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Cited by 0Biblical Studies and InterpretationReligion, Theology, History, Judaism, ChristianityKarl Barth and Christian Theology

‘Paul within Judaism’ Research Paradigm in Foreign Religious Studies

Open access
ITMO University, Popkov, Roman A.·2024·Vestnik of Saint Petersburg University. Philosophy and Conflict Studies
DOI 10.21638/spbu17.2024.214
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Abstract

This article analyzes the current state of research on Paul the Apostle and the reconstruction of and the reconstruction of certain plots in the history of early Christianity. In the midtwentieth century, almost all Pauline scholars saw Paul as a Jewish apostate who had realized the flaws of Judaism, especially the flaws inherent in Torah observance. Ever since Sanders’s pioneering work, the role of Second Temple Judaism became an important dimension of work on Paul’s letters. Even though Sanders’ reconstruction of ancient Second Temple Judaism was radical, his interpretation of Paul was not, even though the traditional anti-Jewish aspects were significantly downplayed. Based on Sanders ‘New perspective on Paul’ it involved many new insights, especially the idea that Paul did not repudiate the Torah as such, but only Jewish identity markers. The combination of Sanders’s reconstruction of ancient Judaism and the focus on Paul as the Apostle to Gentiles has led to a new research paradigm of ‘Paul within Judaism’. Paul was Torah observant and he had never broken with Judaism. Paul argued that Gentiles should not observe the Torah the way Jews did. Paul’s vision was to bring Gentiles into a covenantal relationship with the god of Israel, through Jesus, which indeed called for a significant change of behaviour but did not change their ethnic status. Paul’s critique of the Torah is explained by assuming that he addressed Gentiles members of the Jesus movement who probably wanted to observe all of the Torah.

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Written from the paper’s full text.

TL;DR

This Russian-language review traces how Pauline scholarship moved from a picture of Paul as an apostate from Judaism, through Sanders's reconstruction of Second Temple Judaism and the "New Perspective," to the "Paul within Judaism" (PwJ) paradigm that treats Paul as a Torah-observant Jew whose mission addressed Gentiles. It surveys the paradigm's core claims, its internal disagreements, and its unresolved questions about terminology, the Messiah's role for Israel, and Paul's christology.

Key findings

  • The PwJ paradigm holds that Paul remained a fully Torah-observant Jew who never renounced Judaism; his critique of the Torah is explained by his Gentile addressees, who were expected not to adopt Jewish practices such as circumcision.
  • The paradigm coalesced as a distinct research project in the 2010s, building on Sanders's late-1970s work, Gaston's *Paul and the Torah* in the late 1980s, and Nanos's contributions in the 1990s.
  • PwJ is not monolithic: Garroway dates Paul's insight that Gentiles could be saved without circumcision to early 43 CE, while Fredriksen argues Paul followed an already-established circumcision-free apostolic tradition; Eisenbaum claims Jesus saves only Gentiles, whereas Fredriksen and most PwJ scholars reject that.
  • The author argues PwJ underplays themes important to Paul — the universality of sin as a cosmic force, the crucifixion of the Messiah, and christology generally — and that it is unclear what the Messiah adds for Israel beyond the Torah.

Methods

  • A historiographical and conceptual review of foreign (largely Anglophone) scholarship on Paul, organized chronologically from the traditional "Paul against Judaism" view through the New Perspective to PwJ.
  • No primary data or empirical sample; the argument proceeds through close reading of Pauline passages (e.g., Gal 1:13–14, 1 Cor 7:17–20, 1 Cor 9:19–23, Rom 3:29) and engagement with secondary literature.
  • The author also advances his own proposals, including reading Paul's behavior through the halakhic practice of Jewish slaves in the diaspora (following Bühner) and suggesting that Gentile circumcision could be seen as a wound through which material *pneuma* is lost.

Limitations

  • The paper does not state explicit limitations of its own; it does note problems internal to PwJ, such as the difficulty of separating the mission to Jews from the mission to Gentiles, the contested use of Acts as a historical source, and the risk of applying rabbinic texts to the first century.
  • Evident from the text: this is a synthesis of others' scholarship rather than new primary-source research, and several of the author's own suggestions are flagged as speculative (he explicitly frames one as a venture beyond Thiessen's views).
  • Evident from the text: the survey is selective and largely confined to a particular circle of Anglophone PwJ authors, and the author's own position on several disputed points is asserted rather than argued at length.

Model-written summary. Check it against the paper before relying on it.

Integrity signals

Registry

Crossref · 10.21638/spbu17.2024.214

Cites

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Statistics

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Claims the paper makes

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  • Interpretationcitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    The paradigm underestimates Paul's notion of sin as a universal evil cosmic power that the Law cannot resolve (Gal 3:21).

    “Всеобщность греха как злой космической силы (хотя евреи и язычники грешат поразному) для Павла [28], не решаемая Законом (Гал.3: 21), недооценена в рамках PwJ.”
    Quote in the paperNot a substantial claim1 of 1 sources checked
    • cites [28] 28. Desnitsky, A. (2022), Polemical Criticism of the Pauline Epistles, Orientalistica, no. 5 (3), pp. 522-542. https://doi.org/10.31696/2618-7043-2022-5-3-522-542 (In Russian) source

      In «Полемическая критика Павловых посланий» > «Евреям» (page not provided), the paper says that observing the Mosaic Law does not itself lead to salvation, supporting the limited point about the Law. It does not describe sin as a universal evil cosmic power or assess whether PwJ underestimates that notion. (LLM, conf=0.82)

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  • Findingcitation
    § Литература

    Scholars in the paradigm seek to avoid terms such as 'church', 'Christianity' and 'Christians'.

