Thesis advisor: Angela Kim Harkins / Thesis advisor: Mary Rose D'Angelo / Paul of Tarsus has been considered a prominent figure in early Christianity, and his writings are major influence for the Western Christianity. Traditional interpretations of Paul as a heroic and authoritative figure have neglected his personal experiences, particularly his embodiment of weakness. In this thesis, I suggest that Paul’s embodied experience of weakness appears as the axis that articulates his argument in 2 Cor 10-13. I argue that if we take Paul’s weakness seriously, it turns out to be a decentering experience because he is claiming for a spot within the community as one-among-others, and not as its authoritative hero. The thesis is divided in three consecutive chapters. The first chapter of the thesis discusses the interpretative tradition of 2 Cor 10-13, highlighting how the major interpreters of the letter have shifted from rhetorical and linguistic perspectives to culturally embodied analyses that acknowledge Paul’s weakness. The second chapter examines the usage and function of weakness in Paul’s social and literary context as a Second Temple Jew and minister in Corinth. I discuss how the term 'σθένεια was employed in various texts from Greco-Roman, Second Temple Judaism, and early Christianity backgrounds and explores how diverse are the meanings regarding this word. The third chapter delves into how reading 2 Cor 10-13 through the lens of Paul’s weakness decenters him from an authoritative figure. I argue that the discussion in the letter of tears revolves around Paul’s identity, recognition of the Corinthians as agents in the discussion, and Paul’s claim for a spot as one-among-others in the community. Finally, I present conclusions to the study and ecclesiological projections of reading the Pauline correspondence through the decentering-Paul project’s eyes. / Thesis (STL) — Boston College, 2023. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

One of the central issues of early Christianity was the identity of Jesus Christ. Paul and other early Christians discussed this question within the framework of traditional Jewish monotheism and used the language of deity to describe Christ. This thesis explores how and why they integrated the two concepts of monotheism and the deity of Jesus. As a window into this process, it particularly examines Paul’s discourse in 2 Cor 3:16–4:6, employing grammatical-historical exegesis with insights from rhetorical criticism and Oneness Pentecostal Christology. We consider three fundamental questions: (1) What does the exalted language concerning Christ in this text represent? (2) How did Paul reconcile the deification of Jesus with his monotheistic heritage? (3) Why did Paul deify Jesus? What interests were served, and what were the practical consequences? The conclusion is that early Christians, prior to and including Paul, worshiped Jesus within a Jewish monotheistic context and not as a result of Hellenization. They viewed Jesus as the revelation of the one God, not as a second deity or a different personage. Although they reinterpreted their core beliefs in light of Jesus, they did not see their worship of Jesus as violating their core beliefs. The evidence from Paul’s Corinthian correspondence does not require an explicit binitarian or trinitarian model, but it reveals that many early Christians viewed God as both transcendent and immanent and worshiped Jesus as the God of Israel manifested in human identity. We identify four significant socio-rhetorical factors in the monotheistic deification of Jesus: (1) In a context of rapid social change it enabled Christians to combine Hebrew monotheism with Greek longing for universals, thereby claiming both traditional heritage and Christocentric distinctiveness. (2) It gave them a unique social identity and cohesiveness. (3) It affirmed their soteriological experiences, beliefs, and outreach. (4) It positioned the movement to attract all people, moving the new faith beyond Jewish ethnicity and traditional boundary markers so that it became a universal monotheism with a missiological focus. The socio-rhetorically constructed identity of Jesus Christ defined the identity of the early Christians. The result was a distinctively Christian faith. / New Testament / D. Th. (New Testament)

One of the central issues of early Christianity was the identity of Jesus Christ. Paul and other early Christians discussed this question within the framework of traditional Jewish monotheism and used the language of deity to describe Christ. This thesis explores how and why they integrated the two concepts of monotheism and the deity of Jesus. As a window into this process, it particularly examines Paul’s discourse in 2 Cor 3:16–4:6, employing grammatical-historical exegesis with insights from rhetorical criticism and Oneness Pentecostal Christology. We consider three fundamental questions: (1) What does the exalted language concerning Christ in this text represent? (2) How did Paul reconcile the deification of Jesus with his monotheistic heritage? (3) Why did Paul deify Jesus? What interests were served, and what were the practical consequences? The conclusion is that early Christians, prior to and including Paul, worshiped Jesus within a Jewish monotheistic context and not as a result of Hellenization. They viewed Jesus as the revelation of the one God, not as a second deity or a different personage. Although they reinterpreted their core beliefs in light of Jesus, they did not see their worship of Jesus as violating their core beliefs. The evidence from Paul’s Corinthian correspondence does not require an explicit binitarian or trinitarian model, but it reveals that many early Christians viewed God as both transcendent and immanent and worshiped Jesus as the God of Israel manifested in human identity. We identify four significant socio-rhetorical factors in the monotheistic deification of Jesus: (1) In a context of rapid social change it enabled Christians to combine Hebrew monotheism with Greek longing for universals, thereby claiming both traditional heritage and Christocentric distinctiveness. (2) It gave them a unique social identity and cohesiveness. (3) It affirmed their soteriological experiences, beliefs, and outreach. (4) It positioned the movement to attract all people, moving the new faith beyond Jewish ethnicity and traditional boundary markers so that it became a universal monotheism with a missiological focus. The socio-rhetorically constructed identity of Jesus Christ defined the identity of the early Christians. The result was a distinctively Christian faith. / New Testament / D. Th. (New Testament)