The readings this week are from the New Testament: the only historical book, the Acts of the Apostles, and several of the authentic letters of the Apostle Paul (see the chart on undisputed, deutero-Pauline, and Pastoral epistles). You are being asked to read these books in their entirety: it will be difficult to remember every term, event, and name, but do try to focus on major themes, ideas, and arguments present in these books and ask yourself whether they are consistent, in agreement, or at times contradictory. You won't "get" everything, and you're not expected to; but you should pick up on general themes, language, and ideas.
The guides below will give general outlines (be sure also to consult the notes in your Study Bible [if you are using one] and the descriptions in the textbook), and general points of interest and questions for consideration.
Acts of the Apostles
Acts of the Apostles is a continuation of the Gospel of Luke (they likely share the same author), and continues many of the themes and ideas found in the Gospel of Luke (expansion, gentile faith, attention to marginal peoples). The only historical book in the New Testament, it was not the only book of Acts that circulated in antiquity: later (in the second and third centuries) more exotic tales of apostolic missions were circulated in the Acts of Paul, Acts of Peter, Acts of Thomas, Acts of John, and Acts of Andrew (later still Acts of Philip and other texts circulated). These were considered apocryphal (i.e., not "real" Scripture) by many church leaders.
Acts begins with Jesus Christ (in his resurrected form) instructing the apostles and then ascending to heaven. The apostles continue their ministry in Jerusalem; at the festival of Pentecost they preach through the Holy Spirit and convert many local and visiting Jews. The community shares its property, and the leaders (Peter and John especially) come to the attention of the head priests through their disruptive miracles. Disputes between Hellenists (Greek speaking Jews) and Hebrews (Aramaic speaking Jews) lead to creation of new leadership positions. The Hellenist Stephen is stoned to death for blasphemy, and persecution of followers of Jesus begins. Saul (also called Paul) is a vicious persecutor. The movement spreads out from Jerusalem, and begins converting non-Jews. Peter declares dietary laws unimportant. Paul sees a vision of Jesus on the road to Damascus (in Syria) and becomes an apostle. With his companion Barnabas Paul preaches in major cities of Turkey and Greece, typically beginning in the synagogue (where he gains a few converts) and then moving on to the gentiles. Debates over the requirements for gentile conversion result in a compromise: gentiles do not have to follow the Jewish law, but certain religious regulations. Paul continues to preach in Greece, including a memorable speech to Athenian philosophers. On a trip to Jerusalem, he is arrested and tried before the Roman governor and the Jewish king. As a Roman citizen, he appeals to the Emperor and is sent to Rome. After surviving shipwreck, Paul and his party arrives in Rome, where he continues to preach and await his trial.
Points of interest
• Although Saul/Paul has two given names in Acts, and Paul is generally used after his conversion, we are not told that he changed his name because of his conversion; like many other Jews of his day (especially Jews who had Roman citizenship), he likely had a Hebrew name and a Latin name
• The word "Christian" is first found in Acts; reportedly used of the movement (in a derogatory fashion?) in Antioch (in modern Syria)
• There are several "we-passages," which suggest that portions of the text were written by (or as if by) a companion of Paul; this is the origin of attribution to Luke
Questions to consider
• What is the role of the "Holy Spirit" in this text, especially with regards to initiation and conversion? What's more important: to be baptized by an apostle, or receive the holy spirit?
• What do you make of the incident with Philip and the eunuch (Acts 8): what message is being conveyed about gender, ethnicity, and Christian faith?
• Do you find the speeches in Acts (particularly Paul's various missionary speeches) to be repetitive? Consistent? Does this seem like an accurate record of missionary activity, or something more artistic and constructed?
1 Thessalonians
1 Thessalonians is probably the oldest piece of Christian literature we possess, written by Paul early in his ministry (perhaps in the early 50s). As is the case for most of Paul's letters, it was written after Paul had already founded a community in the city (Thessalonica, the capital of the Roman province of Macedonia; modern Thessaloniki) and moved on, and was responding to subsequent questions (sent through one of his missionary subordinates, Timothy) from the Thessalonians.
