My publications to date have focused on the (re)interpretation of Paul's letters. The working hypothesis I am testing involves reading Paul's letters as if written by a Jew who remained Torah observant after he became convinced that Jesus was the Christ, and of a calling to take that message to the nations. So far this proposition has been confirmed by my research on these letters. In addition, I find it likely that the communities to which he wrote Romans and Galatians consisted of Jewish subgroups operating within the Jewish communities (i.e., synagogues) in those areas, although his "target" audiences--those to whom he was directing his comments, albeit probably in the midst of members of these groups not similarly targeted--were non-Jewish people.
It is important to recognize, when taking this approach, that these Jewish communities were themselves minority communities within these population centers. Thus some of the actions that members of these subgroups were taking, specifically, because of the claim that their non-Jewish members (i.e., Gentiles, pagans) had full-member standing apart from proselyte conversion and were no longer to practice idolatry, probably represented a threat to the fragile minority Jewish community's members and their leaders. It disrupted the status quo, not only based on Jewish tradition, but also on the basis of the expectations and regulations of the larger non-Jewish communities within which the Jewish communities functioned. Relationships between and among Jewish and non-Jewish communal members involved a variety of personal, political, and occupational norms and expectations worked-out over many generations. Non-Jewish members of these Jewish subgroups (i.e., ekklêsiai, churches, synagogues) claiming to be no longer "pagans," that is, for example, to have the right to abstain from familial and civic cult (idolatry) on the terms reserved for Jewish communal members--yet without becoming proselytes, the long-standing rite reserved for accomplishing such identity transformation--would have been especially disruptive.
Paul's letters seem to me to respond to the predictable resistance his addressees would meet to such claims. For these non-Jews would likely be welcomed by the Jewish communities (within which the smaller Christ-believing Jewish subgroups existed) to the degree that they were willing to understand themselves on the prevailing terms of identification. Either they are to be recognized as guests, even friends who remain nevertheless beholden to the expectations and norms of the dominant non-Jewish communities with which they are identified, or, if they persist in wanting to be accounted members of the minority Jewish communities, they can undertake the rite of proselyte conversion. That represents a course providing identity transformation agreeable according to both Jewish and "pagan" membership identity norms, instead of the marginalization currently being experienced when their identity claims are disputed, and expected rights denied. Paul's concern is, on the one hand, in Galatians, to redress the persuasiveness of the appeal to such traditional social policy as good news for non-Jews seeking membership, since it reportedly guarantees the desired result according to Israel's Scriptures, and always has, but on the other hand, in Romans, to check an incipient resentment gaining ground, because of continued resistance to that news. Recognizing these very different social developments provides a basis for understanding the very different ways that Paul responds to the different "urgencies of the moment" with these two letters. However, this approach to the difference between them (employing Social Identity Theory) provides a way to recognize a shared thread running through them; namely, Paul the apostle of this coalition's perceived need to address non-Jews who are variously seeking to negotiate the psychological as well as social marginalization resulting from challenges to their claims based on the news of Jesus Christ--in Galatia, considering proselyte conversion to gain acceptance, but in Rome, rejecting not only the terms of acceptance, but the right of those who uphold them to claim standing as the people of God.
It is in wresting with these socio-rhetorical tensions that we gain insight into Paul's theology and teaching, including his development of the truths embodied in Israel's confession of the Shema. Cenral to Paul's mission is upholding the principle that the communities of Christ-believers represent the hopes of Israel and the nations of the age to come, when the One Lord of Israel will be also known as the One God of all humankind, which time Paul claims to have dawned. Thus while difference remains in the present age, for example, between Jews and Gentiles, and between men and women, the discrimination generally indulged in this age is to no longer reign in the communities of those who share his faith that the awaited age has begun. Hence, Jewish believers in Christ (such as is Paul!) remain faithful to Torah-observance, while non-Jews do not become Jews (i.e., proselytes) or obliged to observe the Torah of Jews (as proselytes are), except to the degree expected of those from the nations who turn from the worship of idols and the kind of behavior inappropriate for those who have turned to the Creator God. They are to live as "righteous Gentiles" or "God-fearers." It seems to me that it is the working out the tensions resulting from this thoroughly Jewish theology when applied to the dynamics of communal life for these mixed Jewish subgroups challenging long-standing terms of identification and ways of relating to each other according to the status quo (i.e., prevailing Jewish and Roman as well as Greek and other, e.g., local Celtic and Phyrgian norms of the present age) that accounts for the rhetorical concerns and details addressed in Paul's letters to the Romans and Galatians.
