513:, had all continued to live according to the Jewish interpretation of Jewish law. The Jews' continuing existence, he insisted, was of benefit to the church, because through them, the texts of the Bible had penetrated the known world. Most dramatically, Augustine urged that the Jews had no less a protector than God himself, who would punish any ruler, whether pagan or Christian, who tried to inhibit them from living Jewish lives. In advocating for an historical understanding of Christianity, in other words, Augustine framed, as well, a principled Christian theological defense of Jews and of Judaism. Dismally negative as his traditional anti-Jewish rhetoric was, his positive ideology, Fredriksen concludes, was original, daring, and unique. Augustine's singular teaching would survive the collapse of the
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means that, by the time that the earliest stratum of tradition appearsânamely, in Paul's lettersâthe
Kingdom of God was already late. In the Diaspora, the movement fractured into competing missions over the question of how to integrate ex-pagan gentiles into its communities. Some apostles taught that ex-pagan males needed to enter Israel's covenant with God through circumcision, that is, full conversion to Judaism. Paul furiously disagreed, Fredriksen emphasizes. Against his circumcising competitors, he argued that the presence of Christ's spirit or of holy spirit within these gentile communities attested to their "adoption" into God's family: Christ-following ex-pagans, insists Paul, are now Israel's brothers" (
20:
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police (John 18.3), Pilate arrested Jesus and crucified him as "King of the Jews," disabusing the crowds of their enthusiasm. It was the crowds, not Jesus himself, Fredriksen concludes, who threatened the city's stability. This theory explains as well why the original community could resettle permanently in
Jerusalem, largely without incident, for the remaining four decades of the city's lifetime.
333:, she concentrated instead on reconstructing the historical figure himself. Turning to the chronology of John's gospel (wherein Jesus has a three-year mission, centered in Jerusalem) rather than that of Mark, Matthew and Luke (which locate Jesus primarily in Galilee, with a single, and fatal, trip to Jerusalem), Fredriksen answered the question why Jesus was crucified but his followers were not.
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for a
Mediterranean god): they are Christ's cosmic opposition. Paul, thus, should be understood not only within Judaism, urges Fredriksen. As a late Second Temple Diaspora Jew, the apocalyptic Paul also stands "within paganism." It was these pagan superhuman powers, taught Paul, whom Christ will defeat when he returns in glory as God's Davidic champion.
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Augustine surprised
Fredriksen, however, once she began to investigate how the idea of "Jews" shaped his theology. By Augustine's lifetime (354-430 CE), Jews had long figured as the negative contrast to gentile Christianity. Indeed, Augustine himself deployed standard anti-Jewish rhetoric against his
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scholarship, "Paul within
Judaism." Believing that the Kingdom would arrive in his own lifetime, Paul had no intention of starting a new religionâmuch less an anti-Jewish religion. But Paul does acknowledge the existence "of many gods and many lords" (1 Corinthians 8.5: "lord" is a common designation
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Fredriksen continued to consider and to contrast the first-century Jewish Paul and the late fourth-century
Augustinian Paul together. She compared scholarly assessments of their respective "conversions." She analyzed both men's ideas on flesh and resurrection. She measured the distance between their
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By contrast, Fredriksen reads Paul within the context of ancient
Judaism. Rather than interpreting gentile inclusion in Paul as a turn from particularist Judaism to universalist Christianity, Fredriksen sees Paul in line with a stream of Jewish thought (which she labels "apocalyptic") that expected
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Paul's seven undisputed letters date to the 50s of the first century. They are the only evidence of the Christ movement that predates the Roman destruction of
Jerusalem's temple (in 70 CE). But Jesus died around the year 30 CE. This passage of time after the death of Jesus, according to Fredriksen,
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Back in 1993, I was reading a work of
Augustine's attacking a Christian heretic. Usually when ancient orthodox Christians said terrible things about heretics, they found even worse things to say about Jews. Until 395, Augustine had not been much different, but here he was, writing about one of the
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Krister has served as a mentor to many of us in the field of ancient Jewish-Christian relations. His seminal 1963 article, "Paul and the
Introspective Conscience of the West," continues to exert a salubrious effect on modern scholarship; and much of my own work, both on Paul and Augustine, can be
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Fredriksen explains there that Paul lived in a world full of gods. As Christ's apostle, Paul taught that pagans did not have to become Jews (for men, meaning circumcision). But they did have to commit to worshiping Israel's god alone, he insisted, and to live according to someânot allâJewish law.
