One of the Apostle Paul’s main themes in his letters is that believers obtain righteousness and salvation through faith and n
One of the Apostle Paul's main themes in his letters is that believers obtain righteousness and salvation through faith and not by works. Read Romans 4, Galatians 3, and Ephesians 2:1-10. If one is saved through faith, what is the role of works / good deeds in the life of the Christian?
335
c h a p t e r 1 4
Unity, Freedom, and Christ’s Return Paul’s Letters to Thessalonica and Corinth
The time we live in will not last long. . . . For the whole frame of this world is passing away. 1 Corinthians 7:29, 31
Paul’s early letters are dominated by his escha- tology. Convinced that the Messiah’s death and resurrection have inaugurated End time, Paul strives to achieve several related goals. Traveling from city to city, he establishes small cells of be- lievers whom he calls to a “new life in Christ.” He argues that Jesus’ crucifi xion has brought free- dom from both Torah observance and the power of sin, and he emphasizes the necessity of leading an ethically pure life while awaiting Christ’s return. In his letters to the young Greek churches at Thessalonica and Corinth, Paul un- derscores the nearness of the Parousia —the
Second Coming—an event that he believes to be imminent. Much of Paul’s advice to these congregations is based on his desire that they achieve unity and purity before Christ reappears. While he is attempting to keep believers faithful to the high ideals of Christian practice, Paul also fi nds himself battling opponents who question the correctness of his teaching and/or his apostolic authority. According to Luke, an apostle was one whom Jesus had personally called to follow him and who had witnessed the Resurrection (Acts 1:21–22). Not only had Paul not known the earthly Jesus; he had cruelly
Key Topics/Themes The dominant theme of Paul’s letters to Thessalonica and Corinth is that the eschaton is near: Paul expects to witness Jesus’ return and the resurrection of the dead in his lifetime (1 Thess . 4:13–18). However, believers must not waste time speculating about the projected date of the Parousia (1 Thess . 5:1–3). Paul’s letters to Corinth are aimed at healing serious divisions in the newly founded church there. Paul urges members to give up their destructive competitiveness and work toward unity of belief and purpose. Their cooperation is essential because the remaining
time is so short. His most important topics include (1) differences between human and divinely revealed wisdom (1:10–3:23), (2) Christian ethics and responsibilities (5:1–11:1), (3) behavior at the communion meal (11:17–34), valuing gifts of the Spirit ( chs . 12–14), and (4) the resurrection of the dead ( ch . 15). A composite work composed of several letters or letter fragments, 2 Corinthians shows Paul defending his apostolic authority (2 Cor . 10–13); chapters 1–9, apparently written after chapters 10–13, describe his reconciliation with the church at Corinth.
har19138_ch14_335-354.indd Page 335 09/01/14 2:23 PM user /204/MH02032/har19138_disk1of1/0078119138/har19138_pagefiles
W I L L I S , K A S S A N D R A 2 1 6 1 T S
336 p a r t f i v e p a u l a n d t h e p a u l i n e t r a d i t i o n
Paul makes the imminence of Jesus’ return his central message (1:10; 2:19; 3:13; 4:13–18; 5:1–11). The Thessalonians, he says, have become a shining example to other Greek churches because they have
turned from idols to be servants of the true and living God, . . . to wait expectantly for his Son from heaven, whom he raised from the dead, Jesus our deliverer from the retribution to come.
(1 Thess. 1:10)
This passage may, in fact, epitomize the princi- pal themes of Paul’s oral gospel, the kerygma he preached in urban marketplaces, shops, and pri- vate homes. In general content, it resembles the more elaborate proclamation that Luke placed on Paul’s lips when he spoke to the Athenians (Acts 17: 22–31). Urging the Greeks to forsake lifeless idols for the “living God” of Judaism, Paul presents Jesus’ resurrection from the dead as in- troducing history’s climactic moment: his im- pending descent from heaven to rescue his followers from catastrophic divine judgment. For Paul, the implications of the coming apocalypse are clear: The Thessalonians must reform their typically lenient Gentile attitudes toward sexual activity. They have already made progress in living “to please God,” but they can do better, abstaining from “fornication,” be- coming “holy,” living “quietly,” and showing love to all (4:1–12). Although the Thessalonians do not exhibit the kind of opposition Paul describes in letters to the Corinthians and Galatians, he devotes considerable space to self-justifi cation, empha- sizing how nurturing, altruistic, and hard- working he was when in their company (2:1–12). In particular, he emphasizes the fact that he re- mained fi nancially independent of the people
persecuted the disciples. Paul’s sole claim to ap- ostolic status was his private revelation of the risen Lord, a claim others repeatedly challenged. To achieve the goal of guiding his fl ock through End time, Paul must ensure that his apostolic credentials are fully recognized (1 Cor . 15:9–10; 2 Cor . 11:1–13:10). To appreciate the urgency of Paul’s fi rst letters, we must approach them from the writ- er’s historical perspective: The Messiah’s com- ing spelled an end to the old world. The New Age—entailing the Final Judgment on all na- tions, a universal resurrection of the dead, and the ultimate fulfi llment of God’s purpose—was then in the process of materializing. Paul writes as a parent anxious that those in his care survive the apocalyptic ordeal just ahead and attain the saints’ reward of eternal life.
