Preface
My particular contribution is threefold. Firstly, I emphasize that Paul’s christocentric soteriology, that is, participatory soteriology, is the starting point from which he inferred his convictions concerning the law and the covenant. Secondly, Paul’s treatment of the law and the covenant is problematic in that his statements are sometimes in tension or contradiction with each other. Thirdly, Paul’s view of the law and the covenant, being a result of his christocentric soteriology, is difficult to harmonize with the traditional Jewish understanding of God who made an eternal covenant with his people. I believe these three considerations are helpful when we try to understand and explain Paul’s discussion of this subject. The first volume of this study appeared in 1999 under the title The Law, the Covenant and God’s Plan. Volume 1. Paul’s Polemical Treatment of the Law in Galatians. The next task I undertook was the writing of a comprehensive book on Paul in Finnish. This book was published in 2001 under the title Paul, the First Theologian of Christianity. The extensive nature of the book (443 pages) delayed completion of the second volume of this study of Paul and the law. In the preface to the first volume I stated my opinion that Luther and Lutheran tradition have thoroughly misinterpreted such fundamental themes in Paul as the law, works and grace. Since I failed to explain that succinct statement in more detail at that stage, some scholars have missed the point I was trying to make. For this, all the the blame lies with me. What I intended to state was my view that it has not been seen clearly how Paul’s criticism of the law and works are directed against the works of the Jewish law, not against all human activity in the religious sphere. Paul’s own soteriology is rather legalistic and places much emphasis on human works. It is best described by the terms “synergism” or “co-operation”, in other words, the synergism and co-operation of grace and works, or of faith and obedience. This legalistic aspect has remained hidden from Pauline scholarship, including Lutheran tradition. However, Luther’s view of union with Christ comes very close to Paul’s participatory soteriology. For this aspect of Luther’s theology I strongly recommend the book I am grateful to several people who have helped me with this project in one way or another. Prof. Heikki Räisänen has read drafts of both works with tireless interest. Prof. E. P. Sanders’ encouraging and complimentary response to the first volume inspired me to continue with the second. My diocesan bishop, Dr. Wille Riekkinen has offered me great support in my pursuit of scholarly interests. My vicars, the Revd. Reijo Mattila and his successor Revd. Jaana Marjanen, have always responded positively when I have applied for leave from my work as a pastor in order to continue my exegetical studies. I am grateful to John Mills for having revised the English language of this work. I am sure its readers will benefit from his contribution. This work has received financial support from the following organizations or projects: the research project ”Formation of Early Jewish and Christian Ideology” (Department of Biblical Studies, University of Helsinki), the Academy of Finland, the Finnish Graduate School of Theology, and the Emil Aaltonen Foundation. While working with these three books on Paul, I have several times seen an ironic truth in Jesus’ saying “the first shall be the last.” The first lady of my life is my wife Pirjo. But alas, I have too often relegated my commitment to her and to my children Maria and Pekko to second place behind Pauline studies. Yet she has supported me in these studies with gentle and patient love. I am fortunate in having her as my wife. Having dedicated my Finnish book to my daughter Maria I dedicate this volume to my son Pekko. Kari Kuula |