Abstract
The appearance of Michael Wolter’s outline of Pauline theology in English (orig. German, Paulus: Ein Grundriss seiner Theologie, 2011) is certainly a most welcome occurrence. In order to present this overview of Pauline theology, Wolter focuses on the seven letters widely considered to be genuinely Paul. His approach is thematic, rather than treating each epistle in turn. The volume is arranged over fifteen chapters.
After the opening prologue, Wolter provides two chapters that are broadly biographical in nature. These allow for the contextualisation of Pauline thought within the parameters of Paul’s career and the wider situation in the first-century Mediterranean world. The first chapter that explores an aspect of Paul’s thought concentrates on the concept of ‘gospel’ (pp. 51–69). Strikingly, Wolter notes that ‘the gospel for Paul is the “power of God” in a twofold aspect: for those who grant it faith it works for salvation, and for those who do not believe it, for perdition’ (p. 68). The next chapter focuses on ‘faith’. Here, Wolter steers away from the notion of faith as purely intellectual assent, and instead characterises faith as ethos. That is ‘faith’ and ‘believing’ are not one-off events, but represent ‘a signature of a permanent orientation of life’ (p. 81). Next, in turn, follow chapters dealing with ‘The Salvific Reality of Jesus’ Death’, ‘Baptism’, ‘The Holy Spirit’, and ‘Hope’. These are followed by an important discussion of what Wolter terms ‘Christ Mysticism’ and ‘Participation in Christ’. Referring to Paul’s use of ‘in Christ’ language, Wolter states ‘he intends thereby to express an existential belonging and dependence that cannot be imagined as closer and nearer’ (p. 239). Moreover, being with Christ in his sufferings ‘ensures that the suffering experienced for his sake produces participation not only in his destiny of suffering and death, but also in his destiny of resurrection’ (p. 245). The longest chapter, ‘Justification on the Basis of Faith’ (pp. 331–99), at times reflects some of the most important debates in Wolter’s own context as he tackles Lutheran portrayals of this aspect of Paul’s theology. Wolter adopts a middle path: ‘one should not in fact bring the interpretation of the Pauline doctrine of justification into line with its reception by Luther. This would be anachronistic. Considered from the opposite direction, however, one also will not do justice to Luther’s theology if one accuses it of being a falsification of the Pauline doctrine of justification’ (p. 399). It is obvious that those sentiments are capable of generating much debate.
Wolter offers a careful and magisterial overview of Pauline theology in a readable and relatively concise form. There is much that is rich and insightful in this treatment. It is also only fair to acknowledge the translational skills of Robert Brawley, who has created accurate and accessible English prose. This is an important work that will be consulted frequently and with much reward.