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Category Archives: Historical Studies

George Herbert, poet-priest

27 Wednesday Feb 2019

Posted by thecruciformpen in Historical Studies, People to Know, Poetry, Prayers

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George Herbert, Lesser Festival, Liturgical Calendar, Poetry

Facts, events, and important dates

  • 1593–Born in Wales
  • Education–Trinity College, Cambridge
  • Held several academic posts in Cambridge, including a Fellowship at Trinity, appointed as Reader in Rhetoric, and then Public Orator.
  • 1624–Served in politics as MP in Parliament.
  • 1625–King James I dies, consequently Herbert decides return to his original intentions for ministry in the church.
  • 1630–Herbert ordained as priest in the Church of England.
  • 1633–Herbert struggled with Tuberculosis and eventually dies after a just a few years of pastoral ministry in the church.
  • All of George Herbert’s poetry was composed privately, not being published until after his death. This fact is a remarkable demonstration of his characteristic refusal to seek self-aggrandizement in life.
  • A Lesser Feast is dedicated to George Herbert in the Anglican Communion church calendar, celebrated on 27 February (hence, this blog post :))

Legacy

Herbert’s prose and poetry has left a lasting influence on others. Henry Vaughan, Charles Wesley, Samuel Taylor Coleridge, Gerard Manley Hopkins and C. S. Lewis are just a few names (more could be added) of people who have acknowledged their literary debt to Herbert; and that’s not to mention contemporary poets such as Luci Shaw or Malcom Guite.

He is best known today from two significant works, one prose and one poetry. The prose work is titled A Priest to the Temple or The Country Parson and it lays out his thoughts on the ministerial vocation. His insights in this book find richly suggestive connections in some of his poems on the same topic. His collection of poetry, which he gave to his friend Nicholas Ferrar on his deathbed, is titled The Temple. It is a brilliant masterpiece whose poems can be read individually (that is, as a collection of self-contained poems) or as a larger, longer work complete with thematic development as one progresses through the poems. Throughout The Temple there are dense allusions both to scripture and to other poems within the collection.

Some of his hymns are still sung in churches today (e.g., ‘The God of love my Shepherd is’, ‘Let all the world in every corner sing’, and ‘Teach me, my God and King’).

A poem

Prayer (I)

Prayer the Churches banquet, Angels age,
Gods breath in man returning to his birth,
The soul in paraphrase, heart in pilgrimage,
The Christian plummet sounding heav’n and earth;  

Engine against th’ Almightie, sinners towre,
Reversed thunder, Christ-side-piercing spear,
The six-daies world transposing in an houre,
A kinde of tune, which all things heare and fear;

Softnesse, and peace, and joy, and love, and blisse,
Exalted Manna, gladnesse of the best,
Heaven in ordinarie, man well drest,
The milkie way, the bird of Paradise,

Church-bels beyond the starres heard, the souls bloud,
The land of spices; something understood.

~extract from The English Poems of George Herbert (Page 178). Cambridge University Press. Kindle Edition.

Malcolm Guite has an insightful reflection on this poem over on his blog. Click here to read it. He introduces the poem by describing it as

a kind of rainbow refraction of many insights, a scattering of many seeds broadcast. For each of these images is in its own way a little poem, or the seed of a poem, ready to grow and unfold in the readers mind. And the different seeds take root at different times, falling differently in the soil of the mind each time one returns to this poem. I have been reading it for over thirty years now and I still find its images springing up freshly in my mind and showing me new things. For the purpose of this Introduction we will delve in and examine four of these little seeds, these poems in themselves within the images, before we take a wider view and see how they all fit together in the larger poem itself.

To read Guite’s reflections on “four of these little seeds” click the link above or just buy his book Faith, Hope and Poetry: Theology and the Poetic Imagination.

Further reading

There are many good editions of Herbert’s poetry that can be found. The books below are helpful introductions to his life and writings. Alternatively, if you are not yet ready to read a whole book, you can start by visiting this website that lots of interesting facts and resources: GeorgeHerbert.org.uk

Music at Midnight: The Life and Poetry of George Herbert by John Drury

Heaven in Ordinary: George Herbert and His Writings (Canterbury Studies in Spiritual Theology) edited by Philip Sheldrake

A Year With George Herbert: A Guide to Fifty-Two of His Best Loved Poems by Jim Scott Orrick

A Prayer (from the Book of Common Prayer)

King of glory, king of peace,
who called your servant George Herbert
from the pursuit of worldly honors
to be a priest in the temple of his God and king:
grant us also the grace to offer ourselves
with singleness of heart in humble obedience to your service;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit ,
one God, now and forever. Amen.