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But on what proved to be his final trip to the city for Passover, crowds in the pilgrim-swollen city began proclaiming Jesus as messiah. This was cause for alarm for, as Josephus wrote, it was "on these festive occasions that sedition is most apt to break out." Working in concert with the temple
286:." Fredriksen emphasizes that different forms of Judaism developed within the larger matrix of Graeco-Roman paganism; and that different forms of Christianity developed within different types of Judaism and of paganism. Context affects content: all these cultures mutually influenced each other.
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Augustine, in the course of arguing for Christ's incarnation â this intimate relationship between divinity and humanity â explicitly parallels it to God's relationship with the Jews. He writes that Catholics and Jews stand as one community over against pagans and heretics, that Jesus and his
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Fredriksen has authored a number of articles that quickly became touchstones in contemporary Pauline studies, for instance: "Judaism, the Circumcision of Gentiles, and Apocalyptic Hope"; "Judaizing the Nations: The Ritual Demands of Paul's Gospel"; and "Paul's Letter to the Romans, the Ten
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Two emphases drive Fredriksen's study of the early church and its premier apostle. First, that "the Jesus movement's first generation thought that they would be history's last generation." Indeed, "they foresaw no extended future," no centuries turned millennia of church
314:) and audiences (Jews/pagans)âthese two men stood united in a single conviction. Both taught that the God of Israel would overwhelm evil, raise the dead, and establish his reign of eternal peace and justice, within their own lifetimes. In short, in line with the work of
282:(especially from the late fourth to the mid-fifth century CE). For the entire spread of these centuries, Fredriksen says, the vast majority of people worshiped their own particular godsâa great variety of cults and customs lumped together by scholarly convention as "
329:, Fredriksen explored the images of Jesus presented in Paul's letters and in the four gospels as these altered and adjusted once the movement spread abroad in the Diaspora and outgrew its own foundational prophecy: âThe Kingdom of God is at hand!â (Mark 1.15). In
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He was executed, she asserts, because the crowds at the Temple that year acclaimed him the Messiah who would restore Jewish rule over Judea and reestablish the kingdom of David and Solomon. To quell that, Pilate quickly arrested Jesus and had him
451:. As he struggled particularly with Paul's letter to the Romans, Augustine redefined "free will." Human moral agency, he now argued, was in a state of diminished capacity, which was the just penalty of Adam's sin, inherited across generations. In
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From 700 BCE to 430 CE, all in his first 134 pages: Nirenberg's is no small achievement. And he has the broad lines of his ancient story right, his footnotes documenting the mass of patient reading that stands behind his recount of these
455:(1982), the first English translation of two of his early works on Paul's epistle, Fredriksen charted Augustine's evolving struggles with this nexus of issues. These commentaries on Romans were the prelude to Augustine's master work, the
533:, a Latin edition with facing translation of Augustine's two early efforts with Paul's epistle to the Romans. These two exercises in biblical interpretation prepared Augustine, within four years, to frame his signature masterpiece, the
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flashiest heresies of his time and marshaling as arguments unbelievably positive things about Jews. As I read further, my scalp tingled. I had been working on Augustine for 20 years and I'd never seen anything like this before.
370:: resurrection itself, according to apocalyptic Jewish convictions, would signal the time of the End. In the brief meanwhile, between Christ's first and final advents, Paul worked to turn pagans from their gods to his god.
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Late Second Temple Judaism, whether in the Jewish homeland or in the Diaspora, provided the cradle of the early Christ-movements. Two figures dominate their development and thus Fredriksen's research of the period: that of
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The Jews who expected Jesus to return in apocalyptic glory during their own lifetimes died off. "The single biggest problem was that the End, stubbornly, continued not to come," the author writes, and "ime continued to
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and the chief priests were familiar with Jesus' apocalyptic messageâGod, not human armies, would establish his Kingdomâand so knew that Jesus was, in every practical way, politically and militarily harmless.
