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ETheologos, Vol. 2, No. 1 DOI 10.2478/v1015401100061

Early Christian Tradition in Theology of Apostle Paul

Mária Kardis University of Prešov, Faculty of Greek Theology

One of the most important questions apostles Paul’s theology is knowledge of source without is impossible to understand Paul’s theology. Paul’s theology is inspiration gesture of biblical inheritance initial Christi anity and existential meaning for human faith nowadays. Among sources just from his letters and Act of apostles belong ideas, literature and phi losophic religious way of that time, early Christian tradition, cultural back ground Judaism and Hellenism, Paul’s life and his conversion. 1 Judaism and Hellenism in that time were not completely separated, cultures met and influenced together. Paul comes into confrontation with already existing elements in Christian Churches, in which purposely knot ting, interpreting and showing on them in his letter. It follows from these, that formation of faith is influenced by socialcultural background and life manifestation and necessity of Christian community ( Sitz in leben). 2 After Passover very clearly sensed, that base and toggle is Confiteor. Aim of this article is to show on specifics of early Christian tradition, which Paul met. Into what extent he takes it, with that he met in form of initial apostolic kerygma. The accepted name liturgical elements, in com mon include all forms of expression God’s glory during public meetings initial church communities the accepted formulas Initial Church. Here be

1 Paul’s conversion had for initial Christian history major importance, but we cannot ex pand it to beginning of and his theory. Paul is disciple; he does not create his deity. He does not establish different religion or his redemption work. Paul is one, who deepened truths his experience in Damascus and which were in the begging of initial Christianity. He helped to deepened and developed nascent Christianity in pagan world announcing euangelion of redemption to all Jews and pagans. VANNI, U.: Opojenie duchom. KBD: Svit, 2005, p.1920. 2 FITZMAYER, J.A.: Pauline Theology . In: The New Biblical Commentary. Ed.: R.E. Brown, J.A. Fitzmayer, R.E. Murphy, New Jersey, 1996, p. 13831384; GNILKA, J.: Teologia Nowego Testamentu . Wydawnictwo M: Kraków, 2002, p. 1314; PORSCH, F.: Mnoho hlasů jedna víra . Zvon:Praha, 1993, p. 911.

56 ETheologos, Vol. 2, No. 1 DOI 10.2478/v1015401100061 long formulas and Confiteor (exclusively Christological), anthem, doxolo gies, blessings and prayer acclamations. They led us to beginning of Chris tian faith, the oldest preserved evidence of Christian faith and theology. 3 The most likely beginning of Confiteor is connected with evangelic aim, religious practice or apologetic needs. Confiteors were usually spoken through public cult or . In the case of Apostle Paul are pre sented in the context of Paul’s defence Evangelic mission () or in the context of emphasis Christ work (1 Cor 15,35; 1 Tim 3,16) or in the context of encouragement worshippers to receive truly Christian life pos ture (1 Cor 11, 26; 16,22). Christological formulas of faith are about death, resurrection and parousia of Christ. “ God him resurrected from deaths” ( ho theós autóv égei ren ek nekrón ) – this statement of faith surly arises in the begging of Chris tianity and it is one of the oldest evidence of Christian faith. Paul as differ ent authors often shows that this statement is truly the faith formula. All formulas about death and resurrection are based on catechesis, because of that are these catechesis “catechetical formulas of faith”. Paul’s kerygma is just based on Christology of Christ death and resurrection. 4 Paul is this formula giving in his letters literally (Rom 10,9; 4,24; Gal 1,1; Col 2,12; Eph 1,20; 1Thes 1,10) or in the form which keeps its basic elements (Rom 4,24;6,4;7,4; 1Cor 6,14; 2Tim 2,8). The form of aorist tells about God works, which creates life. It is interesting that in this formula is resurrection meant as work of God in the relationship to Jesus and there is not mention his death. 5 Probably, initially this formula dos not include any Christological title, later it was widen about following titles – Christ, Kyrios (Rom 8,11; 1Cor 6,14; 2Cor 4,14). This formula of faith is not just mention ing fact of resurrection but also interpreting it. This interpreting model leans to Jewish apocalyptic, in which expectation is that in the end of world enters resurrection. Gnilka says that such formulation shows the fact that Jewish apocalyptic eschatology processed terminology that was pas chal event given word form. At the same time is teaching us that in the Christ resurrection is necessary to see anticipation of last events. Specific Christian element of this formula (evidence) of faith is necessary to see in formulation “evk nekrw/n “ from the death. 6 Gradually, this evidence was

