Abstract
Frank J. Matera,
God’s Saving Grace: A Pauline Theology
, Eerdmans: Grand Rapids, 2012; 284 pp.: 9780802867476, $28.00 (pbk)
In this brand new Pauline theology, Frank Matera – who is Andrews-Kelly-Ryan Professor of Biblical Studies at The Catholic University of America – explores the nature of Paul's theology as it was transformed by his experience of God's grace on the road to Damascus. Thus, while exploring standard theological topics, Matera’s discussion attempts to show how Paul’s theology is ultimately rooted in that event, which Matera calls the “generative center” of his theology (p. 11).
In Chapter 1 Matera articulates the aims of his study in doing a Pauline Theology rather than a Theology of Paul. As Matera explains, ‘This work, then, is an attempt not to reconstruct the theology of the historical Paul but to summarize the theology of the canonical letters that bear his name’ (pp. 5–6). This is a welcome aspect to his study since it allows room for discussion on the ‘disputed letters’ that are often left untreated in many studies on Paul since many scholars deny that Paul wrote them (e.g., Ephesians, Colossians, 2 Thessalonians, 1–2 Timothy, Titus). By including these epistles he is not suggesting, however, that Paul did write all thirteen letters that bear his name (p. 13). Yet regardless of where one stands on the issue of authorship, readers will no doubt welcome Matera's sensitive and judicious approach. In Chapter 2 Matera details the impact of Paul’s personal experience of God’s grace on the road to Damascus, which sets the foundation for Matera’s study as a whole.
The rest of the book focuses on standard theological categories (Christology in Ch. 3; soteriology in Ch. 4; ecclesiology in Ch. 5; sanctification/ethics in Ch. 6; eschatology in Ch. 7; theology proper in Ch. 8). The discussion in these chapters is often organized according to various themes germane to the topic at hand, and at times there is a chronological arrangement according to when the letters were probably written. Some will quibble with the implicit chronology in Matera’s treatment (for instance, I regard Galatians to be written before 1 Thessalonians contra Matera) but, regardless, the book-by-book analysis allows for a fair treatment of the unity and diversity within Paul’s letters and avoids a reductionist synthesis. Yet, despite the diversity, Matera is able to draw out a coherent presentation within Paul's letters.
God’s Saving Grace is a wonderful treatment, which I would recommend as an introduction to the theology of Paul’s letters for students, pastors and theologically minded laypeople. Although Matera is a Catholic scholar, his treatment of Paul can be appreciated by Protestants as well. In fact, his treatment on justification (pp. 103–14) and election (pp. 238–9) seems to have more Protestant affinities than Catholic. Regardless of denominational stripe, God’s Saving Grace is an accessible book written in a straightforward manner that avoids bulky discussions on esoteric topics within Pauline interpretation and is to be commended as a valuable resource.