652:, "Paul's Letters, Christian Identity, and Thinking with Jews," explored the way that anti-Judaism, in various modalities, continues to inflect the work of contemporary scholars of New Testament Studies.
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Augustine's impact on Western Christian thought can hardly be overstated; only his beloved example, Paul of Tarsus, has been more influential, and Westerners have generally seen Paul through Augustine's
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She argues that Augustine's notions about the Jews actually saved livesâduring the Crusades, for example, when popes and preachers invoked them to prevent the destruction of more Jewish communities.
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apostles, including Paul, lived as Torah-observant Jews for the whole of their lives. And he urges that God himself would punish any king who tried to interfere with the Jews' practice of Judaism.
626:, in which she argued for the Jewish, apocalyptic convictions of the original Christ-community in Jerusalem, the founding generation â which was convinced that it was history's final generation.
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Not only could I establish that he had changed his position, but I could locate this shift in his thinking very precisely, to the four-year period when he also wrote his monumental Confessions
203:
Fredriksen earned her Ph.D. in the History of Religion from Princeton University in 1979. From Fall 1979 to 1980, she was an Andrew W. Mellon Postdoctoral Fellow in the Religion Department at
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at the Department of Religion of Princeton University in 1978. From 1979 to 1980, she was a faculty member at the department of religious studies at Stanford University. She relocated to the
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where, from 1980 to 1986, she was an assistant professor in the department of history and, from 1986 to 1989, worked as an associate professor in the department of religious studies of the
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7.19). His letters, all addressed to gentile communities, argue vehemently against his circumcising competitors. By the late first- early second century, this generation long dead, Paul's
435:'s classic article, âPaul and the Introspective Conscience of the West,â Fredriksen first made the acquaintance of the mid-first century Paul and of Paul's greatest western interpreter,
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Fredriksen also makes the point that Augustine argued "against Jerome that both Jesus and the first generation of Jewish apostles, Paul emphatically included, were, as Christians, also
366:, Fredriksen asserts that Paul believed that he lived and worked in history's final hour. Paul was convinced that he knew the time on God's clock because of his experience of the
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Fredriksen, Paula (2021). Matthew Calhoun, Robert; Kelhoffer, James; Rothschild, Clare K (eds.). "'Conversion' as 'Sea Change': Re-thinking A.D. Nock's Conversion".
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A former Catholic who long ago converted to Judaism, she was one of Mel Gibson's most acerbic critics when he released his movie The Passion of the Christ.
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Fredrikson, Paula, "Controversial 'Passion' presents priceless opportunity for education - A toxic film delivers a dangerous, but teachable, moment",
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Belayche, Nicole (2020). Gasparini, Valentino; Patzelt, Maik; Raja, Rubina; Rieger, Anna-Katharina; RĂŒpke, Jörg; Urciuoli, Emiliano (eds.).
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2846:"Jesus, Judaism and Christian Anti-Judaism: Reading the New Testament after the Holocaust Edited by Paula Frederiksen and Adele Reinhartz"
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615:, which situates Paul within, not against, his native Judaism. In 2018, the book won the Prose Award for best book in religion from the
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Lived Religion in the Ancient Mediterranean World. Approaching Religious Transformations from Archaeology, History and Classics
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from 1990 to 2010. Now emerita, she has been distinguished visiting professor in the Department of Comparative Religion at the
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Fredriksen, Paula (2019). Lincicum, David; Sheridan, Ruth; Stang, Charles (eds.). "Origen and Augustine on Paul and the Law".
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Fredriksen's many articles on Paul and his cameo appearances in her books on Jesus and on Augustine come together in her book
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505:: Jews might be "bad," but the Donatists, he observed, were even worse. But against the anti-Judaism of his former religion,
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2420:"Augustine on Romans: Propositions from the Epistle to the Romans; Unfinished Commentary on the Epistle to the Romans"
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207:. Both Wellesley College (in 1989) and Princeton University (in 2000) deemed Fredriksen a âdistinguished alumna.â
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the eschatological turn of the gentiles to the Jewish God (see Isa 2:2â4, Mic 4:1, Tobit 14:5â6, Isa 66:21, etc.).
