James D. G. Dunn: Theological Characteristics

James D. G. Dunn (1939–2020), often known as “Jimmy” Dunn, was a leading British New Testament scholar and theologian, serving as the Lightfoot Professor of Divinity at Durham University from 1982 to 2003 (and Emeritus thereafter). 0 10 12 Rooted in an evangelical background, he integrated rigorous historical-critical scholarship with theological concerns relevant to the contemporary church, emphasizing intellectual integrity, spiritual vitality, and freedom over rigid dogma or institutionalism. 4 11 12 His work often “rode the wave” of current debates, blending exegesis with broader implications for faith, ecumenism, and interfaith dialogue. 12 Dunn’s theology is characterized by a Protestant evangelical piety, a commitment to the New Testament as a “yardstick” for Christian belief, and a rejection of fundamentalism, sacramentalism, and authoritarian structures in favor of dynamic, experiential faith. 4 12

1. New Perspective on Paul

Dunn coined the term “New Perspective on Paul” and was a key proponent, building on E. P. Sanders’ redefinition of first-century Judaism as “covenantal nomism” rather than a religion of legalistic works-righteousness. 0 5 10 11 12 He identified four pillars of Palestinian Judaism—monotheism, election and land, Torah, and Temple—and argued that Paul’s critique targeted Jewish ethnic boundary markers (e.g., circumcision, food laws) that excluded Gentiles, not the law itself as a path to salvation. 0 10 12 Unlike Sanders, Dunn emphasized coherence in Paul’s thought, viewing justification as relational and covenantal rather than overly individualized. 0 10 This shift challenged traditional Reformation interpretations, leading critics (e.g., from Reformed circles) to accuse him of undermining justification by faith alone. 2 5 12 Dunn’s Pauline theology portrays Paul as thoroughly Jewish, without a developed Trinitarian framework, focusing on Gentile inclusion and the law’s outward distinctives. 3 6 11 12

2. Pneumatology (Theology of the Holy Spirit)

Dunn’s early work centered on the Holy Spirit, influenced by his exposure to Pentecostalism. 1 4 10 11 12 He argued against a post-conversion “baptism in the Spirit,” instead viewing Spirit-experience as integral to conversion/initiation, critiquing both Pentecostal separatism and mainstream sacramentalism (e.g., confirmation). 4 10 12 Emphasizing “fresh, vital, creative, and dynamic” experiences, he opposed “enthusiasm” (excessive claims) and institutional restrictions, promoting the Spirit’s role in early Christian charisma and community. 1 4 11 12 Over 25 of his publications feature “Spirit” in the title, reflecting this as a core theme animating his theology. 1 11

3. Christology

Dunn traced the development of New Testament Christology, arguing in Christology in the Making that concepts like pre-existence and incarnation emerged gradually, absent in early texts like Paul and appearing later in John. 2 8 10 11 12 He viewed Jesus as the fullest expression of Yahweh within Jewish monotheism, without implying Trinitarianism in Paul, and emphasized continuity between the historical Jesus and the exalted Christ as Christianity’s unifying core. 2 3 10 12 Critics accused him of diminishing Christ’s divinity by questioning pre-existence, but Dunn defended his views as avoiding tritheism and respecting the mystery of the Trinity. 2 10 12

4. Unity and Diversity in the New Testament

Dunn explored the character of earliest Christianity, highlighting diversity in expressions (e.g., between communities) while identifying underlying unity in Christological continuity and Spirit-experience. 1 10 11 12 He rejected harmonization, favoring a “yardstick” approach where New Testament origins measure later developments, critiquing shifts toward institutionalization and dogma. 4 12 This informed his ecumenical efforts and studies on Jewish-Christian “partings of the ways.” 10 11 12

5. Historical Jesus and Oral Tradition

In his Christianity in the Making trilogy, Dunn emphasized oral transmission of Jesus-traditions, using social memory theory and models like “informal-controlled” orality to argue for stability with variability. 1 10 11 12 He portrayed Jesus as self-sacrificially committed to God’s kingdom, with sharp insights and inclusive relationships (“friend of sinners”). 2 9 Dunn defended the resurrection’s historicity and compatibility with tradition against skeptical views. 12

Influences, Impacts, and Criticisms

Influenced by Sanders, C. F. D. Moule, and charismatic movements, Dunn mentored scholars, presided over Studiorum Novi Testamenti Societas (2002–2003), and promoted Pentecostal dialogue and Eastern European Bible studies. 0 10 11 12 His accessible style broadened New Testament scholarship’s reach, impacting Jewish-Christian relations and ecumenism. 4 10 12 Criticisms include perceived undermining of Reformation doctrines, conservative exegetical assumptions, and lack of sociological depth in later works. 5 10 12 For further reading, see his Theology of Paul the Apostle (1998) or the Christianity in the Making series.