3 LANGKAMMER, H.: Teologia Nowego Testamentu . Cz. II, Wrocław, 1984, p. 9. 4 LANGKAMMER, H.: Teologia Nowego Testamentu , p. 2324; FREEDMAN, D.N. (ed.): The Anchor Dictionary. Vol. 5, Doubleday: New York, 1992, p. 196. 5 PORSCH, F.: Mnoho hlasů jedna víra , p. 12. 6 On the description of resurrection was also in apocryphal scripts used exactly the same term – arise, resurrect (e.g. in Salomon Psalms, Ethiopic Book of Enoch, Benjamin’Testament). Com. GNILKA, J.: Teologia Nowego Testamentu , p. 1415.

57 ETheologos, Vol. 2, No. 1 DOI 10.2478/v1015401100061 widened about mentioning of Jesus death. This widening also happened as element of faith formula; what confirms frequent ascension. It is the most obvious in 1Thes 4,14 “ we believe that Jesus died and rose again ”. This connection of death and resurrection Paul is putting in different con texts (2 Cor 5,15; Rom 6,10; 14,9), sometimes using changed terminology (2Cor 13,4; Rom 4,25; 8,34; 14,9) and on same places with the title Christ (Rom 8,34; 14,9). 7 The widest traditional Confiteor in Paul’s letters, in which are included all fundamental elements we can found in 1Cor 15, 3b 5: “that Christ died for our sins, as written in the Scriptures; that he was buried and that he was raised to life three days later, as written in the Scriptures, that he ap peared to Kephas and then to the Twelve.” This Paul formula introducing by reference about its early background “I passed on to you that I received.” (1Cor 15,3a). Basic structure is prescribing by reference about death and resurrection, evolved by funeral event and showing to Kephas and the Twelve. Introducing verbs pare,labon (receive, get) and pare, pare,dwka (give, deliver), which show on what happen is part of lesson, which gets in the begging of his faith and now he is giving to Corinthians. They are terminus technicus to express giving words of faith, Jewish and Christian. Text 1 Cor 15, 35 is joining on Is 53 as testimonium martyrium and resur rection. 8 The source from which extracted initial tradition was also The , but it is open, if individual mentioning are connecting with exact places in The Old Testament (e.g. Is 53,4n.12; Hos 6,2) or it is evi dence whole Scripts about Christ. In this Confiteor is obvious tendency substantiation cross and resurrection by Scripts. In the context of death appellation in Scripts signing resurrecting will of God manifested in Jesus history. The tomb is showing death reality, christophany at resurrection fact. 9 Thanks to Confiteor title Christ is obtaining specific colour. Christ is whom, who is realizing salvation work. In his dyeing and resurrecting, he showed that He is Christ. Important point is change of tense in this for mula, instead of aorist is here used past perfect “was resurrected“, what means permanent resurrection and life. This mean, that consequence of God work last and because of that Jesus lives. This idea emphasized men

7 GNILKA, J.: Teologia Nowego Testamentu , p. 1516. 8 MARTIN, R.P.: Wyznanie wiary, Credo . In: Słownik teologii św. Pawła, p. 944945. 9 In the formulas about death is missing Jesus funeral and tomb motive. So resurrection is im mediately connected with Jesus death. Just the formula of faith 1Cor 15, 3b5 is setting excep tion.Probably the text Rom 6,4 in what Paul is explaining basis of baptism begin by motive of funeral influence in 1Cor 15, it is the second text , in which the resurrection is connected with the Jesus tomb. LANGKAMMER, H.: Teologia Nowego Testamentu , p.2627; GNILKA, J.: Pierwsi chrześcijanie. Źródła i początki Kościoła. Wydawnictwo M: Kraków, 2004, p. 298299.