2160:"Jewish Romans, Christian Romans, and the Post-Roman West: The Social Correlates of the contra Iudaeos Tradition"
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The main argument Fredriksen develops throughout is that Paul lived his life entirely within his native Judaism.
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not become Jews: covenantal circumcision, he insisted, occurs only on the eighth day of the male infant's life (
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1543:"Putting Paul in His (Historical) Place: A Response to James Crossley, Margaret Mitchell, and Matthew Novenson"
1062:"Paula Fredriksen Receives Honorary Doctorate » Department of Religion | Blog Archive | Boston University"
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561:. The book won a National Jewish Book Award. In 2000, Boston University named it a best faculty book.
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1279:"Reviews: From Jesus to Christ. The Origins of the New Testament Images of Jesus by Paula Fredriksen"
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Krister Among the Jews and Gentiles: Essays in Appreciation of the Life and Work of Krister Stendahl
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Fredriksen served as an historical consultant and featured speaker in many media, including for the
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Fredriksen was named distinguished visiting professor in the Department of Comparative Religion at
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respective ideas on the destiny of Israel. She traced Augustine's weaponization of Paul against
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centuries). She works to reconstruct the many ways that various ancient Mediterranean peoples â
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2741:"Enter Paul: On Paula Fredriksen's "Paul: The Pagans' Apostle" and "When Christians Were Jews""
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Like Sanders's work, this is a book about a Jewish Paul, not a Paul who stands against Judaism.
1210:"Enter Paul: On Paula Fredriksen's "Paul: The Pagans' Apostle" and "When Christians Were Jews""
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3.5). Jewish circumcision for adult gentile males, in view of Jewish law, was thus "nothing" (
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2115:"Apocalypse and Redemption in Early Christianity. From John of Patmos to Augustine of Hippo"
1878:"Paul and Augustine. Conversion Narratives, Orthodox Traditions, and the Retrospective Self"
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in both its academic forms and in its popular ones led to two of Fredriksen's anthologies,
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227:. From 1990 to 2010, Fredriksen was the William Goodwin Aurelio Professor of Scripture at
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Biblical Interpretation in Historical Perspective. Studies in Honor of Karlfried Froehlich
1260:"Paula Fredriksen: From Jesus to Christ: The Origins of the New Testament Images of Jesus"
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Jesus, Judaism, and Christian Anti-Judaism: Reading the New Testament After the Holocaust
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Conflict and Religious Conversation in Latin Christendom: Studies in Honour of Ora Limor
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On âThe Passion of the Christâ: Exploring the Issues Raised by the Controversial Movie
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On âThe Passion of the Christâ: Exploring the Issues Raised by the Controversial Movie
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Jesus of Nazareth, King of the Jews: a Jewish life and the emergence of Christianity
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Krister Among the Jews and Gentiles. Essays in Appreciation of the Life and Work of
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and the imperial church's exercise of coercive force against religious minorities.
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1934:"Allegory and Reading God's Book: Paul and Augustine on the Destiny of Israel"
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2280:"Augustine and "Thinking with" Jews: Rhetoric Pro- and Contra Iudaeos"
648:'s foundational work on the same theme. Her 2020 Shaffer Lectures at
644:(2004; 2005, on Mel Gibson's film), as well as to her appreciation of
1640:"Kyrios and Despotes: Addresses to Deities and Religious Experiences"
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seen as an extended footnote to his insights in that luminous essay.
703:"Paula Fredriksen » Department of Religion | Boston University"
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Following especially the broad lines of interpretation laid down by
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Are You a Virgin? Biblical Exegesis and the Invention of Tradition
1912:"Vile Bodies. Paul and Augustine on the Resurrection of the Flesh"
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2494:"Augustine and the Jews: A Christian Defense of Jews and Judaism"
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Fredriksen, Paula (2014). Yuval, Israel; Ben-Shalom, Ram (eds.).
