Luther W. New Jr.

Theological College

Dehradun

A Paper Presentation on

Paul’s Missionary Perspective of Spirituality: Bible and Mission, Worship and Mission,

and Prayer and Mission

Submitted to

Dr. P.V. Joseph

In partial fulfilment of the requirements for the course of

MMI043: Missionary Spirituality and Conflict

Date of Submission: 16th September, 2024

I declare that this paper is my own independent work. I have not copied or plagiarized from
any person, article, book, website, or other forms of storage. Every idea, phrase and sentence
that is not my own has been duly acknowledged.

By

Nusahu Vero

MTh II – Mission Studies

2024

1
Introduction

Paul missionary approach in his commitment to bible adherence, worship, and prayer is

central to understanding his spirituality. Paul’s mission as outlined in the New Testament

reflects a profound integration of these elements. He emphasized the importance of Scripture

as a foundation for teaching and guiding early Christian communities. Paul’s letters often

reference scriptural texts by demonstrating his use of Scripture to support his theological

arguments and ethical instructions.

In worship, Paul view was not merely ritualistic but a vital expression of faith and community

cohesion. His letters advocates for all life of worship that permeates daily activities and

promotes spiritual unity. Additionally, prayer was integral to Paul mission both as a personal

practice and as a communal activity. In light to these observations, this paper will examine

the three major points; bible and mission, worship and mission, and prayer and mission in

Paul missionary perspective of spirituality.

1. Bible and Mission

Paul’s confidence in the gospel as expressed in Romans 1:16, stems his theological

understanding and willingness to share despite opposition. According to Paul in 2 Corinthians

4:5-6, God has revealed the glory of Christ to believers, equipping them to share this

revelation with others.1 This implies that mission is significantly tied with spiritual insight

and experience that enables believers to communicate the gospel effectively.

H.H. Drake William writes on Paul’s exemplary missionary and his knowledge of the

scripture which allowed him to effectively communicate the gospel across diverse cultural

contexts. He mentioned three substantial themes about Paul learning and knowledge about

the scripture:

1
Kenneth Berding, “At the Intersection of Mission and Spiritual Formation in the Letters of Paul,” Journal of
Spiritual Formation and Soul Care, vol. 6, no. 1 (2023): 23.

2
 a. Equipping Scriptures

Paul’s impact on early Christianity is closely tied to his extensive knowledge of

Scripture, acquired through rigorous Jewish education. In the first century, Jewish

children including Paul received thorough training in the Hebrew Scriptures from a

very young age. Reflecting advanced study under Gamaliel a prominent Pharisee and

grandson of the renowned scholar Hillel, Paul describing himself as “Hebrew of

Hebrew” and a Pharisee (Acts 5:34; 22:3; Phil. 3:4-6) who was highly esteemed as “the

glory of the law” and first to hold the title of Rabban2, denoting exceptional scholarly

authority. As Paul education involved detailed rabbinic commentaries and mastery of

biblical languages- Hebrew, Aramaic, and Greek. This comprehensive scriptural

foundation enabled him to interpret and apply the scriptures with authority.3

b. Paul’s Cultural and Intellectual Acumen

Paul’s effectiveness as a missionary was also shaped by his extensive knowledge of the

cultural and intellectual landscape of his time. Born in Tarsus, a culturally and

intellectually rich city in Asia Minor, Paul was exposed to diverse philosophical and

rhetorical traditions. This background coupled with his travels across the Roman

Empire, deepened his understanding of various cultures and ideas. His ability to quote

Greek poets and engage with Greco-Roam philosophies, as seen in his speeches and

letters, reflects his broad intellectual horizon, Thus, Paul’s familiarity with multiple

languages enabled him to communicate effectively with diverse audiences buy

2
A title that place even higher than the knowledge of the Scripture and Rabbi.
3
H.H. Drake Williams, III is Professor of New Testament at Tyndale Theological Seminary. The seminary is
located outside Amsterdam, the Netherlands and has trained Christian leaders from over 70 different countries.
He is also Associate Professor at the Evangelische Theologusche Faculteit in Leuven, Belgium. H.H. Drake
Williams, III, “Three Influences in the Training of Paul, the Missionary Apostle,” in Training Leaders
International, accessed on 2 September, 2024, https://trainingleadersinternational.

