Apostle Paul and the Pauline Letters

“Different Answers to Different Issues: Israel, the Gentiles and Salvation History in Romans 9-11,” Journal for the Study of the New Testament 36 (1989): 95-123.

by Bruce Longenecker

In Romans 9--11 Paul attempts to address a problem that his argument in Romans 1--8 has provoked: Since God had... more In Romans 9--11 Paul attempts to address a problem that his argument in Romans 1--8 has provoked: Since God had entered into covenant relationship with Israel, and since salvation is granted now on a basis apart from race, can God be said to be faithful? Paul's case is worked out from various angles and approaches but underlying it all is a distinctively ethnic view of salvation history and Israel's role in it throughout its successive stages. Paul's elaborate argument maintains two fundamental convictions: (1) One does not need to adopt any ethnic symbols of the people of Israel in order to experience God's grace, and (2) God works the salvation of the world through an ethnic people, Israel. In Romans 9--11 Paul demonstrates that his is a universalism contained within the confines of Jewish ethnocentrism.--C.R.M. Abstract Number: NTA34-1990-1-268

“PISTIS in Romans 3.25: Neglected Evidence for the Faithfulness of Christ?,” New Testament Studies 39 (1993): 478-80.

by Bruce Longenecker

The phrase dia [tes] pisteos in Rom 3:25a should be regarded as an original part of the quoted formula, not an... more The phrase dia [tes] pisteos in Rom 3:25a should be regarded as an original part of the quoted formula, not an insertion by Paul. Thus Rom 3:25 reads: 'whom God put forward as an atoning sacrifice, through (Jesus') faithfulness by means of his blood.' The faithfulness of Christ is the basis through which covenant relationship with God is established.--D.J.H. Abstract Number: NTA38-1994-1-292

Covenant and Myth: Can Reformed Theology Survive without Adam and Eve

by Karl Hand

Australian eJournal of Theology Vol 19, No 1 (2012)

Reformed theology is a diverse movement, and has found many ways to interact with the presence of mythical stories in... more Reformed theology is a diverse movement, and has found many ways to interact with the presence of mythical stories in scripture. There is a strong tendency, however, to draw a 'line in the sand' at the historical existence of Adam because of the function that he plays in the history of the covenants - particularly the 'covenant of works'. This article problematises that line by suggesting that it is possible to build an authentically Reformed and covenantal theology without a historical Adam.

“Defining the Faithful Character of the Covenant Community: Galatians 2.15-21 and Beyond,” in J.D.G. Dunn (ed.), Paul and the Mosaic Law. Tübingen: J.C.B. Mohr (Paul Siebeck) (1996): 75-97.

by Bruce Longenecker

“Contours of Covenantal Theology in the Post-Conversion Paul,” in R.N. Longenecker (ed.), The Road From Damascus: The Impact of Conversion on Paul’s Life, Thought and Ministry. Grand Rapids: Eerdmans, 1997), 125-146

by Bruce Longenecker

“Lifelines: Perspectives on Paul and the Law,” Anvil 16.2 (1999): 125-30

by Bruce Longenecker

The traditional perspective on Paul and the Law emphasizes human inability and legalism, while the new perspective... more The traditional perspective on Paul and the Law emphasizes human inability and legalism, while the new perspective stresses Jewish covenantalism and separatism. Pauline scholarship seems to be entering a period in which the 'either-or' terms of the recent debate may give way to an approach that embraces the legitimate contributions of both perspectives.--D.J.H. Abstract Number: NTA44-2000-1-326

“Until Christ is formed in you: Suprahuman Forces and Moral Character in Galatians,” Catholic Biblical Quarterly 61 (1999): 92-108

by Bruce Longenecker

As Paul envisaged the situation in Galatia, he perceived suprahuman forces at work that were fostering forms of moral... more As Paul envisaged the situation in Galatia, he perceived suprahuman forces at work that were fostering forms of moral character contrary to that of Christ and his people. The article first examines Paul's depiction of the Galatian agitators as wielders of the evil eye (see 3:1) and as sorcerers of enmity (4:16-17), both in relation to Paul's catalogue of vices (5:19-21). Then it considers Paul's analysis of the Galatians' moral character in 4:12-20 and offers suggestions about the theological coherence of this passage and its place within Paul's overall argument. The common thread in all this is the association of certain spiritual forces with certain forms of character. In this light the agitators are depicted negatively and Paul positively, while the Galatians are shown to be in danger of shifting from one context to another.--D.J.H. Abstract Number: NTA44-2000-1-363