944:"Lecture series brings back distinguished Graduate School alumni"
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2585:"Sin: The Early History of an Idea â Bryn Mawr Classical Review"
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Fredriksen studied for a double B.A. in Religion and History at
2241:"Excaecati Occulta Iustitia Dei: Augustine on Jews and Judaism"
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Augustine and the Jews: a Christian defense of Jews and Judaism
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Augustine and the Jews: a Christian defense of Jews and Judaism
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Augustine and the Jews: a Christian defense of Jews and Judaism
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Vol 1 & 2 (Provo, UT: Ancestry.com Operations, Inc.), 2010.
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2922:"Christian Identity, Paul's Letters, and "Thinking with Jews""
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Choice, Change, and Conversion: Celebrating Arthur Darnby Nock
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https://www.bu.edu/religion/files/2022/03/CV-06.23-short65.pdf
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From Jesus to Christ: The Origins of the Early Images of Jesus
2169:. Cultural Encounters in Late Antiquity and the Middle Ages.
1847:. New Haven, Conn.: Yale University Press. pp. 163â196.
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831:. American Academy of Arts & Sciences. 30 October 2013.
403:-Jewish arguments will be interpreted by gentile readers as
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2610:"The Best Books on Sin | Five Books Expert Recommendations"
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Law and Lawlessness in Early Judaism and Early Christianity
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Interpretation and Allegory: Antiquity to the Modern Period
517:, ultimately saving Jewish lives in the course of medieval
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1038:"Honorary Doctorates - The Hebrew University of Jerusalem"
2634:"Prof. Paula Fredriksen lectures at Princeton University"
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A history of Christianity: the first three thousand years
1598:"Paul: The Pagans' Apostle/ by Paula Fredriksen (review)"
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1691:. New Haven, Conn.: Yale University Press. p. 371.
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in 2009. In April 2013, she was elected a fellow of the
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Constantine's sword: the church and the Jews: a history
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Fredriksen, Paula (1991). Burrows, M; Rorem, P (eds.).
1572:"How Jewish Is God? Divine Ethnicity in Paul's Teology"
100:â interacted with the many special social agents (e.g.
1162:. New Haven: Yale University Press. pp. 139â143.
1730:. Diarmaid MacCulloch. London: Penguin. p. 319.
666:(2018), to whom she also dedicated her book on Paul.
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in 1973. After a year of formal theological study at
120:, and divine humans) that populated both the ancient
2007:"Sin in history and Christianity | Paula Fredriksen"
1608:(1 ed.). University of Toronto Press: 136â137.
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Journal of the Jesus Movement in Its Jewish Settings
780:"From Jesus to Christ: The First Christians (Pt. 1)"
2483:, University of California Press, February 1, 2006.
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Journal of the Jesus Movement in Its Jewish Setting
920:"Boston University Professor to Lecture on Judaism"
148:s "The Life and Times of Jesus". Fredriksen's book
64:in that developmental arc from its stirrings in an
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1417:"Demystifying the Life, Death and Times of Jesus"
1014:"When Christians Were Jews: The First Generation"
546:which traces the first-century growth of various
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2770:"Walking With the Jews Who Created Christianity"
1456:Commandments, and Pagan Justification by Faith."
278:(roughly 200 BCE to 70 CE) and that of the late
1159:When Christians Were Jews: The First Generation
564:In 2004 she published a critical review of the
418:Fredriksen thus contributes to a new school of
76:imperial government and its empowerment in the
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1932:Fredriksen, Paula (2000). Whitman, Jon (ed.).
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982:"2017: Paula Fredriksen & Hartmut Lehmann"
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2943:Fredriksen, Paula; Jesper, Svartvik (2018).
3021:Jesus, Paul and the Origins of Christianity
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1776:. New Haven, Conn.: Yale University Press.
1018:The Institute for Israel and Jewish Studies
585:(second edition Yale 2010), which situates
574:, which she expanded upon in her 2006 book
160:From Jesus to Christ: The First Christians.
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2309:. Boston: Houghton Mifflin. p. 215.
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1440:"Whither the Paul within Judaism Schule?"
3063:Symposium on "Paul: The Pagan's Apostle"
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2519:"Was Saint Augustine Good for the Jews?"
