Pauline Literature

“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

“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

“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

“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.

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

Pauline Powers and Authorities at Nag Hammadi

by Michael Kaler

Published in Archaeus 11-12:37-60 (2008)

This paper addresses the use in various Nag Hammadi texts of stereotypically Pauline language for the heavenly powers. This paper addresses the use in various Nag Hammadi texts of stereotypically Pauline language for the heavenly powers.

Paul's Creative & Contextual Use of Isaiah in Ephesians 5:14

by John Anthony Dunne

Co-authored with Dr. Jonathan M. Lunde. Published in the Journal of the Evangelical Theological Society 55.1 (2012): 87-110

"What Do the Nations Have To Do With 'All Israel'? A Fresh Look at Romans 11:25-26"

by Jason Staples

Journal of Biblical Literature 130.2 (2011): 371–90

Paper available here: Paper available here: http://www.jasonstaples.com/blog/wp-content/uploads/2011/07/Staples-All-Israel-JBL.pdf

The Regal Status of Christ in the Colossian "Christ-Hymn": A Re-Evaluation of the Influence of Wisdom Traditions

by John Anthony Dunne

Published in Trinity Journal 32.1 (Spring 2011): 3-18.

Mosaic Torah as Encyclical Paideia: Reading Paul’s Allegory of Hagar and Sarah in Light of Philo of Alexandria’s

by Jason Zurawski

To be presented in the Wisdom and Apocalypticism session at the Society of Biblical Literature annual meeting in Chicago, IL, November 2012.

Philo’s allegorical reading of Genesis’ Hagar, Sarah, and Abraham narrative deals with the advantages, and possible... more Philo’s allegorical reading of Genesis’ Hagar, Sarah, and Abraham narrative deals with the advantages, and possible disadvantages, of a Greek education. In his reading, Hagar represents encyclical paideia, or what we might call liberal arts, subjects pertaining to a specifically Greek education such as grammar, rhetoric, or music. For Philo, this education (i.e. Hagar) was an absolutely essential step for Abraham in the attainment of his true desire, virtue or wisdom (i.e. Sarah), the former preparing him for the latter. While for Philo, Greek paideia was an often necessary means to attaining wisdom, there were dangers involved, namely becoming too devoted to the maidservant to the detriment of the mistress. Sarah banished Hagar because once Abraham obtained wisdom, he no longer had need for the encyclical studies.
Paul’s reading of the narrative, on the surface, seems completely unrelated, and scholars, not surprisingly, have almost universally rejected any connection between the two. While I do not suggest that Paul was necessarily reading Philo, I do believe there is good reason for attempting to understand Paul’s exegesis in light of Philo’s. Two popular topics of conversation among Jews in the Diaspora were, one, Mosaic Law as a means to obtaining wisdom, and two, Greek paideia as a more cautious means to wisdom. Paul’s reading, then, becomes part of this conversation, yet with some fairly drastic innovation due precisely to his new understanding of wisdom, fully available now only as or through Christ. Paul conflates the two paths to wisdom, Mosaic Torah and Greek paideia, the Torah itself becoming Hagar, Philo’s encyclical studies. It has a definite purpose, but once the goal of wisdom is reached, it is no longer needed. Paul, therefore, warns the Galatians of the dangers of returning to the Mosaic Law, as pedagogue and paideia, once having attained true wisdom via Christ. This reading of the allegory shows a consistency in Paul’s argumentation in the letter which has been lost due to the more typical interpretations of the allegory.

"Communities That Write: Christ-Groups, Associations, and Gospel Communities," New Testament Studies 58 (2012): 173-98.

by Richard Last

The People of God according to Romans 9-11. An Eastern Christian Approach to the Identity of God’s Beloved Olive Tree

by Daniel Ayuch

A Lecture for the International Theological Conference on  "Promised Land" organized by the WCC and the Federation of Swiss Protestant Churches. Bern 10-14 September 2008.

My contribution investigates one of the most delicate questions touching religious coexistence in the Middle East—the... more My contribution investigates one of the most delicate questions touching religious coexistence in the Middle East—the notion of election and the status of the Jewish people in Christian theology. This serious question has been raised since the beginnings of Christianity and belongs to the core of the New Testament message. The most prominent text regarding the continuity and discontinuity of God’s election of the Jews is no doubt Romans 9-11. Since the infamous Holocaust and the proclamation of the modern state of Israel, there has been an active discussion amongst Western biblical scholars on Romans 9-11 as defining the role of “Israel” in Christianity.

