdisciplinary conversation with recent work in Jewish Apocalyptic studies and systematic theology in the tradition of Barth.

The interdisciplinary conversation in which Davies engages sheds light on eclipsed areas of agreement; yields helpful insights into the epistemology, cosmology, soteriology, anthropology, in addition to the eschatology of Pauline writings; and suggests new ways forward in the study of the Apocalyptic Paul.

This was a very refreshing read!

[Eddie LaRow · Rating 4 out of 5]

This is a helpful introduction to Pauline Apocalyptic studies. Albeit a brief book, this is essential reading for anyone looking for the state of this burgeoning field within Pauline scholarship.

[Jake Owen · Rating 4 out of 5]

As someone who probably would not fall into the apocalyptic camp, this was a great read! I had interacted with all of these ideas before but never this succinctly. This was a great read and I see the value in an apocalyptic reading of Paul, but I will use it sparingly as it is definitely not my favorite. I loved the overview of scholarship and response to various critiques in here! I cannot imagine how difficult this book was to make so props off to Davies for that alone. Great introduction/ overview of the apocalyptic reading of Paul if you are interested at all in that kind of thing.

[Bob · Rating 4 out of 5]

Summary: A survey of the major contributors to the Apocalyptic Paul movement within Pauline studies, as well as a discussion of some outstanding areas for discussion and proposals of bringing biblical scholars in the Apocalyptic Paul movement, theologians focusing on apocalyptic, and those studying the Jewish apocalyptic tradition into conversation.

In the field of Pauline studies, one of the recent developing schools of thought has been that of the Apocalyptic Paul. I’ve found myself grappling to understand this school. What is meant by apocalyptic? How is Paul apocalyptic? As it turns out, even this is a point of discussion according to this helpful survey by Jamie Davies. As indicated by the subtitle, Davies spends the first part on retrospective, surveying the leading scholars in the lineage of Apocalyptic and Apocalyptic Pauline studies. Then the second part deals more with future trajectories in Apocalyptic Pauline studies, looking both at critiques and possible engagement between Apocalyptic Pauline studies and systematic theologians and scholars studying Jewish apocalypticism. He concludes with delineating a number of outstanding questions that these three fields of study might pursue together.

The first chapter in part one traces the history of apocalyptic studies from Johannes Weiss and Albert Schweitzer who focused on the apocalyptic character of Jesus, through Rudolph Bultmann’s demythologizing of apocalypticism and his student Ernest Kasemann’s assertion that apocalypticism is the “mother of all Christian theology.” The chapter concludes J. Christiaan Beker’s focus on apocalyptic in Paul emphasizing the triumph of God and J. Louis Martyn’s that elaborated this triumph around the theme of invasion. Chapter two then introduces more recent scholarship: Martinus de Boer’s two tracks of cosmological and forensic apocalyptic eschatology, Leander Keck’s ex post facto approach that reasons from the resurrection of Jesus to understand salvation history, Beverly Gaventa’s focus on the singularity of the gospel in the apocalyptic Paul, Douglas Campbell’s critiques of foundationalism in theology, Susan Eastman’s focus on language, identity, and agency, particularly Paul’s use of maternal language, and Lisa Bowen’s work on epistemology, heavenly ascent, and cosmic warfare. Chapter three completes part one by reviewing the apocalyptic turn in systematic theology and some of the representative scholars in this “turn”: Walter Lowe, Nathan Kerr, Philip Ziegler, and Douglas Harink. All of these wrestle with the idea of the divine interruption of apocalyptic theology, the invasion of God into the present age.

Part Two moves from survey to a constructive engagement between Apocalyptic Paul scholars and both systematic theologians, especially Barth, and Jewish apocalyptic scholars. In chapter four, he identifies unsettled questions and outlines the discussions from scholars in these three areas. The questions include whether apocalyptic means eschatological, de Boers “two tracks” of cosmic and forensic apocalyptic eschatology and whether this dichotomy may be overcome, the compatibility of wisdom and apocalyptic theology, and how retrospective approaches understanding salvation history reading back from the revelation of Jesus versus progressive salvation histories like that of N. T. Wright. Then in chapter 5, Davies utilizes this threefold engagement to look at three specific matters: the “two ages” with interesting proposals of seeing it rather as this present temporal age intersecting with the eternal through the revelation of Jesus, a study of 1 Corinthians 2 and what we can learn of Paul’s apocalyptic epistemology, and finally a study of Sarah and Hagar in Galatians 4, considering the interplay between cosmology and eschatology.