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2893:"Anti-Judaism and Early Christianity"
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1201:
1199:
1197:
1195:
1193:
1191:
1189:
1187:
1083:
1081:
848:
825:"Class IV Speaker - Paula Fredriksen"
166:American Academy of Arts and Sciences
72:to its transformation into an arm of
2738:
1798:
1276:
1207:
885:
883:
881:
844:
842:
819:
817:
697:
695:
693:
691:
306:), location (Jewish territories and
3100:21st-century American women writers
2797:Corke-Webster, James (2021-03-05).
2081:"Tyconius and the End of the World"
1385:
971:
555:Jesus of Nazareth, King of the Jews
331:Jesus of Nazareth, King of the Jews
245:She holds honorary doctorates from
13:
3105:Alumni of the University of Oxford
3011:Your Questions to Paula Fredriksen
2844:Deboer, Martinus C. (2004-04-01).
2245:Journal of Early Christian Studies
1756:
1560:
1461:
1372:
1301:
1283:The Journal of Theological Studies
1184:
1078:
493:; on sin and salvation); and with
221:University of California, Berkeley
14:
3206:
3069:Symposium on Synergistic Pneumata
2994:
2549:
2033:Sin: the early history of an idea
1145:. TĂŒbingen: Mohr Siebeck: 93â111.
878:
839:
814:
688:
598:Sin: The Early History of an Idea
215:Fredriksen began her career as a
3180:University of Pittsburgh faculty
3095:21st-century American historians
2970:Fredriksen, Paula (2017-08-22).
2932:from the original on 2021-12-21.
2920:Fredriksen, Paula (2020-02-19).
2891:Fredriksen, Paula (2013-12-09).
2687:Thiessen, Matthew (2020-05-26).
2278:Fredriksen, Paula (2018-02-13).
2147:. TĂŒbingen: Mohr-Siebeck: 67â87.
1921:. Grand Rapids: Eerdmans: 73â85.
1415:Karabell, Zachary (1999-12-11).
1233:Thiessen, Matthew (2020-05-26).
835:from the original on 2021-12-21.
617:American Publisher's Association
318:(for Jesus and for Paul) and of
3110:American historians of religion
2963:
2936:
2913:
2884:
2837:
2790:
2768:Kirsch, Jonathan (2018-09-27).
2761:
2732:
2708:
2680:
2651:
2626:
2601:
2576:
2543:
2517:Biema, David Van (2008-12-07).
2510:
2486:
2430:
2411:
2382:Grafton, Anthony (2013-10-12).
2375:
2345:Biema, David Van (2008-12-07).
2338:
2296:
2271:
2232:
2202:Biema, David Van (2008-12-07).
2195:
2151:
2132:
2106:
2088:Revue des Ă©tudes augustiniennes
2072:
2023:
1999:
1965:
1925:
1903:
1869:
1834:
1805:Biema, David Van (2008-12-07).
1717:
1678:
1631:
1589:
1534:
1509:
1431:
1408:
1337:
1270:
1258:Hultgren, Arland (1990-04-01).
1251:
1226:
1149:
1130:
1054:
1030:
1006:
995:
960:
936:
912:
849:Biema, David Van (2008-12-07).
524:
387:not become Jews, but that they
383:Paul thought not that gentiles
3145:Historians of Jews and Judaism
3059:, op-ed in Wall Street Journal
3057:When Jesus Celebrated Passover
1885:Journal of Theological Studies
1646:. Berlin: De Gruyter: 87â113.
1264:The American Historical Review
790:
772:
748:
724:
676:
642:On âThe Passion of the Christâ
622:In 2018, Fredriksen published
611:In 2017, Fredriksen published
596:In 2012, Fredriksen published
581:In 2008, Fredriksen published
553:In 1999, Fredriksen published
542:In 1988, Fredriksen published
529:In 1982, Fredriksen published
260:
255:Hebrew University of Jerusalem
236:Hebrew University of Jerusalem
164:Fredriksen was elected to the
60:Fredriksen specializes in the
55:Hebrew University of Jerusalem
16:American historian (born 1951)
1:
3039:When Does Christianity Begin?
1724:MacCulloch, Diarmaid (2010).
1438:Novenson, Matthew V. (2018).