    “Представители PwJ стараются избегать таких терминов, как «церковь», «христианство», «христиане» [1, p. 122-136; 13].”
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    • cites [1, p. 122-136; 13]

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  • Premisecitation
    § Abstract

    In the mid-20th century, nearly all Pauline scholars treated Paul as a Jewish apostate who had recognized Judaism's defects, especially those of Torah observance.

    “В середине XX в. почти все исследователи Павловых посланий рассматривали Павла как еврейского отступника, осознавшего недостатки иудаизма, особенно недостатки, присущие соблюдению Торы.”
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    • cites [4, c. 758]

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  • Premisecitation
    § Abstract

    The New Perspective on Paul, building on Sanders, held that Paul did not renounce Torah itself but only Jewish identity markers.

    “Опирающийся на Сандерса «новый взгляд на Павла» включал в себя много новых идей, особенно идею о том, что Павел не отрекался от Торы как таковой, а только от еврейских маркеров идентичности.”
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    • cites [4, с. 760]

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  • Interpretationcitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    Probably this Torah for Gentiles was based on rules formed at the apostolic council in Acts 15.

    “Вероятно, в основе ее лежали правила, сформированные на апостольском соборе в Деян.15.”
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    • cites Деян.15

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    Findingcitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    Most representatives of the Paul within Judaism paradigm agree with Fredriksen on this point.

    “С ней согласно большинство представителей PwJ [1, p. 33].”
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    • cites [1, p. 33]

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    Findingnone given
    § Литература

    Paul speaks of himself as a Pharisee in the present tense (Phil 3:5).

    “Более того, сам Павел говорит о себе как о фарисее в настоящем времени (Фил.3: 5).”
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    Findingcitation
    § Литература

    Runesson's term 'apostolic Judaism' sets this current alongside 'Enochic Judaism', 'Pharisaic Judaism' and 'rabbinic Judaism'.

    “Кажется, наиболее удачным является термин «апостольский иудаизм», предложенный А. Рунессоном (Anders Runesson) [1, p. 129], поскольку он ставит это течение в один ряд с «енохическим иудаизмом», «фарисейским иудазмом», «раввинистическим иудаизмом» и т. п.”
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    • cites [1, p. 129]

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    Findingcitation
    § Литература

    The paradigm devotes considerable attention to the language used about Paul and his followers.

    “PwJ большое внимание уделяет тому, каким языком говорить о Павле и его последователях.”
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  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Findingnone given
    § «Павел в рамках иудаизма»: многообразие взглядов

    The prophecy of Joel (Joel 2:28) refers originally to Israel's reception of the eschatological pneuma.

    “Пророчество Иоиля (Иоил 2: 28) изначально относится как раз к этому.”
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    Findingnone given
    § «Павел в рамках иудаизма»: многообразие взглядов

    The paradigm gives relatively little attention to Paul's idea of the Messiah's crucifixion and to his Christology generally.

    “Кроме того, в рамках PwJ достаточно мало внимания уделяется важной для Павла идее распятия Мессии и вообще его христологии.”
    Quote in the paperNot a substantial claim

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    Findingnone given
    § «Павел в рамках иудаизма»: многообразие взглядов

    In 1 Cor 7:17-20 Paul states that Jews should remain circumcised and keep the Torah.

    “В 1Кор.7: 17-20 Павел утверждает, что евреи должны оставаться обрезанными и следовать Торе.”
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    Findingcitation
    § Литература

    Locating Paul within the landscape of Judaism produces a host of qualifying epithets ('radical Jew', 'anomalous Jew', 'pious Jew', 'apocalyptic Jew', 'new-covenant Jew').

    “Попытка локализации Павла в ландшафте иудаизма приводит к массе уточняющих эпитетов: «радикальный еврей», «аномальный еврей», «благочестивый еврей», «апокалиптический еврей», «новозаветный еврей» и др.[11, p. 1-30; 15].”
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    • cites [11, p. 1-30; 15]

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    Findingreasoning
    § Литература

    The paradigm stresses the importance of ancient notions of the close entanglement of what is today called religion with nationality.

    “Здесь PwJ указывает на важность древних представлений о тесном переплетении того, что в современном мире называется религией, и национальности.”
    Quote in the paperNot a substantial claim

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    Premisenone given
    § От «Павла против иудаизма» к «Павлу и иудаизму»

    According to Sanders, Second Temple Judaism was characterized by love, mercy, and forgiveness, i.e., was a 'religion of grace'.

    “Иудаизм Второго Храма, по мнению Сандерса, характеризовался любовью, милостью и прощением, т. е. был «религией благодати».”
    Quote in the paperSubstantial claim

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    Interpretationreasoning
    § «Павел в рамках иудаизма»: многообразие взглядов

    This threatened the proclamation of God in the Shema as God of the whole world and all nations-the God of Israel remained too ethnic.

    “И это ставило под угрозу провозглашение Бога в Шма (Втор.6: 5-9) как Бога всего мира и всех народов -бог Израилев оставался слишком этническим (Рим.3: 29).”
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    • cites Втор.6: 5-9

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    • cites Рим.3: 29

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    Premisecitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    The problem of transforming Gentiles can be solved through the infusion of the Messiah's pneuma, which performs a genuine 'genetic therapy': it makes them descendants of Abraham and saturates them with 'moral steroids' for following the commandments.

