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This is the first in our 23 24 series called Cultivating Ideas in which we are delighted to bring a member of our faculty almost every Thursday to talk about um their scholarship for the church. I asked the

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invitation that we gave was, what are you excited about? And I learned that that's not a category faculty usually think about um what they're excited about. But our professor today is excited about his topic,

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Paul the Jew for those of you who don't know him. Uh Doctor Dong Hung Yu is an assistant Professor of New Testament here at Austin Seminary. He has been here for a year and we are just

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all so glad that he's here and he's just a very wonderful colleague in addition to this community. In addition to being a New Testament Scholar. Yesterday, we celebrated the publication of his book and I'm gonna

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have to make sure I get the title right? Because it's a very good title, Pauline Baptism Among The Mysteries, Ritual Message and the promise of initiation . It's a book for scholars, but we've got

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him, him with us today to talk to us as pastors and as practitioners of Christianity. He is a graduate of the University and the Presbyterian University and Theological Seminary in South Korea. He did a S

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T M degree at Yale University Divinity School and his phd at Emory University. And for those of you who understand this language, he is approved and awaiting a call um by the Presbytery of Greater Atlanta.

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Although he's not really waiting for a call because his call is here to Austin Seminary. He's waiting for our dean of the chapel to get back and prepare a beautiful ceremony for him to be ordained. So

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we're very excited that he will be ordained to this ministry of being a teacher. I'm gonna turn it over to him in just a moment and he has a presentation for us. When he concludes, we

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will have time for him to answer some questions. And because of the size of the group, I'm going to ask you to put your questions in the chat and then I will curate those and um present

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them to him as we have time. We will send you an evaluation form tomorrow and would love your feedback. All right, tell us now about Paul the Jew. Oh, before you do everybody.

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If you would, please make sure you're muted, then we'll make sure we all get to hear. Uh Dong. All right now, Paul the joke . Thank you, Melissa for your wonderful introduction and

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thank you all um here. Um It's a great honor and pleasure for me to have this wonderful opportunity to share some of my thoughts and Paul um with you. So let me share my screen. Mm

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um um Can you see the screen? Well, thumbs up. Yes, great. Thank you. Yeah, we got it. Um So today's topic is as you see to the Jew, but before

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we dive into Paul's letters, I'd like to begin today's talk by showing you some paintings about Jesus and Jesus Earthly Ministry or Earthly life. So I'm gonna talk about talk a little bit about the contextualization of

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the Bible through these paintings. This is um Un Kim um 1/20 century Korean artist and he is well known for um a series of 30 paintings entitled in Korean. It means Life of Jesus. And here

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he depicts jesus' earthly life in a Korean that in a traditional Korean setting. And he created these paintings um in the early 19 fifties when he and his family became refugees due to the Korean War. So

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perhaps some of you are already familiar with his paintings . Um His paintings are uh his paintings have received both huge praises and subtle criticisms. On the one hand, his paintings are such a great example um

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of unique contextualization of the gospel stories, speaking to the Korean people and their experience. But on the other hand, Judas and his family are mostly portrayed as um Aristocrats class rather than Pyong, the common

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people of the Zhou Dinas. It, this is the annunciation seen in the gospel of Luke on the wall behind Mary. You can see that her tongue out or a jacket, traditional jacket used to cover

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a woman's head when they're outside um is hanging there . Um The angel Gabriel appears as a woman fairy figure in East Asian religious traditions, especially in Taoism and Buddhism in some part of Buddhism. These are

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the nativity scene and the adoration of the Magi. Here on the left, you see uh Mary wearing her tongue over her head. And the painting on the right side shows that the three Magi wear red

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robes and it means that they are depicted as high officials of the Zhou dynasty. So when you come across, come across paintings like this, you might be very impressed by how this artist beautifully weave the

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Bible story with the artist's own cultural context. In this case, traditional Korean society, you might also be saying that yes, Jesus and other characters in the gospels probably didn't look like this in reality.