669:
655:Together with Jesper Svartvik
152:served as a template for the
2179:10.1484/M.CELAMA-EB.1.102008
1297:– via Oxford Academic.
426:
179:
142:U.S. News & World Report
7:
3160:Princeton University alumni
2897:Los Angeles Review of Books
2745:Los Angeles Review of Books
2660:"Paul: The Pagans' Apostle"
1602:Toronto Journal of Theology
1516:Berry, Jason (2019-12-24).
1493:"Paul: The Pagans' Apostle"
1311:Meacham, Jon (2018-03-30).
1214:Los Angeles Review of Books
294:, and that of his apostle,
188:, from which she graduated
10:
3211:
3195:21st-century American Jews
3190:Historians from California
3170:Stanford University alumni
3150:Jewish American historians
3140:Historians of Christianity
3041:, video of lecture at the
2862:10.1177/004057360406100125
2664:Bryn Mawr Classical Review
2589:Bryn Mawr Classical Review
2424:Cambridge University Press
2418:Fredriksen, Paula (1982).
2239:Fredriksen, Paula (1995).
2113:Fredriksen, Paula (1991).
2079:Fredriksen, Paula (1982).
2030:Fredriksen, Paula (2014).
1972:Fredriksen, Paula (1988).
1943:. Leiden: Brill: 125â149.
1876:Fredriksen, Paula (1986).
1841:Fredriksen, Paula (2010).
1770:Fredriksen, Paula (2010).
1685:Fredriksen, Paula (2010).
1570:Fredriksen, Paula (2018).
1541:Fredriksen, Paula (2018).
1522:National Catholic Reporter
1497:Bryn Mawr Classical Review
1344:Fredriksen, Paula (1999).
1277:Dunn, James (1990-04-01).
1156:Fredriksen, Paula (2018).
1094:. New Haven. p. 178.
1088:Fredriksen, Paula (2017).
352:Paul: The Pagans' Apostle.
253:in Sweden (2017), and the
3185:Writers from Rhode Island
3120:Boston University faculty
3115:American women historians
2973:Paul: The Pagans' Apostle
2815:10.1017/S0017383520000315
2739:East, Brad (2019-06-23).
2465:Christian Science Monitor
2011:www.themontrealreview.com
1981:Recherches Augustiniennes
1949:10.1163/9789047400158_007
1653:10.1515/9783110557596-006
1208:East, Brad (2019-06-23).
1091:Paul, the pagans' apostle
683:U.S. Public Records Index
659:she organized and edited
624:When Christians Were Jews
613:Paul: The Pagan's Apostle
571:The Passion of the Christ
210:
168:in 2013. She is a former
3165:Scholars of antisemitism
2556:New York Review of Books
1596:Charles, Ronald (2018).
924:Office of Communications
265:
225:University of Pittsburgh
3135:Historians of antiquity
3034:University of Minnesota
2303:Carroll, James (2001).
345:
62:history of Christianity
30:(born January 6, 1951,
3023:, video of lecture at
2100:10.1484/J.REA.5.104443
736:en.religion.huji.ac.il
630:Christian antisemitism
583:Augustine and the Jews
501:Christian rivals, the
68:messianic sect within
32:Kingston, Rhode Island
24:
3052:King's College London
3003:to Fredriksen's book
2498:Yale University Press
1993:10.1484/J.RA.5.102174
1614:10.3138/tjt.2018-0029
544:From Jesus to Christ,
276:Second Temple Judaism
70:Second Temple Judaism
22:
3032:video of lecture at
3025:Princeton University
3005:From Jesus to Christ
2928:. Shaffer Lectures.
2926:Yale Divinity School
2716:"2018 Award Winners"
2122:Vigiliae Christianae
1295:10.1093/jts/41.1.203
948:Princeton University
515:western Roman Empire
327:From Jesus to Christ
272:ancient Christianity
174:converted to Judaism
126:geo-centric universe
3125:Converts to Judaism
3050:, video lecture at
2608:Fredriksen, Paula.
2442:Jewish Book Council
2257:10.1353/earl.0.0061
1350:. New York: Knopf.