58 ETheologos, Vol. 2, No. 1 DOI 10.2478/v1015401100061 tioned christophany text. 10 It was mentioned early usages this Confiteor. Same of the authors are thinking that it was around 5 years ago after Christ death. It is connected with Greek speaking judo Christian church community. From before Pauls tradition is probably text 1 Cor 15,67 about christophany before five hundred brothers and apostles, which was connected with the 3b5 verse. Another Confiteor fragment from before Paul tradition is parousia – the second great Christ arriving, waited as near future. Initial Christian tradition sees in person of Jesus Christ, whom God resurrected from deaths, judge in the end of world. In this is the reason of wishing expectation parousia (1Thes 1, 9; Phil 3, 20; 1Cor 11, 26; Acts 2, 33). In 1Cor 16,22 Paul is placing aramaic acclamation “Maranatha” 11 , which in its initial meaning surly was appealed for the second Christ arrival, its translation is “The Lord came” and also “ Come, our Lord!” However, is necessary to noticed that Paul with this acclamation is connecting anathema (malediction) v. 22. This is probably orientated on accidental meeting with Lord and was repeated in Church Eucharistic meeting. 12 Similar traditional formula of faith Paul is plac ing in 1Thes 1,9b.10. In this text is noticed compendium Kerygma or baptism song. In this text we can define three elements 1) “how ye turned to God from idols to serve the living and true God” (v. 9b.) – turn theology 2) “And to wait for his Son from heaven, whom he raised from the dead, even Jesus” Confiteor in resurrection 3) v .10b „which delivered us from the wrath to come“ Confiteor in parousia. More credible is opinion, that it was three independent parts, which Paul flowingly connected. Text 1 Thes the oldest text of apostle Paul, confirm to what level in Paul’s an nouncement end of time was identical with the second Christ arriving. Be cause of that Paul is taking traditional apocalyptic, which is describing parousia and related events. In relation with Church problems and doubt (comp. 1 Thes 4,16f; 1 Kor 15,51f) was necessary to accept attitude in the case of deaths resurrection before parousia. As exegetes say, both texts are from same tradition, which is introduced as word of God (1 Thes 4,15) or as mystery (1 Cor 15,51). 13 However these motives are in Jewish apocalyptic

10 GNILKA, J.: Teologia Nowego Testamentu , p. 1617; LANGKAMMER, H.: Teologia Nowego Testamentu , p. 2426. Author tells, that “In this case past perfect is preparing verse about christophany, when all other verbs have form of aorist, which means unrepeated action.” 11 In after paschal Church judo Christian spoke Aramaic and acclamation Maranatha was often used in Eucharistic celebration , that means that accent was given on waiting Christ parousia (comp. 1Cor 11,26).This is approving, that term Mar ( Lord) / Maran (our Lord) connected with Jesus very early gets meaning of religious title. GNILKA, J.: Pierwsi chrześcijanie, p. 303. 12 GNILKA, J.: Teologia Nowego Testamentu , p. 18. 13 This Confiteor has its parallel in Phil. 3,20f. These elements are together: waiting for Jesus, who can return from heaven; His work of salvation, described as rescue from anger,

