Appendix I : Paul in Modern Scholarship

Total Page:16

File Type:pdf, Size:1020Kb

Appendix I : Paul in Modern Scholarship Appendix I : Paul in Modern Scholarship The Traditional Paul Thus not only was he the first to lay down expressly and distinctly the prin- ciple of Christian universalism as a thing essentially opposed to Jewish par- ticularism . We cannot call his conversion . anything but a miracle; and the miracle appears all the greater when we remember that in this revulsion of his consciousness he broke through the barriers of Judaism and rose out of the particularism of Judaism into the universal idea of Christianity. 1 In the epistle to the Romans Paul argued that the hardening and blinding of the Jews were included within God’s purpose for the salvation of the world. It was a temporary divine dispensation to enable the Gentiles to hear and accept the gospel and so to stimulate the Jews, in their turn, to claim their rightful place within the true Israel of the Church. The obedience of faith abrogates the Law as a mediator for salvation, sees through the perversion of understanding it as a principle of achievement. 2 The alleged aim of the Law, that is has been given for life, and its alleged effect, that it creates sin and death. 3 The Revised Paul Paul’s alleged anti-Judaism has been under intense scholarly scrutiny during the last three decades: It is the task of exegesis after Auschwitz precisely to expose the explicit or implicit anti-Judaism inherent in the tradition, including the New Testament itself. It is a task in which I have willingly participated, and when I began I expected to find anti-Judaism particularly present in Paul. That is not, how- ever, the conclusion to which my own studies have led me.4 226 Appendix I When his letters came to be read by Gentiles who little understood Judaism, the misinterpretation became almost inevitable. 5 Why letters specifically addressed to Gentiles should have been understood as opposing Judaism is not hard to explain. 6 Christian theologians have often in the past developed a theology of Judaism on the basis of Pauline epistles. Judaism was whatever Paul opposed or even the opposite of everything Paul said positively. Only in recent times have the scholarly maxim “ad fonts” and the religious injunction not to bear false wit- ness been combined in the ideal of writing about Judaism solely from Jewish sources, read from the perspective of those sources. After the work especially of E. P. Sanders, it will never be possible to return to old habits. Whatever positions Paul was opposing, none of them could be called Judaism as such. How, then, can twenty centuries of interpreters be so wrong? The answer is that the misreading is not only understandable but inevitable, given the framework within which Paul has been read in the time following his death. When people lost sight of the immediate circumstances of the letters and began to assume that his opponents were Jews outside the Jesus movement instead of other apostles within, when Paul was read through the lens of Acts and the New Testament, when Paul’s intense eschatological worldview had to be abandoned, then the old traditional reading of Paul became inevitable. It is the result of reading Paul within a distant, alien framework, rather than the apostle’s own, and of forgetting that Paul is the apostle to the Gentiles and is dealing with Gentiles and their new status in Christ. 7 When we lose sight of the immediate settings of Paul’s letters and assume- with all subsequent readers-that his audience and opponents were Jews rather than anti-Pauline apostles within the Jesus-movement. When we read Paul through the lens of the book of Acts and the New Testament canon. When we read back into Paul the rejection-replacement and triumphalist theology of early (and later) Christianity. When we ignore the intense eschatological framework of Paul’s thought and action. When we read Paul with no eye or ear for his rhetorical strategies. When we come to Paul with a preconceived notion of Judaism that is an unrecognizable parody of historical reality. When we discard efforts to invent a “new” Paul due to the fact of their “fateful con- sequences for the whole of Christianity.” In short, when we read Paul within alien frameworks, the old view becomes not just explicable but inevitable. 8 In the end, we might decide to conclude that Paul was wrong, period. And put him aside altogether. But for many readers this is not an attractive option. He occupies more than one half of the Christian Bible. For some this has meant leaving Christianity altogether and moving into a post-Christian stance. For others, however, it has seemed impossible to shake the Pauline foundations of Christianity without destroying the faith completely. 9 The loss of Paul’s historical and cultural context and the concerns of later Christianity led to a different Paul. 10 Appendix I 227 The supposed objection to Jewish self-righteousness is as absent from Paul’s letters as self-righteousness itself is from Jewish literature.11 Paul writes to Gentile Christians, dealing with Gentile problems, foremost among which was the right for Gentiles qua Gentiles, without adopting the Torah of Israel, to full citizenship in the people of God. It is remarkable that in the endless discussion of Paul’s understanding of the Law, few have asked what a first-century Jew would have thought of the Law as it relates to Gentiles. 