Buddhist Catholic Contemplative Evangelical General Christian Hindu Jewish Latter-day Saint Muslim New Visions Progressive Christian

Beliefs

Topics

Columnists

Resource Library

Research Tools

Video

Podcasts

Thought Readers

Faith In Media Tracker

Newsletters

Ad-Free & Subscriber Log-In Subscription Support

Follow Patheos

Crux Sola: Formed by Scripture to Live like Christ

Home
Evangelical
Paul and Union with Christ (Review)

Paul and Union with Christ (Review)

Last updated on: February 5, 2013 at 11:10 am by Nijay Gupta

Paul and Union with Christ (Review) 2013-02-05T11:10:52-08:00 Nijay Gupta

LOGO Patheos Explore the world's faith through different perspectives on religion and spirituality! Patheos has the views of the prevalent religions and spiritualities of the world.

At SBL 2012, I had the chance to meet and chat with Constantine Campbell at a group dinner. Con shared with us a little about his new book Paul and Union with Christ: An Exegetical and Theological Study (Zondervan, 2012). I was eager, after that, to get my hands on it and give it a read.

The theological subject “union with Christ” is not a neglected topic in Pauline scholarship – far from it! It has been examined by a number of scholars throughout the last century. However, most of the time scholars have entered into the subject deductively, applying some kind of model to Paul’s language of union/participation, and then developing a union-theology from there. What Campbell is interested in, in this book, is an inductive study (“exegetical”) which closely examines the actual syntactical ways in which Paul uses his Christ language vis-a-vis believers (and God the Father, God the Spirit). While parts of the book can get a bit tedious due to the detailed language discussions, at the end of the day, it is work that has a huge pay-off. Campbell, in the latter chapters of the book, distills and synthesizes his inductive analyses and thinks “big picture” about a number of theological topics that are bound-up with Paul’s union-with-Christ language.

Given the importance of this subject and the sensible and necessary approach Campbell takes to move the discussion forward, this book is a major contender for my “Best Biblical Studies Book of 2012” award!

The book is about 450 pp. and is divided into 13 chapters. “Introductory Matters” are discussed in the first two chapters. Then Campbell moves on to four key prepositional phrases in Paul as well as union-with-Christ metaphors (chs. 3, 4, 5, 6, 7). Chapters 8-13 comprise a theological analysis and reflection on the work done in chs. 3-7. Suffice it to say that while this theme has emerged as central in Pauline theology, the work of trudging through the details of Paul’s language has not really been done. Campbell sees it as his task to do this work before he can reflect on the wider theological implications.

Chapter 1: Introduction and Methodology

The opening chapter does a good job of getting at the need for this study. Much is presumed about Paul’s union-with-Christ language. Indeed, the focus tends to be on the phrase εν χριστῳ. But Campbell (wisely) wonders: “how may we move beyond this phrase to detect other phrases or indicators of the theme of union with Christ?” (25). Even with this key phrase, “what appear to be the unifying features of [its] usage?” (25).

I appreciate that, right away, Campbell spells out what he came to conclude after his thorough study:

(1) the language of “union with Christ” does not capture all that Paul means regarding this theme. It needs to be supplemented by complementary words like participation, identification, and incorporation (each with its subtle, but necessary, nuance).

(2) The paradigmatic antecedents for Paul’s union-with-Christ theology most likely come from Paul encounter and experience with Jesus on the Damascus road (29).

(3) It is probably not helpful to think in terms of a “center” for Paul’s theology (be it “union with Christ” or something else). Rather, Campbell thinks Paul’s union-with-Christ theology is more like a web, “the essential ingredient that binds all other elements together.”

I would probably add a four key idea for Campbell, one that is a major emphasis in the book, but was, perhaps, too obvious to need stating up front: the phrase εν χριστῳ is “not a formula that indicates the one concept in every instance of usage. It has a broad spectrum of meanings according to context” (p 367, fn 46).

Chapter 2: The State of the Union

This chapter is a brief, but insightful, review of major studied in this theme of union with Christ. Campbell includes Deissmann (Die Neutestamentliche Formel ‘In Christo Jesu’, 1892), Bousset (Kyrios Christos, 1913), Schweitzer (The Mysticism of Paul the Apostle, 1930), Bultmann (Theology of the NT, 1948-1953), John Murray (Redemption-Accomplished and Applied, 1955), Wikenhauer (Pauline Mysticism, 1960), Neugebauer (In Christus, 1961), Bouttier (En Christ, 1962), Barth (Church Dogmatics, 1932-1968), Tannehill (Dying and Rising with Christ, 1967), WD Davies (Paul and Rabbinic Judaism, 1970), EP Sanders (Paul and Palestinian Judaism, 1977), Gaffin (The Centrality of the Resurrection, 1978), JD Dunn (Paul the Apostle, 1998), M Horton (Covenant and Salvation, 2007), and Gorman (Cruciformity, 2001).

