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Gospel. The cross is the opposite of a cross: an image that Paul deploys sparingly and in response to contexts where hubris of some kind is the main problem (as with the Corinthians!). At other times Paul finds himself addressing people who would have lived all their lives in fear of curses, spells, magic, and evil spirits (arguably the audience of Ephesians) and to them this message of an ironic victory is not routinely deployed. To reassure them, Paul does not tend to go via the rather convoluted and subtle route of the cross as ironic victory but cuts straight to the chase: Christ is Lord, has the name above all names, is head over all principality and power. It is certain situations that especially inspire him take his eye down from the heavenly throne of Christ to the seat of the cross, there to glory in the honor found only in shame.

      Atonement, Kingdom, and Gospel

In the mid-twentieth century the trend in New Testament studies was to say “the answer is the delayed parousia; what was the question?” The assertion consequently was that New Testament pneumatology and the Pauline in-Christ doctrine emerged as remedies to the delay, as consolation prizes. Emphases that are integral to New Testament theology from its very beginnings were taken to be hasty re-writings of the original teachings of Christianity’s founder. There seems here to be a failure to recognize the fundamentally experiential nature of earliest Christianity. James Dunn has been exceptional in truly recapturing this emphasis, that the risen Christ was experienced as the Spirit.33

      A way of looking at Christian origins that is less dismissive of the experiences that informed it is to say that, until Pentecost, the “already” aspect of the kingdom had only been implicit. Even seeing the cross as the inauguration of a reign required a certain way of looking at things that was not, by itself, obvious. Now, the already in-breaking reign of God came in the outpouring of “this that you both see and hear” (Acts 2:33). The Spirit came and gave the people such a foretaste of the age to come that they could now already taste it and became indomitably assured of its ultimate consummation in a new creation.

      Reflection

      1. Recall any experiences of the Holy Spirit, whether your own or experiences others have reported. What “epistemic advantage” took place? What were the main insights? A clearer vision of the saving work of Christ, or something else?

      2. Esler believes that religion always exists in a dialectical tension with the surrounding culture. In other words, the culture is pulling in one direction and our faith is pulling in another. Where are the pressure points for you as you seek to live out your faith in your culture? Where do you find yourself rubbing up against a completely different dominant narrative?

      3. What do you think of the way I have tried to harmonize kingdom and cross by using Pentecost?

      1. Especially Esler, Community and Gospel in Luke-Acts. See also Esler, The First Christians in Their Social Worlds, 1–18.

      2. Studies of the political Paul and possible traces of a critique of empire in his writings are of related interest. For a recent summary of the scholarly positions see Mackenzie, “The Quest for the Political Paul.”

      3. Hengel, Crucifixion, 22–38.

      4. Gunton, Actuality of Atonement, 46.

      5. Harding, “Comment on Hekman’s ‘Truth and Method: Feminist Standpoint Theory Revisited,’” 382–91.

      6. Hartsock, The Feminist Standpoint Revisited and Other Essays, 107 and elsewhere.

      7. Cockburn, “Standpoint Theory,” 335.

      8. Standpoint theory apparently originates with Hegel’s parable of the master and the slave (Phenomenology of Spirit IV, 26, B), which is thought to have been influential in the development of Marx’s concept of class struggle. Marxism in turn clearly provides standpoint theory with much of its essential coloring.

      9. Hartsock, The Feminist Standpoint Revisited, 108.

      10. Thanks to the delegates of the Erhardt Seminar at the University of Manchester for pointing out this, in retrospect, rather obvious fact.

      11. Some older studies of the relationship of Paul’s conversion to his theology also speak of this triumphalistic element in the origins of Paul’s gospel, especially Beker, Paul the Apostle, but also (though presenting a very different argument to Beker’s) Bruce’s, Paul: Apostle of the Heart Set Free, and the work of Bruce’s student Seyoon Kim, The Origin of Paul’s Gospel. See also the discussion of these in Gaventa, From Darkness to Light, 17–21.

      12. Vickers, “The Kingdom of God in Paul’s Gospel,” 52.

      13. Luc, “The Kingdom of God and His Mission,” 94. William Abraham is similarly remiss in his classic work: The Logic of Evangelism. The gospel is defined as the proclamation of the reign of God and defined entirely in these eschatological terms. The death and resurrection is subsumed into that framework without any effort to really explain the salvific value of events so momentous as these.

      14. Luc, “The Kingdom of God and His Mission,” 94.

      15. Dodd, Apostolic Preaching, 13.

      16. Dodd, Apostolic Preaching, 13.

      17. Dodd, Apostolic Preaching, 47.

      18. Dodd, Apostolic Preaching, 63.

      19. Poe, The Gospel and its Meaning, 20. Poe provides a helpful overview of the “quest for the historical kerygma” that was initiated by C. H. Dodd and was at its height during the ‘50s and ‘60s: Poe, The Gospel and Its Meaning, 15–55.

      20. Caragounis, “Kingdom of God/Heaven,” 430.

      21. Caragounis, “Kingdom of God/Heaven,” 430.

      22. Poe, The Gospel and Its Meaning, 38. See also Martin, Carmen Christi.

      23. Bauckham, Bible and Mission, 10.

      24. Bauckham, Bible and Mission, 11.

      25. Carson, “What Is the Gospel?” 158.

      26. Carson, “What Is the Gospel?” 158.

      27. Carson,

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