First Letter to the Thessalonians
The oldest surviving Christian document, 1 Thessalonians preserves our earliest glimpse of how the new religion was established in Gentile territory. Capital of the Roman prov- ince of Macedonia, Thessalonica (now called Thessaloniki ) (see Fig ure 14.1) was a bustling port city located on the Via Egnatia , the major highway linking Rome with the East. According to the Book of Acts, Paul spent only three weeks there, preaching mainly in the local synagogue to generally unreceptive Jews, who soon drove him out of town (17:1–18:5). Paul’s letter to the newly founded Thessa- lonian congregation, however, paints a different picture, making no reference to a synagogue ministry and implying that his converts were largely Gentile (1 Thess . 1:9). Probably written in Corinth about 50 ce, a scant twenty years after the Crucifi xion, 1 Thessalonians is remarkable in showing how quickly essential Christian ideas had developed and how thoroughly apocalyptic Paul’s message was. Referring to the Parousia in no fewer than six different passages, at least once in each of the letter’s fi ve brief chapters,
First Thessalonians
Author: Paul, missionary Apostle to the Gentiles. Date: About 50 ce. Place of composition: Probably Corinth. Audience: Mostly Gentile members of a newly founded congregation in Thessalonica, Greece.
har19138_ch14_335-354.indd Page 336 09/01/14 2:23 PM user /204/MH02032/har19138_disk1of1/0078119138/har19138_pagefiles
W I L L I S , K A S S A N D R A 2 1 6 1 T S
c h a p t e r 1 4 u n i t y , f r e e d o m , a n d c h r i s t ’ s r e t u r n 337
less than “the breath of life” to him, Paul offers a fervent prayer that the Thessalonians remain “holy and faultless,” acceptable to “our God and Father” at Jesus’ return (3:7–13).
The Parousia and the Resurrection
Having demonstrated the importance—to both the congregation collectively and the apostle individually—of their leading ethically unblem- ished lives until the Parousia , Paul then previews events that will take place when Jesus reappears in glory. Apparently, some Thessalonians be- lieved that Jesus’ return would occur so swiftly that all persons converted to Christianity would live to see the Second Coming. That belief was shaken when some believers died before Jesus had reappeared. What would become of them? Had the dead missed their opportunity to join Christ in ruling over the world?
he taught, working “night and day” to be self-sup- porting (2:9). Some commentators have sug- gested that Paul set up a leather goods shop, where he preached to customers and passersby. The passage in which he suddenly departs from praising his healthy relationship with the Thessalonians to castigate his fellow Jews, refer- ring to the “retribution” infl icted on them, may have been inserted by a later copyist after Rome’s destruction of Jerusalem in 70 ce (2:13–16). Chapter 2 concludes with an insight into the source of Paul’s concern for the Thessalonians’ good behavior: Their ethical purity will provide validation for him when “we stand before our Lord Jesus at his coming.” If they maintain their righteous conduct until the Parousia , their loyalty to his teaching will be a “crown of pride” for him, showing that Paul has properly discharged his ob- ligation to God, his patron and divine benefactor (2:19–20). Declaring that their faithfulness is no
f i g u r e 1 4 . 1 Paul’s churches. Paul established largely Gentile churches in the northeastern Mediterranean region at Philippi, Thessalonica, Beroea , and Corinth. Paul’s teaching was also infl uential in the Asia Minor city of Ephesus, where he lived for at least two years. The sites of some other Christian centers are also given.