3
 integrating cultural insights with his Scriptural knowledge that made him formidable

and adaptable missionary.4

c. Paul Encounter with Jesus

The transformative experience of Paul described in detail in Acts 9, 22, and 26, and

frequently referenced by Paul Himself (e.g. 1Cor. 9:1; Gal. 1:12-17), marked a

profound shift from persecutor to apostle. Paul’s subsequent writings particularly in

Philippians 3:4b-11, illustrate how he valued his knowledge of Christ above all

previous accomplishments. The Damascus Road experience not only altered his

personal trajectory but also redefined his mission, emphasizing his role as an apostle of

Jesus Christ. The suffering and knowledge gained through this encounter deepened his

understanding of Christ’s glory, enriching his gospel message and distinguishing his

leadership.5

2. Worship and Mission position

2.1. Theological Perspective

In Romans 15:1-13, Paul’s exhortations provide an important insight into how he aims to

prepare the Roman Christians for their mission as the people of God. Specially, Paul

concludes his instructions to the Gentiles Christians by identifying with them through the

phrase, “we who are strong” (15:1). Paul urges that, “each of us must please our neighbor for

the good purpose of building up the neighbor” (15:2), and advocates for living in harmony

with one another and welcoming each other, following the example of Jesus Christ and the

teachings of the Scriptures. These exhortations conclude a series of instructions that begin n

Romans 12:1-2. Essentially, those justified through Jesus’ faithfulness are called to be saints,

set apart from worldly influences, as Paul instructs, “Do not be conformed to this world”
4
H.H. Drake Williams, III, “Three Influences in the Training of Paul, the Missionary Apostle,”.
5
H.H. Drake Williams, III, “Three Influences in the Training of Paul, the Missionary Apostle,”.

4
(12:2). These prescriptions in Romans 12:1-15:13 are intended for the Gentiles churches to

fulfill their mission among the Gentiles.6

The objectives of this mission become evident in Paul’s description of the purpose behind

this way of life. In Romans 15:1-13, the primary purpose stated is, “so that by steadfastness…

we might have hope” (15:4; 15:13). The necessity of hope is articulated as, “So that together

you may with one voice glorify the God and Father of our Lord Jesus Christ” (15:6). This

collective glorification of God in worship services represents a key aspect of the Church

mission, paralleling the role of worship in Israel’s mission as the people of God (9:4).7

Additionally, Paul specifies that the purpose of the church’s actions, particularly their

interaction with one another, is to glorify God: “Welcome one another…for the glory of God:

(15:7), meaning “so that others might glorify God.” This point is further clarified by

presenting Christ as a model to emulate: Christ has become a servant of the circumcised… in

order that the Gentiles might glorify God for his mercy” (15:8-9). The subsequent Scriptural

quotations in Romans 15: 10-12 reinforce this dual objective: like Israel, the people of the

new covenant should “confess God among the Gentiles” and invite the gentiles to rejoice and

praise (15:9, Psalms 18:49), and invite the Gentiles to rejoice and praise the Lord with God’s

people (15:10, Deut. 32:43; 15:11; Ps 117:1), for in Christ, “the root of Jesse,” the Gentiles

can find hope (15:12, Isa. 11:10).8

2.2. Ministerial Perspective

In 1 Corinthians 14, Paul addresses his concerns about spiritual gifts specifically speaking in

tongues (14:1-25) and the orderly expression of these gifts in worship (14:26-40). For Paul,

the work of the Holy Spirit is not a matter of chance but a deliberate pursuit to be actively

sought. Paul addresses the confusion caused by speaking in tongues during worship by urging

6
Daniel Patte, “Thinking Mission With Paul and the Romans: 15:1-33,” in Mission Studies (2006): 81-104,
pdf, accessed on 2 September, 2024, https://www.vanderbilt.edu.
7
Daniel Patte,.
8
Daniel Patte,.

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the church to focus on mutual edification. He emphasizes that true worship involves not only

spiritual expression but also mutual submission and reverence for Christ. In Ephesians 5:18-

20, Paul links the presence of the Holy Spirit with singing and thanksgiving, and this

principle guides his corrective and instructive approach in the Corinthians Church.9

After addressing specifically spiritual gifts, Paul shifts to provide comprehensive guidelines

for worship. He lists various liturgical actions such as hymns, teaching, and the use of

tongues by implying that each participatory contributes to worship.10 This emphasis on

individual contributions highlights the participatory nature of Corinthians worship. However,