Davies concludes then for an appeal for this constructive theologizing to go on rather than for scholars to remain in siloes. Davies also raises the issue of the necessity of avoiding a Pauline canon within a canon, emphasizing the importance of engagement with other biblical scholarship. The challenge is between the necessity of specialization versus being a “jack of all trades.” Yet what Davies does both retrospectively and prospectively is offer a good example of the benefit of such engagement. He shows how each needs the other and cannot operate in a silo. What he does then is offer not only a valuable survey for someone new to the discussion of “the Apocalyptic Paul” as well as gesturing toward future fruitful avenues of research and engagement. Such a work is of value for both the prospective scholar and the “pastor-theologian” who seeks to make God’s whole counsel clear to God’s people.

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Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.

[Reinhardt]

A helpful intro to the apocalyptic approach to Paul.

Provides a history of the development of this approach. The basic apocalyptic approach can be traced to Albert Schweitzer taking Weiss’s insights of the unavoidably apocalyptic elements in the gospels. Rather than dismissing these as unfortunate baggage, Schweitzer extended the ideas to Paul in the idea of the mystical ‘in-Christ’ of Paul. Bultmann responded with his demythologizing program to attempt to tame the apocalyptic aspects of the gospel. Bultmann’s student Käseman responded to his teacher with a refutation of this approach in his Romans commentary. Collins produced a groundbreaking work on Jewish Apocalypticism, which defined the field. Beker built on Käsemann’s work in his programmatic book on the Apocalyptic Paul, which set the stage for the modern approach. The modern apocalyptic approach to Paul is fully developed in Martyn’s Anchor Bible Galatians commentary. Subsequent work builds on these key works.

The apocalyptic approach attempts to understand Paul’s letters in a background of first-century Jewish Apocalypticism. Primarily as what we have in the Pseudepigrapha such as the books of Enoch among others as well as Daniel and Ezekiel in the Old Testament. Although it is clear Paul wrote no explicit Apocalypse, there seems to be an apocalyptic background to his ideas.

What exactly is this apocalyptic background? It lies primarily in the concept of two ages. It also includes the idea of cosmologically salvation as opposed to strictly individualized salvation. The approach that is in dialog with the apocalyptic approach is the historical salvation approach. This approach sees more continuity with the old and existing patterns, whereas the apocalyptic approach focuses more on the discontinuity.

This apocalyptic approach is particularly indebted to Barth, especially early Barth as expressed in his Romans commentary. The strong denunciation of natural theology and the discontinuity of revelation is the foundation layer of the apocalyptic approach.

The final chapter which is a case study on how the apocalyptic approach can be applied to passages in 1 Corinthians and Galatians is instructive on how the approach work.

The approach to Paul certainly has some insights into understanding Paul’s message. This work is a superb introduction.

Recommended

[Nate Pequette · Rating 5 out of 5]

This was a very helpful read! The last couple chapters were extremely helpful in my own wrestling of some of these topics especially in relation to the "two ages" and time and how we think about salvation history and future. I am constantly wrestling with the crossroads of theology and our actual lived experience of life. When those things don't match, I want to dive deeper. Susan Eastman and John Barclay have been two of those theologians that have really opened up the conversation for me and was glad to see Davies work with both of these in this conversation. He opened me up to some theologians I am less familiar with and excited to dive especially Alexandra Brown, Nathan Kerr, and Ann Jervis.

Davies does a great job of talking about the misunderstandings and disagreements in a way that is respectful and helps it make these complex theological issues a discussion. This is much needed in our world. It is a great and much needed example to us.

[Matthew Rawlings · Rating 5 out of 5]

Davies has performed the herculean task of aptly summarizing the leading voices in the "Apocalyptic Paul" debate while crystalizing major points of differences (and overlooked similarities). A true gift to pastors and students who need to catch up on this important conversation. Highly recommended.