59 ETheologos, Vol. 2, No. 1 DOI 10.2478/v1015401100061 anyway all this ideas process realised from Lord to Lord is approving, that His origin is in Christian surrounding. Paul is contemplating about Jesus death in different contexts. It is proved that, existed some early scheme, which is saying about Jesus death as “ dying for ”. It was short formulas, which expressed truths about Jesus death as sacrifice. Already before Paul, death of Jesus was interpreting as “expenditure, giving” (gr. paradi,dwmi) (comp. 1 Thes 5,10; Rom 5, 6.8;14,15; 1 Cor 8,11;11,24;15,3; 2 Cor 5,14n; Gal 1,4;2,20). 14 Paul is this initial tradition motive expressing in two formu las. The first is saying, that God gave Him (comp. Rom 8,32; 4,25) and the second is the latest extension. This is the tendency redemption god objects gradually transfer to Jesus. 15 Before Paul tradition was determinated to ac cent redemption sense Jesus Christ death. Characteristic for Paul is connect ing tradition with formula “dying for” with martyrdom (Rom 8,32; Gal 1,4; 2,20). Open is staying question, if on beginning this formula has influence song God Servant from Is 53,612. 16 To the oldest Confiteors belongs ac clamation used in liturgy. To the most important classic acclamation belong “Jesus is The Lord” (Rom 10, 9; 1Cor 12, 3; Phil 2, 11). However acclamation has short literal meaning it is connected with Christological title. 17 Confiteor: “Jesus is the Lord” is characteristic for ethno Christian communities, which was accented, not strange deities from Greek Roman surroundings, but just Jesus is absolute Lord (comp. 1 Cor 8,5f). It is accepted, that Paul is taking this Confiteor, which catechumens in the Church take before baptism. 18 In the confrontation with Hellenic surrounding began necessity accent truth about God unique. The formula “one God” (gr. eij qeo.j), is giving the evi dence, what is Paul presenting in three places (Rom 3,30; Gal 3,20; 1 Cor 8,46). Paul is this formula taking from Hellenistic Judaism and used it in discussion with pagans with the aim averted them from gods. In Judaism is this formula involves in Szema prayer (Dt 6,4f), nevertheless in Christianity is attending to progress, what we can see in 1 Cor 8,6, in which Israel monotheism was spread on God’s Son. It is typical acclamation that initial Church obliged on synagogue liturgy; it is obvious especially in number one. 19 God unique is same as unique of Jesus Christ because in Him was repeated title of Saviour and verbalized in change of physicality. GNILKA, J.: Teologia Nowego Testamentu , p.1921. 14 PORSCH, F.: Mnoho hlasů jedna víra , p. 14. 15 Comp. GNILKA, J.: Teologia Nowego Testamentu , p. 23. 16 Exegetes’ opinions are divided. Probably more right opinion is that the connection with Isaiah text was later, in more evolving formulations. Comp.. GNILKA, J.: Teologia Nowego Testamentu , p. 23. 17 LANGKAMMER, H.: Teologia Nowego Testamentu , p. 27. 18 This problematic is more analysed in GNILKA, J.: Pierwsi chrześcijanie, p. 301306. 19 Similar Christological formulas are in latest Paul’s letters (com. Rom 3,30; Gal 3,20; Col 1,16; 1Tim 2,5). JANKOWSKI, A.: Rozwój chrystologii Nowego Testamentu. WAM: Kraków, 2005, p. 102.