Paul begins with the standard greeting, and a thanksgiving for the faithfulness of the Thessalonians. He describes their relations to other communities in Greece, and recalls what he preached to them and how they received it. They have suffered, he says, but held their faith and became an example to others. He encourages them to maintain the level of religious purity they embraced, to remain faithful and discreet as they wait for the end of the world (which will come soon). Paul responds to concerns from the Thessalonians about people who have died while waiting for the end of the world (they had thought it would come while all the believers were still alive). He assures them that even those who have already died will be saved at the end. They should remain morally and religious vigilant. He asks them to respect the religious leaders among them.
Points of interest
• There is little or no mention of Scripture in this letter: it is unclear whether Paul preached from the Hebrew Bible early in his ministry, although it became very important in later letters (see Galatians)
• The letter concludes with "a holy kiss": this was a particularly Christian ritual custom that developed early on, and became a standard part of liturgies that continues in many Christian services today (sometimes it is an embrace, or a handshake)
• The list of "purity recommendations" or vice lists (1 Thess 4) was common for philosophically minded Jews and gentiles in this period: sexual restraint was considered a sign of self-control and spiritual balance
Questions to consider
• Were you surprised that Paul had to "fill in the blanks" with regards to his preaching (i.e., that so many important questions might arise after his initial visit)? Does his response concerning the dead seem prepared and systematic, or ad hoc and devised on the spot?
• Why does Paul emphasize his own "hard work" among the Thessalonians? How does this compare with his exhortations about leaders and "testing the prophets" at the end of the letter?
• How does Paul's description of his preaching and ministry among the Thessalonians compare with the description of his missions in Acts?
Galatians
The letter to the Galatians was written later in Paul's career, perhaps the early 60s. Galatia is not a city, but a region in what is now southern Turkey. A much more developed and controversial social and theological world emerges in this letter. Galatians is probably the most vivid of Paul's letters, and gives the clearest image of his own sense of mission and religious devotion.
Paul begins with the standard greeting, but does not include the standard "thanksgiving" passage (presumably to show his displeasure with the Galatians). He skips straight to the censure and reproach. Alternate gospels (i.e., messages of Jesus) have apparently been preached among the cities of Galatia that disagree with Paul's preaching, and the communities have become partisan and divided, especially on the issue of the relevance of Jewish religious regulation to conversion to faith in Jesus. Paul gives a brief biography of himself, including his persecution and conversion and how he became missionary (much of which agrees with the account in Acts, although not all of it). He details controversies among the leaders of the movement, particularly with regards to the place of gentile converts: did they need to adhere to Jewish law? Paul subsumes this into a larger issue: is Jewish law part of the plan of salvation preached by Jesus? If it is, does it bind Jews only, or gentile converts as well? He introduces metaphors and examples from the Hebrew Bible (particularly the story of Abraham) to demonstrate the importance of faith over observance. He urges the Galatians to keep their faith and their moral rigor (another list of vices, like the short list in 1 Thessalonians, follows). He insists on the equality of Jewish and gentile followers of Jesus.
Points of interest
• "Circumcision" and "uncircumcision" are used throughout Paul's letters as shorthand for observance of Jewish law, because circumcision is the first Jewish law that a convert (to Judaism) would have to observe
• Paul refers to "Cephas" as the apostle with whom he argued in Antioch; Cephas is usually understood to be Peter (Cephas and Peter are Aramaic and Greek forms of the same nickname, "Rocky"), but some readers have thought that this Cephas is a different person
• Paul's postscript "written in his own hand" means that most of the letter was dictated through a secretary, but (for emphasis) he wrote the last words himself
Questions to consider
• Why would the (probably) gentile followers of Jesus in Galatia want to undergo circumcision and subject themselves to Jewish religious regulations? Did they think they were becoming Jews? What would the appeal of this message have been to them?
• Galatians 3:28 is usually taken to be a crucial passage concerning Christian equality: how do you interpret it, especially in the context of the rest of the letter?
• Did you understand the "allegory" (i.e., interpretation of Hagar and Sarah) in Galatians 4? What is the point of it? What does it tell us about the level of biblical knowledge among these gentile believers?