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Switch editorYou have switched to source editingCloseYou can switch back to visual editing at any time by clicking on this icon.Visual editingSource editingMorePreviewAdvancedSpecial charactersHelpHeadingLevel 2Level 3Level 4Level 5FormatInsertLatinLatin extendedIPASymbolsGreekGreek extendedCyrillicArabicArabic extendedHebrewBanglaTamilTeluguSinhalaDevanagariGujaratiThaiLaoKhmerCanadian AboriginalRunesÁáÀàÂâÄäÃãǍǎĀāĂ㥹ÅåĆćĈĉÇçČčĊċĐđĎďÉéÈèÊêËëĚěĒēĔĕĖėĘęĜĝĢģĞğĠġĤĥĦħÍíÌìÎîÏïĨĩǏǐĪīĬĭİıĮįĴĵĶķĹĺĻļĽľŁłŃńÑñŅņŇňÓóÒòÔôÖöÕõǑǒŌōŎŏǪǫŐőŔŕŖŗŘřŚśŜŝŞşŠšȘșȚțŤťÚúÙùÛûÜüŨũŮůǓǔŪūǖǘǚǜŬŭŲųŰűŴŵÝýŶŷŸÿȲȳŹźŽžŻżÆæǢǣØøŒœßÐðÞþƏəFormattingLinksHeadingsListsFilesDiscussionReferencesDescriptionWhat you typeWhat you getItalic''Italic text''Italic textBold'''Bold text'''Bold textBold & italic'''''Bold & italic text'''''Bold & italic textDescriptionWhat you typeWhat you getReferencePage text.<ref>[https://www.example.org/ Link text], additional text.</ref>Page text.[1]Named referencePage text.<ref name="test">[https://www.example.org/ Link text]</ref>Page text.[2]Additional use of the same referencePage text.<ref name="test" />Page text.[2]Display references<references />↑ Link text, additional text.↑ Link text===Paul – participation in Christ=== {{Main|Participation in Christ}} The appearance of Jesus to Paul convinced him that Jesus was the risen Lord and Christ, who commissioned him to be an apostle to the Gentiles.{{sfn|Donaldson|1997|p=259}}{{sfn|Dunn|2009|p=352}}{{sfn|Hultgren|2011|p=118}} According to Newbigin, "Paul presents himself not as the teacher of a new theology but as the messenger commissioned by the authority of the Lord himself to announce a new fact – namely that in the ministry, death and resurrection of Jesus God has acted decisively to reveal and effect his purpose of redemption for the whole world."{{sfn|Newbigin|1989|p=5}} The teachings of the apostle Paul form a key element of the Christian tradition and theology. Fundamental to Pauline theology is the connection between Christ's resurrection, and [[Redemption (theology)|redemption]].<ref>''The creed: the apostolic faith in contemporary theology'' by Berard L. Marthaler 2007 {{ISBN|0-89622-537-2}} p. 361</ref> In 1 Corinthians 15:13–14, 15:17, and 15:20–22, Paul writes: {{blockquote|If there is no resurrection of the dead, then Christ has not been raised; if Christ has not been raised, then our preaching is in vain and your faith is in vain [...] If Christ has not been raised, your faith is futile [...] But Christ really has been raised from the dead. He is the first of all those who will rise. Death came because of what a man did. Rising from the dead also comes because of what a man did. Because of Adam, all people die. So because of Christ, all will be made alive.{{sfn|Vermes|2008b|p=xv}}<ref>{{bibleref2|1 Corinthians|15:13–14}}, {{bibleref2-nb|1 Corinthians|15:17}}, {{bibleref2-nb|1 Corinthians|15:20–22}}</ref>}} The ''[[kerygma]]'' of 1 Corinthians 15:3 states that "Christ died for our sins."{{refn|group=note|name="died for"}} The meaning of that ''kerygma'' is a matter of debate, and open to multiple interpretations. Traditionally, this ''kerygma'' is interpreted as meaning that Jesus's death was an atonement or ransom for, or propitiation or expiation of, God's wrath against humanity because of their sins. With Jesus's death, humanity was freed from this wrath.{{sfn|Briscoe|Ogilvie|2003}}<ref group=web name="Peterson">David G. Peterson (2009), [http://davidgpeterson.com/atonement/atonement-in-pauls-writings/ ''Atonement in Paul's writing''] {{Webarchive|url=https://web.archive.org/web/20190321181957/http://davidgpeterson.com/atonement/atonement-in-pauls-writings/ |date=21 March 2019 }}</ref>{{refn|group=note|name="atonement.Paul"|Atonement:<br>* Briscoe and Ogilvie (2003): "Paul says that Christ's ransom price is his blood."{{sfn|Briscoe|Ogilvie|2003}}<br>* Cobb: "The question is whether Paul thought that God sacrificed Jesus to atone for human sins. During the past thousand years, this idea has often been viewed in the Western church as at the heart of Christianity, and many of those who uphold it have appealed to Paul as its basis [...] In fact, the word "atonement" is lacking in many standard translations. The King James Translation uses "propitiation", and the Revised Standard Version uses "expiation." The American Translation reads: "For God showed him publicly dying as a sacrifice of reconciliation to be taken advantage of through faith." The Good News Bible renders the meaning as: "God offered him, so that by his sacrificial death he should become the means by which people's sins are forgiven through their faith in him." Despite this variety, and the common avoidance of the word "atonement," all these translations agree with the New Revised Standard Version in suggesting that God sacrificed Jesus so that people could be reconciled to God through faith. All thereby support the idea that is most directly formulated by the use of the word "atonement."<ref group=web name="Cobb">John B. Cobb, [https://www.religion-online.org/article/did-paul-teach-the-doctrine-of-the-atonement/ ''Did Paul Teach the Doctrine of the Atonement?'']</ref>}} In the classical Protestant understanding, which has dominated the understanding of Paul's writings, humans partake in this salvation by faith in Jesus Christ; this faith is a grace given by God, and people are justified by God through Jesus Christ and faith in Him.