Eschatology in Galatians

The dissertation examines the theme of eschatology in Galatians. Its main thesis is that the letter reveals a distinctively future eschatological concern instead of a structure of realized eschatology as is widely thought. Abstaining from hazarding yet another historical reconstruction, the study focuses on Paul's own words about the Galatian crisis, discovering two important points. First, the problem to which Paul's argument responds is the apostasy of the Galatians, which renders the letter as Paul's pastoral engagement with his backsliding Galatians, not a theological debate with his opponents. Second, Paul perceives this crisis with a strong future eschatological concern, considering their behaviour as an act which puts their future in jeopardy (chapter two). Building on these contextual observations, the study argues that the same future eschatological concern dominates Paul's theological argument too. Several major proposals are made in this respect. First, unlike in Romans, justification in Galatians remains a future hope (chapter three). Second, sonship is not a major theme but a median motif serving Paul's emphasis on heirship and inheritance (chapter four). Third, the idea of 'fulfilled promise' or 'realized inheritance' is not found in Galatians (chapter five). Fourth, like justification, the inheritance also converges with the Kingdom of God and eternal life as epithets of final salvation (chapter six). Fifth, Paul's interpretation of the Christ event, without signalling a realized eschatological interest, serves to bring out the importance the Spirit (chapter seven). With this future eschatological concern and the essentially moral nature of the crisis (apostasy) to which the letter responds, Paul's urgent concern that runs throughout his argument, both the theological and the ethical, shows itself: 'Return to your life in the Spirit, which is the only way to the hope of salvation! ' (chapter eight). Acknowledgement I have incurred a huge debt of gratitude during the years of my research for this thesis. My first and special thanks go to Prof. Graham Stanton, who supervised my work throughout, even after his move to Cambridge. I cannot thank him enough for his ready help, careful criticism, warm encouragement and particularly his patience with my raw materials, without which my research would have been much more torturous. I also offer my sincere thanks to Dr. Douglas Campbell Nvho acted as another supervisor of mine at the latter stage of my research, whose careful readings of my earlier drafts have greatly enhanced the quality of my work. I also thank Dr. Edward Adams who also read my draft and offered many helpful suggestions. My research would not have been possible without the financial assistance of many institutions, to all of which I offer my sincere gratitude: the British Committee of Vice-Chancellors and Principals for the granting of an ORS award for the years 1997-2000; to the KCL Theological Trust for the 'small' grants; to DooRae research foundation for the financial support. I also thank Ulsan Presbyterian Church and DooRe Presbyterian Church in Korea for their prayer and financial assistance. I also send my thanks and affection to my parents and my mother-in-law for their unfailing love and support which has always been an indispensable part of my life throughout. Finally, my deepest gratitude goes to my wonderful wife, InHwa. Throughout our years together she has been a cheerful example of self-sacrificing love, of which I am a most fortunate and most grateful beneficiary. It is she who made my research possible in the first place, and by dedicating this work to her, I am thus merely getting it back to its rightful owner. SOLI DEO GLORIA.