LIBERTY UNIVERSITY SCHOOL OF DIVINITY
Book Critique:
Paul’s Spirituality in Galatians
Submitted to :
in partial fulfillment of the requirements for the completion of
CHMN679 – B01 LUO
Capstone
by
October
Contents
Summary........................................................................................................................................................................1
Introduction...................................................................................................................................................................2
Summary...................................................................................................................................................................2
Response....................................................................................................................................................................2
The Centrality of the Cross..........................................................................................................................................3
Summary...................................................................................................................................................................3
Response....................................................................................................................................................................4
The Centrality of Christ...............................................................................................................................................4
Summary...................................................................................................................................................................4
Response....................................................................................................................................................................5
Continued Tension of the Flesh...................................................................................................................................5
Summary...................................................................................................................................................................5
Response....................................................................................................................................................................6
Authenticating Evidence of Faith................................................................................................................................7
Summary...................................................................................................................................................................7
Response....................................................................................................................................................................8
Conclusion.....................................................................................................................................................................8
Bibliography..................................................................................................................................................................9
ii
1
Summary
P. Adam McClendon, author of Paul’s Spirituality in Galatians, serves as the Associate
Dean of Residential Programs at Liberty University’s John W. Rawlings School of Divinity.1
Using the teachings and life of the apostle Paul, McClendon critiques the contemporary
understanding of Christian spirituality. McClendon utilizes Paul’s proclamation found in
Galatians 2:20 for the foundation of his arguments. Through each of the four chapters,
McClendon exegetes the passage in its immediate context and the teachings of Paul and his other
epistles, and the narrative of Acts. The introduction outlines the origins of Christian spirituality
and illustrating the general understanding of spirituality, as well as contrasting the complete and
uncomplete spiritual person. Chapters one through four explores Paul’s dependence on the
centrality of the cross and Christ in his theology, the tensions between the flesh and the Spirit
ever-present in the believer, and the authentic evidence present in the believer. McClendon
admits that the scope of the book does not contain an exhaustive list of evidence for the spiritual
life of a believer. However, He states, “The point is to show how the Bible is the standard to
shape not just the way one understands their faith, but the way that one articulates and lives out
their faith even when that goes against their denominational tradition, personal preferences, or
cultural projections.”2
Introduction
Summary
McClendon immediately begins to frame his argument by defining the relationship
between the Greek noun pneuma (spirit) and the adjective pneumatikos (spiritual) with Christian
1 Adam McClendon, https://www.liberty.edu/divinity/faculty/adam-mcclendon/
2 P. Adam McClendon, Paul’s Spirituality in Galatians: A Critique of Contemporary Christian Spiritualities
(Wipf and Stock Publishers, 2018), 6.
2
spirituality. While pneuma pertained to a life lived due to the inherent presence of the Spirit of
God, pneumatikos contrast what was of God’s Spirit and that which was of the flesh also referred
to as the world.3 McClendon argues that much of Paul’s life and teachings reflected the doctrinal
beliefs that the early church held in conjunction with spirituality. Additionally, McClendon
states, “Historically, this conformity to the Spirit was determined within the Christian
community based on the clear teaching of Scripture.”4
After a brief history of the lack of prominence and change of meaning over time,
spirituality began to come back into focus in the late nineteenth century, however, it was
undergoing a major shift in meaning. McClendon explains that it was during this timeframe that
the term had been integrated with non-Christian fields allowing the term “Christian spirituality”
to come to be one that entailed a much broader use. It is this broader use that McClendon
focused his critique using Paul’s spiritual death and resurrection with Christ in Galatians 2:20.
Response
I agree with McClendon’s claim that throughout Paul’s writings, and by his living
example described in Acts, that Paul’s spirituality was grounded in a belief system that is core to
the Christian faith which resulted in a life devoted to serving Christ. Paul’s beliefs are evident as
he describes the Christian life as one that is dead to the flesh and new in Christ (1 Cor. 12:13,
Rom. 8:9, Eph. 1:13-14, 2 Cor. 5:17). Furthermore, Paul describes himself as a slave or
bondservant to Christ in the greeting of Paul’s letters (Rom. 1:1, Phil. 1:1, Titus 1:1) along with
examples of him being a literal prisoner for Christ in the book of Acts. aul describes the
Christian life as one that is dead to the flesh and new in Christ (1 Cor. 12:13, Rom. 8:9, Eph.
