Abstract
Carla Swafford Works, Associate Professor of New Testament at Wesley Theological Seminary, explores to what extent the marginalized were a central aspect of Paul’s letters and ministry, especially in comparison to Jesus’ ministry. For some readers, Works seeks to remove Paul from a theological pedestal and demonstrate that his concern for the “least of these” was a core feature of his ministry.
For other readers, Works attempts to rehabilitate Paul from an aggressive preacher with little positive to say about the marginalized in society to someone deeply fixated on their physical wellbeing and inclusion in Christian communities. Works’ wellresearched book and highly engaging prose successfully demonstrates that the “least of these” are critical to Paul’s overall mission and theology.
The book is divided into seven chapters. Work’s first three chapters focus on Paul’s mission and “the least of these” defined as the poor, the enslaved, and women. These chapters focus on the types of people attending early Christian assemblies and explores what key passages in Paul’s letters might mean for them.
Chapters 4 and 5 expand the definition of “the least” beyond economic self-emptying love; such an act was especially counter-cultural for the male paterfamilias who relinquishes his title of “head of the household” to Christ. Whilst acknowledging that Paul does not explicitly advocate for their abolition, Works maintains that Paul’s teachings still hold that “slaves and masters were siblings… Slaves who could never dream of an inheritance were now heirs of the promises of God” (p. 49). Though he had status as an education Roman citizen, Paul’s metaphors of his apostleship (“prisoner, slave, debtor, steward of God’s mysteries,” p. 152) may have at least partially stemmed from his own experience of vulnerability during his frequent imprisonments rather than being simply rhetorical flourish. A few readers may disagree with minor points, such the perhaps overly emphatic interpretation of the Galatians as barbarians or the emphasis of Paul’s use of agapē in Ephesians 5:25–28 rather than philia or erōs to indicate a particular type of love. This will not detract from the main points of those arguments, that of Galatian subjugation by the Romans or of a selfless love.
Works has succeeded in crafting a book which will challenge a wide range of views on Paul and Pauline theology. The book is clear and urges readers to reflect on their own views of the historical Paul while reflecting on what Paul’s attention to the “least” might mean today. The conclusion reflects the heart of Pauline theology for Works: “Having the mind of Christ looks like standing in solidarity with the least, considering the needs of others, and willingly relinquishing one’s own status for the sake of another’s well-being” (pp. 172–73). I highly recommend the book for seminary students, religious undergraduates, or Christian ministers.