M E D I T E R R A N E A N
S E A
CRETE
�
� �
�
Corinth Athens
Beroea PhilippiThessalonica
Ephesus
Troas
Miletus
� Church locations 0 100 200 Miles
0 100 200 Kilometers
Sardis Smyrna
Thyatira
Pergamum
Myra
Attalia Perga
Patara
Mitylene
Cnidus
CHIOS
LESBOS
SAMOS
Lasae
B L A C K
S E A
A E
G E
A N
S E
A
A D R I A T I C
S E A
Colossae
A S I A
M A C E D
O N I A
ACHAIA
ITALY
har19138_ch14_335-354.indd Page 337 09/01/14 2:23 PM user /204/MH02032/har19138_disk1of1/0078119138/har19138_pagefiles
W I L L I S , K A S S A N D R A 2 1 6 1 T S
338 p a r t f i v e p a u l a n d t h e p a u l i n e t r a d i t i o n
Paul’s allusion to a “trumpet” (Greek, salpinx ) sounding probably also refers to trumpets used in Jewish worship, such as the playing of a “ram’s horn” (Hebrew, shophar ) announcing the Day of Atonement (Lev. 25:9; cf. Num. 10:2, 10). (In his description of the Parousia , Matthew mentions a similar eschatological trumpet call [Matt. 24:31].) Paul’s immediate purpose, however, is to assure his Thessalonian friends that in both life and death the believer remains with Jesus (4:13–18). (Compare 1 Thessalonians with Paul’s more elaborate discussion of the resurrec- tion in 1 Corinthians 15, a passage in which he reaffi rms his hope to be alive at Jesus’ Parousia .)
On Not Calculating “Dates and Times”
Although he eagerly expects Jesus’ reappear- ance “soon,” Paul has no patience with those who try to predict the exact date of the Parousia . He discourages speculation and notes that cal- culating “dates and times” is futile because the world’s fi nal day will come as quietly as a thief at midnight. Emphasizing the unexpectedness of the Parousia , Paul declares that it will occur while men proclaim “peace and security” (a common political theme in Roman times, as well as today). Disaster will strike the nations suddenly, as labor pains strike a woman without warning (5:1–3). In the Hebrew Bible, the “Day of the Lord” was the time of Yahweh’s intervention into hu- man history, his visitation of earth to judge all nations and to impose his universal rule (Amos 5:18; Joel 2:14–15). In Paul’s apocalyptic vi- sion, Jesus is the divinely appointed agent of eschaton . As the eschatological Judge, Jesus serves a double function: He brings punish- ment to the disobedient (“the terrors of judg- ment”) but vindication and deliverance to the faithful. Paul’s cosmic Jesus is paradoxical: He dies to save believers from the negative judg- ment that his return imposes on unregenerate humanity. Returning to his main theme, Paul concludes that “we, awake [living] or asleep [dead]” live in permanent association with Christ (5:4–11).
Paul explains that the recently dead are not lost but will share in the glory of Christ’s return. To denote the exalted Jesus’ arrival from heaven, Paul uses the term Parousia , a Greek word meaning “presence” or “coming” (the same word that the authors of the Synoptic Gospels later adopt to designate Jesus’ return to earth [see Chapters 7–9]). In employing this word, Paul refers to an impressive public cere- mony with which his audience in Thessalonica would have been familiar—the actions accom- panying the formal entrance of a Roman emperor or other high offi cial into some provincial city. As the visiting dignitary approached the city gates, a trumpet blast announced his appearance, at which sound the inhabitants were expected to drop everything they were doing and rush outside the city walls to greet the important visitor. Gathering along the main roadway, the crowds then followed the offi cial as he moved into the city. Paul’s vision of Jesus’ imminent Parousia , his coming in super- natural glory, not only draws on this common Roman political spectacle but also shows that he fully expects to be alive when Jesus reappears:
[W]e who are left alive until the Lord comes shall not forestall those who have died; because at the word of command, at the sound of the archangel’s voice and God’s trumpet call, the Lord himself will descend from heaven; fi rst the Christian dead will rise, then we who are left alive shall join them, caught up in clouds to meet the Lord in the air.