    “Проблема же трансформации язычников может быть решена через вливание в них пневмы Мессии, которая совершает подлинную «генетическую терапию»: делает потомками Авраама и насыщает «моральными стероидами» для следования заповедям [3, p. 15, 105-128].”
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    • cites [3, p. 15, 105-128]

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  • May combine two claims.

    Premisecitation
    § От «Павла против иудаизма» к «Павлу и иудаизму»

    The opposition between Christianity and Judaism was significantly weakened but not destroyed: the Paul of the New Perspective still saw an inner depravity in Judaism leading to ethnocentrism.

    “Оппозиция между христианством и иудаизмом была значительно ослаблена, но не уничтожена: Павел «нового взгляда» до сих пор видел в иудаизме внутреннюю порочность, ведущую к этноцентризму.”
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    • cites [4, с. 760]

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  • May combine two claims.

    Premisecitation
    § От «Павла против иудаизма» к «Павлу и иудаизму»

    Based on Sanders's work, the 'New Perspective on Paul' arose in the 20th century, associated with James Dunn.

    “На основе работ Э. Сандерса в XX в. возник «новый взгляд на Павла», связанный с именем Дж.Данна (James Dunn) [4, с. 760].”
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    • cites [4, с. 760]

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    Interpretationcitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    Gentile circumcision and performance by Gentiles of specifically Jewish 'works of Law' in the eschatological situation was an expression of distrust in the promises to Abraham that in him 'all nations will be blessed'.

    “Языческое обрезание и выполнение язычникам специфически еврейских «дел Закона» в эсхатологической ситуации было выражением недоверия обетованиям Аврааму о том, что в нем «благословятся все народы» (Быт.22: 8, Гал.3: 8) [7, p. 170].”
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    • cites [7, p. 170]

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    • cites Быт.22: 8

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    • cites Гал.3: 8

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    Interpretationcitation
    § От «Павла и иудаизма» к «иудаизму Павла»

    The only way of salvation from the 'curse of the Law' for Gentiles is to become participants in the covenant through Christ.

    “Единственный способ спасения от «проклятия Закона» для них -стать участниками завета через Христа.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [5] 5. Eisenbaum, P. (2009), Paul Was Not a Christian: The Original Message of a Misunderstood Apostle, New York: Harper Collins Publishers. source

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    M. Thiessen considers that Paul viewed conversion to Judaism through circumcision as a violation of Torah precepts, since Torah requires circumcision on the eighth day.

    “М. Тиссен считает, что Павел рассматривал обращение в иудаизм через обрезание как нарушение предписаний Торы, поскольку Тора требует обрезания на восьмой день [3, p. 67, 80-99, 206].”
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    • cites [3, p. 67, 80-99, 206]

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    Interpretationreasoning
    § «Павел в рамках иудаизма»: многообразие взглядов

    The Jewish people themselves were assigned a key role in the divine plan for the world: God made a significant part of Israel 'blind' regarding Jesus's messiahship so that an opportunity to preach to Gentiles would arise.

    “Самому же еврейскому народу отводилась ключевая роль в божественном замысле о мире: Бог сделал значительную часть Израиля «слепыми» относительно мессианства Иисуса, чтобы была возможность обратиться с проповедью к язычникам.”
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    Interpretationcitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    PwJ faces the problem of using Acts in its reconstruction and the question of Acts's historical reliability, since in Acts 13:46 preaching to Gentiles results from failure of preaching to Jews.

    “И здесь PwJ сталкивается с проблемой использования Деяний в своей реконструкции и вопросом об их исторической достоверности, так как в Деян.13: 46 проповедь язычникам является результатом неудачи проповеди евреям.”
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    • cites Деян.13: 46

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    Premisecitation
    § От «Павла и иудаизма» к «иудаизму Павла»

    In the late 1980s L. Gaston published 'Paul and Torah,' opposing anti-Jewish tendencies in Christianity.

    “Так, в конце 1980-х Л. Гастон (Lloyd Gaston) опубликовал работу «Павел и Тора», в которой противостоял антииудейским тенденциям в христианстве [5].”
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    • cites [5] 5. Eisenbaum, P. (2009), Paul Was Not a Christian: The Original Message of a Misunderstood Apostle, New York: Harper Collins Publishers. source

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    Premisecitation
    § От «Павла против иудаизма» к «Павлу и иудаизму»

    Sanders showed that much Pauline scholarship was supersessionist theology disguised as historical research.

    “Сандерс показал, что значительная часть работ по Павлу представляла собой богословие замещения, замаскированное под историческое исследование.”
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    Premisenone given
    § От «Павла и иудаизма» к «иудаизму Павла»

    According to the majority of scholars of that time, Paul believed Torah ceased to be a path to salvation even for Jews and the Christian church replaced Israel as God's chosen people.

    “По мнению большинства ученых того времени, Павел считал, что Тора перестала быть путем для спасения даже для евреев и христианская церковь заменила собой Израиль как избранный народ Божий.”
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    Premisereasoning
    § От «Павла и иудаизма» к «иудаизму Павла»

    Connected with this is the PwJ idea that Paul's letters had predominantly Gentile addressees, even in mixed communities.

    “С этим связано представление PwJ о преимущественно языческих адресатах посланий Павла, даже в смешанных общинах [3, p. 1-18; 7, p. 216-217; 8, p. 157-159; 9, p. 11; 10, p. 44].”
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    • cites [3, p. 1-18]

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    • cites [7, p. 216-217]

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    • cites [8, p. 157-159]

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    Interpretationreasoning
    § «Павел в рамках иудаизма»: многообразие взглядов

    Thus, the conversion of Gentiles was nothing unheard-of-it was the realization of ancient expectations.