“Sharing in Their Spiritual Blessings? The Story of Israel in Galatians and Romans,” in Bruce W. Longenecker (ed.), Narrative Dynamics in Paul: A Critical Assessment (Louisville: Westminster John Knox Press, 2002), 58-84

by Bruce Longenecker

“Narrative Interest in the Study of Paul: Retrospective and Prospective,” in Bruce W. Longenecker (ed.), Narrative Dynamics in Paul: A Critical Assessment (Louisville: Westminster John Knox Press, 2002), 3-16

by Bruce Longenecker

“The Narrative Approach to Paul: An Early Retrospective,” Currents in Biblical Research 1 (2002): 88-111. Reprinted in Paul Foster, ed., New Testament Studies: Benchmarks in Religious Studies (London: Sage Publications, 2010).

by Bruce Longenecker

An interest in 'narrative' has progressively been incorporated into recent scholarship on Paul and his letters. In... more An interest in 'narrative' has progressively been incorporated into recent scholarship on Paul and his letters. In this enterprise, scholars interest themselves not only in the 'surface level' of a Pauline letter but also in what lies 'beneath the surface'—imagining Paul's letters to be both animated and constrained by a narrative theology that comes to expression in Paul's theological discourse. Interest in the narrative dimension of Paul's thought has arisen in relation to several contributing influences within the theologi cal disciplines—influences both within and beyond the discipline of Pauline studies itself. This article outlines some ways in which 'narrative' is becom ing a key tool in studies of Paul's theology and letters, and suggests four factors behind the rise in this interesting enterprise.

“Galatians,” in J.D.G. Dunn (ed.), The Cambridge Companion to St Paul (Cambridge: Cambridge University Press, 2003), 64-73

by Bruce Longenecker

“On Critiquing the ‘New Perspective’ on Paul: A Case Study,” Zeitschrift für die neutestamentliche Wissenschaft 96 (2005), 263-71

by Bruce Longenecker

The challenge to the 'new perspective' on Paul in S. J. Gathercole's Where Is Boasting? (2002) is based on a skewed... more The challenge to the 'new perspective' on Paul in S. J. Gathercole's Where Is Boasting? (2002) is based on a skewed portrait of the new perspective (e.g. that the new perspective operates without eschatological categories). Moreover, Gathercole's handling of Jewish and Pauline texts is imbalanced insofar as he seems to highlight the 'worst' features (from a Pauline perspective) of Jewish texts while marginalizing those that even from a Pauline perspective are admirable. This relatively overt double standard is apparently followed to make Paul's 'soteriology' distinctive and thereby the superior of the two. Nevertheless, Gathercole's work does put the onus on advocates of the new perspective to be more cautious of the way in which they articulate the significance of nomistic observance.--C.R.M Abstract Number: NTA50-2006-3-1778

“On Israel’s God and God’s Israel: Assessing Supersessionism in Paul,” Journal of Theological Studies 58 (2007): 26-44

by Bruce Longenecker

Contemporary interpretation of Paul continues to be enthralled by and entrenched within a debate about Paul and... more Contemporary interpretation of Paul continues to be enthralled by and entrenched within a debate about Paul and Judaism. Within that debate, the issue of supersessionism is of critical significance, lurking under every exegetical stone, whether or not it rises to the fore of any given scholar's work. Does the church replace ethnic Israel in Paul's thinking (as so many have imagined throughout the history of the Christian church)? Or is ethnic Israel on a separate salvific path by way of her covenant election (as many are currently advocating)? Or are there other dimensions to be considered? This essay outlines basic interpretative options on the issue of supersessionism in Paul, assessing the exegetical merits of ‘two ways’ and replacement scenarios, and offering reflections on the debate in its contemporary setting.

“Socio-Economic Profiling of the First Urban Christians,” in Todd Still and David Horrell (eds.), After The First Urban Christians: The Socio-Historical Study of Pauline Christianity Twenty-Five Years Later (London/New York: Continuum, 2009), 36-59

by Bruce Longenecker

“The ‘poor’ of Galatians 2:10: The Interpretative Paradigm of the First Centuries,” in Bruce W. Longenecker and Kelly Liebengood (eds.), Engaging Economics: New Testament Scenarios and Early Christian Reception (Grand Rapids: Eerdmans, 2009), 205-221

by Bruce Longenecker

“Dating the Origin of Paul’s Collection for the Saints in Judaea: The Corinthian Contribution,” in Constantine J. Belezos (ed.), Saint Paul and Corinth: International Scholarly Conference Proceedings (Corinth, 23-25 September 2007), 2 vols. (Athens: Psichogios Publications, 2010), 263-77

by Bruce Longenecker

“Paul’s Assessment of Christian Freedom,” in the Freedom volume of Christian Reflection: A Series in Faith and Ethics (2011): 19-27

by Bruce Longenecker

In an awkward but memorable phrase, Paul declares: “It is for freedom that Christ has set us free.” The story of Jesus... more In an awkward but memorable phrase, Paul declares: “It is for freedom that Christ has set us free.” The story of Jesus Christ, as it comes to life in his followers, is a story of freedom, to be sure, but a freedom constrained by the cross and deeply at odds with individualistic notions of liberty.

