What, according to Paul, is πνεῦμα (spirit)? an inquiry into Stoicism and its influence on Judaism, notably Paul’s thought is critical for a detailed investigation. Stoicism was a leading philosophy in the Greco-Roman world. This school of Hellenistic philosophy flourished until the third century C.E. It would claim its place as the pre-eminent frame of reference in philosophical and, to some extent, popular culture during the Roman era. Because of its overarching influences on culture, this has led many to conclude that there must have been a certain congruence between Paul’s thought and Stoic philosophy. As a result, a standard scholarly hypothesis is that Stoicism swayed Paul in his understanding of πνεῦμα.
For example, Troels Engberg-Pedersen’s Stoic-like, understanding of the Pauline πνεῦμα is best seen in his analysis of 1 Cor 15. In contrast to those who interpret σῶμα ψυχικόν as non-corporeal, Engberg-Pedersen argues that it designates “a heavenly body like the sun, moon, and stars.” Matthew Thiessens’s handling of Gal 3:2-5 is assisted with his analogy that the infusion of Christ’s πνεῦμα into Gentile flesh is like a holistic remedy of gene therapy. Thiessen believes that this strange substance is the concept that informs Paul’s understanding of how πνεῦμα enters the body of humans.
In fact, both Engberg-Pedersen and Thiessen have remained consistent in defending the Stoic position that determines the particular substance of πνεῦμα to be comparable to the stars or material that makes up the heavenly bodies. Although their argument for a substantive or physical πνεῦμα entering the believer and taking up residence claim substantial evidence in Paul’s writings, the point of departure from their position is what they believe the substance to be. A πνεῦμα made up of the same material as heavenly bodies— “a heavenly body like the sun, moon, and stars”—effectively identifies πνεῦμα with a part of the creation, which considerably problematizes the exegesis of 1 Cor 15:35-49. This assertion does not fit the language Paul gives to πνεῦμα, placing πνεῦμα on the side of the creature on the creature/creator divide.
Paul never infers πνεῦμα to be a created phenomenon used by God to accomplish divine purposes. However, even more, this paper will show that the proposal of a simultaneously material and transformational πνεῦμα is not the problem at hand. Instead, I will argue according to biblical texts that those who embrace a similar premise neglect to recognize that Paul also wrote about πνεῦμα as being a personal entity distinct from God and Jesus.
Indeed, πνεῦμα is not portrayed as having its source in another being. The language used of πνεῦμα does not describe the personal presence or mode of another person, nor a power source or energy. Paul is convinced the πνεῦμα is more: a personal entity like Jesus and God—yet distinguishable and individuated from Jesus and God—each maintaining its identity amid their parallel and sometimes symbiotic functions.