Michael Bird on Gospelization: Cruciformity & Anastasity

Michael Bird's Introducing Paul: The Man, His Mission and His Message (IVP, 2008) really is a helpful and enjoyable introduction to Paul. Bird is young, very well-read, articulate, and witty. This book is not intended to replace some of the larger and more scholarly works on Paul, but rather to introduce the beginner to the broad strokes of Paul's ministry, letters and theology.

This past weekend, as I was studying for a SS lesson introducing 2 Timothy, I picked up Introducing Paul once again and thumbed though it looking to see how he introduced this Pauline letter or to see if he dealt with Pauline ethic. I found that he does, indeed, write about Pauline ethics. This was found in chapter 9 which is titled "Living a Life Worthy of the Gospel: The Ethics of Paul" (pp. 134-60). Although he did not interact with the material in 2 Timothy as I had hoped (primarily because much of this can be dealt with in the larger letters), I found this chapter to be spiritually edifying. After reading this chapter and seeing the title to the final chapter, "Gospelizing 101: Paul's Spirituality," I couldn't resist reading on. I had to find out how he defined "gospelizing."

To my delight this chapter was worth every minute spent in it and every successive minute spent meditating upon its contents. This short chapter is packed and not a word is wasted. According to Bird, gospelization is "beginning to reflect in one's life the realities the gospel endeavours to create" (p. 162). What I appreciated most about this chapter is his introduction to the terms cruciformity and anastasity. Bird borrows cruciformity from M. J. Gorman (see also here and more recently here) and adds to it Paul's emphasis on new life, or as Bird terms it, anastasity. This emphasis accords perfectly with what I had been studying in 2 Timothy. Paul's final "trustworthy saying" begins,

If we have died with him, we will also live with him (italics mine).

Paul beautifully summarizes the gospel in terms of death and resurrection.

I wholeheartedly agree with Bird when he argues that not the cross alone, but the cross and the resurrection of Jesus are central to the gospel. Cruciformity is "to be shaped in accord with the cross of Christ" (p. 162) and anastasity is "to be made alive by the power of Christ's resurrection" (p. 166).

I've not had the opportunity to read Gorman's take on cruciformity, but since I was made aware of his books on this topic I have been very interested in learning more. The term is new and the truth is old, but the beauty of new categories is that they help us to reconsider old truths that may have become obscure to us. I have enjoyed meditating on these new terms! I recommend Bird's book on Paul and especially the use of these two excellent new terms.

Michael Bird on Gospelization: Cruciformity & Anastasity

Michael Bird on Paul's Eschatology

Craig Blomberg's review of Michael Bird's Introducing Paul: The Man, His Mission and His Message (IVP, 2008) highlights Bird's cautious understanding of Paul's view of Christ's millennial reign. In light of recent posts and discussions of eschatology and the local church around the blogosphere, I was curious to read this particular section for myself in Introducing Paul. I would like to point out a few portions from chapter 7, The Return of the King.

First, Bird admits the difficulty of the task of ironing out the details of eschatology.

Trying to understand Paul's eschatology can be a bit mind-boggling at times, even more so if you try to correlate it with events, language and descriptions from the book of Revelation. It is tempting for us to resort to being 'pan-millennial', the belief that it will all pan out at the end. Then again, we should not ignore the seriousness of Paul's eschatological teaching, which involves defending the gospel (1 Cor. 15) and providing hope to those in distress (1 Thess. 4). While Paul does not want believers to become 'eschatomaniacs', end-times fruitcakes or a doomsday cult, he still urges them 'not to be uninformed' of the doctrine of the last things (1 Thess. 4:13). So, I suggest, get excited about Paul's eschatology, take it seriously, but avoid becoming fixated on dates and timetables. (116-17)

From here, Bird introduces Paul's view of "suffering, temptation and tribulation to come." In short, Bird argues that Paul held a post-tribulational perspective. Bird applies this perspective by calling on Western churches to fervently uphold the persecuted church in prayer. He also issues a corrective call, saying,

Our churches, some American ones in particular, need to spend less time telling non-Christians that to know Christ means to have fellowship with his sufferings and to be conformed to his death (Phil. 3:10)! For one day the prosperity bubble will burst and the lawless one will be revealed. (118)

Finally, I'd like to say that I appreciated Bird's hesitancy with regard to his exegesis of 1 Cor. 15:23-25. He writes,

What is perhaps more controversial (and I propose this view with a degree of hesitation) is that Paul also implies a messianic or millennial reign of Christ upon the earth.... An interval is implied between Christ's resurrection and his parousia, and another interval between Christ's parousia and his subjugation of all authorities at the 'end'. The explanatory clause 'for' (gar) of verse 25 appears to make the reign of Christ temporally prior to the 'end' (telos) in verse 24. In other words, before the 'end' or the consummation is the reign of Christ over all authorities. I wouldn't bet my house on this one, but it is plausible, it fits the text and the idea comports with the millennial imagery we have in Revelation 20:1-10. (121)

This chapter on Paul's eschatology is an excellent example of theological charity on non-essentials. Bird places greater emphasis on the essentials and lesser emphasis on the negotiables. Truly, my favorite portion of this short chapter is his dealing with Romans 8, which concludes with the words,

It is the hope for resurrection and new creation that sustains believers, and they wait for it patiently and prayerfully as led by God's Spirit (Rom. 8:22-27). (122)

This is a very helpful introductory book, suitable for students and lay-persons alike. I recommend it. I also recommend you read the following review:

• Craig Blomberg, Review of Introducing Paul: The Man, His Mission and His Message. Denver Seminary, July 9, 2009.

I also recommend that you listen to Andy Naselli's discussion with Kevin Bolin on the topic, Are Millennial Views Essential.

Michael Bird on Paul's Eschatology

Paul, "Called" or "Converted"?

I'm reading through a review copy of Michael Bird's Introducing Paul: The Man, His Mission and His Message (IVP, 2008), and I'd like to solicit your thoughts on this quote:

Bird writes,

While it has been fashionable in recent decades to say that Paul was 'called' rather than 'converted', we might remember that Paul's gut-wrenching and decisive transformation meant he was indeed swung around 180 degrees. This conversion, however, was not a conversion from one religion to another or from Judaism to Christianity. Paul was converted from the Pharisaic sect to a messianic sect within Judaism. (35)

What do you make of these last two sentences?

Paul, "Called" or "Converted"?