3 McClendon, Paul’s, 1.
4 Ibid., 2.
3
1:13-14, 2 Cor. 5:17) with examples of his life being in chains for Christ (Acts 16:16-34, 22:24-
30).
The Centrality of the Cross
Summary
In this first chapter, McClendon sets the context for Galatians 2:20 by examining verses
11-14, then 15-19 which shows the inadequacy of the Law and the power of the cross of Jesus
Christ. This inadequacy of the Law is McClendon’s point of entry into the necessity of the cross.
McClendon sets out to address the critiques that want to dismiss the need for the violence of the
cross for redemption in favor of the fullness of Christ's life up to and including his death and
resurrection. In response, McClendon rightly argues, “What is at stake is whether the Bible
serves as the supreme foundation for Christian living or whether the Bible is set alongside or
even subject to one’s own experience and/or one’s cultural sense of morality.”5 McClendon then
continues his argument for the necessity of the cross with a warning about antinomianism which
leads to a subjective Christianity or a belief in universalism. Finally, McClendon argues the
identity of the believer is found in Christ through the cross. He states, “For all believers, identity
is not in circumstances or by impersonal association, but in Christ.”6
Response
After laying out the context for the focus on 2:20, I agree with McClendon that the cross
is essential to the spiritual life of a believer, both their justification and sanctification.7 The cross,
McClendon states, “signifies the central location in which believers are united through faith with
5 McClendon, 26.
6 Ibid., 34–35.
7 Ibid., 19.
4
Christ”8 The Old Testament prophesied the important role the cross would play in the redemptive
story of the Messiah (Isaiah 53:5-12). Likewise, Jesus foretold the necessity of the cross as He
declared it for anyone who wanted to be with him (Matt. 10:38, Luke 9:23, 14:27). Furthermore,
Paul preached the cross as the centrality of the gospel and its power to those being saved (1 Cor.
17-18). Therefore, the cross is what connects every believer to Christ and each other.
The Centrality of Christ
Summary
In the second chapter, McClendon expands on the second phrase of the verse which
states, “and it is no longer I who live, butHChrist lives in me” (2:20b).9 It is this core belief that
through our death with Christ our old identity with Adam is removed and replaced with our new
identity in Christ. Though one does not lose their personal identity, one does gain a new spiritual
identity that is no longer under the desires of the flesh. McClendon continues to expand on the
Pauline teaching of the indwelling of Christ and the work of His Spirit in the life of the believer
referencing Romans 8:8-13 and Ephesians 3:14-19. However, McClendon cautions about the
incorrect theological perspective, especially found in Pentecostalism, that a second baptism in
the Spirit to be equipped from ministry. To support his argument against such practices,
McClendon explores the four events in Acts to show the progress of Acts 1:8. Finally,
McClendon argues for the permanence of the Spirit for the assurance of salvation and cautions
against the deification of the believer because of our union with Christ.
Response
While I can see where Pentecostalism could misconstrue Scripture by which they believe
that a believer should seek a second baptism in the Spirit. However, I agree with McClendon
8 Ibid.
9 Unless otherwise noted all Scripture is from the New American Standard Bible.
5
when he states, “the believer is now, at conversion, empowered by the Spirit of Christ to carry
out the life of Christ in their daily living and ministry.”10 Though many were baptized by John,
he proclaimed, “I baptized youHwith water, but He will baptize youHwith the Holy Spirit” (Mark
1:8). This first baptism of the Spirit took place at Pentecost when the apostles were filled with
the Holy Spirit (Acts 2:8). And while this event and other baptismal narratives in Acts may
suggest a second baptism in the Spirit, they are inconclusive, yet reveal that in each case, those
baptized were not seeking a second baptism of the Spirit. Paul is clear that at the moment of
crucifixion with Christ, His Spirit now indwells in the believer (Gal. 2:20). Paul reiterates the
indwelling of Christ Spirit writing to the Roman believers, “But if the Spirit of Him whoHraised
Jesus from the dead dwells in you,HHe who raisedHChrist Jesus from the dead will also give life to
your mortal bodiesHthrough His Spirit who dwells in you” (Rom. 8:11).
