Hello Thomas, I assume you are studying to be a scholar.
Yes. Emphasis on studying.
In this creed Paul records that he personally encountered the resurrected Christ.
Whoa! What 'creed'? Not the creed Strobel is talking about ... I know of no credal statement in Christian doctrine that references St Paul.
The Creed that Paul preached was not his own, but the one into which he was instructed and the one professed by his audience.
Strobel seems more informed than Spong, although if he's implying St Paul saw Jesus
in the flesh, I think he's made the error of seeing what's not there (whereas Spong seems to make the error of not seeing what is).
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As an amateur scholar, I would say St Paul did
not encounter Jesus in the flesh, nor does St Paul, nor anyone else, claim as much, as far as I know. He did encounter Jesus, though:
"And falling on the ground, he heard a voice saying to him: Saul, Saul, why persecutest thou me? Who said: Who art thou, Lord? And he: I am Jesus whom thou persecutest." (Acts 9:4-5)
Not the slightest indication that he saw anything.
Consider this:
"I know a man in Christ above fourteen years ago (whether in the body, I know not, or out of the body, I know not; God knoweth), such a one caught up to the third heaven." (2 Corinthians 12:2)
Many believe St Paul is talking of himself, his Damascus experience (the chronology would be right), in which case, not only do we not know if St Paul saw Jesus in the flesh, St Paul himself is unsure if he was in the flesh himself! Did Jesus come down, or was he taken up?
Compare this to:
"Now there was a certain disciple at Damascus, named Ananias. And the Lord said to him in a vision: Ananias. And he said: Behold I am here, Lord." (Acts 9:10)
No confusion here. Ananias knew who spoke to him. Saul did not know, but knew enough to call the voice 'Lord' and the voice does not say 'I am who I am' or 'I am The Lord thy God' but simply, "I am Jesus whom thou persecutist." Very personal, and a communication that leaves Saul blind, until his eyes are opened by Ananias (and his baptism?)
(read on for the 'comedy moment' — when Jesus tells Ananias to find Saul, Ananias asks 'Saul the guy who's hunting us? Saul who's just killed Stephen in Jerusalem? Are you sure?' ... these guys! The Lord appears in a vision, and they want to discuss the matter?! If it were me, I'd have to ask Him to speak up, to hear Him over the knocking of my knees!)
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As for Spong:
In Paul's recounting of Easter, there is no Joseph of Arimathea, no angelic messenger, no empty tomb, no women who visit the tomb, and no physically resuscitated body.
I've never read Spong, and the more you quote, the more I'm glad. Before I accused him of disengenuous scholarship ... now I'm saying he's talking crap. The Resurrection is
absolutely implicit in Paul's theology, and stated
explicitly in Romans 5.
St Paul was a convert to Christianity, speaking to other converts, but the writings we have are not the account of their conversion, but responses to subsequent problems. He doesn't mention what his audience already knows and believes.
This is where Spong, and many like him, go wrong, they make no account of the
Sitz im Leben, the setting in place, of the text. Their view is really very narrow, not 'liberal' at all. They've become so skeptical, they're utterly in the dark. All they do is spread uncertainty and doubt, as if it were a virtue.
(And whoever decided Christianity was 'liberal' — not its founder, that's for sure.)
They assume because someone doesn't mention something, there is a huge discrepancy ... the simpler solution might be that Paul didn't bother mentioning those things which everyone knew already, which nobody questioned, and which was not salient to the point he was trying to make.
As a point of interest, the Resurrection has never been the subject of a doctrinal statement in the Roman Catholic Church, nor in the Orthodox, as far as I know, but you can rely on me when I say we believe in it, absolutely!
Without the Resurrection, Christianity is nothing. If you don't believe in that, I can see no point in calling yourself a Christian. There's nothing clever, new or original in its philosophy if you take the Cross out of the equation.
Thomas