Awesome.
*downloads papers now before they disappear and have to be purchased*
While I am at it, the theme of the conference is going to be addressing 8 main topics:
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?
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