Continued Tension of the Flesh
Summary
In the third chapter. McClendon now moves to the next phrase of the text that states,
“And the life I now live in the flesh” (2:20c). He starts the introduction with the proclamation,
“The Spiritual Life is one of tension.”11 Though Paul has argued that He has died to sin and is
now indwelled by the Spirit of Christ, the fallen world in which the new creation still lives
continues to place temptations on the flesh. McClendon proceeds to make clarifications
concerning the life of tension the believer still lives. And though Paul has died with Christ, and
now has Christ in him, McClendon points out, “the problem experienced from within people are
the desires that arise by the fact they live in a fleshly body, with fleshly desires, in a fallen
10 McClendon, Paul’s, 54.
11 McClendon, Paul’s, 75.
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world.”12 Also addressed is the Wesleyan idea of “Christian perfection,” which is the idea
“where one is filled with perfect love and no longer has to deal with internal temptation.”13
McClendon reveals both the Nazarene and Methodist statements on Christian Perfection and
addresses five essential points present within contemporary Wesleyanism. McClendon surmises
that this Wesleyan view fails to understand proper eschatological tensions with the divided man
and the need for the believer to resist lifelong temptations of the flesh.
Response
I agree with McClendon’s statement that “The Spiritual Life is one of tension.”14
Many people outside of the body of Christ have the idea that Christians are supposed to be
perfect. However, Scripture is continually reminding us that we are being sanctified to be made
into the image of Christ. However, though believers are no longer of the world, they are still
living in the world (1 John 2:15). Because of this now/not yet reality for the Christian, Paul’s
teachings throughout Galatians and his other epistles highlight the need to walk in the spirit so as
not to give in to the flesh (Gal. 5:13-26, Rom. 7:4-14). Therefore, it is not until we receive our
heavenly bodies that we will be free of temptation (2 Cor. 5:15). In light of this, the possibility of
entire perfection is not possible and is not biblical in its perceptions of sanctification.
Authenticating Evidence of Faith
Summary
In this final chapter, McClendon expands on the last section of the verse which states, “I
live by faith inHthe Son of God, whoHloved me andHgave Himself up for me” (2:20d). Here
McClendon transitions from the life now lived in the flesh is made possible by the continued
12 Ibid., 77.
13 Ibid., 85.
14 Ibid., 74.
7
faith in Christ. McClendon examines the necessity of faith as an ongoing ingredient in the
spiritual life compared to other views such as exclusivist or Free Grace theologies, with some
arguing that faith is only needed for the moment of conversion. While McClendon agrees with
the need for faith at that moment, he states they are “wrong to disconnect faith from the process
of a transforming life united with Christ or assume that genuine faith can ever cease.”15 Likewise,
the necessity of an ongoing faith should result in action, not apathy. McClendon states, “true
faith is made visible in the way one lives.”16 Furthermore, McClendon argues the ongoing faith
that is necessary to sustain the spiritual life of a believer is motivated by the sacrificial love of
God, through His Son Jesus. He states, “The essential point is that the motivation for Paul’s
faithful living is who Christ is and what he has done, not the physical benefits following Christ
might bring.”17
Response
As McClendon finalizes his critique of contemporary Christian spirituality, I agree when
he said, “Faith is to be a continued element in the life of the believer that brings them, keeps
them, and guides their actions in the spiritual life.”18 For Paul this was an important aspect of his
teachings writing to the Roman church, “For in itHtheHrighteousness of God is revealedHfrom faith
to faith; as it is written, “But the righteousHmanHshall live by faith” (Rom. 1:17). Paul declared
the spiritual life maintains a continuous faith that allows the believer to possess the hope of
15 McClendon, Paul’s, 109.
16 Ibid., 117.
17 McClendon, Paul’s, 123.
18 Ibid., 107.
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righteousness that is obtained through Jesus Christ (Gal. 5:5). Furthermore, Paul encourages the
Corinthian church concerning our eternal home, though they are still in the flesh, the believer is
confident because “they walk by faith, not by sight” (2 Cor. 5:7). Therefore, it is the righteous
man who walks by faith, which allows the man to maintain the hope of complete righteousness
through Christ.
Conclusion
Much of contemporary Christianity has expanded and intertwined eastern orthodox ideas
of spirituality into their teachings that the biblical essence of spirituality has been
misrepresented. For many, the centrality of the cross and that of Jesus Christ have been removed
as necessities to the spiritual life. However, McClendon methodically expounded on Paul’s
understanding of the components of spirituality, as well as the continuation and evidence of faith
that is a result of the believer's regeneration. McClendon provided a critique that shows the errors
of contemporary thinking.
Bibliography
McClendon, Adam. https://www.liberty.edu/divinity/faculty/adam-mcclendon/
McClendon, P. Adam. Paul’s Spirituality in Galatians: A Critique of Contemporary Christian
Spiritualities. Wipf and Stock Publishers, 2018.