While Campbell has done a fantastic job summarizing the work of these figures, I was surprised that he did not include Morna Hooker’s work here. He acknowledges her work elsewhere in the book, but I believe her concept of “interchange” has been hugely influential in the study of Paul and union with Christ, and particularly as a challenge to some “substitution” readings of Pauline passages.

Chapter 3: εν Χριστῳ

Campbell examines 73 (yes 73!) occurrences of this phrase, attempting to determine (in context) how it should be understood. As any student of Greek knows, εν is a very flexible preposition that can have a wide range of in-context meaning. While it has a broad meaning that is locative it can also be used in an (a) instrumental way, (b) indicating a state or condition, (c) determining an association, (d) attributing cause, or (e) agency, or (f) marking recognition. Campbell see all of these uses of εν represented in the use of this phrase in at least one instance. However, there is a larger representation of the “instrumental function.”

Clearly, then, the phrase εν χριστῳ performs a characteristic role in the description of God’s acts and gifts of kindness toward his people. In some sense, it would seem, God’s acts towards believers are performed through Christ or are in some way conditioned or associated with Christ…mediating the work of God towards believers. (94).

This phrase εν χριστῳ (or “in the Lord”/”in him”) has not only to do with God’s activities “in Christ,” but also believers actions (in Christ), characteristics of believers, faith in Christ, justification, and new status.

Chapter 4: εις Χριστον

This chapter concentrates on a less frequent, but somewhat similar, phrase: εις χριστον. We find this phrase used in reference to things given to people “into Christ,” faith into Christ, “into Christ” as a periphrasis for Christians, and in relation to “Trinity into Christ.” Campbell came to recognize that the two most common uses of this phrase pertain to “the expression of goal, and reference or respect” (216).

Chapter 5: συν Χριστῳ

The concentration of the use of this phrase for Paul deals with “participation”: “believers partake with Christ in his death, burial, resurrection, ascension, glorification, and session in heaven” (236).

Chapter 6: δια Χριστου

As one might guess, the use of this phrase tends to denote “instrumentality (and occasionally agency) and is sometimes best described as mediatorial” (266).

Chapter 7: Metaphors

Paul’s union language is not exhausted by his prepositional phrases. Campbell is right to point to a number of important metaphors: body of Christ, temple/building, marriage, and clothing. In his study, body and temple/building focus on “incorporation,” and marriage on “spiritual union.” The clothing metaphor also underscores union.

Chapter 8: UwC and the Work of Christ

“virtually every element of [Christ’s] work is connected to union with Christ” (352).

Chapter 9: Union with Christ and the Trinity

There are a few occasions when Paul refers to believers being “in God [the Father]” (1 Thess 1:1), but most often it is “in Christ” because “It is Christ who indwells believers through his Spirit, and it is to Christ that believers are joined through the Spirit. The same is not said of the Father because such would undermine the unique role of the Son and the ancillary role of the Spirit” (359). In this illuminating chapter, Campbell also briefly discusses theosis. This term, for Campbell, does not mean divinization, but features a kind of union with the Trinity through Christ that “points to human transformation that we might become like God” (368).

Chapter 10: UwC and Christian Living

This chapter looks at the ethical and formative dynamics of union with Christ. Campbell especially appeals to Gorman’s concept of cruciformity and the parallel idea of “dying and rising with Christ” discussed by Tannehill.

Chapter 11: UwC and Justification

While Campbell affirms that union with Christ language is “linked to justification” (esp insofar as Christ is the means through which God justifies the sinner), the term “justification” for Paul “does not denote covenantal faithfulness or ethical transformation” (405). Transformation may be a necessary corollary, but it is not bound up per se in Paul’s definition of justification (contra Gorman).

Chapter 12: Defining Union with Christ

Campbell wishes to define this in terms of (a) union [dwelling], (b) participation [partaking], (c) identification [location/lordship of Christ], and (d) incorporation [social dimension with the whole church in view]. He also explors conceptual antecendents, finding few OT models helpful. Rather, it is probably generated from his own Damascus road experience with Christ.

Chapter 13: Implications and Future Directions

Here Campbell returns to questions about the center of Paul’s theology. He thinks of union with Christ more as a web that nets his whole thought together. Also, Campbell explores “future directions” of study. One important need is for someone to explore “the pastoral and devotional implications of union with Christ.” Personally, I think this would make fine topic for a ThD thesis.

CRITICAL EVALUATION OF THE BOOK

Strengths: What can I say? This is an outstanding study – well written, detailed, but not overly complex, sensibly ordered and arranged; he summarizes frequently so that the “big picture” is in mind. He is fair and balanced in his engagement with scholarship. For PhD students, this book might serve as a nice model of a clear and productive “monograph” (that is also reasonably priced!). I think Campbell is right to move away from a “center” approach to Paul’s theology. I think he is right to see “in Christ” not as a rigid formula, but a phrase that has somewhat different nuances in context. However, Campbell does seem to admit there is a locative (in the realm of Christ’s lordship) sense always in the background of its use. So, there is, perhaps, a static feature that makes it a key catchphrase.