    “Таким образом, в обращении язычников не было ничего неслыханного -это была реализация древних ожиданий.”
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    Premisecitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    M. Thiessen shows that the view of Paul as a Torah-faithful Jew is not a modern invention but is present in Luke.

    “М. Тиссен показывает, что взгляд на Павла как верного Торе еврея отнюдь не является современным изобретением, а присутствует у Луки.”
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    Premisecitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    To be a Jew, one must be a Jew 'by nature'-born into the Jewish people.

    “Чтобы быть евреем, нужно быть евреем «по природе» -родиться в еврейском народе.”
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    • cites [3, p. 67, 80-99, 206]

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    Interpretationcitation
    § От «Павла и иудаизма» к «иудаизму Павла»

    Paul divided all humanity into Jews and non-Jews, and renunciation of Jewishness would have meant for him a transition to paganism.

    “Сам Павел все человечество разделял на евреев и нееврев (см., например, Рим.1: 16, 1 Кор.1: 22-24, Гал.2: 7), и отказ от еврейства означал бы для него переход в язычество.”
    Quote in the paperSubstantial claim0 of 3 sources checked
    • cites Рим.1: 16

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    • cites 1 Кор.1: 22-24

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    • cites Гал.2: 7

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    Premisecitation
    § От «Павла и иудаизма» к «иудаизму Павла»

    In the 1990s the works of M. Nanos contributed to the paradigm shift by showing the inappropriateness of an ethnocentric understanding of Judaism and that Paul was a reformer but did not create a new religion.

    “В 1990-е годы сдвигу парадигмы способствовали работы М. Нейноса (Mark Nanos), показавшего неуместность этноцентрического понимания иудаизма и что «Павел был реформатором, но не создавал новую религию» [4, с. 763].”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites [4, с. 763]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim.

    Premisecitation
    § От «Павла против иудаизма» к «Павлу и иудаизму»

    Jews observed Torah not to earn salvation but as an expression of readiness to remain in covenant with their God.

    “Евреи соблюдали Тору не для того, чтобы «заработать» спасение, а как выражение готовности пребывать в завете со своим Богом.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § «Павел в рамках иудаизма»: многообразие взглядов

    Paul removes all guilt from Jews for not recognizing the Messiah, declaring their 'hardening' to be God's will so that the Gospel could reach non-Jews.

    “Фактически Павел снимает с евреев всякую вину в непризнании Мессии, объявляя их «ожесточение» волей Бога, чтобы Евангелие могло дойти до неевреев.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    J. Garroway holds that Paul preached Gentile circumcision, like other disciples, after his calling, which explains Gal 5:11.

    “Так, Дж.Гарроуэй (Joshua Garroway) считает, что Павел проповедовал языческое обрезание (как и другие ученики) уже после своего призвания, и это объясняет слова Гал.5: 11.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [19, p. 72]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationcitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    Since Paul viewed his communities as a temple, the question of the purity of this temple naturally arose.

    “Так как Павел рассматривал свои общины как храм (1 Кор.3: 16), то естественно вставал вопрос чистоты этого храма.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites 1 Кор.3: 16

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Premisecitation
    § От «Павла и иудаизма» к «иудаизму Павла»

    Paul never asserted that he ceased to be a Jew or 'repented'.

    “Павел никогда не утверждал, что перестал быть евреем или «раскаялся» [7, p. 143, 197].”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites [7, p. 143, 197]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § От «Павла и иудаизма» к «иудаизму Павла»

    Gaston asserts that Christ plays for Gentiles the same role that Torah plays for Jews.

    “Гастон утверждает, что Христос для язычников играет ту же роль, что Тора для евреев.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [5] 5. Eisenbaum, P. (2009), Paul Was Not a Christian: The Original Message of a Misunderstood Apostle, New York: Harper Collins Publishers. source

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § От «Павла и иудаизма» к «иудаизму Павла»

    M. Thiessen showed that the phrase 'former way of life in ioudaismos' may refer to the practice of Judaizing-activity of attracting Gentiles to observe Jewish practices, including circumcision.

    “М. Тиссен показал, что речь может идти о практике иудаизации -деятельности по привлечению язычников к исполнению еврейских практик, включая обрезание [3, p. 39-41].”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [3, p. 39-41]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    The divine plan was not that all people become Jews, but that humanity recognize the one true God.

    “Божественный план заключался не в том, чтобы все люди стали евреями, а в признании человечеством единого истинного Бога [7, p. 95-99].”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [7, p. 95-99]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    P. Fredriksen believes that in his circumcision-free mission Paul follows an already established apostolic tradition.

    “П. Фредриксен (Paula Fredriksen) же полагает, что в своей миссии без обрезания Павел следует уже установившейся апостольской традиции [8, p. 146-148].”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [8, p. 146-148]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § От «Павла и иудаизма» к «иудаизму Павла»

    Accordingly, humanity is offered two parallel paths to salvation.

    “Соответственно, человечеству предложны два параллельных пути к спасению.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [5] 5. Eisenbaum, P. (2009), Paul Was Not a Christian: The Original Message of a Misunderstood Apostle, New York: Harper Collins Publishers. source

  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationnone given
    § Abstract

    Paul's criticism of Torah is explained by the supposition that he addressed Gentile participants in the Jesus movement who probably wanted to observe the whole Torah.