{{sfn|Stubs|2008|pp=142–143}} More recent scholarship has raised several concerns regarding these interpretations. According to [[E. P. Sanders]], who initiated the so-called "[[New Perspective on Paul]]", Paul saw the faithful redeemed by participation in Jesus's death and rising. Though "Jesus's death substituted for that of others and thereby freed believers from sin and guilt," a metaphor derived from "ancient [[Korban|sacrificial]] theology,"<ref group=web name="EB.Paul">E. P. Sanders, [https://www.britannica.com/biography/Saint-Paul-the-Apostle ''Saint Paul, the Apostle''], [[Encyclopedia Britannica]]</ref><!-- **START OF NOTE** -->{{refn|group=note|name="sacrifice"|According to ''[[The Jewish Encyclopedia]]'' (1906), "The Mishnah says that sins are expiated (1) by sacrifice, (2) by repentance at death or on Yom Kippur, (3) in the case of the lighter transgressions of the positive or negative precepts, by repentance at any time [...] The graver sins, according to Rabbi, are apostasy, heretical interpretation of the Torah, and non-circumcision (Yoma 86a). The atonement for sins between a man and his neighbour is an ample apology (Yoma 85b)."<ref group=web name="JE.SIN">''[[The Jewish Encyclopedia]]'', [http://www.jewishencyclopedia.com/articles/13761-sin "SIN"]</ref><br><br>The Jewish Virtual Library writes: "Another important concept [of sacrifices] is the element of substitution. The idea is that the thing being offered is a substitute for the person making the offering, and the things that are done to the offering are things that should have been done to the person offering. The offering is in some sense 'punished' in place of the offerer. It is interesting to note that whenever the subject of Karbanot is addressed in the Torah, the name of G-d used is the four-letter name indicating G-d's mercy."<ref group=web>Jeewish Virtual Library, [https://www.jewishvirtuallibrary.org/sacrifices-and-offerings-karbanot "Jewish Practices & Rituals: Sacrifices and Offerings (Karbanot)"]</ref><br><br>''The Jewish Encyclopedia'' further writes: "Most efficacious seemed to be the atoning power of suffering experienced by the righteous during the Exile. This is the idea underlying the description of the suffering servant of God in Isa. liii. 4, 12, Hebr. [...] of greater atoning power than all the Temple sacrifices was the suffering of the elect ones who were to be servants and witnesses of the Lord (Isa. xlii. 1-4, xlix. 1–7, l. 6). This idea of the atoning power of the suffering and death of the righteous finds expression also in IV Macc. vi. 27, xvii. 21–23; M. Ḳ. 28a; Pesiḳ. xxvii. 174b; Lev. R. xx.; and formed the basis of Paul's doctrine of the atoning blood of Christ (Rom. iii. 25)."<ref group=web name="JE.ATONEMENT">''[[The Jewish Encyclopedia]]'' (1906), [http://www.jewishencyclopedia.com/articles/2092-atonement "Atonement"]</ref>}}<!-- **END OF NOTE** --> the essence of Paul's writing is not in the "legal terms" regarding the expiation of sin, but the act of "participation in Christ through [[Eucharist|dying and rising with him]]."{{sfn|Charry|1999|p=35}}{{refn|group=note|Jordan Cooper: "Sanders sees Paul’s motifs of salvation as more participationist than juristic. The reformation overemphasized the judicial categories of forgiveness and escape from condemnation, while ignoring the real heart of salvation, which is a mystical participation in Christ. Paul shows this in his argument in his first epistle to the Corinthians when arguing against sexual immorality. It is wrong because it affects one’s union with Christ by uniting himself to a prostitute. Sin is not merely the violation of an abstract law. This participationist language is also used in Corinthians in the discussion of the Lord’s Supper wherein one participates in the body and blood of Christ."<ref group=web name="Cooper.2014">Jordan Cooper, [https://www.patheos.com/blogs/justandsinner/krister-stendahl-and-the-new-perspective-on-paul/ ''E.P. Sanders and the New Perspective on Paul'']</ref>}} According to Sanders, "those who are baptized into Christ are baptized into his death, and thus they escape the power of sin [...] he died so that the believers may die with him and consequently live with him."<ref group=web name="EB.Paul"/> Just as Christians share in Jesus's death in baptism, so they will share in his resurrection.<ref name ="Ehrman 2006">Ehrman, Bart. Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend. Oxford University Press, US. 2006. {{ISBN|0-19-530013-0}}</ref> [[James F. McGrath]] notes that Paul "prefers to use the language of participation. One died for all, so that all died.<ref>{{bibleverse|2 Corinthians|5:14}}</ref> This is not only different from [[Penal substitution|substitution]], it is the opposite of it."<ref group=web name="McGrath.2007"/> Paul insists that salvation is received by the grace of God; according to Sanders, this insistence is in line with Judaism of {{circa|200 BC|AD 200|lk=off}}, which saw God's covenant with Israel as an act of grace of God. Observance of the Law is needed to maintain the covenant, but the covenant is not earned by observing the Law, but by the grace of God.<ref group=web name="Cooper.2014"/> Summary: Please note that all contributions to Christianpedia may be edited, altered, or removed by other contributors. If you do not want your writing to be edited mercilessly, then do not submit it here. You are also promising us that you wrote this yourself, or copied it from a public domain or similar free resource (see Christianpedia:Copyrights for details). 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