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God supervene. This assume preexistence of Christ. God is beginning and the aim of creation and thru Christ consist in redemption as new creation. This acclamation is early affirmation of Christ participation on creation work, what is developed in latest hymn. 20 The prayer acclamations were tightly connected with liturgical back grounds, they related with the oldest church communities necessities, be cause they connected with different Christological titles. In the acclamation is title subject, this mean that is expressing truth who is Christ. They are these following titles: Christ Messiah (Mk 14,61; Mt 16,16.20; Lk 4,41;22,67; ,22;18,5;Joh 7,26.41;10,24 and diffrent); God’s Son (Mk 1,11; Mt 16,16; Lk 4,41; Acts 8,37 and diffrent); Son of David (Mk 1,11; Mt 16,16; Lk 4,41; Acts 8,37 and diffrent); In Pauls’ letters we can find three acclamations Amen, Alleluja, Maranatha and Abba, Father . Amen (gr. avmh,n) is translit eration of Hebrew expression derived from rut ̕mn (idea certainty, deci sion) (comp.. Num 5,22; Jer 11,5; 1 Chr 16,36; Ps 41,14;106,48). In the Pauls’ letters is this expression used by two forms. As of given prayer and thanksgiving (1 Cor 14,16), blessing (comp. Rom 15,33; 1 Cor 16,24; Gal 6,18), doxology (Rom 1,25;9,5;11,36;Gal 1,5; Phil 4,20) or to con firm Christ loyalty and also apostle Paul credibility (comp. 2 Cor 1,1522). Paul is this acclamation using in its usual function or to support his own arguments. Abba, Father (gr. abba o` path,r) is in NT three times (Mk 14,36; Rom 8,15; Gal 4,6). This formulation was surly known in Palestine church communities and from them it was transfer to ethno Christian communities in Asia and Italy as memento ipsissima vox Jesu . Gradually, this formulation was becoming liturgical acclamation used through prayer meetings. Paul is this acclamation using in the context of introducing theological arguments about serious life posture, they are sign and assurance of relationship be tween God and Romans (8,117), or Galatians (4,57), God’s filiations. Acclamation Maranatha (gr. mara,na qa,) – “Come, Our Lord” or “Our Lord is coming“ Paul is using just on one place 1 Cor 16,22, and also is just this one place were it could be found in whole NT. This reality makes big discussion because its importance, origin and function. Most of the authors accept based on similar prayers about the second Lord future ar riving (comp. Rev 22, 20; 10, 6), that original moment is “Come, Our Lord.” Some of they saying that in the origin context of this invocation was , during which is praying about Lord Presents and also His eschatological arriving. In the context 1 Cor is this invocation connected with situation, when Corinthians fallacy notify already realized arriving of end of time and that future resurrection is anymore necessary. However, is necessary to noticed that Paul with this acclamation is connecting anthem (curse) v.22. This faith is probably orientated on deserved meeting with

20 GNILKA, J.: Teologia Nowego Testamentu , p. 3031.

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Lord and was repeated in Eucharistic Church meetings. Usage of this ac clamation has three functions: expressing wish for quickly Lord arriving (comp. 1 Cor 4,35); this is result, that Maranatha has clear aim, is showing exact necessities in Corinth church. 21 From faith formulas relating with important redemption events from Christ life and liturgical acclamations to Before Paul tradition belong sen tences and hymn, which are Confiteor and describe whole way of Jesus Christ and His redemption work. The Jesus way begins His preexistence, followed by His humiliation and rice. The exact origin is very difficult to specify, probably they begun in ethno Christian communities and their place were in liturgical celebrations. 22 In the Pauls’ letters we can see, that this material is from tradition taking, processing and interpretating in his ideal line. Statements with Jesus way, say about His mission which gave Him God Father, and also include sotheriological motives (comp. Gal 4,4n; Rom 8,3; Jn 3,16n; 1Jn 4,9). Apostle’s kerygma accented Christ resurrection as His intronisation after done redemption. All events of Jesus way have sotheriological colour. Redemption is from God and is donated to human being through Son. Another text what belongs to this group is Rom 1,34, which is chris tological faith formulas and it is liturgical text used trough liturgy celebra tion. It is origin from Palestinian judeo Christian background because it is accenting Jesus origin from David, what is for Jews reason His messiah dignity. This text is not Paul’s, on this reality shows messiah title “Son of David” from earlier tradition, which he did not use in any place of his letters as missing pre exiting motive. 23 Importance of this faith formula is consisting in that, that it explaining sense of word Euangelion . Euangelion about Son, which is according to body from David’s tribe and trough res urrection showed power of God’s Son. Title God’s Son is necessary to connect with Messiah dignity, which was his deal trough fact of resurrec tion. 24 Special place in early Christian tradition have Christological hymn. Fact about their present approve New Testament (1 Cor 14,26; Col 3,16; Eph. 5,19). All answer question, who is Jesus Christ and what is His origin.