Basically, my research is continuing to inform and test the hypothesis that Paul's letters represent intra- or inter-Jewish correspondence, that they deal with tensions arising within (intra) as well as between (inter) Jewish groups and subgroups; however, that those tensions may have as much to do with concerns posed by the non-Jewish communities within which they dwell, of which they are a part. These letters should therefore be interpreted anew, since to date they have been largely when not entirely approached as "Christian," however anachronistic that term may be recognized to be for Paul (who never used the terminology, but addressed Jews and non-Jews). His letters have usually been understood and used in ways that accentuate a perceived break from Jewish identity and Judaism's historical beliefs, values, and behavior for both the writer, Paul, and his addressees. This construction has resulted in a voice that has historically been invoked to perpetuate negative valuations of Jewish people and the various Judaisms of the first century (not to mention thereafter), including beliefs, intentions, and actions--on supposed "Christian" versus "Jewish" terms. Moreover, Paul's voice (traditionally St. Paul's or The Apostle Paul's inspired voice) has often been appropriated as though beyond moral censorship--even when interpreted in ways that clearly harm other humans, behavior toward others that Paul otherwise clearly proscribes in agreement with the teaching and spirit of Torah.
Paul's voice, however interpreted, represents only one side of a conversation, often polemical, perhaps misrepresenting the "other" person or group's point of view, motives, or activities, at least from their own--and his rhetorical approach implies his addressees' own--perspective. Great care should be taken to construct the other probable voices and points of view before privileging and internalizing Paul's as unquestionable or right, as though beyond the need for critical analysis and moral challenge. This is especially the case when applying it to later circumstances, such as contemporary ones, since he wrote to specific cases in a particular time, within a particular cultural milieu, one in which slavery was normal, for example, and most women did not participate in public life on the same terms as men. I would really like to hear that voice and share what I find with others, Jews and Christians and people of other convictions too, to measure what it might contribute to helping humans live respectfully, not least to advancing Jewish/Christian relations in the years to come.
In 2015, Paul Within Judaism: Restoring the First-Century Context to the Apostle, co-edited with Magnus Zetterholm, was published by Fortress Press. The volume provides a venue to explain a new approach that some scholars are now exploring and advocating, including myself. It is designed to help readers understand how reading Paul within Judaism is different not only from traditional readings, but also from contemporary approaches such as those associated with The New Perspective on Paul.
"'The Gifts and the Calling of God are Irrevocable' (Romans 11:29): If So, How Can Paul Declare that 'Not All Israelites Truly Belong to Israel' (9:6)?" Studies in Christian-Jewish Relations [SCJR] 11.1 (2016): 1-17; http://ejournals.bc.edu/ojs/index.php/scjr/article/view/9525.
"Reading Paul in a Jewish Way: 'Oh be joyful all you peoples, with God's People' (Rom 15:10): Who are the people?," pages 436-47 in Deutschor Evangelisher Kirchentag Stuttgart 2015, ed. Silke Lechner, et al (Zentrum Juden und Christen: Freut euch, ihr Völker, mit Gottes Volk; Wer ist das Volk?; Gütersloh and München: Gütersloher Verlagshaus/Random House Gmbh, 2016).
"'Gottes Gaben und Berufungen können Ihn nicht gereuen.' - Wie, also, sollten wir Römer 9,1-16 (insbesondere V. 6) übersetzen und verstehen?" Pages 14-23 in "Die Gotteskindschaft des jüdischen Volkes (Röm 9,1-16)": Arbeitshilfe zum Israelsonntag 2016: 10. Sonntag nach Trinitatis. Edited by Volker Haarmann, Ursula Rudnick, and Axel Töllner (Transl. V. Haarmann; Düsseldorf/Hannover: Evangelische Kirche im Rheinland, Evangelisch-Lutherische Landeskirche Hannover, Begegnung von Christen und Juden Bayern, 2016).
"Out-Howling the Cynics: Reconceptualizing the Concerns of Paul's Audience from his Polemics in Philippians 3." Pages 183-221 in The People Beside Paul: The Philippian Assembly and History from Below. Edited by Joseph A. Marchal (Early Christianity and Its Literature; Atlanta: SBL Press, 2015).
"The Question of Conceptualization: Qualifying Paul's Position on Circumcision in Dialogue with Josephus's Advisors to King Izates." Pages 105-52 in Paul Within Judaism: Restoring the First-Century Context to the Apostle. Edited by Mark D. Nanos and Magnus Zetterholm (Minneapolis: Fortress Press, 2015).
Paul Within Judaism: Restoring the First-Century Context to the Apostle. Edited by Mark D. Nanos and Magnus Zetterholm (Minneapolis: Fortress Press, 2015). Available in print and ebook at Fortress and Amazon.
"Implications of Paul's Hopes for the End of Days for Jews and Christians Today: A Critical Re-evaluation of the Evidence." Co-authored with Philip Cunningham Studies in Christian-Jewish Relations [SCJR] 9.1 (2014): 1-45; http://ejournals.bc.edu/ojs/index.php/scjr/article/view/5793/5165.
"Paul’s Non-Jews Do Not Become 'Jews,' But Do They Become 'Jewish'?: Reading Romans 2:25-29 Within Judaism, Alongside Josephus." Journal of the Jesus Movement in its Jewish Setting (JJMJS). 1 (2014): 26-53 (www.jjmjs.org).
