Galatians - Summary of Theological Themes
David C. Hewins - rev 8/5/01

OT covenants are not different from NT covenants. Both contain promises, conditions, signs, and consequences. Jesus and the Early Fathers affirm the continuing validity of the Moral Law. Galatians and Romans have been used in many misinterpretations. 'Our beloved brother Paul says things hard to be understood,' notes Peter.

Law (nomos) is a form, the power (dynamis) to conform to it is a spiritual matter. 'Ergon nomou' must not be confused with 'energon dynamis' (Galatians 3), the latter from the Spirit. The Liddell and Scott lexicon confirms equating 'energon dynamis' with power or potency, potential. It seems fair to say that dynamis = power = energy = potency was part of the ancient Greek philosophical heritage, even in the NT koinee, the Greek spoken by the average man during redactions by the early Church.

No legal form can substitute for a missing or weak spirit. On the other hand, strengthening of the spirit is always directed towards conformity to the Law. For Paul (and the NT in general), Law is not opposed to God's promises, it just can't give spiritual life. Recall 'Me genoito!' in Romans 3.31, Galatians 2.17, 3.21. This is Paul's way of saying 'No way!' For example, public law is against adultery, but a family with ten children cannot be guaranteed. Theft is prohibited, but $1,000,000 a year income cannot be promised. 'You shall not kill' is clear, but there are countless ways to promote life.

As public law the Decalogue is mostly a system of prohibitions. Legal sanctions are penal; rewards for obedience are normal but not automatic. Obedience should never be punished, only breaches of Law. Determination of the possibility of obedience is often a difficult spiritual matter. For example, the senior widow who gives all she has is more obedient than some rich men who donate huge sums. But huge sums can still do much good!

The human spirit sees opportunities for good works through meditation on the positive side of the Decalogue. Promote family, property, life, truth, and the other virtues. NT writers emphasize various good works. James wants ministry to widows and orphans, the poor, hungry and weak. Paul wants stable, loving families, conversion of government. Paul's zeal for good government can be seen in his journey to Rome. John wants sound philosophy, theology and thinking in general.

There was some controversy about how much OT civil law is retained in the Moral Law. Acts' Council of Jerusalem orders abstention from blood, pollution from idols, meat of strangled animals, and unlawful marriage. 'If they won't work, they shouldn't eat,' says Paul. 'No one who does such things will inherit the Kingdom of God,' Paul decrees about several particularly evil social sins. In Romans 13, rulers should be terrors to evil. This presupposes the OT view of the beneficence of government: 'kings shall be thy nursing fathers,' 'fear the Lord and the King.'

James advocates faith working through love. 'Just as a body without a spirit is dead, so also faith without works is dead.' He adds, 'Show your faith by your works.' Law channels faith, or puts a living form on it (ergon, opposite of nekron).

Don't sin that grace may abound, says Paul. Love (objectively) fulfills the Law, says Paul. Respect the power of sin (the devil is a roaring lion), but move beyond it, says Peter. We know Christ if we keep His commandments, says John. Sin is never the purpose or goal but is sometimes tolerated for the sake of evangelism, growth, and movement towards righteousness: charity rules. Bishops and other authorities are needed to guide and limit such toleration. Someone can be ordered to obey laws, but his obedience will be at best sluggish unless his spirit agrees. God loves a cheerful giver, despises ignoring big laws while keeping minutiae.

Sacraments are essential. Baptism saves, says Peter; 'this is my body,' says Jesus at the Last Supper; 'discern the Lord's Body,' says Paul. Sacraments serve our hylomorphic nature by focussing and channeling grace. They witness to grace in community. Paul's Thessalonian letters expound his sacramental views, which serve as a context for Galatians 3.28: 'you are all one in Christ.' This unity refers primarily to the unity in the Eucharist and in the Spirit, and does not defeat or revoke natural law but redeems it by bringing Divine Law to bear upon it.

In summary, faith is the matter of the Christian life, works are the form. In difficult cases, we cannot limit God by saying that, for example, a deathbed conversion without any obvious good works is impossible. In another case, in ways known only to Him, God may be able to save good people who have not obviously named the name of Christ, but have done His works. However, the norm is a working, active, charitable faith which professes Christ as Lord and Savior, and which is visible in community, obedient to the Ten Commandments and the teachings of Christ.


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