21 In NT we have preserved acclamation with different titles, which origin from latest time. They are titles: Son of human being (Jn 3,13;5,27;9,35), Prophet (Jn 6,14;7,40); God’s (Jn 6,69).This confirm, that although Evangelism according to John is originated in 1 st cen tury, is based on initial Christian tradition Comp. WU, J.L.: Liturgiczne elementy , s. 444445; JANKOWSKI, A.: Rozwój chrystologii Nowego Testamentu , p. 103. 22 PORSCH, F.: Mnoho hlasů jedna víra , p. 1920. 23 JANKOWSKI, A.: Rozwój chrystologii Nowego Testamentu, s. 6566; GNILKA, J.: Teologia Nowego Testamentu , p. 2526. 24 ROMANIUK, K., JANKOWSKI, A., STACHOWIAK, L.: Komentarz praktyczny do Nowego Testamentu. T. 2, Pallotinum: PoznańKraków, 1999, p. 7.

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Probably hymns without sotheriologic conclusions are the oldest. How ever, hymns surly begin after faith formulas and homologies. From this emerged, that they are fruit of later reflexion Christian communities about Jesus Christ. It is logical, that in apostles announcement was not this real ity accented, because apostles were witnesses of christophany. These hymns are in NT letters: Col 1,1520; Phil 2,611; 1Tim 3,16; Eph 2,1417; 1Pt 1.1921; 2,2224; 3.18.22.25 The widest description of Jesus way is in before Paul hymn, which Paul composed to letter Phil 2,611. 26 This Hymn about Christ kenosis is special, because from one side Paul its takes it from apostle Church ke rugma, in which idea of Christ as God’s servant is the most evolved. From other side is the most evolved truth about Jesus Christ preexistence. 27 Very important is estimate background of the beginning and sources of this hymn. Probably he begun in ethno Christian community and was writ ten Greek. The most of exegetes expose opinion, that main source of this hymn is The Old Testament, its conception is humiliated and promoted, which we can find in Paul (com. Adver. 3,34; Múd 2,2324; Dan 7,1314; Gn 1,2627; Is 52,1353,12). 28 However, this conception is evolved about idea of preexistence and post existence equal to God. In the humiliation (v.68), in the first part of hymn, Paul sees free act of God. The humilia tion is expressed by two verbs “He relieved himself” (gr. ekénosen ) and “humiliate” (gr. etapeínosen ), which express two stages of humiliation. 29 The main idea is that God became human being. Gnilka says that is

25 LANGKAMMER, H.: Teologia Nowego Testamentu , p. 3335. 26 Nowdays most of exegetes are accepting hypothesis about beforePaul origin hymn Phil 2,611. Same of them think that Paul gave to hymn his own material to take character of his theology. These questions are discussion subject. More on this topiccomp. HERIBAN, J.: Apoštol Pavol v službe evanjelia. Don BOSCO, 1995, p. 154156. 27 JANKOWSKI, A.: Rozwój chrystologii Nowego Testamentu, p. 4647. 28 GNILKA, J.: Teologia Nowego Testamentu , sp. 28; HERIBAN, J.: Apoštol Pavol v službe evanjelia , p. 156; JANKOWSKI, A.: Rozwój chrystologii Nowego Testamentu, p. 47 – to old testament sources of this hymn about Christ kenosis belong: 1. Son of human being from ; 2. Servant Jahve from Is 52,3353,12, especially motive of Honest, who after suffering is getting promotion; 3. God’s Wisdom, its preexistence. 29 Heriban analysed this text is saying that” In the reality author of hymn himself is explaining what mean “relieve himself“ when with sentence “ he took position of servant on himself” is showing how Christ is sacrificed. The sense of this sentence we understand, when we take to consideration, that term servant – is unique in whole NT, whom author characterises Christ – on one side in contrast relationship with reality, that “He was in God position”v.6 and He did not use His equality with God (v. 6b.), and on the other side is in strict contrast with the name Kyrios and His dignity, which are given to Him in the end of hymn. From the contrast Kyrios dulos emerge that Christ kenoza is in that, He in His life on The earth does not want to behave as God and Lord of human being ,but as servant without any dignity, authority and power absolutely devoted to humble service others. HERIBAN, J.: Apoštol Pavol v službe evanjelia , p. 161162; JANKOWSKI, A.: Listy więzienne św. Pawła . Poznań, 1962, s. 112122.