    “Критика Павлом Торы объясняется предположением, что он обращался к языческим участникам движения Иисуса, которые, вероятно, хотели соблюдать всю Тору.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    J. Gager asserts that Paul went to the synagogue because he knew he would find Gentiles there.

    “Дж.Гейджер (John Gager) утверждает, что «Павел пошел в синагогу, потому что знал, что там он найдет язычников» [10, p. 59].”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [10, p. 59]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Premisecitation
    § Abstract

    Sanders's reconstruction of Second Temple Judaism was innovative, but his interpretation of Paul was conventional, though anti-Jewish elements were reduced.

    “Несмотря на то что реконструкция Сандерсом древнего иудаизма была новаторской, его интерпретация Павла такой не была, хотя традиционные антиеврейские аспекты были значительно преуменьшены.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites [4, c. 759-760]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationnone given
    § «Павел в рамках иудаизма»: многообразие взглядов

    When the time comes for Israel to be revealed Jesus, which Paul believed would be in the near future, it will lead to the resurrection of the dead and the onset of the 'new age'.

    “Когда настанет время для откровения Израилю об Иисусе (Павел полагал, что в ближайшем будущем), это приведет к воскресению мертвых и наступления «нового века».”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S1 (asserted), S3 (load-bearing).

    Premisecitation
    § От «Павла против иудаизма» к «Павлу и иудаизму»

    According to the traditional view, Paul considered Torah burdensome and impossible for all people, including himself.

    “Согласно традиционному взгляду, Павел считал, что Тора обременительна и неисполнима для всех людей, включая самого Павла [4, c. 758].”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [4, c. 758]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Interpretationcitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    In any case, it was in synagogues that disciples could meet Gentiles sympathetic to Judaism, already having heard something about Torah, Abraham, etc., i.e., capable of understanding their preaching about the Messiah.

    “Однако в любом случае именно в синагогах ученики могли встретить язычников, симпатизирующих иудаизму, уже что-то слышавших о Торе, Аврааме и т. д., т. е. способных понять их проповедь о Мессии [8, p. 54-60; 10, p. 53-85].”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites [8, p. 54-60]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites [10, p. 53-85]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Premisenone given
    § От «Павла против иудаизма» к «Павлу и иудаизму»

    The Holocaust prompted revision of openly anti-Jewish interpretations of Paul, but the view that Paul could not be a Jew in any significant sense had supporters throughout the 20th century, especially among German Tübingen School and Bultmann's followers.

    “Хотя трагические события Холокоста и побудили пересмотреть откровенно антиеврейские толкования Павла, мнение, что Павел не мог быть евреем в сколь-нибудь значимом смысле, имело сторонников на протяжении всего ХХ в., особенно среди немецких представителей Тюбингенской школы и сторонников Р. Бультмана (Rudolf Bultmann).”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § «Павел в рамках иудаизма»: многообразие взглядов

    Since this realization began and Gentiles underwent radical transformation by the power of pneuma, this served Paul as further proof that the Kingdom of God was near and Israel would soon be saved.

    “Так как эта реализация началась и язычники силой пневмы претерпели радикальную трансформацию, это служило для Павла еще одним доказательством того, что Царство Божье уже близко и вскоре Израиль будет спасен.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Interpretationcitation
    § Abstract

    Paul himself remained Torah-observant and never severed ties with Judaism.

    “Сам Павел был верным Торе и никогда не порывал с иудаизмом.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites [7, p. 143, 197]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim. May combine two claims.

    Premisenone given
    § От «Павла и иудаизма» к «иудаизму Павла»

    The main position of PwJ is that Paul remained a full Jew of his time, aware of his calling as part of Israel's mission to be a 'light of nations' (Isa 49:6).

    “Основным положением подхода PwJ является то, что Павел оставался полноценным евреем своего времени, осознающим свое призвание как часть миссии Израиля быть «светом народов» (Ис.49: 6).”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § «Павел в рамках иудаизма»: многообразие взглядов

    The ethnic distinction between Jews and Gentiles was part of God's plan for the salvation of all people.

    “Этническое различие между евреями и язычниками было частью плана Бога ради спасения всех людей.”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim.

    Premisenone given
    § От «Павла и иудаизма» к «иудаизму Павла»

    In the 1980s some researchers began to assert that Paul's preaching was addressed not to all people but primarily to non-Jews.

    “В 1980-е годы некоторые исследователи начали утверждать, что проповедь Павла была обращена не ко всем людям, а преимущественно к неевреям.”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Interpretationnone given
    § Abstract

    Paul's aim was to bring Gentiles into a covenant relationship with Israel's God through Jesus, which required major behavioral change but did not alter their ethnic status.

    “Подход Павла заключался в том, чтобы привести язычников к отношениям завета с богом Израиля через Иисуса, что требовало серьезного изменения поведения, но не меняло их этнический статус.”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Premisereasoning
    § Литература

    These Gentiles did not become proselytes; in the eyes of those around them they did not become Jews.

    “Однако они не стали прозелитами, т. е. в глазах окружения не стали евреями.”
    Quote in the paperSubstantial claim
    • Rests on an assumption: The Gentile members of Paul's communities gave up the worship of their ancestral deities and served only the God of Israel.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § Литература

    Identity was perceived essentialistically, an approach that fits Paul (Gal 2:15).