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But still these are great artworks, but maybe contextualization didn't just happen in Korea or in some other countries of the majority world. In fact, the cultural history of Europe shows a significant degree of contextualization over

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the millennia. For example, let's look at some of these uh wonderful artworks. The first one is the crucifixion by Drew Bude master, 1/15 century French artist. And this drawing situates the biblical story of

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jesus' crucifixion within the artist's own contemporary French setting. And you see the people's faces and outlooks, the architectural style, et cetera are nothing like what we know about people in first century, Palestine, the

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doctrine of Christ descending to hell and rescuing Adam and Eve is also visually depicted on the right side, which is not something that we can find directly in the gospel passages. And this painting reveals us a

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lot more about what people look like in the artists , time and place and what they usually believed in their pious imagination than G's actual cross fiction in the first century. Second one is Leonardo Da Vinci's work

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and it's titled Annunciation. So this enables an interest in comparison with Un Kim Kang's Annunciation that we already saw here. Da Vinci's annunciation also visualizes the passage from the gospel of Luke where the angel Gabriel appeared

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to marry, announcing her pregnancy and upcoming birth of Jesus. Again, the figures in this painting, their faces, their clothing and even their posture may resemble those whom Da Vinci was familiar with rather than

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people in ancient Palestine in this painting. What's more interesting is that um the girl Mary doesn't look terrified or surprised by this news from the angel, but she's already showing um her glorious and magnificent posture as

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the mother of God's son. Here's another painting in the next century by an artist named Arlo Bronzino from Florence. And we also see the similar tendency of reading the Bible story and figures in light of their

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cultural elements um of their time and, and place in Europe. And finally, we see an example of Paul's story. This is the conversion of Paul by Peter Bruegel, 1/16 century Dutch artist. And

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he depicts Paul's whole army sent to Damascus with all weapons and armor of the 16th century Europe. And finally, Caravaggio's famous painting the, the conversion of Saint Paul, which you already saw at the beginning

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of the slide. So by showing all this, I'm not denying the value of these artworks. These are examples of great artworks in the cultural history of Europe. And I'm not, I'm and, and

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I'm also not denying the value of understanding the Bible in one's cultural context. Rather, I want to emphasize that every interpretation of the Bible and every creative appropriation of the Bible is an act of contextualizing the

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Bible. We Christians including myself have always contextualized the Bible. Now, I want to take a step further. And I want to say that Christians have also Christianized, the Bible, Christians have Christianized Jesus

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and Paul and other figures in the Bible. And this may sound very strange, if not nonsensical, isn't it true that the Bible is the foundation of Christianity? How can we say that Christians, Christianize

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the Bible, Jesus Paul, et cetera. Well , it's mainly because first the, the Old Testament or the Hebrew Bible was written long before Christianity was born. It's also because Jesus and his immediate disciples

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, as well as Paul and his communities lived and worked before any person began to use the term Christian to refer to themselves. We Christianize the Bible as Christian scripture, reflecting our beliefs and our experience as

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Christians in reading the Bible. Now, conclusions first , I want to make it clear where I'm heading . This will be my conclusions of today's webinar. And I'm going to show some examples to support my

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claim later first in Christian history, both at the popular level and the and in scholarly discourse, Paul's Jewishness has often been minimized due to our own Christian lens through which we read and imagine Paul. Paul

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has been viewed as the archetypal convert from Judaism to Christianity. Second, I want to convince you or I hope to convince you that taking post Jewishness more seriously will help us become more thoughtful and responsible interpreters

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of post letters. So that's something that I hope you to take away from this webinar. First, let us um look at um some of the typical understandings of Paul among Christians or especially uh among Protestant

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Christians in the Western world, who was the apostle Paul. And what did he do? Well, first, it is often believed that he defended the universal Gospel against Jews and Judaism or Judas. Second

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, the core message of this gospel truth is that we are all sinners. We cannot earn God's salvation by doing the work of the Lord or through any human achievement. But we all can equally receive God's

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salvation by God's grace through our faith in Jesus. And third, the gospel is mostly concerned about individual problems and individual solutions. There's universal problem of sin and death for every single person, either Jew or

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gentile. And there's uh the universal solution in Christ for everyone who has faith, either Jew or gentile . And to be sure I agree on some of these portrayals, although I may add some qualification.