63 ETheologos, Vol. 2, No. 1 DOI 10.2478/v1015401100061 probably the oldest confirmation of Christ incarnation. It is most obvious in gr. term morfé form, naturalness, in the contrast morfé God and ser vant. The servant existence is understood as all deprivation of freedom by other powers and giving himself to people hands. 30 Subject of the second part of hymn (v.911) is God, who gives to Jesus new name, name Lord Kýrios, which related with his promotion. This title is diametric contrast to title Servant. Transmission of the title Lord, which pertained just to God on Christ, is evidence, that initial Church professed Christ transcendence as equal to God. 31 Declaration Christ is Lord was the formula of initial apostle’s kerugma (comp. Rom 10, 9; 1 Cor 12,3; 2 Cor 4,5) and is expressing absolute position Ruler and God’s dignity promoted Jesus. He is unique Lord of whole Universe. Respect to Him should show all creation in heaven, on The earth and in the underworld. The universal acknowledgement Christ as Lord is leading to God Father Praise .In the Paul’s theology all have beginning in The Father and all is leading to Him (comp. 1 Cor 12,46; 15,28; Eph 4,6). Confiteor in glorified Lord is expres sion of certainty that already began Lord Jesus Christ reign. This optimistic vision is characteristic for all early Christian hymns, which express that salvation plan involves all people. 32 The elementary premises and beginning of Paul’s theology is Jesus Christ, from Him is deducing theological and practical reasons. On the clear similarity between Christ and Paul most of exegetes say that all Paul’s appeals address to Christian are by very Paul understood as echo to Jesus euangelion. Paul through his evangelization refers on Jesus teaching, which was for him source, essential point of his thinking. Paul greatness is in ability to continue and develop Jesus teaching thanks to, knowledge of radical novum of Jesus life and message in meeting with Judaism and The Old Testament. Paul’s teaching about exculpation, sinner exculpation trough faith without act of Law (Gal 2, 1521; Rom 3, 2128) is deepen of Jesus teaching about God’s Kingdom as present from God (Mt 10,116; Lk 7,3650;15,11 32; Mk 1,4045). Of course from perspective of Jesus resur rection Paul is uncovering novum in pointing at senselessness old prac tices in the context of new redemption economy, in the centre which is Cross and Resurrection. At the same time is accentuating proxy the old practices “acts of Testament” by new one – The day of Lord, baptism,

30 This term is not showing outside form . Morfé is existence, the existence in God’s being GNILKA, J.: Teologia Nowego Testamentu, p. 29; BYRNE, B.: The Letter to the Philippians. In: The New Jerome Biblical Commentary, p. 794795. 31 More on this theme look at : JANKOWSKI, A.: Rozwój chrystologii Nowego Testamentu, p. 4658. 32 ROMANIUK, K., JANKOWSKI, A., STACHOWIAK, L.: Komentarz praktyczny do Nowego Testamentu, p. 288.