(1 Thess . 4:15–17)
Jesus’ followers, in joyous acclamation, will then accompany their Master—humanity’s true king—as he revisits the earth to begin his active rule as Israel’s Messiah. After his Parousia , Jesus at last will reign, not only over a redeemed Israel but over the entire cosmos. In thus liken- ing Jesus’ Parousia to an emperor’s display of power, Paul implies that Christ is clearly supe- rior to an earthly sovereign (see Malina and Pilch in “Recommended Reading”). Although he depicts Jesus’ triumphant re- turn by analogy to a Roman imperial custom,
har19138_ch14_335-354.indd Page 338 09/01/14 2:23 PM user /204/MH02032/har19138_disk1of1/0078119138/har19138_pagefiles
W I L L I S , K A S S A N D R A 2 1 6 1 T S
c h a p t e r 1 4 u n i t y , f r e e d o m , a n d c h r i s t ’ s r e t u r n 339
with any single church group in the New Testament. Whereas 1 Corinthians is a single doc- ument, scholars believe that 2 Corinthians is a patchwork of several Pauline letters or parts of letters written at different times that an editor later combined. Paul’s correspondence with the Corinthian church was not a one-way affair, for the Corinthians also wrote to the apostle (1 Cor . 7:1). Delegations from Corinth also kept Paul in touch with the group (1:11; 16:15–18; 2 Cor . 7:5–7, 13). Preserving a comprehensive picture of the diver- sity of ideas and behavior of a youthful Jewish and Gentile church, the Corinthian letters give us an unrivaled sociological study of early Christianity.
The City and Its People
The emperor Augustus made Corinth, the richest and most populous city in Greece, the Greek cap- ital in 27 bce (see Figure 14.2). In Paul’s day, Corinth was famous for its prosperity, trade, and materialism. As a busy seaport, it was also notori- ous for its legions of prostitutes, who entertained sailors from every part of the Greco-Roman world. With Aphrodite—supreme goddess of love and fertility—as its patron deity, Corinth enjoyed a reputation for luxury and licentiousness remark- able even in pagan society. Given this libertine environment, it is not surprising that Paul devotes more space to setting forth principles of sexual ethics to the Corinthians than he does in letters to any other churches (1 Cor . 5:1–13; 7:1–40). Recent sociological studies of early Christi- anity indicate that the Corinthian group may have been typical of Gentile churches in many parts of the Roman Empire. In the past, many historians thought that the fi rst Christians largely belonged to the lower socioeconomic ranks of Greco-Roman society. Recent analyses of Paul’s letters to Rome and Corinth, however, suggest that early Christians came from many different social classes and represented a verita- ble cross section of the Hellenistic world. Paul’s statement that “few” members of the Corinthian congregation were highborn, wealthy, or politically infl uential (1 Cor . 1:26–28) implies
The Role of the Spirit
With anticipation of Jesus’ speedy return a living reality, Paul reminds the Thessalonians that the Holy Spirit’s visible activity among them is also ev- idence of the world’s impending transformation. As noted in Acts, the Spirit motivating believers to prophesy, heal, or speak in tongues was taken as evidence of God’s active presence. Thus, Paul tells his readers not to “stifl e inspiration” or otherwise discourage believers from prophesying. Christian prophets, inspired by the Spirit, play a major role in Pauline churches, but Paul is aware that enthu- siastic visionaries can cause trouble. Believers are to distinguish between “good” and “bad” inspira- tions, avoiding the latter, but they are not to in- hibit charismatic behavior. Besides providing evidence that the End is near, the Spirit’s pres- ence also validates the Christian message (Joel 2:28–32; Acts 2:1–21; 1 Cor . 2:9–16; 12–14). (A disputed letter, 2 Thessalonians is dis- cussed in Chapter 17.)
First Corinthians
Author: Paul. Date: Early 50s ce. Place of composition: Ephesus. Audience: Members of the newly established church at Corinth, Greece.
