Despite its age, the "new perspective on Paul" is likely to remain a matter of historical and theological debate. Although it has found wide acceptance, it bears fundamental problems. The categories of "grace" and "covenantal nomism" that it employs are inadequate to address the question of Paul's relationship to early Judaism, because they are equivocal. In contrast to current views, there was a properly unresolved tension within early Judaism concerning the relationship between "grace" and "works", that was resolved in Christ's cross and resurrection. Nor is it proper to describe early Judaism as "nationalistic", since it, too, showed itself welcoming to Gentiles, and ready to accept proselytes. Paul himself came to a new perspective about "grace" and "works", and about the fallen state of the world through the crucified and risen Lord, in whom alone he found salvation. The entrance of Gentiles into the communities of believers forced the same clarification of the nature and locus of salvation that Paul himself had come to see, and that likewise had been present in Jesus' table-fellowship with sinners. The community of faith that embraces Paul's new perspective is not marked by the removal of outward boundary markers. It live in outward differences by the forgiveness of sins found in Christ.

Enthalten in:
Kerygma und Dogma; 2012/4 Zeitschrift für theologische Forschung und kirchliche Lehre (2012)

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Serie / Reihe: Kerygma und Dogma

Personen: Seifrid, Mark A.

Schlagwörter: Rechtfertigungslehre Paulus Gemeinde