"Römer 11 und christlich-jüdische Beziehungen: Exegetische Optionen für eine andere Übersetzung und Interpretation des Textes." Pages 18-25 in "So wird ganz Israel gerettet werden": Arbeitshilfe zum Israelsonntag 2014: 10. Sonntag nach Trinitatis. Edited by Hanna Lehming, Volker Haarmann, and Ursula Rudnick (Transl. V. Haarmann; Evangelisch-Lutherische Landeskirche Hannover, Evangelische Kirche im Rheinland, Evangelisch-Lutherische Kirche in Norddeutschland, Begegnung von Christen und Juden Bayern: Hannover/Düsseldorf, 2014). [Note: excerpts from Criswell essay listed below, edited and translated into German by Volker Haarmann for use by Evangelical Lutheran pastors when developing sermons from Romans 11]
"The Translation of Romans 11 Since the Shoah: What's Different? What's Not? What Could Be?" Pages 167-77 in Exploring Bible, Church and Life. Essays in Celebration of the 100th Anniversary of Lutheran Theological Seminary (Theology and Life 36). Edited by Dieter Mitternacht and Nicholas Thai. (Hong Kong, China: Lutheran Theological Seminary, 2013).
"Was Paul a 'Liar' for the Gospel?: The Case for a New Interpretation of Paul's 'Becoming Everything to Everyone' in 1 Corinthians 9:19-23." Review & Expositor 110.4 (2013): 591-608.
"Paul's Polemic in Philippians 3 as Jewish-Subgroup Vilification of Local Non-Jewish Cultic and Philosophical Alternatives." Journal for the Study of Paul and His Letters 3.1 (2013): 47–92.
"To the Churches Within the Synagogues of Rome." Pages 11-28 in Reading Paul's Letter to the Romans. Edited by Jerry L. Sumney (Resources for Biblical Studies Series 72; Atlanta: Society of Biblical Literature, 2012).
"Paul: A Jewish View." Pages 159-93 in Four Views on the Apostle Paul. Edited by Michael Bird (Counterpoints; Grand Rapids: Zondervan, 2012).
"Paul's Relationship to Torah in Light of His Strategy 'to Become Everything to Everyone' (1 Corinthians 9:19-22)." Pages 106-40 in Paul and Judaism: Crosscurrents in Pauline Exegesis and the Study of Jewish-Christian Relations. Eds. Reimund Bieringer and Didier Pollefeyt (Library of New Testament Studies-European Studies in Christian Origins; T&T Clark International/Continuum: London-New York, 2012).
"Romans 11 and Christian-Jewish Relations: Exegetical Options for Revisiting the Translation and Interpretation of This Central Text." Criswell Theological Review N.S. 9.2 (2012): 3-21.
"Paul and the Jewish Tradition: The Ideology of the Shema." Pages 62-80 in Celebrating Paul. Festschrift in Honor of Jerome Murphy-O’Connor, O.P., and Joseph A. Fitzmyer, S.J. Edited by Peter Spitaler (CBQMS 48; Washington D.C.: Catholic Biblical Association of America, 2012).
"Romans: Introduction and Annotations." Pages 253-86 in The Jewish Annotated New Testament. Eds. Marc Brettler and Amy Jill Levine (Oxford University Press, 2011).
"Paul and Judaism." Pages 551-54 in The Jewish Annotated New Testament. Eds. Marc Brettler and Amy Jill Levine (Oxford University Press, 2011).
"Forward." Pages ix-x in Daniel F. Stramara, Jr., God's Time Table: The Book of Revelation and the Feast of Seven Weeks (Pickwick Publications, 2011).
"'Callused,' Not 'Hardened': Paul's Revelation of Temporary Protection Until All Israel Can Be Healed." Pages 52-73 in Reading Paul in Context: Explorations in Identity Formation. Edited by Kathy Ehrensperger and J. Brian Tucker (London and New York: T&T Clark, 2010).
"'Broken Branches': A Pauline Metaphor Gone Awry? (Romans 11:11-24)." Pages 339-76 in Between Gospel and Election: Explorations in the Interpretation of Romans 9—11. Eds. Florian Wilk and J. Ross Wagner (Tübingen: Mohr Siebeck, 2010).
"Galatians." Pages 455-74 in Blackwell's Companion to the New Testament. Edited by David Aune (Blackwell Publishing, 2010).
"Why the 'Weak' in 1 Corinthians 8--10 Were Not Christ-Believers." Pages 385-404 in Saint Paul and Corinth: 1950 Years Since the Writing of the Epistles to the Corinthians: International Scholarly Conference Proceedings (Corinth, 23-25 September 2007). Vol. 2. Edited by Constantine J. Belezos in collaboration with Sotirios Despotis and Christos Karakolis (Athens, Greece: Psichogios Publications S.A., 2009).
"Paul and Judaism: Why Not Paul's Judaism?" Pages 117-60 in Mark Given, ed., Paul Unbound: Other Perspectives on the Apostle (Peabody, Mass.: Hendrickson, 2009).
"Paul's Reversal of Jews Calling Gentiles 'Dogs' (Philippians 3:2): 1600 Years of an Ideological Tale Wagging an Exegetical Dog?" In Biblical Interpretation 17.4 (2009): 448-482.