12 For Paul, Jesus was neither a new Moses nor the Messiah, nor the climax of the climax of the history of God’s dealing with Israel, but the fulfillment of God’s promises concerning the Gentiles, and this is what he accused the Jews of not recognizing. Paul never accused the Jews of lacking zeal for the Torah, and certainly not of legalism, but rather of disobedience to the new revelation he (Paul) had received. 13 I will argue that Paul need not, indeed cannot, be read according to the contradictionists and that he is entirely innocent of all charges lodged against him by his critics: 1. He is not the father of anti-Judaism. 2. He was not the inventor of the rejection-replacement theory. 3. He did not repudiate the Law of Moses. 4. He did not argue that God had rejected Israel. 5. His enemies were not Jews outside the Jesus-movement but compet- ing apostles within. 6. He did not expect Jews to find their salvation through Jesus Christ. 14 “Paul thus speaks not to the exclusion of Judaism, but rather to the inclusion of Gentiles. Christ does not abrogate Torah. Rather, God has a double cov- enant with humanity, to the Jew first and also the Greek; through the Torah with Israel; and, now that the end of the ages is upon humankind, through Christ with the Gentiles . Scholars need neither endorse a caricature of Judaism nor invent reasons rooted in Paul’s psyche to make sense of his hos- tile statements: he directs them against Judaizers, not Judaism per-se. Also, it accounts for his seeming contradictions . This interpretation allows Paul to be a first-century Jew rather than a misplaced fifth-century Augustinian, sixteenth-century Lutheran, or twentieth-century existentialist theologian. That is its great strength. Additionally—an advantage in this age of increased ecumenicalism—it clears Paul of the charge of Anti-Semitism and so makes him an attractive figure theologically. But can we responsibly “reinvent” an ecumenical Paul?” 15 The question for Paul is not mainly the significance of the Torah for Jews but its significance for Jesus-believing Gentiles . The nasty things Paul says about the Law are intended to discourage Gentiles from embracing the Law and are thoroughly misunderstood if they are read as expressions of Paul’s opinion about the value of the Law for Jews. 16 228 Appendix I for Paul, as for other Jews, the Law was and remained valid for Jews.17 Paul does not envision Israel’s eschatological salvation as its absorption into the Gentile-Christian Church. 18 Loss of Paul’s historical and cultural context and concerns of later Christianity led to a different Paul. 19 Paul Consistent or Erratic His reaction to the possibility that his Galatian converts might accept the Law was so forceful that one expects him to have had a clear and decisive reason for responding as he did. And yet, to repeat, there is no agreement among scholars as to what that reason was, and still less is there agreement as to how to understand the relationship of his numerous statements about the Law to the position which he took in the Galatian controversy. What is interesting is how far Paul was from denying anything that he held deeply, even when he could not maintain all his convictions at once without both anguish and finally a lack of logic.20 Paul was a theologian in that he reflected on his gospel, but he was not a systematic theologian, not even when he wrote Romans. His theology is not his religion, but his own effort to express it in the circumstances which the various letters reflect. Further, I view Paul as a coherent thinker, despite the unsystematic nature of his thought and the variations in formulation. 21 I happen to believe that there is, at least sometimes, a significant congruence between words and intentions, but I cannot prove this. In any case, dealing with the words alone is already a difficult task, as we shall see . we need to be able to admit, in the end, that he was self-contradictory, inconsistent, unclear, irrelevant, and even wrong.
Recommended publications
  • Rereading Paul on Circumcision, Torah, and the Gentiles Asha K
    A Seal of Faith: Rereading Paul on Circumcision, Torah, and the Gentiles Asha K. Moorthy Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2014 © 2014 Asha K. Moorthy All rights reserved ABSTRACT A Seal of Faith: Rereading Paul on Circumcision, Torah, and the Gentiles Asha K. Moorthy It is generally held that the Apostle Paul dismissed the rite of circumcision for Gentiles. This dissertation, however, offers a different perspective. Through examination of relevant sources regarding the role of circumcision in conversion along with consideration of Philo of Alexandria’s depiction of Abraham as an exemplar of and for the proselyte, this project will suggest that Paul, in Rom 4:11‐ 12, uses the example of Abraham in order to explain the value of circumcision for Jews as well as for Gentiles. It will be argued, moreover, that Paul’s objections to circumcision, as found in Romans as well as in Galatians, Philippians, and 1 Corinthians, were not to the rite per se but rather to the notion that circumcision was necessary for entering the Abrahamic covenant, “becoming a Jew,” justification, salvation, spiritual transformation, protection or identity in Christ. A case will be made, moreover, that in Paul’s day there were two competing forms of circumcision and that Paul was opposed to the more radical procedure. Finally, divergences in Paul’s handling of the topic of circumcision in different letters will be explained through attention to particular audience concerns. TABLE OF CONTENTS Chapter 1: Introduction 1 1.