    “Она воспринималась эссенциалистски, и этот подход органичен для Павла (Гал.2: 15).”
    Quote in the paperNot a substantial claim
    • Rests on an assumption: In antiquity identity rested on shared blood, shared gods and shared land.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § «Павел в рамках иудаизма»: многообразие взглядов

    It is doubtful that the prospect of receiving eschatological pneuma held no appeal for Israel.

    “Сомнительно и то, что возможность получения эсхатологической пневмы не была привлекательной для Израиля.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Interpretationreasoning
    § Литература

    'Apostolic Judaism' is not unproblematic: it homogenizes differing views (Paul and Matthew) and separates the Judaism of Jesus' followers from other Judaisms (Acts 15:5).

    “Но и он не лишен проблем, так как производит, с одной стороны, гомогенизацию разных взглядов (например, Павла и Матфея), с другой -отделение иудаизма последователей Иисуса от прочих иудаизмов (так, Деяния говорят о фарисеях среди последователей Иисуса (Деян.15: 5)).”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationcitation
    § Литература

    Adopting more neutral terminology lets researchers 'decolonize the past', set aside personal religious commitments, and let Paul be foreign to modernity.

    “Изменение терминологии на более нейтральную позволяет сознанию исследователя «деколонизировать прошлое» [1, p. 135], вынести за скобки свои личные религиозные взгляды и рарешить Павлу быть чуждым современности.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [1, p. 135]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationnone given
    § Литература

    The attempt to place Paul 'outside Judaism' holds only until the relevant non-Pauline texts are found.

    “В любом случае попытка выведения Павла «за рамки иудаизма» работает ровно до тех пор, пока не будут найдены соответствующие непавловы тексты.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing).

    Premisecitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    It is highly problematic to hold that the Jewish Messiah would have no bearing on Israel's eschatological destiny.

    “В то же время П. Фредриксен разумно возражает, что крайне проблематично считать, что еврейский Мессия не будет иметь никакого отношения к эсхатологической судьбе Израиля [8, p. 162].”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [8, p. 162]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § Additional information

    Paul held that Gentiles should not observe the Torah in the way Jews did.

    “Paul argued that Gentiles should not observe the Torah the way Jews did.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    In the author's view, the most convincing explanation is given by R. Bühner: Paul's behavior should be understood in the context of the halakhic practice of Jewish slaves in the diaspora.

    “На мой взгляд, наиболее убедительное объяснение дано Р. Бюнером (Ruben Bühner): поведение Павла стоит понимать в контексте галахической практики еврейских рабов в диаспоре [24].”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [24] 24. Hedner Zetterholm, K. (2015), The question of assumptions: Torah observance in the first century, in: Nanos, M. and Zetterholm, M. (eds), Paul within Judaism: Restoring the First-Century Context to the Apostle, Minneapolis: Fortress Press, pp. 79-104. source

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § Литература

    Zetterholm proposes 'Jesus movement' while acknowledging its problems and specifying that it should be seen as one of many manifestations of first-century Judaism.

    “М. Цеттерхольм (Magnus Zetterholm) предлагает термин «движение Иисуса», однако, понимая его проблематичность (само имя Иисус уже несет христианский семантический багаж), уточняет: «…которое мы должны рассматривать как одно из многих проявлений иудаизма первого века» [13, p. 253-254].”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [13, p. 253-254]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim. May combine two claims.

    Premisereasoning
    § Additional information

    Paul sought to bring Gentiles into a covenantal relationship with the God of Israel through Jesus, which required a substantial change of behaviour without altering their ethnic status.

    “Paul's vision was to bring Gentiles into a covenantal relationship with the god of Israel, through Jesus, which indeed called for a significant change of behaviour but did not change their ethnic status.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Premisenone given
    § Additional information

    Paul observed the Torah and never broke with Judaism.

    “Paul was Torah observant and he had never broken with Judaism.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    Paul's calling circumcision 'nothing' (1 Cor 7:19) signals its relativity beside other principles of the Law, not its unimportance.

    “Тот факт, что Павел описывает обрезание как «ничто» (1Кор.7: 19, ср.Гал.5: 6), говорит не о неважности обрезания, но лишь о его относительности в свете других принципов Закона [27].”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [27] 27. Runesson, A. (2022), Judaism for Gentiles. Reading Paul Beyond the Parting of the Ways Paradigm, Tübingen: Mohr Siebeck. source

  • May combine two claims.

    Interpretationcitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    Paul clearly considers Torah a gift, and therefore what other Jews might perceive as a departure from the Law is explained by him as a refusal to possess privileges.

    “Павел явно рассматривает Тору как дар (Рим.9: 4), и потому то, что другими евреями могло быть воспринято как отступление от Закона, объясняется им как отказ от обладания привилегиями.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Рим.9: 4

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Interpretationreasoning
    § «Павел в рамках иудаизма»: многообразие взглядов

    Using rabbinic texts to reconstruct first-century practice is problematic, yet comparable approaches appear in the New Testament.

    “Конечно, исполь-зование раввинистических текстов для понимания I в.н. э. проблематично, однако подобные подходы можно встретить и на страницах Нового Завета.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Interpretationcitation
    § Литература

    Given this diversity, it is highly problematic to identify an 'orthodox' first-century Judaism or to make statements of the form 'every Jew...' or 'no Jew...'.

    “В свете этого крайней проблематично найти некий «ортодоксальный» иудаизм I в.н. э. и сформулировать утверждения «каждый еврей…» или «ни один еврей не…».”
    Quote in the paperSubstantial claim

  • Classified as probably not a substantial claim.

    Interpretationcitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    Paul's stance can be summed up as 'I here determine what counts as following the Torah'.

    “В свете работы К. Хеднер-Цеттерхольм можно описать подход Павла лозунгом «я здесь определяю, что является следованием Торе».”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § Литература

    The traditional [Jewish] spirit is coloured by later Christian notions of the Holy Spirit as a Trinitarian hypostasis and by a strong connotation of immateriality.

    “Традиционное дух, во-первых, окрашено более поздними христианскими представлениям о Святом Духе как ипостаси Троицы, во-вторых, имеет значительную окраску нематериальности.”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation
    § Литература

    Seleznev observes that scholarship of the late twentieth and early twenty-first centuries speaks of 'Judaisms' rather than 'Judaism', a series of Judaisms having formed on the basis of the Old Testament.

    “Как отмечает М. Селезнев, «если посмотреть на работы конца XX -начала XXI в., то мы встречаем уже не”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites [14, c. 514-515]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationcitation
    § «Павел в рамках иудаизма»: многообразие взглядов

    Possibly 'the law of Christ' and 'the new covenant' indicate Torah commandments relevant for Gentiles.

    “Возможно, «закон Христов» (Гал.6: 2) и «новый завет» (2 Кор.3: 6) указывают на заповеди Торы, актуальные для неевреев [20, p. 371].”
    Quote in the paperNot a substantial claim0 of 3 sources checked
    • cites [20, p. 371]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Гал.6: 2

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites 2 Кор.3: 6

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationnone given
    § Additional information

    Paul's critique of the Torah is explained by supposing that he addressed Gentile members of the Jesus movement who probably wished to observe the whole Torah.

    “Paul's critique of the Torah is explained by assuming that he addressed Gentiles members of the Jesus movement who probably wanted to observe all of the Torah.”
    Quote in the paperNot a substantial claim
72 of 72

  • The paper relies on this without support.

    The Law of God, the Law of Moses, and the Law of Christ are different aspects of one Jewish Law.

    “Закон Божий, закон Моисея и закон Христа являются разными аспектам одного еврейского Закона.”

  • The paper relies on this without support.

    The idea of a religion independent of nationality is a modern reality and is inapplicable to the first-century Mediterranean.

    “Кроме того, представление о религии, независимой от национальности, является современной реальностью и неприменимо к Cредиземноморью I в.н. э.”

  • The paper relies on this without support.

    The practice of circumcision completely changed a person's status before God, making him a Jew.

    “Практика же обрезания полностью меняла статус человека перед Богом -он становился евреем.”

  • The paper relies on this without support.

    The Gentile members of Paul's communities gave up the worship of their ancestral deities and served only the God of Israel.

    “Поскольку язычники в Павловых общинах отказались от почитания родных богов и стали служить исключительно Богу Израилеву, они кардинальным образом изменили свою идентичность -перестали быть язычниками.”

  • The paper relies on this without support.

    In antiquity identity rested on shared blood, shared gods and shared land.

    “Идентичность основывалась на общей крови, общих богах и общей земле.”
5 of 5

Self-check

Percentages, sums and reported differences re-computed from the paper’s own numbers.

Each contradiction between two passages listed here was confirmed by an independent check.

  • In-text citation numbers do not match the bibliography

    Minor

    The citation [4] points to page 758, but bibliography entry 4 is a work listed as pages 1-29. The bibliography lists the page-758 source, Yastrebov, as entry 2.

1 of 1

Cites

The publisher hasn’t deposited this paper’s reference list.

