‘Christ-Faith’ as an Eschatological Event (Galatians 3.23-26): A ‘Third View’ on Πίστις Χριστοῦ

Abstract

The meaning of πίστις Χριστοῦ in Paul (Gal. 2.16, 20; 3.22; Rom. 3.22, 26; Phil. 3.9) continues to be the subject of controversial debate in Pauline scholarship. Should the genitive construction be understood objectively as ‘faith in Christ’ or subjectively as ‘the faith(fulness) of Christ’? The prevalent either/or character of the discussion is increasingly proving to be an impediment to finding a solution to this issue. A minority view, the so-called ‘third view’, seeks to move beyond the subjective-objective dichotomy by accounting for the intrinsic complexity of the Greek genitive and pointing to the event-character of πίστις in Paul. The primary reference text for this ‘third view’ is Gal. 3.23-26, which exhibits an altogether remarkable language of faith and envisages πίστις as ‘coming’ (ἔρχεσθαι) and as ‘being revealed’ (ἀποκαλύπτεσθαι). This article reviews the exegetical status quaestionis and argues that Paul does not regard πίστις Χριστοῦ as an individual disposition or character (either Christ’s or that of the believer), but rather as an eschatological event. The aim is not to offer a comprehensive analysis of the verses in question, but to advance exegetical and theological support for the ‘third view’ and to point to its considerable explanatory power in our effort for a more nuanced appreciation of Paul’s language of faith.

Pistis as Relational Way of Life in Galatians

“…The second of these takes Schliesser beyond just grammatical relationality to actual relationality. This is in line with his view that πίστις for Paul has a ‘social-communal (‘inter-subjective’)’ dimension ( 2016 : 278).…”

“…Benjamin Schliesser suggests that, for the genitive in πίστις Χριστοῦ, the category of ‘relational genitive’ ( genitivus relationis ) should … be considered. It acknowledges both that faith relates to Christ, insofar as it only exists in relation to Christ (‘Faith came with Christ’) and it establishes a relationship with Christ (‘We come to faith’) ( 2016 : 290). …”

“…However, there are limits to the prominence that many scholars give to ideas of relationality in their handling of πίστις. For instance, Schliesser’s main stress lies on the ‘apocalyptic-eschatological (‘trans-subjective’)’ dimension of faith: faith as ‘eschatological event’ ( 2016 : 277) and faith viewed in locative terms, as a particular space.…”

“… Paul conceives of both πίστις and Χριστός in terms of spheres of influence which, for him, represent the ‘real cosmos’ created by God at the fullness of time ( 2016 : 283). Christian existence, that is, ‘life in faith’ signifies participation in the ‘newly created faith-place’, in the ‘space of life-giving power’ ( Martyn 1997 : 259) which was established by God in the sending of his son.…”

“…Paul conceives of both πίστις and Χριστός in terms of spheres of influence which, for him, represent the ‘real cosmos’ created by God at the fullness of time ( 2016 : 283).…”