"New or Renewed Covenantalism?: A Response to Richard Hays' '"Here We Have No Lasting City": New Covenantalism in Hebrews.'" In The Epistle to the Hebrews and Christian Theology. Edited by R.J. Bauckham, D.R. Driver, T.A. Hart and N. MacDonald. Grand Rapids: Eerdmans, 2009, 183-88.
"Le relazioni christiano-giudaiche." In Paulus: An International Magazine on Saint Paul 1.12 (June, 2009) 271-73 (English version submitted as "Romans 9—11 from a Jewish Perspective on Christian-Jewish Relations").
"The Polytheist Identity of the 'Weak,' And Paul's Strategy to 'Gain' Them: A New Reading of 1 Corinthians 8:1—11:1." In Paul: Jew, Greek, and Roman. Edited by Stanley E. Porter. Pauline Studies 5; Leiden and Boston: Brill, 2008, 179-210.
"Intruding 'Spies' and 'Pseudo-Brethren': The Jewish Intra-Group Politics of Paul’s Jerusalem Meeting (Gal. 2:1-10)." In Paul and His Opponents. Edited by Stanley E. Porter. Vol. 2 of Pauline Studies; Leiden and Boston: Brill, 2005, 59-97.
Guest Editor and "Introduction," Paul Between Jews and Christians, a special issue of Biblical Interpretation 13.3 (2005).
"How Inter-Christian Approaches to Paul’s Rhetoric Can Perpetuate Negative Valuations of Jewishness – Although Proposing to Avoid that Outcome." In Biblical Interpretation 13.3 (2005) 255-69."Life in the Diaspora Synagogues: An Evaluation." Pages 208-18 in The Ancient Synagogue from its Origins until 200 CE: Papers Presented at an International Conference at Lund University, Sweden, Oct. 14-17, 2001. Edited by B. Olsson and M. Zetterholm; Stockholm: Almqvist & Wiksell Int., 2003.
Editor, The Galatians Debate: Contemporary Issues in Rhetorical and Historical Interpretation. Peabody, Mass.: Hendrickson, 2002. [For reviews>> For More Information, Introductory Chapter, and Table of Contents Go to Hendrickson>
"Introduction." Pages xi-xli in The Galatians Debate. Edited by Mark Nanos. Peabody, Mass.: Hendrickson, 2002. [Read at Hendrickson>>]
"What Was at Stake in Peter's 'Eating with Gentiles' at Antioch?" Pages 282-318 in The Galatians Debate. Edited by Mark Nanos. Peabody, Mass.: Hendrickson, 2002.
The Irony of Galatians: Paul's Letter in First-Century Context. Minneapolis: Fortress Press, 2002. [For reviews>> For More Information and Table of Contents Go To Fortress>>]
"Challenging the Limits That Continue to Define Paul's Perspective on Jews and Judaism." Pages 212-24 in Reading Israel in Romans: Legitimacy and Plausibility of Divergent Interpretations. Vol. 1: "Romans Through History and Cultures: Receptions and Critical Interpretations." Edited by Cristina Grenholm and Daniel Patte. Harrisburg, PA: Trinity Press International, 2000. [More from Trinity Press International>>]
"The Inter- and Intra-Jewish Contexts of Paul and the Galatians." Pages 146-59 in Paul and Politics: Ekklesia, Israel, Imperium, Interpretation. Edited by Richard Horsley. Trinity Press International, 2000. Reprinted in The Galatians Debate. Edited by Mark Nanos. Hendrickson, 2002, 396-407). [More from Trinity Press International>> More from Hendrickson>>]
"Covet, Covetousness." Page 292 in Eerdmans Dictionary of the Bible. Edited by David N. Freedman, A. C. Myers, and A. B. Beck. Eerdmans, 2000.
The Intra-Jewish Context of Galatians: Identifying the Players and Situation Implied in Paul's Letter of Ironic Rebuke." Ph.D. Dissertation at University of St. Andrews, Scotland, 2000.
"Response" to reviews of The Mystery of Romans by N. Elliott, S. Stowers, and E. E. Johnson at the 1997 SBL Annual Meeting. Critical Review of Books in Religion [CRBR], 1998.
The Mystery of Romans: The Jewish Context of Paul's Letter. Minneapolis: Fortress Press, 1996. (Winner of The 1996 National Jewish Book Award for Jewish/Christian Relations). [For reviews>> For More Information and Table of Contents Go To Fortress>>]
Current Publishing Projects
Revised "Romans: Introduction and Annotations." Pages ? in The Jewish Annotated New Testament. Eds. Marc Brettler and Amy Jill Levine (Oxford University Press, 2nd ed. forthcoming).
Galatians: New Testament Guides (New Series). General Editor: Tat-Siong Benny Liew (Bloomsbury, 2017).
"'Do you not hear the Torah?': Paul's Allegory (Gal 4:21--5:1) in the Context of Ancient Haftarah"
Paul's Judaism: How to Read the Apostle's Letters From A Jewish Perspective (Cascade Books, 2018).