Research works printed but not linked: 31

  1. [3]3. Gaston, L. (1987), Paul and the Torah, Vancouver: University of British Columbia Press.
  2. [6]6. Fredriksen, P. (2017), Paul: The Pagans' Apostle, New Haven, London: Yale University Press.
  3. [7]7. Johnson Hodge, С. (2007), If Sons, Then Heirs: A Study of Kinship and Ethnicity in the Letters of Paul, New York: Oxford University Press.
  4. [8]8. Gager, J. (2015), Who Made Early Christianity? The Jewish Lives of the Apostle Paul, New York: Columbia University Press.
  5. [11]11. Zetterholm, M. (2010), Jews, Christians, and Gentiles: Rethinking the Categorization within the Early Jesus Movement, in: Ehrensperger, K. and Tucker, J. (eds), Reading Paul in Context: Explorations in Identity Formation. In Honor of William S. Campbell, London: T&T Clark, pp. 242-254.
  6. [14]14. Garroway, J. (2012), Paul's Gentile-Jews: Neither Jew nor Gentile, but Both, New York: Palgrave Macmillan.
  7. [15]15. Tatum, G. (2018), Did Paul Find Anything Wrong with Judaism?, Journal of the Jesus Movement in its Jewish Setting, no. 5, pp. 38-44.
  8. [17]17. Garroway, J. (2018), The Beginning of the Gospel Paul, Philippi, and the Origins of Christianity, New York: Palgrave Macmillan.
  9. [21]21. Nanos, M. (1996), The Mystery of Romans, Minneapolis: Fortress Press.
  10. [24]24. Hedner Zetterholm, K. (2015), The question of assumptions: Torah observance in the first century, in: Nanos, M. and Zetterholm, M. (eds), Paul within Judaism: Restoring the First-Century Context to the Apostle, Minneapolis: Fortress Press, pp. 79-104.
  11. [25]25. Collman, R. (2021), Just A Flesh Wound?: Reassessing Paul's Supposed Indifference Toward Circumcision and Foreskin in 1 Cor 7: 19, Gal 5: 6, and 6: 15, Journal of the Jesus Movement in its Jewish Setting, no. 8, pp. 30-52.
  12. [26]26. Croasmun, M. (2017), The Emergence of Sin: The Cosmic Tyrant in Romans, Oxford: Oxford University Press. Статья поступила в редакцию 16 июля 2023 г.; рекомендована к печати 26 апреля 2024 г. н т а к т н а я и н ф о р м а ц и : -канд. физ.-мат. наук, доц.; r-popkov@yandex.ru References
  13. [29]29. Thiessen, M. (2016), Paul and the Gentile Problem, New York: Oxford University Press.
  14. [30]30. Yastrebov, G. (2017), Pauline Epistles in Modern Scholarship, in: Desnitsky, A. (ed.), Pauline Epistles with Commentaries, Moscow: IBT Publ., pp. 751-777. (In Russian).
  15. [31]31. Gaston, L. (1987), Paul and the Torah, Vancouver: University of British Columbia Press.
  16. [32]32. Nanos, M. (2015), Introduction, in: Nanos, M. and Zetterholm, M. (eds), Paul within Judaism: Resto- ring the First-Century Context to the Apostle, Minneapolis: Fortress Press, pp. 1-29.
  17. [34]34. Fredriksen, P. (2017), Paul: The Pagans' Apostle, New Haven, London: Yale University Press.
  18. [36]36. Gager, J. (2015), Who Made Early Christianity? The Jewish Lives of the Apostle Paul, New York: Co- lumbia University Press.
  19. [38]38. Schliesser, B. (2021), Why Did Paul Skip Alexandria? Paul's Missionary Strategy and the Rise of Christianity in Alexandria, New Testament Studies, no. 67, pp. 260-283.
  20. [40]40. Seleznev, M. and Kyrlezhev, A. (2020), Biblical studies as a modern humanitarian discipline and its connection with theology, Issues of Theology, vol. 2, no. 3, pp. 502-527. http://doi.org/10.21638/ spbu28.2020.309 (In Russian)
  21. [42]42. Garroway, J. (2012), Paul's Gentile-Jews: Neither Jew nor Gentile, but Both, New York: Palgrave Mac- millan.
  22. [43]43. Tatum, G. (2018), Did Paul Find Anything Wrong with Judaism?, Journal of the Jesus Movement in its Jewish Setting, no. 5, pp. 38-44.
  23. [44]44. Thiessen, M. (2022), A Worthy Cornelius and Divine Grace: Complicating John Barclay's Paul and the Gift, Catholic Biblical Quarterly, no. 84, pp. 462-479.
  24. [45]45. Garroway, J. (2018), The Beginning of the Gospel Paul, Philippi, and the Origins of Christianity, New York: Palgrave Macmillan.
  25. [46]46. Fredriksen, P. (2022), "What Does It Mean to See Paul "within Judaism"?", Journal of Biblical Litera- ture, no. 2, pp. 359-380.
  26. [47]47. Zetterholm, M. (2003), The Formation of Christianity in Antioch, London: Routledge.
  27. [49]49. Nanos, M. (1996), The Mystery of Romans, Minneapolis: Fortress Press.
  28. [50]50. Bühner, R. (2023), Die paulinische Rede von der Selbstversklavung in 1Kor 9, 19 vor dem Hintergr- und jüdischer Identität im Sklavenstan, New Testament Studies, no. 69, pp. 195-209.
  29. [52]52. Hedner Zetterholm, K. (2015), The question of assumptions: Torah observance in the first century, in: Nanos, M. and Zetterholm, M. (eds), Paul within Judaism: Restoring the First-Century Context to the Apostle, Minneapolis: Fortress Press, pp. 79-104.
  30. [53]53. Collman, R. (2021), Just A Flesh Wound?: Reassessing Paul's Supposed Indifference Toward Circum- cision and Foreskin in 1 Cor 7: 19, Gal 5: 6, and 6: 15, Journal of the Jesus Movement in its Jewish Setting, no. 8, pp. 30-52.
  31. [54]54. Croasmun, M. (2017), The Emergence of Sin: The Cosmic Tyrant in Romans, Oxford: Oxford Univer- sity Press.

Related

Authors
ITMO University, & Popkov, R. A.
Affiliations
ITMO University (RU)
Corresponding author
Popkov, Roman A.
ORCID
Popkov, Roman A.
Venue
Vestnik of Saint Petersburg University. Philosophy and Conflict Studies
Publisher
Saint Petersburg State University
Published
2024
Volume
40
Issue
2
Pages
341-352
ISSN
  • 2541-9382 (ISSN-L)
  • 2542-2278
DOI
10.21638/spbu17.2024.214
OpenAlex
W4403607466
Cited by
0
References
0
FWCI
0.00
Type
journal article
Language
en
Open access
Locations
Vestnik of Saint Petersburg University Philosophy and Conflict Studies (publishedVersion)
Topics
  • Social Sciences › Arts and Humanities › Religious studies › Biblical Studies and Interpretation
  • Social Sciences › Political Science and International Relations › Religion, Theology, History, Judaism, Christianity
  • Social Sciences › Arts and Humanities › Philosophy › Karl Barth and Christian Theology
Keywords
Paul the Apostle, Second Temple Judaism, New Perspective on Paul, N. T. Wright, Torah observance, Jewish identity, early Christianity, Jesus movement, Gentiles, Jewish-Christian relations

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