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Eucharist, life in Spirit. 33 Paul in his letters similar as initial Church his kerygma concentrated on cross and Christ resurrection, he is accented fruit of redemption Jesus death – exculpation, reconciliation, new creation, son ship life in Spirit. In this context Paul is showing on blessing result from Cross prove in justice, peace, happiness, freedom, life and hope. Jesus death on cross definitely presented God reign and opens to people access to all God’s presents. Jesus as resurrected Lord has elementary meaning in Paul’s letters. Cross and Resurrection are the most important power moti vated to new life, for Christian is the source of Christ Spirit, which allows new life in Christ and Spirit. 34 Thanks to Paul’s interpretation Jesus Pascha Christian life is not limited to compliance moral and ritual directives of Law. This means have partici pation on Lord’s mystery, in mystery of change from sinful to honest hu man being. Paul is accenting that the most important in human life is “to be with Lord” because who lives in Christ He would follow Him. He in sists on Christian freedom says, that all belongs to Christian, but Christian belongs to Christ and Christ belongs to God. All is allowed, what reminds final pointing. 35 Approaching of before Paul tradition, is one of the main motives, significantly helps understand Paul’s theology. Paul is taking from it mostly Christological motives, on which are based His conceptions.

References

BYRNE, B.: The Letter to the Philippians. In: The New Jerome Biblical Commentary, s. 794795. ISBN 0225667347 FITZMAYER, J.A.: Pauline Theology . In: The New Jerome Biblical Commentary. Ed.: R.E. Brown, J.A. Fitzmayer, R.E. Murphy, New Jersey. ISBN 0225667347 FREEDMAN, D.N. (ed.): The Anchor Bible Dictionary. Vol. 5, Doubleday: New York, 1992, s. 186199. ISBN 0385193637 GNILKA, J.: Pierwsi chrześcijanie. Źródla i początki Kościoła. Wydawnictwo M: Kraków, 2004. ISBN 8372219419

33 WITCZYK, H.: Jezus i Paweł a początki chrześcijaństwa . p.5 – 6. http://biblista.pl/index2. php?option=com_content&task=view&id=1232&Itemid=65&p, (5.6.2008) 34 GNILKA, J.: Teologia Nowego Testamentu , p. 94n; FITZMAYER, J.A.: Pauline Theology . In: The New Jerome Biblical Commentary, p. 13881393 35 WITCZYK,H.: Jezus i Paweł a początki chrześcijaństwa . p. 67. http://biblista.pl/index2.p hp?option=com_content&task=view&id=1232&Itemid=65&p, (5.6.2008); VANNI, U.: Opoje nie Duchom, p. 100.

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GNILKA, J.: Teologia Nowego Testamentu . Wydawnictwo M: Kraków, 2002. ISBN 8372212783 HERIBAN, J.: Apoštol Pavol v službe evanjelia. Don BOSCO, 1995, s. 154 156. ISBN 8085405369 JANKOWSKI, A.: Rozwój chrystologii Nowego Testamentu. WAM: Kraków, 2005. ISBN 8373184716 JANKOWSKI, A.: Listy więzienne św. Pawła . Poznań, 1962. LANGKAMMER, H.: Teologia Nowego Testamentu . Cz. II, Wrocław, 1984. PORSCH, F.: Mnoho hlasů jedna víra . Zvon:Praha, 1993, s. 911. ISBN 80 7113077X ROMANIUK, K., JANKOWSKI, A., STACHOWIAK, L.: Komentarz praktyczny do Nowego Testamentu. T. 2, Pallotinum: PoznańKraków, 1999. ISBN 8370143539 HAWTHORNE, G.F., MARTIN, R.P., REID, D.G.: Słownik teologii św. Pawła. VOCATIO: Warszawa, 2010. ISBN 9788374920971. VANNI, U.: Opojenie Duchom. Náčrt spirituality apoštola Pavla. KBD: Svit, 2005. ISBN 8089120040 WITCZYK,H.: Jezus i Paweł a początki chrześcijaństwa . s. 1–8. http://biblis ta.pl/index2.php?option=com_content&task=view&id=1232&Itemid=65 &p

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