The Ritual Baths Near the Temple Mount and Extra-Purification Before Entering the Temple Courts: A Reply to Eyal Regev

by Yonatan Adler

Published in: Israel Exploration Journal 56 (2006), pp. 209–215

Reassessing Paul's Jewishness: Israel, the Nations, and the Radical New Perspective on Paul (Spanish)

by Carlos Segovia

"Pablo de Tarso, Israel y los gentiles: El nuevo enfoque radical sobre Pablo y el cariz judío de su mensaje." To be published in: Bandue. Revista de la Sociedad Española de Ciencias de las Religiones. Forthcoming.

Traditionally, Paul has been understood as the founder of a new religion, Christianity, different from and opposed to... more Traditionally, Paul has been understood as the founder of a new religion, Christianity, different from and opposed to Judaism. Yet in the mid-20th century William David Davies and Johannes Munck challenged this view. Drawing upon Munck's insights, Krister Stendahl was the first to set forth in the 1960s and the 1970s a radical new imterpretation of Paul's message and mission. According to Stendahl, Paul did not imtend to replace Judaism but to bring the Gentiles into YHWH's allegiance. Lloyd Gaston, John Gager, Neil Elliot, William Campbell, Mark Nanos, Pamela Eisenbaum, Caroline Johnson Hodge, and Paula Fredriksen have contributed to further develop this interpretative line—which contrasts both with the traditional understanding of Paul and with the claims made by James Dunn, Tom Wright, and Daniel Boyarin that Paul tried to reform Judaism from within—in the past thirty years. This brief study summarises the results of their groundbreaking research, analyses their at times contrasting proposals, and reflects upon their fascinating implications.

Tradicionalmente, Pablo ha sido interpretado como el fundador de una nueva religión, el cristianismo, diferente de y, en rigor, opuesta al judaísmo. William David Davies y Johannes Munck cuestionaron a mediados del siglo XX, sin embargo, semejante interpretación. Basándose en los trabajos de Munck, Krister Stendahl fue el primero que propuso en los años 60 y 70 del siglo pasado una nueva interpretación radical del mensaje paulino. Según Stendahl, Pablo no se propuso superar el judaísmo sino, únicamente, integrar a los gentiles en Israel por medio de Cristo. En los últimos treinta años, Lloyd Gaston, John Gager, Neil Elliot, William Campbell, Mark Nanos, Pamela Eisenbaum, Caroline Johnson Hodge y Paula Fredriksen han contribuido a desarrollar esta línea interpretativa, que contrasta tanto con la interpretación tradicional de Pablo como con la pretensión de que éste se habría propuesto reformar el judaísmo, defendida por James Dunn, Tom Wright y Daniel Boyarin. Este breve estudio resume los resultados de dicha investigación, analiza los matices que ella presenta de un autor a otro y reflexiona sobre sus, a decir verdad, novedosas y fascinantes implicaciones.

Which Theologies in Conflict? Some Suggestions for a Symptomatic Rereading of 4 Ezra in Light of P. Sacchi's and E.P. Sanders' Contributions to the Study of Early Judaism, with a Final Note on the Hodayot from Qumran and Paul

by Carlos Segovia

Presented at the 6th Enoch Seminar: 2 Baruch - 4 Ezra: 1st Century Jewish Apocalypticism -- Milan, June 26 - July 1, 2011.

4 Ezra sets forth a kind of dialogical retextualization of the idea that salvation is unconditionally granted by God... more 4 Ezra sets forth a kind of dialogical retextualization of the idea that salvation is unconditionally granted by God to his chosen people in order, first, to discuss its accuracy and, second, to dismiss it together with the opposing view according to which salvation in only granted to, even if not self-achieved by, those who have good deeds to their credit. A comparison between 2 Sam 7; 1 Kgs 8:22-26; and 1 Kgs 2:1-4 and 2 Chron 6:12-17 shows that these two competing views--or theologies--can be traced back to the Hebrew Bible. I will also argue that they may be further clarified through a cross-reading of P. Sacchi's and E.P. Sanders' studies. And that the first view can be found again, to one extent or another, in several post-Biblical Jewish texts such as the Hodayot from Qumran and Paul's letters.Yet my main point will be to suggest that, in spite of their different purposes, the author of 4 Ezra might have had in mind Paul's controversial reuse of such view, since 4 Ezra 8:32, 36 seemingly echoes Rom 4:5.