*A note on sources…

The biographical information in this post was obtained from the Oxford Dictionary of the Christian Church (edited by Livingston and Cross) and also from Saints on Earth: A biographical companion to Common Worship (by Darch and Burns).

Forthcoming Books

02 Saturday Jun 2018

Posted by thecruciformpen in Biblical Studies, Historical Studies, People to Know, Resources

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Commentaries, Gospels, New Releases, Pauline Theology, Second Temple Judaism, Textual Criticism

Biblical Studies

Conformed to the Image of His Son: Reconsidering Paul’s Theology of Glory in Romans (Haley Grandson Jacob, w/ a foreword by NT Wright, IVP Academic)

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New Testament Christological Hymns: Exploring Texts, Contexts, and Significance (Matthew E. Gordley, IVP Academic)

51Dpf8gPBXL._SX331_BO1,204,203,200_

Jesus in Jerusalem: The Last Days (Eckhard Schnabel, w/ a foreword by Craig Evans, Eerdmans)

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Second Temple Judaism

T&T Clark Companion to the Dead Sea Scrolls (Ed. by George Brooke and Charlotte Hempel, T&T Clark)

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Commentaries

Galatians: A Commentary (Craig S. Keener, Baker Academic)

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The Letter to the Galatians NICNT (David A. deSilva, Eerdmans)

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Textual History of the New Testament

Can We Trust the Gospels? (Peter J. Williams, Crossway)

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Repentance: Ethical or Eschatological?

02 Wednesday May 2018

Posted by thecruciformpen in Biblical Studies, Historical Studies, Research Topics / Book Ideas, Resources

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Eschatology, John the Baptist, Jubilees, Repentance

Mark 1:15 Verse Art

What is the background and meaning of “repentance” as used in the gospel accounts? The word is traditionally understood from within an ethical framework: cease from sinful activities or lifestyles and begin to live morally upright and virtuous lives. But perhaps Jesus’ (and the Baptist’s?) call to “repentance” should be understood primarily from within an eschatological, rather than ethical, framework. The difference is subtle but important. A study of the relevant Old Testament texts is crucial here. And one strand that comes out is the question of the nature of the repentance being a corporate activity versus an individual activity. Thinking of repentance in ethical terms misleadingly implies isolated individual activities. But perhaps repentance is meant to be understood as a corporate activity having quite different implications. In other words, the call to repentance means what it means within the overarching announcement of the return of YHWH and the dawning of the kingdom of God.

One interesting text related to this is Jubilees 1:13-18. The book is dated from about 150 B.C. so it is a fitting text to demonstrate the way some Jews in the Second Temple period thought about repentance. In this passage, the audience of the book of Jubilees lives long after the time of Moses but is being reminded that not only their exile was predicted by the scriptures but also their national repentance, and it will serve an eschatological purpose. Notice how the predicted repentance serves as the catalyst for the end of exile and construction of the new sanctuary/temple (see bold text):

Jubilees 1:13-18 — And I will hide My face from them, and I will deliver them into the hand of the Gentiles for captivity, and for a prey, and for devouring, and I will remove them from the midst of the land, and I will scatter them amongst the Gentiles. And they will forget all My law and all My commandments and all My judgments, and will go astray as to new moons, and sabbaths, and festivals, and jubilees, and ordinances. And after this they will turn to Me from amongst the Gentiles with all their heart and with all their soul and with all their strength, and I will gather them from amongst all the Gentiles, and they will seek me, so that I shall be found of them, when they seek me with all their heart and with all their soul. And I will disclose to them abounding peace with righteousness … and they shall be for a blessing and not for a curse, and they shall be the head and not the tail. And I will build My sanctuary in their midst, and I will dwell with them, and I will be their God and they shall be My people in truth and righteousness. And I will not forsake them nor fail them; for I am the Lord their God’  — R. H. Charles, ed., Pseudepigrapha of the Old Testament, vol. 2 (Oxford: Clarendon Press, 1913), 12.

