The following papers are available (PDF) from the programme site of the upcoming Leuven Conference on the New Perspectives on Paul and the Jews (Sept. 14-15). (Get them while they are free.)
- Michael Bachmann (Germany): Paul, Israel, and the Gentiles: Hermeneutical and Exegetical Notes
- Michael Bird (UK): Salvation in Paul’s Judaism
- Thomas Blanton IV (USA): Paul’s Covenantal Theology in 2 Cor 2:14–7:4
- William Campbell (UK): Covenant, Creation and Transformation in Paul
- Philip Cunningham (USA): Paul’s Letters and the Relationship between the People of Israel and the Church Today
- James Dunn (UK) Unfortunately unable to come at the last minute but has offered to contribute an Epilogue to the seminar publication
- Hans Hermann Henrix (Germany): Paul at the Intersection between Continuity and Discontinuity – On Paul’s Place in early Judaism and Christianity as well as in Christian-Jewish Dialogue Today
- Daniel Langton (UK): Some Historical Observations Regarding the Emergence of a Jewish Interest in the Apostle Paul and its Relation to Christian Pauline Scholarship
- Mark Nanos (USA): Paul’s Relationship to Torah in Light of His Strategy “to Become Everything to Everyone” (1 Corinthians 9:19-23)
- John Pawlikowski (USA): A Christian-Jewish Dialogical Model in light of New Research on Paul’s relationship to Judaism
- Anne-Marie Reijnen (Belgium)
- Hans-Joachim Sander (Austria): Sharing God with Others or Dividing God from Powerlessness
The conference is organised around 8 questions:
- What nomenclatures best represent the Judaism that Paul was in dialogue with: covenantal nomism, variegated nomism, ethical monotheism, etc.? What are the notions of covenant or works-righteousness that lie behind the use of these terms?
- Is covenant a central notion in Paul? What are the merits of a semantic domain linkage between diatheke and dikaiosyne? Can one argue for an embedded covenantal framework in Paul’s thought? If so, does this framework supersede the Mosaic covenant (cp. 2 Cor 3:7-18)?
- What is the relationship between creation and covenant in Paul’s thinking, specifically the motif of kaine diatheke and kaine ktisis (2 Cor 3 and 5 respectively)?
- Does Paul move away from an Israel kata sarka to a notion of Israel kata pneuma? Is the new reality the ekklesia tou theou? Is this church part of, or distinct from, Israel?
- Was Paul Torah-observant? Did Paul’s Christ transcend the Law, embody it or something else? Is Paul in continuity or discontinuity with the prophetic reading of the Law? Is Paul an interpreter or manipulator of Israel’s scriptures?
- What is the relationship between Pauline studies and Jewish-Christian dialogue? Should Pauline studies take into account the post-Shoah context of contemporary ecumenical and interreligious dialogue between Christians and Jews?
- Are the classical interreligious and soteriological models of exclusivism, inclusivism and pluralism acceptable or useful for Christian/Jewish dialogue? How do they relate to the typical dialogical positions of single and double covenant schemes? What is the best way forward?
- Are the religious ends of Christianity and Judaism compatible? Is the church in mission with or in mission to the Jews? How should this apparent tension be portrayed in homiletics, liturgy, catechetics, etc?