Item description for Paul and the Anatomy of Apostolic Authority (New Testament Library) by John Howard Schutz...
Overview John Howard Schutz's milestone analysis of Paul's authority shaped a generation of scholars in how to think about Paul. First appearing in 1975, this volume has long been unavailable, but it stands as a significant voice that scholarship today needs to hear.
John Howard Schutz's milestone analysis of Paul's authority shaped a generation of thought about Paul. This insightful work continues to be relevant to Pauline scholarship.
The New Testament Library offers authoritative commentary on every book and major aspect of the New Testament, as well as classic volumes of scholarship. The commentaries in this series provide fresh translations based on the best available ancient manuscripts, offer critical portrayals of the historical world in which the books were created, pay careful attention to their literary design, and present a theologically perceptive exposition of the text.
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Studio: Westminster John Knox Press
Est. Packaging Dimensions: Length: 9.02" Width: 6.08" Height: 0.91" Weight: 1.12 lbs.
Release Date May 1, 2007
Publisher PRESBYTERIAN PUBLISHING #86
Series New Testament Library
ISBN 0664228127 ISBN13 9780664228125
Availability 0 units.
More About John Howard Schutz
John Howard Schutz has an academic affiliation as follows - University of North Carolina, Chapel Hill.
Reviews - What do customers think about Paul and the Anatomy of Apostolic Authority (New Testament Library)?
Great Framework for the discussion Nov 2, 2007
Shutz gives us a great framework to discuss apostolic authority. An oversimplified summary of what Shutz puts forth in this book is that apostolic authority is 1. Established 2. Defined 3. Limited 4. Generated 5. Governed and 6. Sustained by the dynamic nature of the gospel. This sounds very simplistic, but it is a phenomenal insight into the way Paul saw his own apostolic authority and the way he exercised it within his communities.
Authority for Shutz is the interpretation of power. For Paul, that power would be the gospel. What makes Paul authoritative is his ability to interpret the gospel. This act of interpretation unlocks the source of power in the gospel and thereby makes that power accessible to those who respond in trust and obedience to it. Paul's ability to be a vessel of this power to people is what establishes his apostolic authority.
Because the gospel has both an initial and ongoing task to accomplish in the community, Paul's authority extends past the initial acceptance of the gospel and well into the intricacies of the communities everyday forms, patterns and practices. His right to speak to the communities he founded arises out of the foundational power which they both have experienced, the gospel that he both mirrors in his life experience and which he preaches.
The restraint on apostolic authority has its anchor in the nature and meaning of that same gospel. Power through weakness. No egotistical or authoritarian style for Paul. His authority and leadership are informed, shaped and regulated by the paradoxical content of the gospel he preaches. see I Cor 1:18ff
This is just a highlight of the book. He dives into unique language Paul uses to exercise authority, his right to claim apostolic authority, his right to speak to communities he founded and a host of other issues surrounding this topic.
While Schutz does not exhaust every question surrounding apostolic authority, he does frame the discussion on a very solid foundation and provides a paradigm through which to pursue other questions and explanations.
A Brilliant And Sustained Exegesis Sep 18, 2007
Schutz had an extraordinary first-class analytical mind. He did not 'wrestle' with the texts - he explicated the meaning effortlessly and with clarity. The subject is by definition a controversial and diverse one, but Schutz had a grasp on the Greek and the whole range of theology - historical, exegetical, doctrinal, polemical, and apologetical - the fruit of thorough-going study.
'Charisma' is in vogue, and success today is attributed to an unusually attractive personality and style. Church leaders, especially charisma-styled individuals, are recognized to have unusual authority. Yet is it the biblical authority Paul prescribed? How did Paul attempt to re-interpret the dominant self-interest of spiritual gifts to the discordant fellowship of believers? When did it leave its humble moorings and become a secular, pagan-styled power struggle?
'It must also be able to account for abrupt, revolutionary, and irrational instances of exercising authority which appear almost to be sui generis', demands John Howard Schutz. By looking at the role of gospel and tradition from 1 Cor 15, by studying the boastful claims of the opponents of Paul from Galatians and Corinthians, Schutz idealizes the weakness and humility of Paul, whose familiar claims of glorying in his weakness presents a stark contrast to the super-apostles' influence perceptible and adrift in the charismatic church today.
The apostolic task as coordinate to Christ's very work creates the organic development crucial to a correct understanding of apostolic authority. 'But this act includes the establishment of the kerygma (1 Cor 1:21), and indeed the proclamation of the kerygma.' pg 200 Reflecting on the spiritual gifts at work in the church at Corinth: 'Wherever the Spirit is at work, there the Lord speaks, and the Spirit is at work apart from the apostles. But whereas the Spirit works AMBIGUOUSLY in the congregation, requiring the critical judgment of the gospel, in the apostles the church encounters the Lord UNAMBIGUOUSLY. Thus there is nowhere to go behind the apostles' words, which means that the apostolic interpretation of the gospel is FINAL AND NORMATIVE.' p 62
'Paul's argument is well calculated to meet the presumptions of hyper-spiritualists who have drawn the eschaton into the present.' p 87 This mysticism borders on the gnosticism of the 2nd century, or overrealized eschatology. A reversed paucity in Schutz piqued my interest: 'The Jewish differentiating between the present age and the coming messianic era, came in time to lose something of its purely temporal significance in proportion to the way in which the qualitative distinction between this age and the coming age was stressed.' p 193
'The Corinthian community thinks of Christ as powerful in it, in its individual members. Paul stands over against them as weak: 2 Cor 13:3 'since you seek a proof of Christ speaking in me, who is not weak toward you' - Paul's reply simply turns the Corinthians scale of values upside down. Christ is not in him, he is in Christ. Being in Christ is being stamped by the death and resurrection of Christ.' p 217 In 1 Cor 1:30 Paul likely initiated the Corinthians into the concept of 'in Christ': 'It is because of Him that you are in Christ Jesus.' The same idea is found in Ephesians 1:13, 'You were also included in Christ.'
'Paul's argument against the pneumatics of 1 Corinthians betrays the same theological thrust and the same center of values as his argument against the superlative apostles in 2 Cor: they have no norm outside themselves, and therefore are doomed to commend themselves. Paul was quiet sure there was a norm, and the personal figure of the apostle was its embodiment and manifestation.' p 263
Schutz, drawing heavily from Max Weber, profiles the charismatic leader: 'In revolutionary and sovereign manner, charismatic dominance transforms all values and breaks all traditions and rational norms: 'It is written...but I say unto you...' This is obviously a particular form of revolutionary utterance, one which couches its admonitions (or so-called 'rulings') in such a way as to highlight the simultaneous force of continuity and discontinuity. Proof is apparently the tangible sign of the gift, but we notice that it is virtually equated with success.' pp. 265-268 Charismatic authority is essentially irrational, Schutz concludes.
Paul's grasp of apostolic authority, however, is profoundly humbling: 'The unique thing about Paul, over against his opponents, is that he can identify the self with reference to the gift, without equating the self with the gift.' p 272 Schutz has put us in his debt for the biblical distinction he brings to the state of affairs today, when he returns to the remote 1st century to better understand a contemporary phenomenon. Evidently Schutz saw that for Paul 'wisdom' in 1 Cor 1:21 was synonymous to the gospel - a simple key to understanding that significant eschatological differences had now been entered upon:
'There is no anthropological counterpart to God's 'new' wisdom. There is no human wisdom to correspond to the new situation described by verse 1 Cor 1: 21.' p 197