Nomos: Paul on "Justification by Works of the Law" in Galatians

by Matthew Simmermon-Gomes

Unpublished, submitted to Pauline Literature, Dr. Normand Bonneau

Paul on the resurrection of the body

by Jonathan Sozek

Draft, June 2007

Paul’s conception of the resurrection body is discussed through a close textual exegesis of 1 Corinthians 15:35-49,... more Paul’s conception of the resurrection body is discussed through a close textual exegesis of 1 Corinthians 15:35-49, along with an analysis of the structure and setting of the passage. Some conclusions are drawn concerning the relation between Pauline and Hellenistic understandings of the relation of spirit to body, and the relation of both understandings to modern Christian notions of the ‘afterlife’. [13 pages]

Jucci, Elio - Guerra e pace. Note di lettura, in Bibbia e Oriente, 227 48.1 (2006), 41-58

by Elio Jucci

Jucci, Elio - Guerra e pace. Note di lettura, in Bibbia e Oriente, 227 48.1 (2006), 41-58

Il tema della guerra pervade con differenti coloriture ampie sezioni dell'AT, ed è presente a Qumran con un testo... more Il tema della guerra pervade con differenti coloriture ampie sezioni dell'AT, ed è presente a Qumran con un testo quale il Rotolo della Guerra. nel Nuovo Testamento la guerra in quanto tale resta in qualche modo più in ombra ma il tema della conflittualità infraetnica e interetnica ha una notevole importanza. Il tema troverà poi ampi sviluppi nella riflessione successiva del mondo giudaico, cristiano e islamico.

"The Two Tables of the Law and Paul’s Ethical Methodology in 1 Corinthians 6:12–20 and 10:23–11:1," Catholic Biblical Quarterly 75 (2013)

by Scott D. Mackie

In two passages in 1 Corinthians, 6:12-20 and 10:23–11:1, Paul affords us a unique opportunity to observe the... more In two passages in 1 Corinthians, 6:12-20 and 10:23–11:1, Paul affords us a unique opportunity to observe the reasoning processes whereby his ethical principles are ascertained and practically applied. Both texts begin with what appears to be a quotation of a community slogan, “all things are permitted for me,” which was seemingly proffered in defense of an antinomian, libertine lifestyle (6:12; 10:23). Though this maxim was quite possibly deduced from Paul’s teaching, those espousing it in the Corinthian community apparently had failed to recognize the absolute claim of Jesus on the lives of his followers, as well as his servant ethos. In 6:12 and 10:23 Paul dialogues with and qualifies the bold assertion, and then applies the now severely conditioned “freedom to do all things” to two pertinent issues: sex with prostitutes (6:13-20) and the consumption of food offered to idols (10:24–11:1). In the ensuing matched pair of ethical enquiries, Paul, the self-professed “Apostle to the Gentiles,” shapes and defines the Christian ethic according to the two tables of the Mosaic law (possibly as mediated by the double love command of the Jesus tradition: Mark 12:29-30). In so doing, he shifts the focus from the “rights” of the autonomous individual to the duties and responsibilities inherent in the Christ-oriented community. He also thereby provides the Corinthians with a paradigmatic reasoning process for making ethical choices.

"En Epheso" and the Destination of the Ephesian Letter

by Douglas Petrovich

This paper is a slightly edited (but non-updated) version of a thesis presented for the Master of Theology degree at The Master's Seminary, which was completed in 1998. The formatting also has been altered, in order to avoid subjecting the reader to the double-spacing and other cumbersome conventions required in a thesis.

The Greek text of Ephesians 1:1 features an amazing textual variation that centers on the destination of the letter,... more The Greek text of Ephesians 1:1 features an amazing textual variation that centers on the destination of the letter, which location is found nowhere else throughout the book. Many of the earliest and best NT manuscripts display a complete absence of the prepositional phrase "in Ephesus", except for its later scribal insertion into the margin of a couple of them, leading to the need for the challenging task of successfully resolving the question of the variant's authenticity. This thesis explores the external evidence, then the internal evidence (both transcriptional and intrinsic probabilities), in an attempt to establish confidently whether the variant is indeed original, or actually spurious. A crucially foundational chapter on the praxes of textual criticism, with the aim of determining which praxis rises above the others as the most reliable method for solving textual variants, is included.

The Meaning of "en pneumati" in Ephesians 5:18

by Douglas Petrovich

This paper is an unedited version of a thesis presented for the Master of Divinity degree at The Master's Seminary, which was completed in 1996. Only the formatting has been altered, in order to avoid subjecting the reader to the double-spacing and other cumbersome conventions required in a thesis.

The anarthrous construction "en pneumati" in Ephesians 5:18 presents an interesting dilemma for one seeking... more The anarthrous construction "en pneumati" in Ephesians 5:18 presents an interesting dilemma for one seeking to interpret this prepositional phrase correctly in its context. Many have taken it to be "with the Spirit", signifying that the reader is commanded to be filled with the Holy Spirit of God, as the content of the filling. Others have taken the phrase as "by the Spirit", signifying that the reader is commanded to be filled with something (i.e. whatever the context would demand) by means of the Holy Spirit. Still fewer have interpreted the phrase to mean "in spirit", signifying that the author is instructing the reader to be filled (with whatever) in the realm of the spirit, as opposed to being filled in the realm of the flesh (i.e. by wine, to the point of drunkenness, which is dissipation). The present study is an attempt to solve this interpretive dilemma by thoroughly examining the many uses of the phrase in the LXX, the GNT, and especially in the book of Ephesians.