- Original name:
- Saul of Tarsus
- Born:
- 4 bce?, Tarsus in Cilicia [now in Turkey]
- Died:
- c. 62–64 ce, Rome [Italy]
- Also Known As:
- Saint Paul
- Saul of Tarsus
- Notable Works:
- Pauline letters
- Subjects Of Study:
- Christianity
- Christology
- mystical body of Christ
Paul’s central convictions made it difficult for him to explain the proper role of Jewish law in the life of his converts. Paul believed that the God of Israel was the one true God, who had redeemed the Israelites from bondage in Egypt, given the Israelites the law, and sent his Son to save the entire world. Although Paul accepted Jewish behaviour as correct, he thought that Gentiles did not have to become Jewish in order to participate in salvation. These views are not easily reconciled. If the one true God is the God of Israel, should not one obey all the commandments in the Bible, such as those regarding the Sabbath, circumcision, and diet? If “love your neighbour as yourself” (Leviticus 19:18, quoted in Galatians 5:14 and Romans 13:9) is valid, why not the rest of the commandments in Leviticus 19? Paul reconciles Jewish law with Christian faith by using Jesus’ words “I give you a new commandment, that you love one another” (John 13:34). He states that this single commandment is a fulfillment of the entire Jewish law (Galatians 5:14). He was sure that his Gentile converts were not obliged to accept circumcision and many other parts of the law. In his surviving letters, however, he does not work out a principle that would require his converts to observe some but not all of the Jewish law. It is noteworthy that he did not regard Sabbath observance—which is one of the Ten Commandments—as obligatory (Romans 14:5; Galatians 4:10–11).
One point is especially difficult. Paul maintained that the law is part of the world of sin and the flesh, to which the Christian dies. But how could the law, which was given by the good God, be allied with sin and the flesh? Paul, having nearly reached the point of equating the law with the powers of evil (Romans 7:1–6), promptly retracts the equation (Romans 7:7–25). What led him to make it in the first place was probably his absolutism. For Paul, everything not immediately useful for salvation is worthless; what is worthless is not on the side of the good; therefore, it is allied with the bad. However, he does maintain that the Jewish law is sacred and that the commandments are righteous and good (Romans 7:12). He continues to say that his mind desires to obey God’s law, while his flesh makes him “a slave to the law of sin” (Romans 7:21–25).
The return of the Lord and the resurrection of the dead
In the Gospels, Jesus prophesies the coming of “the Son of Man,” who will come on the clouds and whose angels will separate the good from the bad (e.g., Mark 13; Matthew 24). Paul accepted this view, but he believed, probably along with other followers of Jesus, that the enigmatic figure, the Son of Man, was Jesus himself: Jesus, who had been raised to heaven, would return. This view appears in 1 Thessalonians 4, which proclaims that when the Lord (Jesus) returns, the dead in Christ will be raised, and they, with the surviving members of the body of Christ, will greet the Lord in the air.
In the Endtime vision of 1 Thessalonians 4, Paul indicates that he thinks that some people will die before the Lord returns but that many (“we who are alive, who are left”) will not have died. In this passage he does not specify what will be raised, but the implication is corpses. As noted above, this belief was difficult for Paul’s pagan converts to accept, and Paul attempted to overcome their reluctance by emphasizing that the resurrection body would be changed into a “spiritual body” (1 Corinthians 15:42–54). A second problem was the delay: Christ did not immediately return, and the idea that believers would have to remain in the ground until he came was troubling. Paul responded to this by stating that the transformation to a Christ-like spiritual body was already beginning (2 Corinthians 3:18). He also, however, seems sometimes to have accepted the Greek view that the soul would be detached from the body at death and go immediately to be with the Lord; at death believers will be “away from the body and at home with the Lord” (2 Corinthians 5:8). He restated this view when imprisonment forced him to think that he himself might die before the Lord returned (Philippians 1:21–24). Eventually Christianity would systemize these passages: the soul escapes at death and joins the Lord; when the Lord returns, bodies will be raised and reunited with souls.
As is usually the case with people who predict the future, Paul’s expectations have not yet been fulfilled. His letters, however, continue to reassure Christian believers that eventually the Lord will return, the dead will be raised, and the forces of evil will be defeated.
Achievement and influence
Although other early Christian missionaries converted Gentiles, and the Christian movement even without Paul probably would have broken away from its Jewish parent, Paul played a crucial role in those developments and accordingly is regarded as the second founder of the Christian movement. His mission to convert Gentiles helped to achieve the separation of the Christian movement from Judaism, but that was not his intention, and the causes of the breach went well beyond his apostleship. It should be emphasized that he sought to create a new humanity in Christ, including all Jews and all Gentiles. Most Jews, however, did not join the movement, which became largely a Gentile religion.
Paul’s greatest impact on Christian history comes from his letters, which are the most influential books of the New Testament after the Gospels. The Christological statements in his letters have been particularly important in the development of Christian theology. Although they do not form a complete system, they show a powerful mind grappling with the question of how to express the relationship between Jesus the Christ and God the Father. Paul’s letters inspired Christian thinkers for the next several centuries to attempt to find a satisfactory explanation of that relationship. In the letters, Paul also developed powerful expressions of the human relationship to the divine in his ideas of faith as total commitment to Christ, of Christians as constituting the mystical (or metaphorical) body of Christ, and of baptism as becoming one person with Christ and sharing his death so as to share his life. On this crucial question of religion, Paul and the author of the Gospel of John are the two great geniuses of the early Christian period.
Paul’s view that the law of the Hebrew Bible is not entirely binding on Gentile converts gives biblical sanction to the selectivity practiced by subsequent Christianity. As discussed above, Paul rejected some Jewish law but accepted Jewish teachings on monotheism and homosexual activity, and he regarded the Sabbath law as optional. The latter view has generally been taken to mean that Christians are free from strict observance of the Sabbath law, even though it is included among the Ten Commandments. Most Christian churches have transferred aspects of biblical Sabbath laws to Sunday, and some, such as the Puritans, kept their Sunday “Sabbath” fairly strictly. The Christian world in general, however, has observed a weekly day of rest without regarding it as absolutely essential and without requiring all the restrictions of the Jewish law.
Paul’s letters have been especially important at times of controversy among Christians. Paul was a master debater and polemicist, though the ancient Jewish modes of argumentation he used make him difficult for modern readers to understand. It has proved to be fairly simple for Christian leaders to identify their opponents with Paul’s and to use his invective and argumentation against them. Martin Luther, who used Paul’s arguments against the circumcision party to oppose Roman Catholicism, is the most famous of many examples.
Paul’s letters are vital and persuasive partly because they reveal powerful aspects of his personality, especially his passion and dedication. After noting that he had suffered for Christ’s sake in order to gain Christ, Paul declared (Philippians 3:10–11),
I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, if somehow I may attain the resurrection from the dead.
In his last extant letter he summarized both his total commitment and his complete confidence in God and Christ (Romans 8:31–39):
If God is for us, who is against us?…Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril, or sword?…No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death, nor life,…nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.
The reader of his letters will be convinced that such passages are true to the man himself, who endured suffering and privation and finally died for his cause. The example of commitment, as well as the willingness to suffer and die if need be, were widely imitated in early Christianity and helped it to survive and flourish despite periods of persecution. Profound passion and total dedication constitute part of the enduring legacy of Paul’s life and letters.
E.P. Sanders