As VanderKam rightly summarizes, “Some future generation, presumably that of the author [of the Book of Jubilees], must receive this message of God’s faithfulness, Israel’s infidelity, and the power of confession, repentance, and obedience to the covenantal stipulations to open a new day in the covenantal relationship between the Lord and his holy people” — James C. VanderKam, “Jubilees, Book of,” ed. David Noel Freedman, The Anchor Yale Bible Dictionary (New York: Doubleday, 1992), 1031.

This is not to suggest that there is no ethical importance to repentance, merely that it is not the theologically load bearing element of the concept. Repentance, as a national and religious phenomenon, was meant to result in so much more than a new generation of morally upright people; national repentance was expected to result in the end of exile, the return of YHWH, and the rebuilding of the temple—in short, repentance was the advance sign of the fulfillment of all the glorious prophetic promises in Israel’s scriptures. Repentance was therefore eschatological.

So when Mark tells the readers of his gospel that “John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins, and people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins” (Mark 1:4-5), Mark is tapping into exactly this eschatological matrix of hope. Or, to put it another way, there is a reason that Matthew says “John the Baptist appeared in the wilderness of Judea, proclaiming, ‘Repent, for the kingdom of heaven has come near’” (Matthew 3:1-2). Repentance has eschatological import.

2018 Gifford Lectures (Part 5)

14 Wednesday Mar 2018

Posted by thecruciformpen in Biblical Studies, Historical Studies, People to Know, Resources

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Eschatology, Gospels, Jesus, Kingship, Lectures, N. T. Wright, New Releases, Temple

Here is my favorite quote from the previous lecture (lecture 4):

The gospels do not contain apocalyptic, in the first century sense they are apocalyptic. They are describing how the revelation, the unveiling, the visible coming of God took place; thus as far as the gospel writers were concerned…YHWH had returned to his people

As Wright explains, the theme of the return of YHWH has huge implications for understanding, among other things, Jesus’ well known journey toward Jerusalem beginning in Luke 9:51 and culminating in his death and resurrection. Luke tells the story in such a way to suggest that Jesus’ journey is the “actualization” of YHWH’s return to Jerusalem which was long-foretold by the prophets. This highlights the seriousness of Jesus’ “apocalyptic” rebuke of Jerusalem in ch. 13 and again in ch. 19, “You did not recognize the time of God’s coming to you!”

There is a lot to consider there, but I will leave it as is for now. Below is the video for the next lecture, titled “The Stone the Builders Rejected: Jesus, the Temple and the Kingdom”

As always, here is the link to the University of Aberdeen webpage for the lectures.

2018 Gifford Lectures (Part 4)

12 Monday Mar 2018

Posted by thecruciformpen in Biblical Studies, Historical Studies, Resources

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Apocalyptic Interpretation, Eschatology, History, Lectures, N. T. Wright, New Creation, New Releases

My favorite quote from the previous lecture (lecture 3):

We ought not to speak of God incarnate until we have studied the incarnate God.

This wonderfully succinct quote is an excellent demonstration of the way Wright brings together history and theology in his larger project. It is worth sitting and pondering how the two parts of that statement fit together.

Here is the fourth lecture, “The End of the World? Eschatology and Apocalyptic in Historical Perspective”

As always, check out the blurb over at University of Aberdeen’s web page. All eight lectures are now posted there.

2018 Gifford Lectures (Part 3)

09 Friday Mar 2018

Posted by thecruciformpen in Historical Studies, Resources

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Historical Method, History, Lectures, N. T. Wright, New Releases

I am really enjoying this lecture series. I hope that it eventually gets published as a book too. One thing I appreciate about N.T. Wright is his ability to see the parts in light of the whole. This applies equally to his readings of Holy Scripture, his grasp of the history of biblical scholarship, and the nexus between those two.

On a separate note, here is my favorite quote from lecture 2:

The idea of first century Jews, including Jesus and his early followers, expecting the literal and imminent end of the world is in fact a modern myth…a story invented by a community to sustain its common life and purpose. In arguing against this myth, I therefore intend to kill a fatted sacred cow. Any prodigals hoping for a feast should come home right now.

Boom.

Here is the third installment of Wright’s Gifford Lectures:

As always, check out the blurb over at University of Aberdeen’s web page. All eight lectures are now posted there.