To the Synagogues of Rome: A Jewish Commentary on Romans (Eerdmans, 2018)
Is Galatians Really About "Freedom from the Law (i.e., Torah)," or "Freedom from Judaism"?
Paul Between Christians and Jews (2019).
Rival or Representative? Re-evaluating Paul's Perspective on the Jerusalem Church (2020).
Professional Papers and Lectures
2016c (forthcoming): "Reading Paul's Allegory (Gal 4:21--5:1) as Haftarah: A Jewish Liturgical Explanation for Paul's Characterization of 'Jerusalem Presently in Slavery with Her Children'" (2016 Society of Biblical Literature Annual Meeting, Jewish-Christian Dialogue and Sacred Texts section, Nov. 19-22, San Antonio, Texas).
2016b (forthcoming): "Reading the Antioch Incident 'within Judaism': A Structured Discussion of Critical Elements in the Study of Christian Origins" (2016 Society of Biblical Literature Annual Meeting, Paul within Judaism section, Nov. 19-22, San Antonio, Texas).
2016a: "Reading Paul's Allegory (Gal 4:21--5:1) Within Judaism: Is Isaiah 54:1 the Haftarah for 'Hearing' Torah on Slave (= [Adult] Foreign Male) Circumcision?" (2016 PCR/SBL New Testament: Epistles and Apocalypse section, March 13-14, 2016, Claremont Graduate University).
2015g: "Are Jews Outside of the Covenants if Not Confessing Jesus as Messiah?: Questioning the Questions, the Options for the Answers too" (Paul Within Judaism Session of the Society of Biblical Literature Annual Meeting, Atlanta, Nov. 23, 9-11:30am, S23-132)
2015f: Review of The Real Paul: Recovering His Radical Challenge, Bernard Brandon Scott (Westar Institute at the Society of Biblical Lit. Annual Meeting, Nov. 22, 4-5pm, P22-348a).
2015e: "'Do you not hear the Torah?': Paul's Allegory (Gal 4:21--5:1) in the Context of Ancient Haftarah" (Paper in the Ancient Judaism and Christian Origins [AJCO] Colloquia entitled "Reading the New Testament as Second Temple Jewish Literature," September 24, 10:00am-12:00pm, Room 2241, Nyack College, 2 Washington, NY, NY)
2015d: “Reading Paul in a Jewish Way." (Lecture in the program "'Oh be joyful all you peoples, with God's People': Who are the people? An ecumenical discussion," at the German Protestant Kirchentag in Stuttgart, Germany, 11am to 1pm, June 5)(news article from World Council of Churches)
2015c: "At the Root of Christian Replacement Theology Stands an Olive Tree (Romans 11:11-33): Can it be Saved?" (Lecture at the Centrum för Teologi och Religionsvetenskap, Lund University, Sweden, 5:15pm, June 2)
2015b: "Paul’s Non-Jews Do Not Become 'Jews,' But Do They Become 'Jewish'?: Reading Romans 2:25-29 Within Judaism, Alongside Josephus." (New Testament Traditions in the Context of Early Judaism Seminar of the Nordic New Testament Conference, Aarhus University, Denmark, June 1)
2015a:"How to Read Paul in a Jewish Way: A Case Study of Romans 15:10 Citing Deuteronomy 32:43." (Nordic New Testament Conference, Aarhus University, Denmark, May 31)
2014b: "Paul's Position on Circumcision in Dialogue with Josephus's Advisors to King Izates" (Paul and Pauline Lit., 2014 SBL International Meeting, Vienna, Austria, July 6-10)
2014a: "Qualifying Paul's Position on Circumcision in Dialogue with Josephus's Advisors to King Izates" (Re-Reading Paul as a Second-Temple Jewish Author, Nangeroni Meeting of the Enoch Seminar, Rome, June 23-27)
2013c: "Paul’s Non-Jews Do Not Become 'Jews,' But Do They Become 'Jewish'?" (Paul and Judaism Consultation at the Society of Biblical Literature Annual Meeting, Baltimore, Nov., 2013)
2013b: "Translating Paul in the Light of Nostra Aetate" (Shapiro Lecture, Catholic Theological Union, Chicago, Oct. 28, 4pm)
2013a:“'Judaizers'? 'Pagan' Cults? Cynics?: Reconceptualizing the Concerns of Paul's Audience from the Polemics in Philippians 3:2, 18-19” (Central States SBL, St. Louis, March 17, 2013)
2012c:"What Does Torah Observance Mean in a First Century Diaspora Context, and thus for Interpreting Paul?: Defining the Problem" (Society of Biblical Literature Annual Meeting, Chicago, Nov. 19, 2012)
2012b:"How Christians Talk About Jews: The Problems and Prospects of Paul's Message in Romans 11"; and "The Translation of Romans 11 Since the Holocaust: What's Different? What's Not? What Could Be?"; and "Paul and Judaism: The Historical and Theological Challenge to Re-consider and Re-describe Christian Origins (Theological Public Lecture series at Lutheran Theological Seminary in Hong Kong, Oct 12 and 14, 2012)
2012a:"The Place of Salvation History in Galatians: A Chronometric Approach." (Paper presented at Central States SBL, St. Louis, March 19, 2012)
2011c: "The Place of Salvation History in Galatians" (Paper presented as a guest at the ETS, San Francisco, Nov. 18)
2011b: "The Translation of Romans 11 Since the Shoah: What's Different? What's Not? What Could Be?" (Conference entitled "Paul, Jewishness, and Otherness after the Holocaust," Baylor University, Apr. 14-16)
2011a: "Romans: To the Churches Within the Synagogues of Rome" (Central States SBL, St. Louis, March 18)
