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Phrases such as “in Christ” or “with Christ” are largely used in the Pauline letters. Scholars
have debated the meaning of such language and way of thought. In the early twentieth century the
category “mysticism” was prominent to describe this Pauline motif. More recently, E. P. Sanders
is credited for being the major influence in a change of rubric among Pauline studies from
“mysticism” to “participation”.1 Sanders pointed that scholars lacked the categories to understand
Paul’s argument fully and that further studies were needed.2 Following the discussion, Richard
Hays suggested that “Sanders’s insights would be supported and clarified by a careful study of
participation motifs in patristic theology.”3 In response to Hays’ suggestions some scholars have
studied the Church’s Fathers reading of Paul’s participatory language to clarify its meaning. One
of them is Goodwin in his book Paul and Participation: The Patristic Witness. In this essay, I will
conversation with other scholarly productions on Paul’s theology and Irenaeus reading of Paul.
In his monumental book The Theology of Paul the Apostle, James Dunn analyzes Paul’s
understanding of the “Participation in Christ” within his study of Paul’s soteriology.4 Dunn argues
that the imagery of participation in Christ is “the more natural extension of Paul's Christology.”5
Goodwin also notes that “Pauline scholars today widely accept Paul’s participatory expression as
a highly significant dimension of his theology.” And Campbell says that it is “vital to Paul’s
1
E. P. Sanders, Paul and Palestinian Judaism: A Comparison of Patterns of Religion (Philadelphia: Fortress, 1977),
440
2
Sanders, Paul and Palestinian Judaism, 522–23.
3
Richard B. Hays, The Faith of Jesus Christ: The Narrative Substructure of Galatians 3:1–4:11 (2d ed.; Grand Rapids:
Eerdmans, 2002), xxxii.
4
James D. G. Dunn, The Theology of Paul the Apostle (Grand Rapids: Wm. B. Eerdmans Publishing Co.) 1998,
390-412.
5
Dunn, The Theology, 390
thought and of great significance.”6 Thus, scholars tend to regard the language of participation as
central to Paul’s theology, especially in soteriology. For Dunn, “its more obvious outworking
would be in terms of the sinner sharing in Christ's death (and resurrection), rather than in a judicial
verdict pronounced on the basis of Jesus' sacrificial death.”7 Dunn argues that, unlike justification,
the theme of participation is at the core of Paul’s theology and the “study of participation in Christ
leads more directly into the rest of Paul's theology than justification.”8
According to Dunn, the phrase “in Christ”, and other similar, is a “characteristic and distinctive
trait within Paul's theology.”9 Moreover, it was not a fixed category but a motif used in different
contexts that indicates a whole perspective from which Paul viewed different aspects of the
Christian life. As a matter of fact, the difficulty of understanding Paul’s though is the diversity of
images and metaphors he uses to describe the process of salvation. In sum, being in Christ was
more than a belief for Paul, but an experience in and with the living Christ. For Dunn, there is
indeed, a mystical sense of Christ’s presence, but it is also something more than that. It was a
pervading presence in the Christian assemblies and the daily life of the believers. Finally, Dunn
concludes that Paul’s participatory language points to three main dimensions. First, a soteriological
participation in his body. And third, an ethical significance through submission to his Lordship.
as a possible way of shedding light on Pauline participation. In the chapter 10 of his book Goodwin
focuses on Irenaeus participatory language in Adversus Haereses 3.18.7, where the bishop of Lyon
6
Constantine Campbell, Paul and Union with Christ: An Exegetical and Theological Study (Grand Rapids:
Zondervan, 2012), 61.
7
Dunn, The Theology, 391
8
Dunn, The Theology, 395
9
Dunn, The Theology, 397
draws the Pauline motif of divine adoption from Romans 8:15 and uses it in combination with
participatory expressions. Goodwin argues that here Irenaeus clarifies Paul’s view, in his refutation
of the false teaching and within the framework of his theology of divinization. Thus, Irenaeus uses
the Pauline image of divine adoption (Rom 8:15), as a soteriological motif and an expression of
divinization. Believers participate in the divine adoption through participation in Christ, the Son,
or the Word, himself. There is a relational unity in which the believer comes to share some aspect
language has a soteriological function through the salvific implications of the incarnation. For
Goodwin, Irenaeus use of the language union, communion, and participation, point to divine
adoption which has as its ultimate goal the restoration of humanity to “communion” with God and
Along the same lines, Blackwell argues that participation in Irenaeus centers on “communion
with the Triune God and results in the restoration of the divine image and likeness.”10 For the most
part both scholars agree on the meaning of Irenaeus us of Paul’s participation motifs. Perhaps
Blackwell emphasizes more the work of the Sprit in participation, its Triune character, and
Irenaeus’s recapitulation view in which believers are restored to the image and likeness of God.
Finally, there is no time or space to discuss largely, but Mark Medley suggest that the
soteriological matters in Baptists theology: the overemphasis in justification, the division between
justification and sanctification, salvation understood solely in forensic terms, and the view of
Ben C. Blackwell, “Two Early Perspectives on Participation in Paul. Irenaeus and Clement of Alexandria” In “In
10
Christ” in Paul Explorations in Paul’s Theology of Union and Participation, edited by Michael J. Thate, Kevin J.
Vanhoozer and Constantine R. Campbell, 331-355 (MohrSiebeck: Tübingen, Germany, 2014), 335-336
salvation as an experience of the solitary self.11 In conclusion, a reading of Paul through the lenses
Bibliography
Blackwell, Ben C. “Two Early Perspectives on Participation in Paul. Irenaeus and Clement
of Alexandria” In “In Christ” in Paul Explorations in Paul’s Theology of Union and Participation,
edited by Michael J. Thate, Kevin J. Vanhoozer and Constantine R. Campbell, 331-355.
MohrSiebeck: Tübingen, Germany, 2014
Campbell, Constantine. Paul and Union with Christ: An Exegetical and Theological Study.
Grand Rapids: Zondervan, 2012.
Dunn, James D. G. The Theology of Paul the Apostle. Grand Rapids: Wm. B. Eerdmans
Publishing Co., 1998.
Hays, Richard B. The Faith of Jesus Christ: The Narrative Substructure of Galatians 3:1–
4:11. 2d ed.; Grand Rapids: Eerdmans, 2002.
11
Medley, Mark S., "Participation in God: The Appropriation of Theosis by Contemporary Baptist Theologians"
in Theosis II: Deification in Christian Theology, edited by Kharlamov Vladimir, 205-46 (Cambridge: James Clarke
& Co, 2012).