Beyond Old and New Perspectives on Paul: Reflections on the Work of Douglas Campbell by Chris Tilling
Author:Chris Tilling [Tilling, Chris]
Language: eng
Format: epub
Publisher: Cascade Books, an Imprint of Wipf and Stock Publishers
Published: 2014-05-05T00:00:00+00:00
11
Rereading Romans 1â3 Apocalyptically
A Response to Douglas Campbellâs âRereading Romans 1â3â330
Brittany E. Wilson
In my response to Douglas Campbellâs essay âRereading Romans 1â3,â I want to begin by way of disclaimer. Overall, I am very sympathetic to Campbellâs reading of Paul. Like Campbell, I read Paul apocalyptically, and I agree that Romans 5â8 lies at the heart of Paulâs apocalyptic soteriology.331 Moreover, I also reject what Campbell calls a âprospectiveâ reading of Paul, or what he elsewhere terms âArianism,â foundationalism, contractualism, and justification discourse. Such readings lead, inter alia, to an individualistic view of salvation in which the gospel is not freely given, but necessitated because of human sinfulness. I applaud Campbell for highlighting the numerous problems with this traditional Western interpretation of Paul, and I agree that Paul himself does not advocate a forensic soteriology.
In my response, however, I will don the role of Campbellâs âopponent.â I will begin by âspeaking in characterâ as a critic of Campbellâs exegetical argument. Here I will identify the main critique New Testament scholars have leveled against Campbellâs exegesis of Romans 1â3 and contend that âRereading Romans 1â3â does not resolve this critique. I will then speak more specifically as Campbellâs âapocalyptic opponent,â assuming the voice of an apocalyptic interpreter of Paul who is, in my opinion, Campbellâs most formidable adversary: Beverly Roberts Gaventa. Although Gaventa has written a number of important articles on Romans and Paulâs apocalyptic soteriology, Campbell does not engage her work at any length.332 Like Campbell, Gaventa notes the problem of reading Romans 1â3 forensically. Unlike Campbell, Gaventaâs solution to this âproblemâ is to read Romans 1â3 apocalyptically.333 In other words, Gaventa maintains that Paul is consistently apocalyptic in Romans 1â3 itself and that he speaks in his own voice throughout these opening chapters. I will thus suggest that Gaventaâs work not only addresses the problem of Paulâs so-called forensic soteriology in Romans 1â3, but that it also solves the âproblemâ of Campbellâs own âsolutionâ: namely that Romans 1:18â3:20 represents the perspective of Paulâs âopponent,â not Paul himself.
Yet before turning to Gaventaâs solution, let us start first with Campbellâs solution and the resulting problems. According to Campbell, Romans 1:18â3:20 represents âthe opponentâsâ forensic soteriology, whereas Romans 5â8 represents Paulâs apocalyptic soteriology. More specifically, Romans 1:18â32 reflects Paulâs usage of âspeech-in-characterâ through which he presents his opponentâs soteriological position. In Romans 2:1â3:20, Paul then universalizes this position and exposes its logical absurdities. Romans 3:21â26 finally unveils Paulâs own perspective on soteriology, which Romans 5â8 discloses in full. Two interrelated issues, however, emerge with Campbellâs claim that Romans 1:18â3:20 does not in its entirety represent Paulâs own perspective.
The first issue concerns Paulâs employment of âspeech-in-characterâ in Romans 1:18â32 (and thus Paulâs employment of Socratic argumentation in Romans 1:18â3:20 as a whole). âSpeech-in-character,â or prosÅpopoeia, is a well-known rhetorical device in the ancient world, but the question is whether Paul is in fact employing this device here and whether his audience would have recognized this device if he is. If this is an
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