2010f: "Locating Paul on a Map of First Century Judaism" (Paul and Judaism section of the Society of Biblical Literature Annual Meeting, Atlanta, Nov. 22)
2010e: "The Greco-Roman Context of Paul's Struggling Jewish Subgroup Community in Philippi" (Paul and People's History pre-SBL session, Nov. 19)
2010d: "Paul, Judaism, and Christian-Jewish Relations: Revisiting the Evidence from Romans" (MJTI Center for Jewish-Christians Relations, Los Angeles, Skirball Cultural Center, Oct. 31, 2pm)
2010c:"Images of Jews and Judaism in Paul's Letter to the Romans: Challenging Translation Decisions That Subvert Paul's Message" (King Lecture, Washburn University, Topeka, KS, Wed., April 14, 7:30pm)
2010b:"'Callused,' Not 'Hardened': Paul's Revelation of Temporary Protection Until All Israel Can Be Healed" (Central States SBL, St. Louis, March 22)
2010a: "Response to Pheme Perkins' 'The Letter to the Romans as It Relates to Current Catholic Understanding of the Relation of the Church to the Jewish People'" (Consultation on Jewish-Catholic Relations: Interpreting Scripture and Current Self-Understanding, Georgetown University, March 1)
2009e: "Did Paul Observe Torah in Light of His Strategy 'to Become Everything to Everyone' (1 Corinthians 9:19-23)?" (Paper presented in the Pauline Epistles section of the Society of Biblical Literature Annual Meeting, New Orleans, Nov. 22)
2009d: "'Broken Branches': A Pauline Metaphor Gone Awry?" (Paper presented in the Ancient Jewish-Christian Relations section of the Society of Biblical Literature Annual Meeting, New Orleans, Nov. 21)
2009c: "What Was at Stake in Peter's 'Eating with Gentiles' in Antioch?" (Discussion at Westar Institute, Santa Rosa, Cal., Oct. 16; Voting results)
2009b: "Paul's Relationship to Torah in Light of His Strategy 'to Become Everything to Everyone' (1 Corinthians 9:19-22)" (Paper to be presented for New Perspectives on Paul and the Jews: Interdisciplinary Academic Seminar, Katholieke Universiteit, Leuven, Belgium, Sept. 14-15)
2009a:"When in Rome, Would the Paul of 'All Things to All People' (1 Cor 9:19-23) Do as the Romans Do?" (Paper to be presented for Paul and Pauline Literature, International Meeting of the Society of Biblical Literature, Rome, Italy, July 1)
2008f:"Paul's Reversal of Jews Calling Gentiles 'Dogs' (Philippians 3:2): 1600 Years of an Ideological Tale Wagging an Exegetical Dog?" (Paper presented in the Early Jewish Christian Relations session of the Annual Meeting of the Society of Biblical Literature, Boston, Mass., Nov. 23)
2008e: "The Myth of the 'Law-Free' Paul Standing Between Christians and Jews" (Paper presented as a guest at the Evangelical Theological Society Annual Meeting, Providence, RI, Nov. 21)
2008d: "Paul and the Jewish Tradition: The Ideology of the Shema" (Paper presented at Villanova University, Philadelphia, Oct. 23, as part of the Jubilee Year of the Apostle St. Paul seminar series; youtube delivery of paper)
2008c: "The Polytheist Identity of the 'Weak,' And Paul's Strategy to 'Gain' Them: A New Reading of 1 Corinthians 8:1—11:1." (Paper presented in a Seminar at Lund University, Sweden, May 6)
2008b: "'Broken Branches': A Pauline Metaphor Gone Awry? (Romans 11:11-32)" (Paper presented at an International Symposium: "Romans 9—11 at the Interface Between the 'New Perspective on Paul' and Jewish-Christian Dialog," Göttingen, Germany, May 3)
2008a: "Rethinking the 'Paul and Judaism' Paradigm: Why Not 'Paul's Judaism'?" (Paper presented at McMaster University, March 12; University of Toronto, March 13; Lund University, Sweden, May 7; Linköping University, Sweden, May 8)
2007c:"'Have Paul and His Communities Left Judaism for Christianity?': A Review of the Paul-Related Chapters in Jewish Believers in Jesus and Jewish Christianity Revisited." (Review paper presented at the Annual Meeting of the Society of Biblical Literature, in the Jewish Christianity Consultation, San Diego, November 19, 2007)
2007b: "'But this knowledge is not in everyone' (1 Cor 8:7): Who Were the 'Weak' in Corinth, and What Was the Harm Paul Feared They Would Suffer?" (Paper presented at an International Conference: "Saint Paul the Apostle and Corinth," 1950 Years Since the Writing of the Epistles to the Corinthians, Sept. 24, 2007)
2007a: "Paul's Reversal of Jews Calling Gentiles 'Dogs' (Philippians 3:2): 1600 Years of an Ideological Tale Wagging an Exegetical Dog?" (Paper at Central States SBL, St. Louis, March 25, 2007. Title of lecture at University of Helsinki, Finland, May 14, 2007, and Gothenburg University, Sweden, May 22, 2007)
2006d: "You say 'Judaizers,' I say, 'Why so?': The Context Implied by Paul's Name-Calling in Philippians 3" (Paper presentation for discussion of the Philippians Section of the Paul and Politics Pre-SBL Meeting, Washington D.C., November 17)
2006c: "The Dead Sea Scrolls and Christian/Jewish Relations," Visiting Scholar Series at Rockhurst University, 7:00pm, Tuesday, Oct. 24, Mabee Theater.