Paul’s description reveals concern about the chaotic and self-serving use of these gifts, which

he critiques as a misuse similar to their disorderly observance of the Lord’s Table. To address

these issues, Paul introduces regulations to ensure that exercise of spiritual gifts, including

tongues and prophecy, occurs in an orderly and evaluative manner, maintaining peace and

structure with the worship setting by stating that those speaking in the spirit will declare Jesus

is Lord (12:3). The next issues he address about women in the church by giving instruction

that women “are not permitted to speak” (14:34) and that if they desire more knowledge

should “ask their husbands at home” (14:34). These verses have been a source of debate

within the church over the centuries. The interpretations have varying from different schools

of thought. However, Paul’s chief concern was the peaceful exercise of prophecy rather than

the subordination of women. Thus, he said “God is not a God of confusion but of peace”

(14:33).11

Therefore, Paul’s instructions aim to promote a more orderly and appropriate use of spiritual

gifts in worship, focusing on reflecting God’s Glory. He emphasizes that worship should

center on honoring God rather than drawing attention to oneself. Since some Corinthians

9
David M. Toledo, “Freedom and Order in Worship: Paul’s Instructions in 1 Corinthians,” in Artistic
Theologians 5 (2017): 3-16 (pdf), accessed on 4 September, 2024, https://artistictheologian.com.
10
David M. Toledo,.
11
David M. Toledo,.

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exhibited behaviors that shifted focus from God to personal self-edification, disrupting the

worship environment and diminishing its intended reverence and communal edification.

3. Prayer and Mission

In 1 Thessalonians 5:16-18, Paul emphasizes the importance of persistent prayer, joyful

living, and gratitude as central to the Christian life. His instruction reflects his own practice

of unceasing prayer, through which he not only gave thanks but also sought divine guidance

and support for his ministry. Paul’s life as documented in Acts 16:6-25, demonstrates how

prayer and the Holy Spirit guided his missionary efforts and provided him direction,

encouragement, and endurance.12 Thus, Paul models a life in which continuous prayer is

integral to spiritual guidance and community support.

In 2 Corinthian 11:23-30 Paul endures miserable hardships including physical abuse and

severe deprivation. Despite these trails and challenges Paul maintained unwavering faith and

gratitude towards God. His experiences, such those recorded in Acts 16:25-26 and Acts 28:3-

6, highlights how divine intervention and miracles occurred in his moments of desperation

and persecution. However, Paul viewed these adversaries as opportunities to testify to God’s

power ad faithfulness, demonstrating that challenges in mission work can become profound

testimonies to divine support and strength.13

Paul’s missionary journey highlights the central role of prayer in his ministry:

1. Prayer during Calling: Paul and Barnabas were commissioned for missionary work

during a period of prayer, fasting and worship (Acts13:2-3).

2. Prayer as Example: Paul exemplified continual prayer expressing gratitude for believers

and seeking their salvation (1 Thessalonians 5:16-18).

12
Erik Sorensen, “7 Examples from Paul the Apostle: Life as a Missionary,” in Faith Ventures (16, August
2021), accessed on 4 September, 2024, https://www.faithventures.com.
13
Erik Sorensen,.

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 3. Prayer for Guidance: Prayer was a means through which the Holy Spirit directed Paul

Missionary activities (Acts 16:6-10).14

4. Prayer for Others: Paul requested prayer for his deliverance from unbelievers and

acceptance of his service in Jerusalem (Romans 15:30-31).

5. Prayer for Boldness: he sought prayer for increased boldness in preaching the gospel

(Ephesians 6:19-20).

6. Prayer for Protection: Paul asked for protection against attacks by Satan and evildoers

(2 Thessalonians 3:2).

7. Prayer for Sanctification: he requested prayer for sanctification of his life and work (1

Thessalonians 5:23).15

Conclusion

Paul understanding of the Bible, worship, and prayer interweaves to form a cohesive

missional framework. His interpretation of Scripture rooted in Christ’s fulfillment of the Old

Testament promises, guides his evangelistic efforts whereas worship reflects an authentic

response to the gospel drives believers into mission, while prayer undergirds and sustain

these efforts. Together these elements Paul highlight that spirituality integrates doctrinal

understanding with practical outworking in mission, stressing effective mission necessitate a

deep engagement with scripture, a transformative approach to worship, and a fervent

commitment to prayer.

14
Erik Sorensen, “7 Examples from Paul the Apostle: Life as a Missionary,”.
15
Atan Taclod, “Praying Biblically for Those in Ministry: Paul’s 7 Gospel-Centric Paryer Requests,” in Bob
Jobes Memorial Bible College Quezon City, Philippines (2018), accessed on 5 September, 2024,
https://www.bjmbc.org.