2018 Gifford Lectures (Part 2)

08 Thursday Mar 2018

Posted by thecruciformpen in Historical Studies, Resources

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Eschatology, Gospels, History, Jesus, Lectures, N. T. Wright, New Creation, New Releases

After watching the first lecture, I have only two words: MIND BLOWN. I find it incredibly interesting, if deeply ironic, that the most recent New Testament scholar to give the Gifford Lectures before Wright was Rudolf Bultmann. Hmm.

Here is the 2nd lecture (out of 8 total):

Bes sure to read the blurb over at the University of Aberdeen.

2018 Gifford Lectures

06 Tuesday Mar 2018

Posted by thecruciformpen in Historical Studies, People to Know, Resources

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Eschatology, History, Jesus, Lectures, N. T. Wright, New Creation, New Releases

The first 6 lectures (out of 8 total)  by N.T. Wright are available to watch online (via YouTube) from the University of Aberdeen. I will post one at a time since probably not many of us have time to watch more than one lecture in a single sitting.

Here is the blurb from the University of Aberdeen:

The Gifford Lectures—held regularly at the four ancient Scottish universities of Edinburgh, Glasgow, St. Andrews and Aberdeen—were established under the will of Adam Lord Gifford, a Senator of the College of Justice, who died in 1887.  His bequest allows the University to invite notable scholars to deliver a series of public lectures on themes related to ‘natural theology’, broadly construed.

 The 2018 Lectures here in Aberdeen will be delivered by world-renowned biblical scholar Professor NT Wright (University of St. Andrews) under the overall title Discerning the Dawn: History, Eschatology and New Creation.

Here is the title of each of the available lectures:

Lecture 1 – The Fallen Shrine: Lisbon 1755 and the Triumph of Epicureanism
Lecture 2 – The Questioned Book: Critical Scholarship and the Gospels
Lecture 3 – The Shifting Sand: The Meanings of ‘History’
Lecture 4 – The End of the World? Eschatology and Apocalyptic in Historical Perspective
Lecture 5 – The Stone the Builders Rejected: Jesus, the Temple and the Kingdom
Lecture 6 – A New Creation: Resurrection and Epistemology

Lecture 1 – The Fallen Shrine: Lisbon 1755 and the Triumph of Epicureanism

 

Oxford Handbook of Sacramental Theology

08 Sunday May 2016

Posted by thecruciformpen in Biblical Studies, Historical Studies, People to Know, Resources, Reviews

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Baptism, Bibliography, Eucharist, Sacraments

Oxford Handbook of Sacramental Theology

I’ve been reading through The Oxford Handbook of Sacramental Theology. Unfortunately, on account of the history of Christian doctrine the phrase “sacramental theology” can send shivers down the spine of a protestant evangelical. In light of this book’s actual content a more helpful description would be to call it a “theology of the sacraments”. The book has a truly ecumenical line-up of authors contributing chapters (e.g., Anglican, Presbyterian, Orthodox, Evangelical, Methodist, Mennonite, and, yes, Roman Catholic). This means, inevitably, that sometimes chapters will have divergent views regarding the identity and nature of the sacraments (or ordinances if you prefer that term). However there is much to be gleaned from traditions different from our own. There is a veritable smorgasbord to feast on and it will stimulate and enrich your thinking about the sacraments. The book is organized into sections covering biblical, historical (patristic, medieval, and reformation through today), dogmatic, philosophical and theological categories.

Here is a few sample quotes that I found particularly thought-provoking:

“Strikingly, the fourth gospel omits the words of institution altogether, an omission which has attracted various explanations…perhaps a more promising explanation is that John intended the footwashing of John 13 to be understood as a parabolic reenactment of the Eucharist…On this theory, if the Eucharist commemorates and gives concrete expression to Jesus’s self-giving unto death, the fourth evangelist may well be interpreting sacramental participation as a call to selfless acts of humble service, exemplified iconically in Jesus’ washing of the disciples’ feet.” (Nicholas Perrin, 54)

“The symbolic action presents divine testimony” (Michael Allen, 288)