2006b: "New or Renewed Covenantalism?: A Response to Richard Hays' '"Here We Have No Lasting City": New Covenantalism in Hebrews'" at the St. Andrews Conference on The Epistle to Hebrews and Christian Theology, July 18-22.
2006a: "Us and Them: The Promise and Limits of Abrahamic Descent," in the KU Hall Lecture Series: "Abraham's Children: Exploring the Shared Heritage of Judaism, Christianity, and Islam," KU Edwards Campus, Overland Park, KS, March 7, 2006.
2005d: "How The Label 'Jewish Christianity' Limits Investigation of the Category We Seek to Understand" (A response to three papers in the "Jewish Christianity" session at the SBL Annual Meeting, Philadelphia, November 19)
2005c: "A Torah-Observant Paul?: What Difference Could it Make for Christian/Jewish Relations Today?" (Annual Presentation to the Christian Scholars Group on Christian-Jewish Relations, sponsored by the Center for Christian-Jewish Learning at Boston College, June 4-6)
2005b: "A Jewish Paul? What Difference Would It Make for Jewish/Christian Relations Today?” Revised for Annual Lecture for the "Center for Jewish-Christian Studies and Relations" at General Theological Seminary, March 8, 2005.
2005a: "Rethinking the 'Paul and Judaism' Paradigm" (Paper presented in a postgraduate seminar at Yale University, March 3, 2004)
2004d: Response to "Galatians and Images of Empire" papers by Brigitte Kahl and Davina C. Lopez (Paul and Politics Section, SBL Annual Meeting, San Antonio, Texas, November 20)
2004c: “A Jewish Paul? What Difference Would It Make for Jewish/Christian Relations Today?” Public Lecture sponsored by the Department of Theology and Religious Studies, in partnership with the Center for Arts and Letters and the Thomas More Center for the Study of Catholic Thought and Culture, Rockhurst University, Kansas City, Missouri, October 26.
2004b: "What Does 'Present Jerusalem' (Gal 4:25) in Paul's Allegory Have to do with the Jerusalem of Paul's Time, or the Concerns of the Galatians?" (SBL Central States Meeting, St. Louis, March 29)
2004a: "Paul and Judaism" (SBL Central States Meeting, St. Louis, March 28)
2003: "How Inter-Christian Approaches to Paul’s Rhetoric Can Perpetuate Negative Valuations of Jewishness – Although Proposing to Avoid that Outcome" (SBL Annual Meeting, Atlanta; Early Jewish/Christian Relations Section).
2002: "Review of The Jesus Movement: A Social History of Its First Century." Ekkehard W. Stegemann and Wolfgang Stegemann. Translated by O. C. Dean, Jr.. Minneapolis: Fortress Press, 1999. (SBL Annual Meeting, Toronto; Social Science Criticism of the NT Section).
2001b: "Life in the Diaspora Synagogues: A Response" (Respondent to Papers by Carsten Claussen, Magnus Zetterholm, and Judith Lieu on the topic of "Life in the Diaspora Synagogues," a section of "The Ancient Synagogue: From the Beginning to about 200 CE," An International Conference at Lund University, Sweden, Oct. 14-17).
2001a: "The Local Context of the Galatians: Toward Resolving a Catch-22" (SBL Annual Meeting, Denver; Paul and Politics Section).
1999: "'O foolish Galatians, who has cast the evil eye [of envy] upon you?' (Gal. 3:1a-b): What the dynamics of Paul's accusation imply about the social context and message of Galatians" (SBL Annual Meeting, Boston; Social Science Criticism of the NT Section).
1998b: "The Inter- and Intra-Jewish Political Contexts of Paul and the Galatians" (SBL Annual Meeting, Orlando; Paul and Politics Section).
1998a: "Challenging the Limits that Continue to Define Paul's Perspective on Jews and Judaism: A response to papers by William S. Campbell and Guenter Wasserberg" (SBL Annual Meeting, Orlando; Interpretation of Romans Section).