    [Show full text]
  • 1 Curriculum Vitae PAULA FREDRIKSEN BIRTHDATE
    Curriculum vitae PAULA FREDRIKSEN BIRTHDATE: 6 January 1951 ADDRESS: June-December January-June: 22 Hardy Lane 1, rehov Ehud Boscawen, NH 03303 USA 93502 Jerusalem, ISRAEL WEB PAGE: www.bu.edu/religion/faculty/fredriksen EDUCATION: 1979 Ph.D., Princeton University. History of Religions: Ancient Christianity; Graeco-Roman Religions. 1974 Theology Diploma, Oxford University. 1973 B.A., Wellesley College. Religion and History. DISSERTATION: "Augustine's Early Interpretations of Paul." POSITIONS HELD: 2009- Distinguished Visiting Professor, The Hebrew University, Jerusalem Aurelio Professor Emerita, Boston University 1990-2010 William Goodwin Aurelio Professor of the Appreciation of Scripture, Boston University 1986-89 Associate Professor, Department of Religious Studies, University of Pittsburgh 1980-86 Assistant Professor, Department of History, University of California, Berkeley 1979-80 Faculty, Department of Religious Studies, Stanford University 1978-79 Lecturer, Department of Religion, Princeton University GRANTS AND HONORS (selected): 2018 Prose Award, American Publishers’ Association, Best Book in Theology and Religion for Paul. The Pagans’ Apostle. Ph. D., honoris causa, The Hebrew University, Jerusalem, Israel. Religious Studies PROSE Award, American Publishers Association. 2017 Ph. D., honoris causa, Faculty of Theology, Lund University, Sweden. 2014 Israel National Library, American board of governors (Treasurer). 2013 Fellow, American Academy of Arts and Sciences. David L. Dungan Memorial Lecture, University of Tennessee at Knoxville. 2011 Nils Dahl Centenary Lecturer, University of Oslo, Norway. 2010 2010 Saint Augustine Lecturer, Villanova University, Villanova PA. Distinguished Visitors Lecturer, Ben Gurion University, Beer Sheva, Israel. City of God Lecturer, Center for Augustinian Study and Legacy, Merrimack College, MA. 2009 Sir Sigmund Sternberg Lecturer, The Hebrew University, Jerusalem. Bernard Manekin Lecturer, Institute for Christian and Jewish Studies, Baltimore MD.
    [Show full text]
  • Placing Ancient Texts
    Texts and Studies in Ancient Judaism Texte und Studien zum Antiken Judentum Edited by Maren Niehoff (Jerusalem) Annette Y. Reed (Philadelphia, PA) Seth Schwartz (New York, NY) Moulie Vidas (Princeton, NJ) 174 Placing Ancient Texts The Ritual and Rhetorical Use of Space edited by Mika Ahuvia and Alexander Kocar Mohr Siebeck Mika Ahuvia, born 1983; BA from Rollins College; MA from the University of Michigan; PhD from Princeton University; the Marsha and Jay Glazer Endowed Chair in Jewish Studies and Assistant Professor in the Henry M. Jackson School of International Studies at the University of Washington, Seattle. orcid.org/0000-0002-3836-5465 Alexander Kocar, born 1984; BA from the Univesity of Minnesota; MA from the University of Washington; PhD from Princeton University; Lecturer in the department of Religion at Princeton University. ISBN 978-3-16-156376-8 / eISBN 978-3-16-156377-5 DOI 10.1628/978-3-16-156377-5 ISSN 0721-8753 (Texts and Studies in Ancient Judaism) Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2018 by Mohr Siebeck, Tübingen, Germany. www.mohrsiebeck.com This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to repro- ductions, translations and storage and processing in electronic systems. The book was typeset by Martin Fischer in Tübingen using Minion typeface, printed by Gulde Druck in Tübingen on non-aging paper and bound by Buchbinderei Spinner in Ottersweier.