“In the eucharistic liturgy, the church journeys to the kingdom that is to come to enjoy the first fruits of the new creation. The church thereby discovers the kingdom is not some other, spiritual world, but this world of eating and drinking transfigured in resurrection life. By its participation in the Eucharist, the church becomes a sign of the coming kingdom, a real-life preview of what the world will be.” (Peter J. Leithart, 640)

I especially enjoyed the following chapters:

1. R.W.L. Moberly, “Sacramentality in the Old Testament”

3. Craig A. Evans and Jeremiah J. Johnston, “Intertestamental Background of the Christian Sacraments”

4. Nicholas Perrin, “Sacraments and Sacramentality in the New Testament”

5. Edith M. Humphrey, “Sacrifice and Sacrament: Sacramental Implications of the Death of Christ”

6. Richard Baukham, “Sacraments and the Gospel of John”

8. Luke Timothy Johnson, “Sacramentality and the Sacraments in Hebrews”

19. Michael Allen, “Sacraments in the Reformed and Anglican Reformation”

39. David Brown, “A Sacramental World: Why it Matters”

41. Peter J. Leithart, “Signs of the Eschatological Ekklesia: The Sacraments, The Church, and Eschatology”

But there were also excellent chapters by Scott Swain, Geoffrey Wainwright, Dennis Olson, David Lincicum, Everett Ferguson, Andrew Louth, George Hunsinger, Peter Galadza, Gordon Lathrop, and Catherine Pickstock.

The following is a list of key resources for a theology of the sacraments:

Bibliography for a Theology of the Sacraments

  • Beasley-Murray, G. R. Baptism in the New Testament. Eerdmans, 1973.
  • Boersma, Hans. Heavenly Participation: The Weaving of a Sacramental Tapestry. Eerdmans, 2011.
  • Brown, David. God and Grace of Body: Sacrament in Ordinary. Oxford University Press, 2011.
  • Byars, Ronald P. The Sacraments in Biblical Perspective: Interpretation: Resources for the Use of Scripture in the Church. Westminster John Knox Press, 2011.
  • Cavanaugh, William T. Torture and Eucharist: Theology, Politics, and the Body of Christ. Wiley-Blackwell, 1998.
  • Chan, Simon. Liturgical Theology: The Church as Worshiping Community. IVP Academic, 2006.
  • Danielou, Jean. Bible and the Liturgy. University of Notre Dame Press, 2002.
  • Davison, Andrew. Why Sacraments? Cascade Books, 2013.
  • Gerrish, B. A. Grace and Gratitude: The Eucharistic Theology of John Calvin. Wipf & Stock Pub, 2002.
  • Schmemann, Alexander. For the Life of the World: Sacraments and Orthodoxy. 2nd Revised & enlarged edition. St. Vladimir’s Seminary Press, 1973.
  • ———. The Eucharist: Sacrament of the Kingdom. Translated by Paul Kachur. St Vladimirs Seminary Pr, 2003.
  • Thompson, Philip E. Baptist Sacramentalism: Edited by Anthony R. Cross. Wipf & Stock Pub, 2007.
  • Torrance, James B. Worship, Community and the Triune God of Grace. IVP Academic, 1997.
  • Wainwright, Geoffrey. Eucharist and Eschatology. Order of Saint Luke Pub, 2002.
  • Wright, N. T. The Meal Jesus Gave Us. Westminster John Knox Press, 2015.
  • Zee, Leonard J. Vander. Christ, Baptism and the Lord’s Supper: Recovering the Sacraments for Evangelical Worship. IVP Academic, 2004.
  • Zizioulas, John D. The Eucharistic Communion and the World. Edited by Luke Ben Tallon. Bloomsbury T&T Clark, 2011.

Paul and Second Temple Judaism

09 Saturday Apr 2016

Posted by thecruciformpen in Historical Studies, Research Topics / Book Ideas

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Apocalyptic Interpretation, Christian Origins, Judaism, New Perspective on Paul, Pauline Theology, Second Temple Judaism

Second Temple Jewish Star

James H. Charlesworth has crafted 12 questions to guide his review of N.T. Wright’s Paul and the Faithfulness of God. The stated goal of the questions is to allow him “to classify the best approach to the very complex world of Second Temple Judaism in ancient Palestine and in the Diaspora, Paul’s relation to it, and Wright’s presentation of each.”¹

