The Sunday lectionary reads selections from 1 & 2 Timothy through in sequence towards the end of Year C,1 and uses a couple of short excerpts from Titus in the selections for Christmas Day. As I noted in my introduction to Paul’s letters, these three are sufficiently like each other to be grouped together, and sufficiently different from Paul’s other letters for many people to wonder if he wrote them. Although they are usually called, collectively, the Pastoral Letters, I think they might better be thought of as “organisational letters” written for those who have some responsibility for organising the church.Continue reading “House rules and cultural accommodation: the Pastoral letters”
I take both the letters to the church at Thessalonica together. Between them they have no more lectionary readings than the individual letters we have already looked at, and they cover much the same territory. Their key theme is how to live when you are expecting the end of the world as you know it. While living in expectation of Christ’s appearing remains a significant theme in Paul’s letters, it is at its most intense here. It also seems to be an expectation that is not fully understood by his Gentile converts in Thessalonica, who lack the grounding in Old Testament texts to fully appreciate it. Unsurprisingly, given this emphasis, the majority of readings from these letters comes in the Advent season.Continue reading “It's the end of the world as we know it: the Thessalonian letters”
A small number of passages from Colossians crop up several times over the course of the lectionary. Selections from the letter are read through in the earlier summer weeks of post-Easter Ordinary Time, in Year C. The hymnic passage extolling Christ as the centre of both creation and its restoration as new creation (Col 1:15-20) is also read on Christ the King (again Year C). And the opening of chapter 3 is also read on Easter Day (Year A).
The letter as a whole reads a little like a first rehearsal for some of the themes we have seen developed in Ephesians. The story of human redemption is told on the same cosmic scale. In his description of Christ as “the image of the invisible God”, Paul seems to be echoing Wisdom chapter 7, especially verses 23-27. If Jewish thinkers increasingly saw Torah as the repository of divine wisdom, Paul leads the way for Christian thinkers in seeing Christ as wisdom’s true incarnation, a theme that is developed in John’s gospel.Continue reading “King of the universe: Colossians”
Christianity might have been born in a thoroughly Jewish home, but it quickly got sent to a Roman boarding school. In Paul’s letter to the church at Philippi, we see something of that happening. Philippi, like Corinth was a Roman colony, and Paul draws rather more positively on that heritage to shape his language when he writes to the Philippians, than he does in his more troubled relationship with Corinth. Indeed, it may well have been the Philippian church Paul had in mind when he spoke of the generosity of the Macedonian churches (2 Corinthians 8:1-7), appealing to the competitive spirit at Corinth, and trying to get them to up their game in the generosity stakes.Continue reading “Colonies of heaven: Christianity as a Roman religion in Philippians”
When we turn from Galatians to Ephesians, the change of tone is startling. This is one of those letters where the tone is rather less argumentative as well as less specific than Paul normally is. For many scholars, that suggests a disciple of Paul summarising some key elements of his master’s teaching. For others, it represents simply a different scribe, and Paul in a more reflective and different mode of teaching. The letter certainly shares Paul’s love of long and convoluted sentences, with Eph 1:3-14 essentially being a single sentence in the original Greek (depending on your view of what a sentence is!).Continue reading “A bold vision of a cosmic church: Ephesians”
Galatians, selections of which are read in the early Sundays of Ordinary Time after Eastertide in Year C, reads like Paul’s hastiest and angriest letter. He addresses the recipients as “foolish Galatians!” (Gal 3.1) And the letter includes one of his rudest comments, carefully left out of the lectionary, “Those agitators [arguing for circumcision] had better go the whole way and make eunuchs of themselves!” (Gal 5:12 REB) Paul’s passion and anger revolve around the subjects of circumcision especially, but also sharing a common meal.Continue reading “Paul's angriest letter: Galatians”
Paul wrote more than two letters to the Corinthians: it’s the only way of making sense of the letters he mentions in his correspondence with them. It’s just that we don’t have any more than two collected in our scriptures, and don’t know what happened to the other(s). We have no way of knowing exactly how many there were. Some scholars, observing that the letter in the Bible called Second Corinthians seems a bit of a patchwork, suggest that it could have been stitched together from at least two, and perhaps three original letters.
There’s no real evidence to say so. The changes of mood and direction could just as well come down to getting interrupted mid-dictation by some event or news which caused a swerve in the argument. Since no-one has ever found a fragment of manuscript that shows a version of the letter with a different beginning, middle or ending, I think I prefer the simplicity of an interruption causing Paul to alter course. Either way, it’s a reminder that there are simply gaps in our knowledge, and not everything Paul wrote ended up as scripture.Continue reading “Keeping up with the Corinthians: a second letter to Corinth”