First Letter to the Corinthians
According to Acts (17:1–18:17), after establish- ing churches at Philippi, Thessalonica, and Beroea (all in northern Greece), Paul briefl y visited Athens and then journeyed to Corinth, where he remained for a year and a half (c. 50– 52 ce ). Accompanied by Prisca (Priscilla) and Aquila , Jewish Christians exiled from Rome, he subsequently sailed to Ephesus, from which city he addressed several letters to the Corinthians. The fi rst letter has been lost (1 Cor . 5:9), but the books presently numbered 1 and 2 Corinthians embody the most voluminous correspondence
har19138_ch14_335-354.indd Page 339 09/01/14 2:23 PM user /204/MH02032/har19138_disk1of1/0078119138/har19138_pagefiles
W I L L I S , K A S S A N D R A 2 1 6 1 T S
340 p a r t f i v e p a u l a n d t h e p a u l i n e t r a d i t i o n
advocated a spiritual marriage in which sexual union played no part; others visited prostitutes. Some defrauded their fellow believers, causing victims to seek restitution in the public courts. Some, convinced of their Christian “freedom,” not exist, dined at banquets in Greco-Roman temples and attended religious ceremonies there. Still others claimed a superior under- standing of spiritual matters, viewed themselves as already living in the kingdom, denied the necessity of a bodily resurrection, or questioned Paul’s right to dictate their behavior. As the Corinthian correspondence shows, Paul faced the almost impossible challenge of bringing this divisive and quarrelsome group into a working harmony of belief and purpose. In reading Paul’s letters to Corinth, remember that he is struggling to communicate his vision of union with Christ to an infant church that has apparently only begun to grasp the basic principles of Christian life.
that some were. This inference is borne out by the fact that some Corinthian believers apparently held important positions in the city (see Figure 14.3). Acts identifi es the Crispus whom Paul bap- tized (1 Cor . 1:14) as the leader of a local syna- gogue, a function ordinarily given to persons rich enough to maintain the building. Erastus , who also seems to have belonged to the Corinthian church, was the civic treasurer (Rom. 16:23). A diverse assortment of Jews and Gentiles, slaves and landowners, rich and poor, educated and unlettered, the Corinthian group was ap- parently divided by class distinctions and edu- cational differences, as well as by varieties of religious belief. Even in observing the commu- nion ritual, members’ consciousness of differ- ences in wealth and social status threatened to splinter the membership (1 Cor . 11:17–34). From Paul’s responses to their attitudes and conduct, readers learn that the Corinthians in- dividually promoted a wide range of ideas. Some
f i g u r e 1 4 . 2 View of Corinth. Once a prosperous commercial center, Corinth was dominated by the Acrocorinth , the steep hill in the background. After the Romans destroyed the original Greek city, it was refounded in 44 bce as a Roman colony. As Paul’s letters to the Corinthians demonstrate, however, it soon became a Greek-speaking urban center, of which Aphrodite, goddess of love, was the divine patron.
har19138_ch14_335-354.indd Page 340 13/01/14 3:32 PM user /204/MH02032/har19138_disk1of1/0078119138/har19138_pagefiles
W I L L I S , K A S S A N D R A 2 1 6 1 T S
c h a p t e r 1 4 u n i t y , f r e e d o m , a n d c h r i s t ’ s r e t u r n 341
objective—helping the church, split by rival- ries and factions, attain the unity befitting a Christian congregation. Here, Paul shows the futility of false wisdom and human competitive- ness and of attempts to demonstrate Christian freedom by violating the sexual conventions honored even by unbelievers. In the second half ( chs . 7–15), he answers specifi c questions that the Corinthians addressed to him. These issues include marriage and divorce, the con- sumption of meat previously sacrifi ced to Greco-Roman gods, proper conduct during the Lord’s Supper, and eschatology—the Final Judgment and resurrection of the dead.
Paul’s Eschatological Urgency As in his letters to the Thessalonians, Paul structures his advice to the Corinthian church according to his escha- tological convictions. The Parousia is immi- nent: The Corinthians “wait expectantly for our Lord Jesus to reveal himself,” for he will keep them “fi rm to the end . . . on the Day of our Lord Jesus” (1:7–8). Like the Thessalonians, the recipients of Paul’s Corinthian letters ex- pect to experience the Day of Judgment soon, a belief that affects their entire way of life. Paul advises single people to remain unmarried; nei- ther slaves nor free citizens are to change their status because “the time we live in will not last long.” All emotions—from joy to grief—are only temporary, as are ordinary human pur- suits. “Buyers must not count on keeping what they buy,” because “the whole frame of this world is passing away” (7:29–31). Paul speaks here not of the philosopher’s conventional wisdom—that the wise person shuns life’s petty goals to pursue eternal truths—but of the escha- ton , the End of the familiar world. In anticipating the coming resurrection, Paul echoes his words in 1 Thessalonians 4: When Judgment’s trumpet sounds, “we [Christians then living] shall not all die, but we shall all be changed in a fl ash, in the twin- kling of an eye” (15:51–55). Such passages reveal that Paul, along with his contemporaries, expects to be alive when Christ returns to raise the dead.