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But anyway, when Nudism, scholars see people interpreting post letters through these presuppositions, scholars usually call this the Lutheran perspective on Paul or the old perspective on Paul. And this terminology, this scholarly terminology doesn't

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mean that everything here is related to Luther's own view or only Luther or only Lutherans hold this view. But there's something in Martin Luther in the Reformation era that lay the ground for the subsequent development of Pauline

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interpretation along this line. So that's why scholars use the term Lutheran perspective on Paul, referring to some of these presuppositions and interpretative frameworks. So let's look at um actual some, some actual passages from Martin

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Luther's writings. This is from Luther's own preface to his Latin writings. And here Luther says he was struggling with Paul's letters to the Romans. He says my situation was that although an impeccable monk, I

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stood before God as a sinner troubled in conscience and I had no confidence that my merit would as suit him but there was a um revelatory moment when he pondered upon the phrase, the just shall live by

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his faith, or the righteous shall live by his faith. So he goes on to say, then I grasp that the justice of God is the righteousness that by which uh by which through grace and ensure

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mercy. God justifies us through faith. Thereupon I felt myself to be, to be reborn and to have gone through open doors into paradise. The whole scripture, the whole of scripture took on a new

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meaning. So this verse in Romans or the notion of righteousness by faith becomes a Hermana key for Paul , for Luther to interpret the whole scripture, not just Paul's letters and maybe you can agree on a

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lot here and you may find your own faith journey and experience strongly resonating with Luther. But we have some other passages from Luther that may sound not as pleasant as this one here. Luther condemns his opponent's

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opinion in his contemporary world. Um and even using some inventive, whoever teaches work's righteousness, they make a person a Turk, a Jew, an Anna Baptist or a fanatic rather than a true Christian.

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So from, from these um excerpts from Luther's writings , we can observe two things. First, Luther was really preoccupied with the problem of his own inner struggle. He desired to be pure and righteous before

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God in fear, but he couldn't, then he found a solution in Christ. So Luther's reading of Paul reading of Paul was influenced by his own spiritual journey. Second Luther lived at the, at the

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end of the middle ages and he was taking issue with Roman Catholicism and fighting against Catholic scholastic theology of his time. Consequently, Luther found his big ally in Paul. Paul's polemic against Paul's opponents in the

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first century, somehow resonates with Luther's own polemic against his contemporary opponents. And of course, Luther was 1/16 century person and we don't just want to easily blame him because of what he has said back then

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. Of course, we need some critical perspective, but a similar tendency persisted for several 100 years. And we have here one more um person who may represent a similar view. And he's one of the

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uh uh leading scholars of the 19th century Germany. And his name is F C Bauer, Ferdinand Christian Bauer. And let me read some of his words here in his famous Paul book, Everything that was

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national and Jewish in the Messianic idea was at once removed from the consciousness of our Apostle by the one fact of the death of Jesus. And Paul has passed far beyond all that is merely relative, limited

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and finite in Jewish religion and and has risen to the absolute religion which is Christianity and on commenting um in, in commenting on post Galatians. Um Bauer also says that the apostle apostle Paul did not give

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place to the Jerusalem Apostles in order that the truth of the gospel, the principles of true Christianity freed from Judaism might be upheld. In short, Paul was viewed as a hero of gentile Christianity. Christianity

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who liberated Christianity from the obsolete religious system of Judaism so that the universal and absolute truth of Christianity can shine and such understandings, such traditional views of Paul have come under scrutiny and being challenged by several scholars

