Paul of Tarsus

Paul of Tarsus (originally Saul of Tarsus) or Paulus, also known as Saint Paul the Apostle, (ce. 3–67) is widely considered to be central to the early development and adoption of Christianity. Many Christians view him as an important interpreter of the teachings of Jesus. Paul is described in the New Testament as a Hellenized Jew and Roman citizen from Tarsus (present-day Turkey), and as a great persecutor of Christians prior to his "Road to Damascus" experience, which brought about Saul's conversion to the religion. He made the first great efforts through his Epistles to Gentile communities to show that the God of Abraham is for all people, rather than for Jews only, though he did not originate the idea; for example, see Isaiah 56:6-8 or proselyte.

Theological teachings

Paul had several major impacts on the nature of Christian doctrine. The first was that of the centrality of faith within the life of Jesus, and the ability to attain righteousness through such. (Romans 3:22, Galatians 3:22, etc.). It was not until his later letter to the Corinthians that he alluded to the possibility of eternal life, that one often hears about in more conservative churches, and in turn was held to supersede the value of the Mosaic Law -- a belief often expressed as "Jesus died for our sins." It is unclear how much of this idea is original to Paul; Jerome notes the existence in the 4th century of a Christian sect in Syria called the Ebionites who still observed the Mosaic Law, thus suggesting that at least some Christians may not have believed in the salvatory qualities of the Passion. The Didache does not have this concept. The Ethiopian Orthodox, who claim to be the only church free of Marcionism, still observe some Mosaic Laws.{{ref|Mosaic}} The Apostolic Constitutions, generally dated around the 3rd century, though they claim to be from the Council of Jerusalem, are pro-Mosaic Law (see 2.36, 6.19, 7.23). The Acts of the Apostles definitely depicts Paul as a Mosaic Law-observant Jew. For example, in Acts 15 he accepts a subset (see Noahide Laws) of the Law for new Gentile converts; in Acts 16 he "personally" circumcises Timothy, even though his father is Greek, because his mother is of the Jewish faith; and in Acts 21, James challenges Paul about the rumor that he is teaching rebellion against the Law. Paul goes to Herod's Temple with four Nazarite pledges to show that he is not; however, when some people from Asia Minor (Paul's home area) see him, it starts a major riot. The assumption that Paul was anti-Law, (indeed that even Jesus was anti-Law), found its largest proponent in Marcion and Marcionism. However, there is some evidence suggesting that Paul's concept of salvation coming from the death of Jesus was not unique amongst early Christians; Philippians 2:5–11, expounds a Christology similar to Paul's, and has long been identified as a hymn of early Christians dated as existing before Paul's letter.

Related Topics:
Righteousness - Eternal life - Mosaic Law - Jerome - 4th century - Ebionites - Passion - Didache - Ethiopian Orthodox - Marcionism - Apostolic Constitutions - 3rd century - Council of Jerusalem - Acts of the Apostles - Noahide Laws - Timothy - Herod's Temple - Nazarite - Marcion - Salvation - Christology

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This belief leads directly to the modern argument of justification by faith vs. justification by faith and works. Most Protestant denominations assert that Paul's teachings constitute a definitive statement that salvation comes only by faith, and not by any external action of the believer. Roman Catholic and Orthodox theology disputes this, asserting that passages cited in Paul are being misinterpreted, and that this interpretation is directly contradicted by James 2:24: "man is justified by works, and not by faith alone." (KJV)

Related Topics:
Protestant - Roman Catholic - Orthodox

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Related to Paul's interpretation of the resurrection are his concepts of faith, which he explains through his explanation of Abraham, and of righteousness and the forgiveness for sins, using language that Augustine of Hippo later elaborated upon in his formulation of original sin.

Related Topics:
Resurrection - Faith - Abraham - Sin - Augustine of Hippo - Original sin

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In the New Testament, the doctrine of original sin is most clearly expressed by Paul's writings. His writings also express the doctrine that salvation is not achieved by conforming to Mosaic Law, but through faith in (or the faith of) Jesus. This doctrine was confirmed at the Apostolic Council (see above). Paul was also one of the first Christians to expound the doctrine of Christ's divine nature.

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One development clearly not original to Paul, (for example see Isaiah 56:6-8), but for which he became the chief advocate, was the conversion of non-Jews to Christianity. While a number of passages in the Gospels (e.g., Mark) acknowledge that Gentiles might enjoy the benefits of Jesus, Paul claims to be "The Apostle to the Gentiles" -- a title that can be traced to Galatians 2:8. His missionary work amongst non-Jews helped to raise Christianity beyond its initial reputation as a dissident (if not heretical) Jewish sect, at least with the populace, if not the Roman Imperial party.

Related Topics:
Isaiah - Mark - Gentiles - Heretical

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Paul also manifests a strong doctrine of the Holy Spirit. Much of Romans, and particularly the ending to 2 Corinthians, portrays the Spirit in equality with the Father and the Son. These references would later take shape as the doctrine of the Trinity. Paul's notion that the Holy Spirit dwells within all believers at the time of their conversion, is integral to his soteriology, ecclesiology, missiology, and eschatology.

Related Topics:
Holy Spirit - Trinity - Soteriology - Ecclesiology - Missiology - Eschatology

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