Customer Reviews

Contours of Christology in the New Testament (McMaster New Testament Studies)

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After a very successful initial foray into the enlightened minds of the New Perspective on Paul, Douglas J Moo extends a warm welcome to true piety and learning in the form of biblical theology, in a chapter titled, 'The Christology Of The Early Pauline Letters'. Displacing the history of religions theories, Moo, as the author of the expansive NICNT The Epistle to the Romans further displaces Dunn's and Wright's controversial views on Paul :

'And (Tom) Wright may put too much of his own "spin" on Israel's story and FAIL to do justice to the degree to which Paul moves beyond the story of Israel - to the story of humankind.' p 171

'As a product of the CONTEMPORARY narrative turn in theology, Pauline scholars have suggested that the apostle's theology may owe more to an underlying "story" of Jesus' life than had previously been recognized. While some of the specific conclusions drawn from this NEW approach have been unconvincing...' p 177

'One is the CLAIM of James Dunn that Paul does not teach the personal pre-existence of Jesus. ...as Dunn does, to DENY the personal pre-existence of Christ in those texts.' p 178

Douglas Moo insists that Paul received his theology, in particular his christology, not from Hellenistic cult models or apocalyptical sources. Moo presents a striking contrast by insisting that Paul sees God's intervention in salvation history in the Person and work of Christ, and Paul is unique in his claim to receiving that revelation directly from a vision of the risen Christ. That Paul developed early Christian traditions is also evident from passages where he expressly refers to Christ's words, or employs imagery that reminds of Christ's teaching. Added impetus to Moo's methodology is found when he states 'the Old Testament would have furnished Paul with the necessary conceptual categories to develop the corporate dimensions of Christ's person.' p 176

Professor Moo then proves his Old Testament usage through a brilliant exposition when he declares his premise to be 'Paul's salvation-historical argument and its christological foundation come to expression most clearly in Galatians 3:15-4:7, where he focuses on three key events in salvation, the first two directly from the Old Testament.' Moo makes repeated references to the effect that 'Paul's presentation of Christ as the climax of salvation history' as the third key event. But how does Paul relate the Old Testament events to Christ?

Professor Moo's first event, God's promise to Abraham, finds its expression in Paul use of the 'seed' metaphor. Moo wisely issues a caution firstly: 'We must avoid a wooden literalism in explaining these passages.' p 177 The climax of salvation history in Christ the Messiah, Moo finds Paul indicating as 'Christ is the seed of Abraham - and then plural - Christians are the seed of Abraham. In a development hinted at in many other New Testament texts, Jesus is viewed as the embodiment of Israel, God's true people. All of God's promises find their fulfillment in Him, and the entire plan of God comes to its climax in Him.' p 173

In the 'last Adam' imagery in Scripture, 1 Cor 15 and Rom 5, Moo sees additional means in which Paul proclaims the epochal significance of Christ through use of OT literature. 'The concepts of being with Christ and being in Christ, therefore imply that Paul views Christ as a corporate figure. And the connection with 'last Adam' christology is strongly suggested by the wording of 1 Cor 15:22: 'As in Adam all die, so in Christ all will be made alive.' Jesus Christ is the climax not only of Israel's story, but also of humanity's story.' p 177

This is a remarkable redemptive study and lends itself to further reflection. Professor Moo develops it further in the pre-existence, incarnation, earthly life, crucifixion, resurrection and exaltation of the Messiah. He then concludes with a brief look at the titles of Christ.

Ben Witherington Ch 2
'Torah, territory and temple were three great pillars or landmarks of early Judaism. In Christ these landmarks had undergone a remarkable transformation. We have already said a bit about Paul's view of the Law. But when we examine what he says about sacrifice and temple, things are also radically different. For one thing, Christ is seen as the paschal lamb who was sacrificed once for all, thereby making any further literal sacrifices unnecessary and not even useful (1 Cor 5:7). Henceforth, only the sacrifice of presenting oneself wholly unto God in devotion for service was required (Rom 12:1-2). It is also noticeable that the territorial doctrine of Israel nowhere comes up for real discussion in the Pauline letters. It would appear, therefore, that a Jewish territorial doctrine was also transformed by Paul's understanding of the Christ event, and so he could speak of an inheritance - possibly even a commonwealth or citizenship - in heaven. (Col 1:12; Phil 3:20).' p 43

The reason why I give the book four stars is because of the following statement:
Richard N Longenecker Ch 3
'Thus Christ's death on a cross was interpreted as being not punitive but redemptive (cf Gal 3:13; see also 2 Cor 5:21).' p 50 Longenecker does, however, make an astute observation: 'Where did the early believers look for such a passion apologetic? Obviously, they turned to their ancient Scriptures. But their understanding of their sacred Scriptures had been revolutionized by the ministry and teaching of Jesus.' p 55