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from the mid and and late 20th century. And I want to highlight two seminal figures, Christa Stand and E P Sanders first stand up. Chris Stander was himself a Lutheran priest from Sweden and he later

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became the Dean of Harvard Divinity School. And he in his seminal essay published in 1963 titled The Apostle Paul and the Introspective Conscience of the West Stander notes that Paul and his contemporary Jews were not struggling with

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the plagued conscience regarding their inability of keeping the law to earn salvation. Stadel points out that such a reading of Poe was more related to Augustin's and Luther's situations rather than Paul's own. Rather according to Stand

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, Paul and other Jews in the first century had a robust conscience before God. And here as stand alone, Paul never urges Paul never urges Jews to find in Christ the answer to the anguish of a

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plagued conscience. But there was, there was indeed some struggle that Paul had. And according to stand out, this is about the relationship between Jews and Gentiles. Now that the Messiah has come. So

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it's not the question of how individuals go to heaven , but the question of how gentiles and Jews are related in a new way, how gentiles are incorporated into the people of Israel's God through this messiah that

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occupied post mine and post ministry. So here's a summary of stand according to stand first, Paul didn't have the problem of inner plagued conscience. But when Luther read post letters, Luther read his own inner

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struggling to post letters and that's how we also usually keep reading Paul through post lens. Second, how individual sinners are freed from guilt and fear is not what Paul was mainly seeking to address in his letters

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. Rather, Paul focused on how the Messiah's arrival changed the relationship between Jews and gentiles and what implications they would have for his communities. Now let's move to a second person um in, in this big

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shift in Pola interpretation. So a decade later than stands publication of his article, another scholar named E P Sanders published a full length monograph that helped people reimagine and re envision Paul and his relationship with Judaism

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. This book was titled Paul and Palestinian Judaism. And here in this book, Sanders coined a new term covenant numbs to refer to Judaism at the time of Jesus and Paul. And this term covenant noms

00:24:30.570 - 00:24:48.900

means salvation is given by grace and obedience to the Torah or the law is a means of maintaining the status Jews in this period. Never believed that they could and should earn God's salvation by fulfilling the works

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of the law perfectly according to Sanders. Therefore, it is wrong to characterize the Jews of this period as legalist who pursue works righteousness and rather Sanders argued that they maintained covenant numbs and the pattern of covenant

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numbs can be summarized this way. God has chosen Israel and given the law and the law implies both God's promise to maintain the election and the requirement to bay and God rewards obedience and punishes transgression. The

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law itself provides for means of atonement and atonement results in maintenance and or reestablishment of the covenant relationship. And all those who are maintained in the covenant by obedience at atonement in God's mercy belong to the group

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which will be saved. So in summary, Judaism in post day was not a religion of works righteousness , but a religion of grace, election and uh election and salvation are always considered to be God's gift

00:26:11.780 - 00:26:27.500

. Several scholars followed sandals and Sanders cues and developed fresh ways in understanding Paul and the so-called. The new perspective on Paul is well known beyond the scholarly guild. So maybe some of you are already familiar

00:26:27.510 - 00:26:48.940

with names like James Dunn and Andy Wright. Some more recent scholars argue that the new perspective on Paul is not enough and these post new perspective, scholars insist on locating Paul more firmly within his Jewish context

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than the New Testament. New new perspective scholars did and what these um newer scholars represent is often called Paul within Judaism or the radical new perspective on Paul . And of course, they are not on the

00:27:04.930 - 00:27:25.100

same page with each other um on every issue and their research focuses also differ, but they're largely, they are largely agreed that Paul remained a Jew. Even after he encountered Jesus and Paul lived and worked

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as a Jewish Apostle, commissioned for spreading the message of this Jewish Messiah for the Gentiles. He was a Jew through and through. And some of these scholars, for example, Paula Frederickson or Joshua Gway

