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Paul & the
Whole in His Theology
Critical Underlying Problem to Address
Related Issues in Hermeneutical Impasse, Flow and Outcomes
A Necessary Approach to Paul
The Basis for Certain Assumptions
The Journey Begins
The Journey Emerges
Whom Paul Encountered
The Nature of the Interaction
Paul's Response to the Embodied Word
Paul's Antecedents and Sources
Knowing Christ and 'in Christ'
Paul's Transition to Apostle (for the Whole of Humanity)
The Whole of Paul and His Witness
The Whole in Paul and His Theology
The Subject of Theology
The Purpose of Theology
Interpreting Paul's Theology
Cosmology and God
Anthropology and God
Theology of Wholeness
Theological Forest Defined
Sine Qua Non for the Forest
The Forest Enacted
The Forest Embodied
Paul's Pleroma Christology
Pleroma Christology Completed
Pleroma Soteriology Completed
Theology of Belonging
Theology of Ontological Identity
Participating in God's Life
Ecclesiology of the Whole
The Roots of Ekklesia
Paul's Pleroma Ecclesiology
Its Functional Basis
Its Ontology and Function of the Church
Its Functional Significance
Its Functional Imperatives and Implications
The Church on the Offensive
Leadership in the New Creation
The Church in Love
The Church in the New Relational Order
The Church as Equalizer from the Inner Out
The Church in its Own Difference
Eleven Interrelated Questions in Paul's Theology
1. How important is continuity and discontinuity in Paul?
2. Is reductionism a straw man in Paul's polemic which becomes reified as his discourse
3. How much of Paul's claim to have received direct revelation from God can be factored in to
make definitive the whole in his theology, the development of which goes both further than
Judaism and even deeper than the Jesus tradition?
4. How important was methodology to Paul's theology?
5. What was the nature of Paul's faith-response to God's revelation and how did it differ from
OT faith? Was Paul's view of faith (including for justification) any different than James'
6. How did Paul see works and what did he mean by doing good, good works?
7. As a Jew and a Christian, what was Paul's understanding of God's people?
8. As a Jew and a Christian and an adopted son, to what extent did change need to take effect
'already' for his theology to be functional?
9. Since the influence of reduced human ontology and function limits this relational outcome,
what was Paul's position on religio-cultural and sociocultural practices which may appear
to be problematic, or not?
10. Given Paul's emphasis on the relational outcome 'already' of God's relational response to
the human condition, how is Paul's discourse on slaves congruent with this relational
outcome, and his directives for them compatible with its function in transformed
11. Equally important, if not more, how are Paul's new creation view of women and his
prescriptions for them in agreement, and how are his directives compatible for the
relational outcome of God's new creation family?
A twelfth question for all of Paul's readers
Scripture Index (Primary Source)
Bibliography (Secondary Source)