    [Show full text]
  • Divine Embodiment in Jewish Antiquity: Rediscovering the Jewishness of John’S Incarnate Christ
    Divine Embodiment in Jewish Antiquity: Rediscovering The Jewishness of John’s Incarnate Christ by Deborah L. Forger A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Near Eastern Studies) in the University of Michigan 2017 Doctoral Committee: Professor Gabriele Boccaccini, Chair Associate Professor Ellen Muehlberger Associate Professor Rachel Neis Professor Ray Van Dam Deborah L. Forger [email protected] ORCID iD: 0000-0003-1285-7880 © Deborah L. Forger 2017 All Rights Reserved For Danny, Daniel, and Olivia ii ACKNOWLEDGMENTS This thesis has been a labor of love and it would never have been birthed into existence without the guidance, support, and aid of many people. To my chair, Gabriele Boccaccini, I owe enormous thanks. My transition back into academia after working in parish ministry was more challenging than I had anticipated and he took a real chance on me. His enthusiasm for the Second Temple Period instilled within me an equal fervor for this beautiful area of research and enabled me to fuse my previous training in scriptural exegesis with an equally rigorous attention to the history and culture of this period in Jewish history. His instrumental role in the establishment of the Enoch Seminar and his ongoing vision for its future potential also afforded a young scholar like myself an unparalleled opportunity to engage with leading specialists in our field, often in some of the most pristine locations in Italy. The collaborative atmosphere that these meetings fosters testifies to the ongoing potential of scholarship to bridge the gap between different disciplines and to dismantle divisions that have previously stymied progress in the study of the origins of two major world religions.
    [Show full text]
  • Note to Users
    NOTE TO USERS This reproduction is the best copy available PLAYING A JEWISH GAME: GENTILE CHRISTIAN JUDAIZING IN THE FIRST AND SECOND CENTURIES CE Michele D. Murray A thesis submitted in conformity with the requirements for the Ikgree of Doctor of Philosophy Gnduate Department of the Centre for the Study of Religion University of Toronto O Copyright by Michele D. Mumy aMO National Library Bibliothèque nationale du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques The author bas granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant a la National Library of Cana& to Bibiiothèque nationale du Canada de reproduce, loaa, distribute or seil reproduire, preter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la fonne de microfiche/film, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts f?om it Ni la thèse ni des extraits substantiels may be printed or otheMulise de celle-ci ne doivent être imprimés reproduced without the author' s ou autrement reproduits sans son permission. autorisation. Abstrrrct Pliylng a Jewish Game: Gentile Christian Judaizing in the First and Second Centuries CE, Doctor of Philosophy, 2000 Michele D. Murny Centre for the Study of Religion University of Toronto Several strands of early Christian literature contain intriguine passages of cnticism written by early Christians against what they perceived to be troubling situations in their communities.
    [Show full text]
  • A Jew's Jew: Paul and the Early Christian Problem of Jewish Origins*
    A Jew’s Jew: Paul and the Early Christian Problem of Jewish Origins* Andrew S. Jacobs / University of California, Riverside Sο`υPαλο , ου ω␬ µο, οτου !(Cyril of Alexandria, Fourth Paschal Letter) No one wants an apostle riddled with contradictions. (John G. Gager, Reinventing Paul) paul, the archetypal jew In recent decades the Historical Paul has begun to catch up with (and perhaps even outstrip) the much-buffeted Historical Jesus as a heated nexus of historical and theological debate about Christianity’s Jewish origins.1 The so-called New Perspective on Paul,2 an array of historico- theological positions united (roughly) by a reconsideration of Paul’s * I wish to thank the anonymous readers for the Journal of Religion who provided consistently sound advice on matters both historical and stylistic. The following abbreviations are used for critical editions, followed by volume and page numbers: CCL p Corpus Christianorum, series Latina (Turnhout: Brepols, 1954–); CSEL p Corpus scriptorum ecclesiasticorum lati- norum (Vienna: Akademie Verlag, et al., 1866–); GCS p Griechischen christlichen Schrift- steller (Leipzig: J. C. Hinrichs, etc., 1899–); LCL p Loeb Classical Library (Cambridge, MA: Harvard University Press, 1912–); PG p Patrologia Graeca, ed. J.-P. Migne (Paris: Migne, 1857–66); PL p Patrologia Latina, ed. J.-P. Migne (Paris: Migne, 1844–65); SC p Sources chre´tiennes (Paris: Editions du Cerf, 1943–). 1 Brendan Byrne, “Interpreting Romans Theologically in a Post-‘New Perspective’ Perspec- tive,” Harvard Theological Review 94 (2001): 227–41; John G. Gager, Reinventing Paul (Oxford: Oxford University Press, 2000), 43–75; James D. G. Dunn’s “Introduction,” and “In Search of Common Ground,” both in Paul and the Mosaic Law, ed.