00:27:38.640 - 00:27:56.920

and Pam Eisen Baum were are also Jews and they are studying The New Testament as Jewish scholars. So if I recommend some books written from this poet in Judaism perspective, I would choose. Um these um

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one is Paula Frederickson, Paul the Pagans Apostle. And this is uh a scholarly book and it's a culmination of her over 30 year um scholarship to Reimagine Paul and his Jewish mission for the Gentiles. Um

00:28:12.590 - 00:28:26.760

It's uh well written and I think it's really helpful . Another book is an edited volume, pull within Judaism restoring the first century context to the Apostles. And you see several scholars that I mentioned in the

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previous slide are contributing um uh their works here in this edited volume. And finally, Matthew Tison, another uh poet in June scholar published recently um his Paul textbook titled A Jewish Paul, The Mess Messiahs

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Herald to the Gentiles um this is relative, a short book but informative. So I would recommend it . Excuse me. So now if we follow the new per new perspective on Paul and Paul within Judaism

00:29:07.000 - 00:29:26.640

, how would our presuppositions about Paul change? So let's get back to um these three things that, that summarize the traditional pole perspective or the old perspective according to these presuppositions, Paul defended the universal Christian

00:29:26.650 - 00:29:41.540

gospel against Jews and Judis. Second, the core message of the gospel is that while we cannot earn God's salvation by doing the works of the law, we all equally receive God's salvation by God's grace through

00:29:41.550 - 00:30:02.780

our faith in Jesus. And third, the gospel is mostly concerned about individual problems and individual solutions. And what if we could see Paul differently? What if we could see Paul? Not as a Christian

00:30:02.790 - 00:30:22.320

convert, but as a Jew and we could change each of these statements like this. It is not that Paul defended the universal Christian Gospel against Jews and Judaism. But as a Jew, Paul defended his

00:30:22.330 - 00:30:38.680

particular understanding of who the Jewish God is. What this God, what is God's plan is and how Paul and his fellow Jews can properly Judaize the gentiles , given that the messiah has come and thereby Paul

00:30:38.690 - 00:31:00.590

was debating with other Jews or the Judaism. Gentiles who understood these issues in different ways. In other words, this was an intra Jewish debate rather than Judaism versus Christianity. Secondly, it is not that

00:31:00.600 - 00:31:18.220

the core message of the gospel is that we all equally can receive it, receive God's salvation by God's grace through our faith in Jesus Christ, rather than doing the works of the law. But the core

00:31:18.230 - 00:31:34.180

message of Paul's gospel found in his letters sent to the gentile believers is that gentiles who trust in Jesus , that is a Jewish messiah can join the people of the God of Israel, not through circumcision that

00:31:34.190 - 00:31:52.760

is by becoming Jews, but through their faith or trust in the Messiah that is remaining gentiles in the in the messiah. And third, it is not that the gospel is mostly concerned about individual problems and

00:31:52.770 - 00:32:15.120

individual solutions. The post gospel is concerned more about problems and solutions at the social and cosmic levels. Questions like how can gentiles be part of this Jewish vision and not, what on what conditions? How

00:32:15.130 - 00:32:31.280

is God addressing the cosmic problem of sin and death through the crucified and resurrected and returning Messiah, how will God ultimately renew the whole creation at that time ? At which time, both Jews and Gentiles will

00:32:31.290 - 00:32:53.720

fully worship the God of Israel. Finally, I want to wrap up my talk by looking at some of Paul's passages, some of Paul's letters very quickly to suggest how this kind of alternative views can help

00:32:53.730 - 00:33:14.400

us reread Paul and focus more on things that are already there but neglected. This is a very famous passage from Galatians 2 16 probably it is one of the the most beloved passages for Luther here, Paul

00:33:14.410 - 00:33:27.110

says, we know that a person is justified not by the works of the law, but through faith in Jesus Christ. And we have come to believe in Jesus Christ, Christ, Jesus so that we