1002:Members of the AAAS
531:Augustine on Romans
453:Augustine on Romans
205:Stanford University
194:St. Hilda's College
2479:Paula Fredriksen,
2284:Ancient Jew Review
2173:. Brepols: 23â53.
1897:10.1093/jts/37.1.3
1317:The New York Times
891:"Paula Fredriksen"
798:"Paula Fredriksen"
786:. Frontline. 1998.
732:"Paula Fredriksen"
606:Augustine of Hippo
495:Isidore of Seville
437:Augustine of Hippo
137:The Lives of Jesus
106:apocalyptic forces
47:early Christianity
25:
2983:978-0-300-23136-6
2956:978-1-58768-779-2
2949:. Paulist Press.
2803:Greece & Rome
2640:. 30 October 2007
2188:978-2-503-53514-2
2043:978-1-4008-4159-2
1854:978-0-300-17250-8
1783:978-0-300-17250-8
1737:978-0-14-102189-8
1698:978-0-300-17250-8
1421:Los Angeles Times
1169:978-0-300-19051-9
1101:978-0-300-23136-6
898:Boston University
360:Albert Schweitzer
316:Albert Schweitzer
292:Jesus of Nazareth
270:Fredriksen views
229:Boston University
198:Oxford University
186:Wellesley College
122:flat-disced Earth
51:Boston University
3202:
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2388:The New Republic
2384:"Imaginary Jews"
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728:
722:
721:
719:
718:
709:. Archived from
699:
686:
680:
663:Krister Stendahl
602:John the Baptist
559:historical Jesus
433:Krister Stendahl
364:Krister Stendahl
320:Krister Stendahl
147:
28:Paula Fredriksen
23:Paula Fredriksen
3210:
3209:
3205:
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3203:
3201:
3200:
3199:
3080:
3079:
2997:
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2984:
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2957:
2941:
2937:
2918:
2914:
2901:
2899:
2889:
2885:
2842:
2838:
2799:"Roman History"
2795:
2791:
2778:
2776:
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2762:
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2343:
2339:
2331:Torah-observant
2317:
2301:
2297:
2288:
2286:
2276:
2272:
2237:
2233:
2220:
2218:
2200:
2196:
2189:
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2156:
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2117:
2111:
2107:
2083:
2077:
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2024:
2015:
2013:
2005:
2004:
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1976:
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1501:
1499:
1489:
1462:
1442:
1436:
1432:
1413:
1409:
1400:
1398:
1386:Sanders, E. P.
1384:
1373:
1358:
1342:
1338:
1329:
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1309:
1302:
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1044:
1042:www3.huji.ac.il
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926:
918:
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913:
903:
901:
900:. February 2019
893:
889:
888:
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681:
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672:
646:David Nirenberg
638:Adele Reinhartz
548:images of Jesus
527:
429:
348:
268:
263:
251:Lund University
213:
182:
145:
139:(1996) and for
110:heavenly bodies
78:post-Roman West
17:
12:
11:
5:
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2995:External links
2993:
2990:
2989:
2982:
2962:
2955:
2935:
2912:
2883:
2856:(1): 110â114.
2850:Theology Today
2836:
2809:(1): 135â148.
2789:
2774:Jewish Journal
2760:
2731:
2707:
2679:
2650:
2625:
2600:
2575:
2550:Brown, Peter.
2542:
2509:
2485:
2469:
2467:, Feb 2, 2004.
2453:
2438:"Past Winners"
2429:
2410:
2374:
2337:
2315:
2295:
2270:
2251:(3): 299â324.
2231:
2194:
2187:
2150:
2131:
2105:
2094:(1â2): 59â75.
2071:
2042:
2022:
1998:
1964:
1957:
1924:
1902:
1887:. New series.
1868:
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1300:
1289:(1): 203â204.
1269:
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789:
771:
747:
723:
687:
674:
673:
671:
668:
526:
523:
511:after Damascus
483:millenarianism
481:(on Christian
449:predestination
428:
425:
347:
344:
267:
264:
262:
259:
212:
209:
190:Phi Beta Kappa
181:
178:
57:, since 2009.
15:
9:
6:
4:
3:
2:
3207:
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3155:Living people
3153:
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3075:Resume and CV
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3019:
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3015:Beliefnet.com
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