
The Theology of Paul the Apostle
The Theology of Paul the Apostle, James D. G. Dunn. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802844231) 2006.
Summary: Using Romans as a foundation and referencing Paul’s other writings, elaborates the theology of Paul.
The late James D.G. Dunn was in the first generation or so of Pauline scholars in the “New Perspective” school, following the ground-breaking work of E.P. Sanders, although differing with him at a number of points. Since I began reviewing theological texts in 2013, I tended to review the next generation of scholars who both interacted with, and developed, or moved on from Dunn. Finally, I have had a chance to go back to Dunn in the maturity of his scholarship and read his The Theology of Paul the Apostle. This is a work that both incorporates and moves far beyond “New Perspective” issues in offering a comprehensive biblical theology of Paul.
Dunn begins with discussing whether and how a Pauline theology may be written. Unlike some who take a developmental approach, Dunn believes most of the “developoment” of Paul’s theology occurred prior to his written works. Differences reflect the contingencies of situations. Thus, Dunn approaches the task through the lens of the letter to the Romans. He believes it reflects his own mature understanding of the gospel and how Paul would order the themes of his theology. So, Romans is Dunn’s template into which he incorporates material from the most widely recognized Pauline writings. He follows much contemporary scholarship in considering Colossians, Ephesians and the Pastorals as deutero-Pauline. However he does accept 2 Thessalonians.
As it turns out, the sequence Dunn finds maps closely onto many systematic theologies: God, humankind, sin, christology, salvation, the church, and the Christian life. And it follows the unpacking of Paul’s argument in Romans. Since this is a long work, I will not go into depth on what Dunn writes but touch on some highlights that might whet your appetite for digging into this work.
Beginning with God, Paul’s God is the one God of Israel. Yet he makes room for the deity of the Son and the Spirit. One of the distinctives of his discussion is on Christ as the last Adam. Dunn goes back beyond Abraham or Moses to Adam to understand Christ’s work. Thus, Israel’s redemption is set within a larger cosmic narrative.
The chapters on law elaborate Dunn’s covenantal nomism, distinguishing it from legalistic works. For the believing Jew, obedience to the law was a response of faith to God’s covenant grace. Rather, Paul’s concern about works of the law (circumcision, cleanliness, etc.) was their use as identity markers that erected barriers between the Jews and the nations.
I was struck that unlike some “New Perspective” advocates, Dunn argues for the translation of pistis Christou as “faith in Christ” rather than “the faithfulness of Christ.” Similarly, he discusses justification as both an initial act of God righteousing the unrighteous and his ongoing justifying righteousness, enjoyed from beginning to end through faith. Then, his discussion of participation in Christ casts a profound vision for daily life in Christ.
Dunn’s theology of the Spirit is one of initial and ongoing enabling rather than second blessing. For Dunn, this is also reflective of an eschatology that understands the believer living between the times. The believer lives in the tension between flesh and Spirit, the already and not yet.
Dunn’s chapter on ministry and authority, within the section on the church, walks an interesting line between Paul’s incorporation of women in ministry, his “neither male nor female,” and social realities of the day that set limits on what women could do. Likewise, he notes Paul’s teaching on slaves. Christian slaves are free in Christ, but still slaves.
When it comes to the Christian life, the motive is “the law of Christ.” Love is the mean of liberty between the extremes of legalism and license. I thought it interesting that Paul in Romans focuses on love with the church rather than the law of Christ in contrast with worldly behavior as in Corinth. For example, the concern in Romans is to not use liberty in matters of food to cause another to stumble. By contrast, in writing to the Corinthians, the concern is sexual ethics. This reminded me of how important social context is in understanding these “occasional” letters.
This is a mere sampling. What stands out throughout is the centrality of Christ. Dunn keeps the main thing the main thing. However, he notes Paul’s focus on the death, resurrection, and saving work of Christ rather than his life and ministry. It was the crucified and risen Christ who appeared to and saved Paul.
One might hesitate taking on such a long work (737 pages of text). What I found was that Dunn writes with clarity and economy. He just covers so much and sees so deeply into Paul. Working through this book was three weeks of rich theological reflection, “dialogue” as Dunn puts it, with the Apostle Paul. I, for one, am glad I did.