So here is my idea for how someone could use Charlesworth’s questions to write a book (publishers take note). The questions (or some modification of them) would serve as a great tool for comparing various contemporary presentations of Paul. Charlesworth himself should contribute the Foreword or Introduction so as to give him the proper credit for the questions. I propose that the following works on Paul could profitably be analyzed on the basis of Charlesworth’s questions:

  • F.F. Bruce. Paul Apostle of the Heart Set Free. Paternoster Press, 1977.
  • James D. G. Dunn. The Theology of the Apostle Paul. Eerdmans, 1998.
  • Thomas R. Schreiner. Paul, Apostle of God’s Glory in Christ: A Pauline Theology. InterVarsity Press, 2001.
  • Michael J. Gorman. Apostle of the Crucified Lord: A Theological Introduction to Paul and His Letters. Eerdmans, 2004.
  • Anthony C. Thiselton. The Living Paul: An Introduction to the Apostle’s Life and Thought. InterVarsity Press, 2009.
  • N.T. Wright. Paul and the Faithfulness of God. Fortress Press, 2013.
  • John M.G. Barclay. Paul and the Gift. Eerdmans, 2015.
  • E.P. Sanders. Paul: The Apostle’s Life, Letters, and Thought. Fortress Press, 2015.

So what are Charlesworth’s questions? (below I have replaced “Wright” with “our author” to make them applicable to other works)

  1. I am certain that [our author] would assiduously avoid any semblance of Anti-Judaism (Anti-Semitism), but would he agree with the stellar group of Pauline specialists who convened in Rome in 2014 to demonstrate how Paul now must be understood within Second Temple Judaism?
  2. Paul states that he is proud to be a Jew and a Pharisee, so does [our author] err and cast Paul as a “Christian,” sociological and theological category which is anachronistic to many experts for the period before 70 CE?
  3. Does [our author] avoid such misleading dichotomies as “Hellenistic Judaism” versus “Palestinian Judaism” and “Orthodox Judaism” versus “Sectarian Judaism”?
  4. In examining pre-70 CE sociological and theological contexts, does [our author] choose to use terms that are now relegated to the dust bin, according to most scholars, such as “canonical,” “canon,” “extra-canonical,” as well as “church,” “orthodoxy,” and “heresy”?
  5. Does [our author] appreciate how significantly the concepts and terms in the Dead Sea Scrolls have revolutionized scholars’ approach to Second Temple Judaism, Christian Origins, and Paul? And specifically, how dies he use the evidence of “works of law” now found in Second Temple  Judaism to clarify the same term in Galatians?
  6. If [our author] sees a unity within Second Temple Judaism, what is it and how does he obtain that insight; and if he sees only diversity, how does he explain the colossal change in 66 CE?
  7. Does [our author] appreciate the many groups and sects within Second Temple Judaism and does he do justice to the Samaritans?
  8. How does [our author] treat the “sacred writings” in the Old Testament Pseudepigrapha (that is, does he find God’s Word in any of them, as did the early Jews and “Christians”?); and does he engage the authors who have claimed Paul quoted from or at least knew one or more these documents?
  9. Does [our author] perceive that Paul’s main inheritance from Judaism is apocalyptic eschatology?
  10. Would [our author] agree with those that conclude Paul broke from Jesus by rejecting the purity laws, dietary restrictions, circumcision, and taking the “good news” to Gentiles?
  11. Has [our author] found “the heart of Paul’s theology” or has he allowed Paul to be as contradictory as he seems to be in his authentic letters?
  12. Where do we find Paul’s genius and creativity and how do we know that when so many ideas we all once concluded had originated with Paul are now being discovered in early Jewish texts?

Some of the questions may need to be reformulated. Charlesworth’s own presuppositions are apparent in more than one. Nevertheless, they do serve as launch point for further discussion of how different authors handle the issues concerned. I think it would be quite revealing to consider how each of the above mentioned works on Paul deals with each of these topics. It will go a long way toward demonstrating the relative strengths and weaknesses of each work. Further, it would potentially uncover additional areas where more work is needed.

So…will someone please take this idea and run with it?


¹ See “Wright’s Paradigm of Early Jewish Thought: Avoidance of Anachronisms?” in God and the Faithfulness of Paul (Mohr Siebeck 2016) edited by Christoph Heilig, J. Thomas Hewitt, and Michael F. Bird, 207-234, 207.

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