Topics of Concern
Paul’s fi rst extant letter to the group is distin- guished by some of his most memorable writing. Two passages in particular, chapter 13 (on love) and chapter 15 (on resurrection), are highlights of Pauline thought and feeling. His praise of love ( ch . 13) uses the Greek term agape-, “selfl ess love,” as opposed to eros , the word denoting the sexual passion associated with Aphrodite. This may be an appropriate hint to those Corinthians sexually involved with persons other than their legal mates. Paul’s mystic vision of attaining im- mortality ( ch . 15) is the most extensive commen- tary on life after death in the New Testament . It also contains the earliest account of Jesus’ pos t re surrection appearances.
Organization The fi rst letter to the Corinthians divides into two main sections. In the fi rst six chapters, Paul directly addresses his principal
f i g u r e 1 4 . 3 Painting of a Roman couple. In this portrait uncovered at Pompeii (buried by an eruption of Mount Vesuvius in 79 ce ), Terentius Neo and his wife proudly display the pen and wax tablets that advertise their literary skills. Similar young Roman couples of the professional classes undoubtedly were among the mem- bers of Paul’s newly founded churches in Corinth and other Greco-Roman cities.
har19138_ch14_335-354.indd Page 341 09/01/14 2:23 PM user /204/MH02032/har19138_disk1of1/0078119138/har19138_pagefiles
W I L L I S , K A S S A N D R A 2 1 6 1 T S
342 p a r t f i v e p a u l a n d t h e p a u l i n e t r a d i t i o n
(Paul’s relative lack of success debating philoso- phers in Athens just before coming to Corinth [Acts 17] may have infl uenced his decision to preach henceforth without any intellectual pretensions.) Paul’s weak and “foolish” proclamation of a crucifi ed Messiah offends almost everyone. It is a major obstacle to Jews, who look for a victorious conqueror, not an executed criminal, and an ab- surdity to the Greeks, who seek rational explana- tions of the universe. To the believer, however, the paradox of a crucifi ed Messiah represents God’s omnipotent wisdom (1:22–24). Paul’s argument (1:17–2:5) is sometimes misused to justify an anti-intellectual approach to religion, in which reason and faith are treated as if they were mutually exclusive. The apostle’s at- tack on “worldly wisdom” is not directed against human reason, however. It is aimed instead at individual Corinthians who boasted of possessing special insights that gave them a “deeper” under- standing than that granted their fellow Christians. Such elitism led some persons to cultivate a false sense of superiority that devalued less educated believers, fragmenting the congregation into groups of the “wise” and the “foolish.” Paul seeks to place all believers on an equal footing and allow them no cause for intellec- tual competition. He reminds the Corinthians that human reason by itself is not suffi cient to know God, but that God revealed his saving purpose through Christ as a free gift (1:21). No one merits or earns the Christian revelation, which comes through God’s unforeseen grace, not through human effort. Because all are equally recipients of the divine benefi ts, no be- liever has the right to boast (1:21–31). Paul does, however, teach a previously hid- den wisdom to persons mature enough to appre- ciate it. This wisdom is God’s revelation through the Spirit (Greek, pneuma ) that now dwells in the Christian community. The hitherto un- known “mind” of God—the ultimate reality that philosophers make the object of their search—is unveiled through Christ (2:6–16). The divine mystery, although inaccessible to rational in- quiry, is fi nally made clear in the weakness and
The Necessity of Christian Unity
Paul’s fi rst objective is to halt the rivalries that divide the Corinthians. Without imposing a dogmatic conformity, he asks his readers to work together cooperatively for their mutual benefi t (1:8–10). Like all early Christian con- gregations, that at Corinth met in a private house large enough to accommodate the entire group. Although membership was limited to perhaps 50–100 persons, the group was …
Collepals.com Plagiarism Free Papers
Are you looking for custom essay writing service or even dissertation writing services? Just request for our write my paper service, and we'll match you with the best essay writer in your subject! With an exceptional team of professional academic experts in a wide range of subjects, we can guarantee you an unrivaled quality of custom-written papers.
Get ZERO PLAGIARISM, HUMAN WRITTEN ESSAYS
Why Hire Collepals.com writers to do your paper?
Quality- We are experienced and have access to ample research materials.
We write plagiarism Free Content
Confidential- We never share or sell your personal information to third parties.
Support-Chat with us today! We are always waiting to answer all your questions.