E-Theologos, Vol. 2, No. 1 DOI 10.2478/v10154-011-0006-1 Early Christian Tradition in Theology of Apostle Paul Mária Kardis University of Prešov, Faculty of Greek-Catholic 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 social-cultural background and life manifestation and necessity of Christian community ( Sitz in leben). 2 After Passover Church 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 Christianity and his theory. Paul is Christ 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.19-20. 2 FITZMAYER, J.A.: Pauline Theology . In: The New Jerome 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. 13-14; PORSCH, F.: Mnoho hlasů jedna víra . Zvon:Praha, 1993, p. 911. 56 E-Theologos, Vol. 2, No. 1 DOI 10.2478/v10154-011-0006-1 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 baptism liturgy. In the case of Apostle Paul are pre sented in the context of Paul’s defence Evangelic mission (Christology) or in the context of emphasis Christ work (1 Cor 15,3-5; 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 New Testament 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 Jesus 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. 23-24; FREEDMAN, D.N. (ed.): The Anchor Bible 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. 14-15. 57 E-Theologos, Vol. 2, No. 1 DOI 10.2478/v10154-011-0006-1 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, 3-5 is joining on Is 53 as testimonium martyrium and resur- rection. 8 The source from which extracted initial tradition was also The Old Testament, 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. 15-16. 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, 3b-5 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.26-27; GNILKA, J.: Pierwsi chrześcijanie. Źródła i początki Kościoła. Wydawnictwo M: Kraków, 2004, p. 298-299. 58 E-Theologos, Vol. 2, No. 1 DOI 10.2478/v10154-011-0006-1 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 15,6-7 about christophany before five hundred brothers and apostles, which was connected with the 3b-5 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).