    [Show full text]
  • The Apostle Paul and the Prophet Joseph Smith
    Claremont Colleges Scholarship @ Claremont CGU Theses & Dissertations CGU Student Scholarship 2012 Authoring Authority: The Apostle Paul and the Prophet Joseph Smith--A Critical Comparison of Texts and Power in the Generation of Religious Community Alonzo Huntsman Claremont Graduate University Recommended Citation Huntsman, Alonzo, "Authoring Authority: The Apostle Paul and the Prophet Joseph Smith--A Critical Comparison of Texts and Power in the Generation of Religious Community" (2012). CGU Theses & Dissertations. Paper 28. http://scholarship.claremont.edu/cgu_etd/28 DOI: 10.5642/cguetd/28 This Open Access Dissertation is brought to you for free and open access by the CGU Student Scholarship at Scholarship @ Claremont. It has been accepted for inclusion in CGU Theses & Dissertations by an authorized administrator of Scholarship @ Claremont. For more information, please contact [email protected]. Authoring Authority: The Apostle Paul and the Prophet Joseph Smith— A Critical Comparison of Texts and Power in the Generation of Religious Community by Alonzo Huntsman Claremont Graduate University May, 2012 Approved by ___________________________________________________ Vincent L. Wimbush Committee Chair © Copyright Alonzo Huntsman, 2012 All Rights Reserved APPROVAL OF THE REVIEW COMMITTEE This dissertation has been duly read, reviewed, and critiqued by the Committee listed below, which hereby approves the manuscript of Alonzo Huntsman as fulfilling the scope and quality requirements for meriting the degree of Doctor of Philosophy.
    [Show full text]
  • Chapter 1: Introduction
    Notes CHAPTER 1: INTRODUCTION 1. Inferno, 34: 61-3, from The Divine Comedy of Dante Alighieri, Vol. 1, tr. John D. Sinclair (New York: Oxford University Press, 1939), 423. 2. Jews are conspicuously absent from Dante's hell. Although Caiaphas makes a brief appearance in canto XXIII, Dante's description of usurers in canto XVII is without explicit references to Jews. This is especially surprising given that "[b]y the twelfth century the terms 'Jew' and 'usurer' were synonymous .... " Ueffrey Richards, Sex, Dis­ sidence and Damnation: Minority Groups in the Middle Ages (London: Routledge, 1991), 113.] 3. Hyam Maccoby, Judas Iscariot and the Myth of Jewish Evil (New York: The Free Press, 1992), 117. 4. "Jews and Devils: Anti-Semitic Stereotypes of Late Medieval and Renaissance England," Journal of Literature and Theology 4:1 (March, 1990), 15-28; 25. 5. See Chapter 5 6. I am concerned that my treatment of Christian Holocaust Theology may lead some readers mistakenly to infer hostility on my part toward radical attempts to reformulate Christian thought in the post­ Holocaust environment. I want to say explicitly, therefore, that my critique reflects not disapproval of the task Holocaust Theologians have undertaken, but my opinion that too many Christian responses to anti-Judaism have sought to redress this problem by carelessly reiterating mythical forms. 7. My concern with the phenomenon of ambivalence has forced me to keep the relatively positive aspects of Christian mythical thinking constantly in view. If this is interpreted by some readers as a subtle apologetic for this type of thinking, I can only respond that this is not my intent.
