This year I have been cutting my teeth writing small book notices for different journals. It’s been a good way to learn about current scholarship, and it forces me to read closely enough to be able to say something.
Another book note in Theological Studies, this one out in September. Was astounded by the breadth of Campbell’s book—it took some time to get through!
Framing Paul: An Epistolary Biography. By Douglas A. Campbell. Grand Rapids, MI: Eerdmans, 2014. Pp. xxii + 468. $39.
Campbell attempts to construct an “epistolary frame” around Pauline-attributed letters, determining each letter’s authenticity and and dating each letter both relative to one another and in absolute terms. After a lengthy methodological introduction (chap. 1), he builds his “epistolary backbone” with Romans and 1–2 Corinthians (chap. 2). C. then integrates other letters into that developing frame in succeeding chapters, surveying Philippians and Galatians (chap. 3), 1–2 Thessalonians (chap. 4), Philemon, Colossians, and Ephesians (chap. 5), and Titus and 1–2 Timothy (chap. 6). C. sets aside widely assumed theories and start his Pauline reconstruction from the ground up. He discerns a 10-letter canon, including Ephesians (304), Colossians (337), and 2 Thessalonians (220), with no composite letters, and an early-40s dating of 1–2 Thessalonians (220–29).
Perhaps the strongest feature of this book is the many methodological insights C. brings to bear on the problem, including patristic reception (102), Scheidel’s ORBIS project (258, 276), textual criticism (310–11), the dynamics of orality (105), and features of prison literature (316–17). C. also deftly questions common arguments in Pauline studies, e.g., C. rejects circular arguments for inauthenticity from theological deviance and stylometrics, focusing instead on historical anachronisms.
Given the danger of making theoretical mountains out of evidential molehills inherent in C.’s task, he is generally transparent in how much certainty any given hypothesis has. However, he does overstate his point at times; his technique of discerning secondary audiences in the letters was often unconvincing (55). At other times he brought up valuable points only to leave them unexamined, such as his comment on the implications of Lindbeck’s “cultural-linguistic coherence” for debates about Paul’s coherence vs. contingency (9–10). Additionally, though C. convincingly argues in his introduction that Acts should only be incorporated into the Pauline chronology after surveying the letters, he does not do this integration in this book.
C.’s breadth, methodological insight, and implications for other issues in Pauline studies make this a valuable book for scholars and the non-specialist willing to wade through the length and complexity of his arguments.