Paul of Tarsus: A Visionary Life.

PAUL OF TARSUS: A VISIONARY LIFE. By Edward Stourton. Mahwah, NJ: Hidden Spring, 2005. Pp. vii + 215. Cloth. $24.00.

Edward Stourton is an award winning broadcast journalist who has spent several years as a Washington correspondent for Britain's Channel 4 news and he has written for a British TV series on the modern Roman Catholic church. Many of these experiences are woven into his sympathetic treatment of the apostle Paul's life and letters.

After an introduction in which Stourton points to what he views as some of the key contributions of Paul, as well as the apostle's "controversial" role within Judaism and Islam, each chapter focuses upon an aspect of Paul, such as "Paul the Jew," "Paul the Convert," "Paul the Missionary," etc., Throughout the book the author wrestles with the question of whether or not Paul was the founder of Christianity. His conclusion is tentative. He views Paul as a "Christian" insofar as Christ is the center of Paul's message, and he claims that Paul "made it possible for Christianity to become a world religion" (p. 184) as Paul thought that salvation had become possible for all of humanity, but that is as far as Stourton goes on the founder question. Regardless, he writes appreciatively but not uncritically of Paul as a person committed to a cause, indicating where in his view the apostle has been grossly misunderstood and used to justify things that Paul would surely never support. Stourton also indicates that one should attempt to understand Paul in his own context, and that Paul's letters do not contain "immutable rules [but] ... ad hoc suggestions for getting through the relatively short interlude before the arrival of the kingdom of heaven" (p. 133). Overall, Stourton claims that Paul's greatest legacy is his understanding of "religion" or "faith" insofar as Paul was the first, according to Stourton, to make it clear that "true faith is defined by what happens in the heart and in the head, not by rules and regulations" (p. 75).

In some ways the book reads like a 19th century explorer's account, as Stourton offers descriptions of various geographic sites associated with Paul, then moves into a comparison with other historical events, or provides observations from people associated with the site under discussion. His recounting of conversations about Paul with contemporary Jewish, Christian and Muslim religious teachers, leaders and guides is generally engaging and provides perspectives on Paul from various religious traditions. Stourton is also informed by some of the basic historical information about the study of the apostle, such as the question of whether or not Paul wrote many of the letters attributed to him, and the historical unreliability of Acts. The latter is dealt with in an inconsistent manner, however, for Stourton repeatedly stresses how Acts can not be completely trusted, yet he often refers to Acts in discussing something about Paul's life without establishing clear criteria for why he thinks it appropriate to do so.

Although he does not claim Io be a biblical scholar and is writing for a general audience. Stourton draws upon scholarly sources but to a limited degree (throe is a bibliography, but not a single footnote nor endnote, which is frustrating). For example, given that Stourton spends considerable time locating Paul as a Jew, then discussing his role in the division between Judaism and Christianity and in subsequent Christian anti-Semitism, it is disappointing to see that Stourton makes no mention of the work of Krister Stendahl, Stanley Stowers nor John Gager, all of whom had published significant works on the "new view" of Paul with regard to Jewish Law well before the publication of Stourton's book. It is precisely the labours of these authors. as well as Jewish scholars such as Mark Nanos. that need more exposure to a popular audience. Had Stourton read these authors, his views on Paul and the Jewish Law may have come out differently.

Writing for a very general audience can be difficult because one wants to maintain a readable tone, and not overwhelm with details. but this book needs to be better informed. For example, when discussing the Corinthian correspondence, Stourton seems unaware of the composite nature of 2 Corinthians and bluntly states that the letter of tears "has been lost to us" (p. 123), seemingly unaware of the possibility that 2 Cor 10-13 might be this letter. This sort of information is available in any basic introduction to Paul. Stourton also slates that Paul believed in the "divinity of Christ" (p. 115), with no elaboration. Although debates about Paul's christology are unresolved, some reference Io the complexity of the issue is requisite.

In sum, although the book can be engaging, and conveys some helpful reformation in its attempt to grapple with Paul as a human being, the inaccuracies, lack of nuance, and often rambling chapters do not earn it high praise from this reviewer. Even if one has only a passing interest in Paul, one is better served ii one looks elsewhere (for example, one of Calvin Roetzel's books) for a general introduction to Paul.

Alicia Batten 

Pacific Lutheran University 

Tacoma WA 98447