    [Show full text]
  • The Mythmaker: Hyam Maccoby and the Invention of Christianity Rebecca Moore
    The Mythmaker: Hyam Maccoby and the Invention of Christianity Rebecca Moore Journal of Ecumenical Studies, Volume 52, Number 3, Summer 2017, pp. 381-401 (Article) Published by University of Pennsylvania Press DOI: https://doi.org/10.1353/ecu.2017.0041 For additional information about this article https://muse.jhu.edu/article/676097 Access provided by Montana State University (20 Mar 2018 17:29 GMT) The Mythmaker: Hyam Maccoby and the Invention of Christianity* Rebecca Moore precis This essay examines the writings of Hyam Maccoby, a twentieth- century Jewish scholar of rabbinic Judaism and early Christianity. After locating Maccoby in the context of Jewish anti- Christian writings, it presents his critical view of Christian doctrines. This scholar claimed in numerous publications that Christianity was inherently antisemitic due to the teachings of Paul the apostle, especially his doctrine of the vicarious atone- ment. It is therefore worth presenting, assessing, and challenging Maccoby’s views as a barrier to Jewish and Christian dialogue. • Introduction n her article, “Doing Justice to Judaism,” Mary C. Boys described her Ipersonal journey into Jewish and Christian dialogue. 1 She traced her deepening awareness of the ways in which supersessionist beliefs and the “Christ killer” slander impede genuine exchange. She also noted the ways in which historical- critical studies of the Bible can help Christians develop a theology that would “unleash the power in the story of the passion and death *The author expresses her appreciation to Lawrence Baron, Richard Freeman, Paul Mojzes, Fielding McGehee III, and the anonymous reviewers for J.E.S. for their helpful comments and suggestions.
    [Show full text]
  • Christologyand the Jews in Pa Ups S Letter to the Romans
    UNIVERSITY OF GLASGOW THE PRIVILEGE OF ISRAEL: CHRISTOLOGYAND THE JEWS IN PA UPSS LETTER TO THE ROMANS A THESIS SUBMITTED TO THE FACULTY OF DIVINTY IN CANDICACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF THEOLOGY AND RELIGIOUS STUDIES BY MARION LAIRD STEVENSON CARSON APRIL 1998 Abstract The purpose of the thesis is to establish if there is any anti-Judaic content in Paul's thinking. Part 1 (chapters 1 to 3) consists of a study of Paul's attitude to Israel in the letter to the Romans. The results obtained are then compared with those gained from an examination of the Christological content of the letter (Part 2: chapters 4 to 7). The conclusion is that while it is the apostle's understanding that nothing in his thought is denigrating to Israel and that he upholds her traditions and place as the chosen people, his belief in the necessity of faith in Christ for salvation, and that Israel is wrong to have rejected him, may be seen as implicitly anti-Judaic. Part 3 sets the study in the context of modem Jewish-Christian dialogue. Chapter 1 sets out the problem and notes the current spectrum of opinion on the question of continuity and discontinuity between the church and Israel. The relevance of Christological study is explained, as is the choice of Romans as the focus of the thesis. Chapter 2 examines Romans 14: 1-15: 6 and argues that Paul adopts a favourable attitude towards Israel: Jewish practices are not obsolete in the new era. This conclusion is supported in chapter 3 which considers Rom 1: 16-3: 31 and chapters 9 to 11.
    [Show full text]
  • Religious Rivalries in the Early Roman Empire and the Rise of Christianity 00 Vaage Fm.Qxd 2006/03/24 9:41 AM Page Ii
    00_vaage_fm.qxd 2006/03/24 9:41 AM Page i Religious Rivalries in the Early Roman Empire and the Rise of Christianity 00_vaage_fm.qxd 2006/03/24 9:41 AM Page ii Studies in Christianity and Judaism / Études sur le christianisme et le judaïsme : 18 Studies in Christianity and Judaism / Études sur le christianisme et le judaïsme publishes monographs on Christianity and Judaism in the last two centuries before the common era and the first six centuries of the com- mon era, with a special interest in studies of their interrelationship or the cultural and social context in which they developed. GENERAL EDITOR: Stephen G. Wilson Carleton University EDITORIAL BOARD: Paula Fredrickson Boston University John Gager Princeton University Olivette Genest Université de Montréal Paul-Hubert Poirier Université Laval Adele Reinhartz University of Ottawa 00_vaage_fm.qxd 2006/03/24 9:41 AM Page iii Studies in Christianity and Judaism / Études sur le christianisme et le judaïsme : 18 Religious Rivalries in the Early Roman Empire and the Rise of Christianity Leif E. Vaage, editor Published for the Canadian Corporation for Studies in Religion/ Corporation Canadienne des Sciences Religieuses by Wilfrid Laurier University Press 2006 00_vaage_fm.qxd 2006/03/24 9:41 AM Page iv This book has been published with the help of a grant from the Canadian Federation for the Humanities and Social Sciences, through the Aid to Scholarly Publications Programme, using funds provided by the Social Sciences and Humanities Research Council of Canada. We acknowledge the financial support of the Government of Canada through the Book Publishing Industry Development Program for our publishing activities.
    [Show full text]