1997c: "Response to N. Elliott, S. Stowers, and E. E. Johnson reviews at a session on The Mystery of Romans" (SBL Annual Meeting, San Francisco; Early Jewish-Christian Relations Section; papers and response were published in CRBR, 1998).
1997b: "Intruding 'Spies' and 'Pseudo'-brethren: The Intra-Jewish context of 'Those of repute' in Jerusalem (Gal. 2:1-10)" (International Research Consultation in Birmingham, England entitled "Ideology, Power and Interpretation").
1997a: "Intruding 'Spies' and 'Pseudo'-brethren: The Intra-Jewish Context of 'Those of Repute' in Jerusalem (Gal. 2:1-10)" (Mid-Central States SBL Regional Meeting, Kansas City, MO) and (North Central SBL Regional Meeting, Minn./St. Paul).
1996c: "Some Problems with Reading Romans Through the Lens of the Edict of Claudius" (Mid-Central States SBL Regional Meeting, St. Louis).
1996b: "Why was Gentile Circumcision so Unacceptable to Paul?: The Role of the Shema in Paul's Gospel" (Mid-Central States SBL Regional Meeting, St. Louis).
1996a: "Springing Luther's Trap: The Identity of the Weak in Romans" (North Central SBL Regional Meeting, Minn./St. Paul).
1995b: "It Takes Real Jews to Make Real Sense of Romans" (Southwest SBL Regional Meeting, Dallas).
1995a: "Springing Luther's Trap: The Identity of the Weak in Romans" (Mid-Central States SBL Regional Meeting, Tulsa).
Book Reviews by Mark D. Nanos
Stephen Westerholm (ed.), The Blackwell Companion to Paul (Blackwell Companions to Religion; Malden, MA: Wiley-Blackwell, 2011): Catholic Biblical Quarterly 75.2 (2013): 407-10.
Todd A. Wilson, The Curse of the Law and the Crisis in Galatia (WUNT 2.225; Tübingen: Mohr Siebeck, 2007): Biblical Interpretation 18.2 (2010): 164-166.
Nancy Calvert-Koyzis, Paul, Monotheism and the People of God: The Significance of Abraham for Early Judaism and Christianity (JSNTS 273; London and New York: T&T Clark International): RBL (8/8/2005); JBL 124.4 (2005) 775-78.
David Odell-Scott, Paul's Critique of Theocracy: A/Theocracy in Corinthians and Galatians (JSNTS 250; London and New York: T&T Clark International): BibInt. 13.4 (2005) 438-41.
Richard A. Horsley, Jesus and Empire: The Kingdom of God and the New World Disorder (Minneapolis: Fortress Press, 2003): Interpretation 59.3 (2005) 308-9.
Jerome I. Gellman, Abraham! Abraham! Kierkegaard and the Hasidim on the Binding of Isaac (Aldershot, England and Burlington, Vermont: Ashgate, 2003): Religious Studies Review 30.2-3 (2004) 147.
Athol Dickson, The Gospel According to Moses: What my Jewish Friends Taught me about Jesus (Grand Rapids: Brazos Press, 2003): Religious Studies Review 30.1 (2004) 34.
Basil S. Davis, Christ as Devotio: The Argument of Galatians 3:1-14 (Lanham, MD: University Press of America, 2003): CBQ 67 (2005) 335-37.
S. A. Cummins, Paul and the Crucified Christ in Antioch: Maccabean Martyrdom and Galatians 1 and 2 (SNTSMS 114; Cambridge: Cambridge University Press, 2001): BibInt. 12.1 (2004) 113-16..
Jonas Holmstrand, Markers and Meaning in Paul: An Analysis of 1 Thessalonians, Philippians and Galatians (Coniectanea Biblica. NTS 28; Translated by Martin Naylor; Stockholm: Almqvist & Wiksell International, 1997): BibInt. 8.4 (2000) 435-37.
Editors Siân Jones & Sarah Pearce, Jewish Local Patriotism and Self-Identification in the Graeco-Roman Period (JSPSS: 31; Sheffield: Sheffield Academic Press, 1998): BibInt. 7.4 (1999) 457.
Gerhardsson, Birger, The Shema in the New Testament: Deut 6:4-5 in Significant Passages (Lund: Novapress, 1996): BibInt. 6 (1998) 446-48.
Stanley K. Stowers, A Rereading of Romans: Justice, Jews, and Gentles (New Haven & London: Yale University Press, 1994): Theology 98 (1995) 392-94.
Peter D. Gooch, Dangerous Food: 1 Corinthians 8-10 in Its Context (Ontario, Canada: Wilfrid Laurier University Press, 1993): Journal of Beliefs and Values 16 (1995) 30-32.
Krister Stendahl, Final Account: Paul's Letter to the Romans (Minneapolis, Fortress Press, 1995): Journal of Beliefs and Values 15 (1995) 27-28.
1997-Present: reviewer of numerous booknotes for Jewish Book World:
©2016 Mark D. Nanos | Updated Last: 9/9/2016