00:33:27.120 - 00:33:40.520

might be justified by faith in Christ and not by doing the works of the law because no one will be justified by the works of the law. And here, it seems clear that Paul makes a contrast

00:33:40.530 - 00:34:08.170

between works of the law and faith. But a preceding verse starts like this, Paul says, we ourselves are Jews by birth and not gentile sinners. And Paul in Galatians is addressing mostly gentile believers in

00:34:08.180 - 00:34:29.040

Galatia. But here in Galatians two, he kind of recalling uh uh uh previous events that he had with um others including Peter and he is reporting here uh what he probably said um before Peter or other

00:34:29.050 - 00:34:44.980

fellow Jews. And he's saying he said that uh back then we ourselves are Jews and he's kind of um saying something that he and other Jews had in common. He talks about not kind of Christian doctrine

00:34:45.180 - 00:34:59.740

, but both he and other Jews agreed. We ourselves are Jews by birth and not gentile sinners. But we also know that a person is justified, not by justified, not by the works of the

00:34:59.750 - 00:35:19.480

law. And probably he had something specifically to his faith, his trust in this Messiah. In the same letter Galatians in chapter three. We also have this famous word um of Paul Christ redeemed us from

00:35:19.490 - 00:35:32.660

the curse of the law by becoming a curse for us. Curse of the law. It's a strong word and it may sounds that um Paul, you know, views the law as a whole, you

00:35:32.670 - 00:35:52.440

know, very negative thing occurs and Christ is probably liberates us from the curse. And yes, that's , that's something that Paul says. But next first says in order that the purpose of that, yeah

00:35:52.900 - 00:36:08.480

, in Christ Jesus, the blessing of Abraham might come to the gentiles blessing of Abraham. Paul evokes the image of Abraham and Abraham and blessings in Genesis 12 Genesis 15, 17. All those things,

00:36:08.490 - 00:36:28.550

Paul does not blatantly devalue with scripture or Jewish heritage or, or law, but rather Paul talks about his particular Jewish vision where the gentiles are participating in this Abram blessing nations. And of course, we

00:36:28.560 - 00:36:49.750

know from Genesis 12 that God promised Abraham to be a blessing to the nations. In Romans 10, this um Romans 10, we have Paul saying um regarding other Jews who do not believe in the Messiah

00:36:51.000 - 00:37:07.350

being ignorant of the righteousness that comes from God and seeking to establish their own, their own righteousness, they have not submitted to God's righteousness. Does that mean they are doomed? They're cursed. There's no

00:37:07.550 - 00:37:27.600

um other way for them. But again, interestingly , Paul is talking about these things to the gentiles to his gentile audience in Rome. I'm speaking to you gentiles. Paul directly call them gentiles so that

00:37:27.680 - 00:37:43.550

you may not claim to be wiser than you are . And Paul is actually defending Israel, defending Jews and God's plan for Israel. I want you to understand this mystery but heartening has come upon part of

00:37:43.560 - 00:38:01.870

Israel until the full number of the gentiles has come in. And so all Israel will be saved. How can that happen? Paul doesn't spell it out but Paul says, as regards election, they are

00:38:01.880 - 00:38:22.890

beloved for the sake of their ancestors, for the gifts and the calling of God are irrevocable. And that's Paul's conviction that is the calling, the gifts of God for Israel are irrevocable. These new ways

00:38:22.900 - 00:38:39.240

of reading. Poll doesn't resolve all interpretive questions that arise from these passages were even, you know, all passages of Paul. But at least I hope that this conversation encourages us all to look at Paul's

00:38:39.250 - 00:39:05.750

letters more closely and pay attention to Paul's Jewishness more carefully. Thank you for your attention. Thank you very much, Professor Young. And so finally, we want to say thank you to our teacher for

00:39:05.760 - 00:39:22.580

today. Don Y Y and um I think he's available to teach in all kinds of places and then there's so much we have to learn from you. Congratulations on your new book. Thank you. Thank