Early Christian Traditions
Early Christian Traditions
We have no means of identifying just what early Christian traditions about Jesus were available to Paul, although we could certainly assume that many of the historical facts and theological emphases found in the speeches of Acts 1-8 were passed on to Paul by Peter and by other believers during Paul’s fifteen-day stay with him three years after his conversion (Gal. 1:18). 1 Corinthians 15:3ff., as we have seen, uses language that refers to the receiving and passing on of traditions.
Paul’s letters themselves may, however, provide us with more information about the traditions he has used. Through stylistic and theological analysis, it is argued, we can identify within Paul’s letters various early Christian creedal formulations, hymns, and traditional catechetical material. Unusual vocabulary, rhythmic and poetic patterns, and un-Pauline theological emphases are the criteria used to identify early Christian traditions that Paul may have quoted. 22 Philippians 2:6-11, to cite one of the most
famous of these alleged quotations, has several unusual words (e.g., αρπαγμός [harpagmos, G772], "snatching,” v. 6), falls into lines of similar length that are capable of being arranged in a hymnic pattern, and introduces Christological ideas not found in Paul elsewhere. 23
Philippians 2:6-11 is probably, then, an early Christian hymn that Paul has quoted (though it is just possible that Paul himself is its author). It is also probable that there are other similar quotations in the Pauline letters. It would be quite natural for Paul, both to build common ground with his readers and to show his agreement with the early Christian teaching generally, to quote from such sources—just as a preacher today will quote from early Christian creeds, hymns, and the like. But we must register two cautions with respect to these sources. First, we must be careful not to overemphasize our ability to identify such passages. The line between quotation of a preexisting tradition and the use of traditional language in one’s own composition is difficult, and often impossible, to draw. Second, we must be careful not to use inevitably speculative data about these traditions, such as the place of origin or theological tendency, to draw exegetical and theological conclusions. We simply do not know enough to justify such procedures.