Summary of The Religion Of Paul The Apostle by John Ashton



Summary of The Religion Of Paul The Apostle by John Ashton

Introduction

In The Religion of Paul the Apostle, John Ashton has revised and expanded his Wilde Lectures for 1998 related to Natural and Comparative Religion (Deming 2003, 115 and Lewis 2002, 1). He has written “fascinating” and “innovative” work for a popular audience (Deming 115 and Hickling 2002, 253).

In his initial chapter, Ashton defends his comparative approach. Following this chapter Ashton examine "Paul the Enigma," "Paul the Convert," "Paul the Mystic," "Paul the Apostle," "Paul the Prophet," and "Paul the Possessed" (Ellington 2002, 774).

Ashton has move through his project in not a very organized way. Critics regard his project to be “quirky”, which he develops in a “donnish manner” while not showing considerable concern for precision and orderly description. Ashton relies on making “a few tentative dabs” which he intended to sketch in detail later (Murphy-O'Connor 2001, 333).

Discussion

Significance of Paul's Religion

Ashton has viewed Paul, the apostle, from a different perspective which he claims to not have been “previously attempted in New Testament scholarship" (Deming 115). He is uncomfortable of the inclination of New Testament scholars of ignoring the religious aspects of Paul's career and writings (Ellington 2002, 774). These scholars have considered Paul, like themselves, a theologian (Hickling 2002, 253). Ashton agrees with Deissmann's claim that scholars have moved Paul from his major domain of religion to the secondary one of theology. Ashton bases his observations on the idea that the essential characteristics of Paul's religion are not the ones shown by the New Testament scholars. These scholars have made Paul's theology the cynosure of all their perspectives. However, Ashton claims that Paul's religious experiences, which are usually ignored, are the aspects which deserve thorough concentration.

The author is of the view that scholars who have attempted to discuss Paul's religion rather than his theology have also concentrated more on his theology. E. P. Sanders's Paul and Palestinian Judaism and Albert Schweitzer's Mysticism of Paul the Apostle elucidate his theology in detail instead of his religion. Ashton considers that these scholars have focused on Paul's beliefs. They have somehow failed to interpret Paul's experiences. Aston's approach is different. It also stands in opposition with Troels Engberg-Pederson's recent book, Paul and the Stoics (Ellington 2002, 774). Although Engberg-Pederson takes into account the theological as well as religious aspects, opts to move from a theological orientation which he deems to the only available option. By contrast, Ashton claims that Paul's religion constitutes the essence of Paul's writings (Ellington 2002, 775).

The title of Aston's book alludes to Schweitzer's Mysticism of Paul the Apostle, and similar to him Ashton wants to move away from theological aspects Reformation. However, he follows a different path from Schweitzer's. Ashton regards Schweitzer's portrayal of Paul's mysticism to be “curiously cerebral" (Ellington 2002, 774). He criticizes the way Schweitzer begins his book by Paul's conceptual framework rather than his religious life. He agrees with Sanders and Schweitzer that Paul's perception of ...