[Matthew McBirth · Rating 4 out of 5]

Davies writes with generosity and clarity throughout the entire book without sacrificing a critical eye. Anyone wanting to know Apocalyptic Paul should read this book. Good intro, challenges, conversations, and movement within this important field.

[Lauren · Rating 4 out of 5]

Great book if you want an introduction to the field of apocalyptic readings of Paul. It is a bit heavy on Barthian thought—which is not inherently bad—but it does make the second half more difficult if you are less familiar with Barthian theology.

[Joshua Bremerman · Rating 4 out of 5]

In my opinion, the strongest contribution of Apocalyptic Paul studies is the cosmological dimension of soteriology. I do think the movement contributes a lot, but they undersell the way that a forensic approach to justification both legitimizes and unlocks the cosmological in Paul's thought.

[Cody · Rating 4 out of 5]

An excellent introduction to a school of thought with some great insights but a lack of focus.

[Samuel Youngblood · Rating 4 out of 5]

In this book, Davies sets out to cover past and present voices of those associated with the apocalyptic perspective on Paul. The apocalyptic perspective is not a school of theology or official group of any sort, but is more so Biblical scholars that have proposed similar thoughts or built on previous approaches that emphasize particular themes in the Pauline epistles. So what is that perspective? This apocalyptic perspective seeks to capture the unveiling, cosmos altering nature of what has happened in Christ according to Paul. The writers sharing this perspective often point to how Paul was influenced by writings of Second Temple Judaism and the Hebrew Bible with apocalyptic genres. Cosmic enemies in the powers, Sin, and the Flesh have been defeated decisively by the invasion of Christ–something that could not happen in humanity’s own strength but only by the worldshaking power of God. The roots of this perspective, found in the works of Albert Schweitzer, Rudolf Bultmann, J. Louis Martyn, and others, are seen now with the growing popularity of the “now-but-not yet” paradigm–that the death, burial, and resurrection of Jesus somehow both ushered in the age-to-come, but yet it remains contested territory with the dark powers of the present age. Contemporary scholars like Martinus de Boer, Beverly Gaventa, and Lisa Bowens have built upon the work of those scholars from previous generations to engage the entire scope of Paul’s letters for apocalyptic thinking. This has led to more theological implications streaming from Paul’s apocalyptic thought with regard to eschatology, epistemology, and justification. For example, at the eschatological judgment, the Apocalyptic Paul claims that Paul’s primary focus is on the defeat of cosmic powers and liberation of humans held captive by sin, deprioritizing or even dismissing as rhetorical moves the forensic categories of judgment seen in Paul’s writing. Some have pieced together the two theologically, seeing that humans can both be captive to Sin and yet sin themselves by choosing to align with and become complicit in the goals of malevolent powers. These proposals from the field of Biblical studies have instigated more thought from the theological side, with the work of Walter Lowe, Philip Ziegler, Nathan Kerr, and Douglas Harink particularly engaging this and seeing similarities in the Barth school of thought.
For me, most helpful is the prospective chapters at the end, which summarize what questions remain for this perspective and how it can be more well rounded. The engagement with apocalyptic literature from the Hebrew Bible and 2nd Temple Judaism needs to be seasoned with nuance and cannot be entirely captured as a two-age eschatological viewpoint. In reality, those many writings represent many eschatological viewpoints. But, generally, it is still true that the two-age perspective was at play. Also, in the “already/not yet” view point, it should be noted how Paul contrasts the present age or this world with an alternative. The present age is a common phrase in his letters, but the opposite “age to come” is not often seen. Other dichotomies that point to the apocalyptic event of Christ are at play, but are not always in terms of eschatology; sometimes the dichotomies now at play in Christ shape qualities other than time, like epistemology, as seen in 1 Corinthians 2, where the cross now present a new wisdom and logic counter to that of mankind and the world.
Of course, the book dives into the thought of each scholar I noted above in more detail as well as explaining more prospects of this view, but I hope this gives an idea of what the book is about.