Also, his research is quite enriching in terms of the history of the study of the concept. One could see this book getting excessively long, but I think Campbell made it just about the right length.

Weaknesses:

(1) I mentioned above that I think it would have been right to include Morna Hooker in the survey of literature. Her work has been very influential.

(2) When it comes to “antecedents” (models from which Paul may have constructed his own understanding of union with Christ), I was disappointed to not see Richard Hays’ essay that sought to explore this matter precisely: “What is ‘Real Participation in Christ’? A Dialogue with EP Sanders on Pauline Soteriology” (in FS for Sanders, 2008). Hays considers four possibilities: (a) family, (b) political/military solidarity, (c) ekklesia, and (d) “Participation as Living within the Christ Story” (a narrative approach).

(3) One might quibble with any of Campbell’s individual passage studies, concluding the preposition rather means “this” or “that.” How clear is the big picture if prepositions can be so slippery and there is potential for so many moving parts?

(4) It would have been nice to have charts at the end of each chapter and, perhaps, at the end of the book. Given the huge number of passages Campbell examines, it would have been helpful to see the result.

Overall, again, this is a very worthwhile study, one that I found myself drawn into, partly because of the subject matter and partly because of Campbell’s accessible writing style.

This is a book every seminary student should own, and serves as an important resource in the study of Paul’s Christology.

Uncategorized

Previous Post

February 4, 2013

How God Became King, NT Wright (Part 1)

Next Post

February 11, 2013 Conference on Ecclesia and Ethics (May 18/25, all online)

Browse Our Archives

Select a Category (Mis)Understanding Philippians 10 Things I Can't Live Without 2023 New Books 30 OT HB Scholars to Read and Follow 5 Books Series 50-2-Follow Academia Christian Theologians to Read and Follow Cruciform Scripture: Contributor Reflections Crux Sola TV Editors Behind Great Books in NT Studies Education Gendering the Holy Spirit Gupta FB Live Lectures In Faith and Doubt In Their Own Words Living the King Jesus Gospel My Top 6 OT Commentaries New Testament Resource Guide New Word Biblical Themes Nijay's A Very Library Christmas Shopping Guide Notes from an Editor Notes on New Books NTRG OT in the NT Paul Seminary Now The Bible in God's World The Word Felt Among Us SPENCER Translating Philippians Uncategorized Why I Use Accordance Women in Ministry

Select a Month March 2024 February 2024 January 2024 December 2023 November 2023 October 2023 September 2023 August 2023 May 2023 March 2023 February 2023 January 2023 December 2022 November 2022 October 2022 September 2022 August 2022 July 2022 June 2022 May 2022 March 2022 February 2022 January 2022 December 2021 November 2021 October 2021 September 2021 August 2021 July 2021 June 2021 May 2021 April 2021 March 2021 February 2021 January 2021 December 2020 November 2020 October 2020 September 2020 August 2020 July 2020 June 2020 May 2020 April 2020 March 2020 February 2020 January 2020 December 2019 November 2019 October 2019 September 2019 August 2019 July 2019 June 2019 May 2019 April 2019 March 2019 February 2019 January 2019 October 2018 September 2018 August 2018 July 2018 June 2018 April 2018 March 2018 February 2018 January 2018 December 2017 October 2017 September 2017 August 2017 July 2017 June 2017 May 2017 April 2017 March 2017 February 2017 January 2017 December 2016 November 2016 October 2016 September 2016 August 2016 July 2016 June 2016 May 2016 April 2016 March 2016 February 2016 January 2016 December 2015 November 2015 October 2015 September 2015 August 2015 July 2015 June 2015 May 2015 April 2015 March 2015 February 2015 January 2015 December 2014 November 2014 October 2014 September 2014 August 2014 July 2014 June 2014 May 2014 April 2014 March 2014 February 2014 January 2014 December 2013 November 2013 October 2013 September 2013 August 2013 July 2013 June 2013 May 2013 April 2013 March 2013 February 2013 January 2013 December 2012 November 2012 October 2012 September 2012 August 2012 July 2012 June 2012 May 2012 April 2012 March 2012 February 2012 January 2012 December 2011 November 2011 October 2011 September 2011 August 2011 July 2011 June 2011 May 2011 April 2011 March 2011 February 2011 January 2011 December 2010 November 2010 October 2010 September 2010 August 2010 July 2010 June 2010 May 2010 April 2010 March 2010 February 2010 January 2010 December 2009 November 2009 October 2009 September 2009 August 2009 July 2009 June 2009 May 2009 April 2009 March 2009 February 2009 January 2009 December 2008 November 2008 October 2008 September 2008 August 2008 July 2008 June 2008 May 2008 April 2008 March 2008 February 2008 January 2008 December 2007 November 2007 October 2007 September 2007 August 2007 July 2007 April 2007 March 2007 February 2007 January 2007

TAKE THE

Religious Wisdom Quiz