Alan F. Segal (1945-2011), scholar - Revision history

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	[[Category:Second Temple Studies\|~1945 Segal]]		[[Category:Second Temple Studies\|~1945 Segal]]
	[[Category:Second Temple Studies--~~Jewish~~\|~1945 Segal]]		[[Category:Second Temple Studies--English\|~1945 Segal]]

	[[Category:Pauline Studies\|~1945 Segal]]		[[Category:Pauline Studies\|~1945 Segal]]
	[[Category:Pauline Studies--~~American~~\|~1945 Segal]]		[[Category:Pauline Studies--English\|~1945 Segal]]

	[[Category:American\|1945 Segal]]		[[Category:American\|1945 Segal]]

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	[[Category:Scholars\|1945 Segal]]		[[Category:Scholars\|1945 Segal]]

	[[Category:Second Temple ~~Scholars & Authors~~\|1945 Segal]]		[[Category:Second Temple Studies\|~1945 Segal]]
	[[Category:Second Temple ~~Scholars & Authors--American\|1945 Segal]]~~		[[Category:Second Temple Studies--Jewish\|~1945 Segal]]
	~~[[Category:Second Temple Scholars & Authors~~--Jewish\|1945 Segal]]

	[[Category:Pauline ~~Scholars & Authors~~\|1945 Segal]]		[[Category:Pauline Studies\|~1945 Segal]]
	[[Category:Pauline ~~Scholars & Authors~~--American\|~~1945 Segal]]~~		[[Category:Pauline Studies--American\|~1945 Segal]]
	~~[[Category:Pauline Scholars & Authors--Jewish\|~~1945 Segal]]

	[[Category:American\|1945 Segal]]		[[Category:American\|1945 Segal]]

Gabriele Boccaccini: Gabriele Boccaccini moved page Alan F. Segal (M / United States, 1945-2011), scholar to Alan F. Segal (1945-2011), scholar without leaving a redirect

2025-09-20T00:29:42Z

Gabriele Boccaccini moved page Alan F. Segal (M / United States, 1945-2011), scholar to Alan F. Segal (1945-2011), scholar without leaving a redirect

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Gabriele Boccaccini: /* Alan F. Segal, Paulo, o convertido (Sao Paulo: Paulus Editora, 2010) */

2021-12-05T03:09:10Z

Alan F. Segal, Paulo, o convertido (Sao Paulo: Paulus Editora, 2010)

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	== -- 2010s -- ==		== -- 2010s -- ==

	==== Alan F. Segal, ''Paulo, o convertido'' (Sao Paulo: Paulus Editora, 2010) <Portuguese ed.~~> <Brazil~~> ====		==== Alan F. Segal, ''Paulo, o convertido'' (Sao Paulo, Brazil: Paulus Editora, 2010) <Portuguese ed.> ====

	:"Embora os escritos de Paulo tenham sido intensamente estudados por teólogos cristãos, eles têm sido rejeitados por estudantes do Judaísmo como as meditações de um apóstata antagonista que rompeu completamente com seu passado judaico. Nessa abordagem revisionista da obra de Paulo, Alan Segal argumenta que a vida de Paulo pode ser mais bem compreendida ao se considerar seriamente sua qualidade judaica, e que a história judaica pode ser grandemente iluminada pelo exame dos escritos de Paulo. Ao ler Paulo do ponto de vista da religião que este abandonou, Segal derrama nova luz sobre o homem cujo papel foi decisivo tanto no Judaísmo como no Cristianismo."--Publisher description.		:"Embora os escritos de Paulo tenham sido intensamente estudados por teólogos cristãos, eles têm sido rejeitados por estudantes do Judaísmo como as meditações de um apóstata antagonista que rompeu completamente com seu passado judaico. Nessa abordagem revisionista da obra de Paulo, Alan Segal argumenta que a vida de Paulo pode ser mais bem compreendida ao se considerar seriamente sua qualidade judaica, e que a história judaica pode ser grandemente iluminada pelo exame dos escritos de Paulo. Ao ler Paulo do ponto de vista da religião que este abandonou, Segal derrama nova luz sobre o homem cujo papel foi decisivo tanto no Judaísmo como no Cristianismo."--Publisher description.

	~~---------------~~-------------------------------------------------------------------------------------------------------		-------------------------------------------------------------------------------------------------------

	==== Alan F. Segal, ''[[Sinning in the Hebrew Bible: How the Worst Stories Speak for Its Truth (2012 Segal), book\|Sinning in the Hebrew Bible: How the Worst Stories Speak for Its Truth]]'' ====		==== Alan F. Segal, ''[[Sinning in the Hebrew Bible: How the Worst Stories Speak for Its Truth (2012 Segal), book\|Sinning in the Hebrew Bible: How the Worst Stories Speak for Its Truth]]'' ====

Gabriele Boccaccini at 03:07, 5 December 2021

2021-12-05T03:07:41Z

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	:''Contents'' : Part One: Introduction -- 1. Two Powers in Heaven: The History and Importance of the Problem -- Part Two: The Early Rabbinic Evidence -- 2. Conflicting Appearances of God -- 3. Aher, Metatron, Merkabah, and the Angel of YHWH -- 4. A Controversy between Ishmael and Akiba -- 5. Midrashic Warnings Against "Two Powers -- 6. Mishnaic Prohibitions against Unorthdox Prayer -- 7. "Many Powers in Heaven" and Miscellaneous Repots -- 8. How Many Powers Created the World? -- 9. Divine Powers and Angels -- 10. Summary of Rabbinic Findings -- Part Three: The Extra Rabbinic Evidence and Conclusions -- 11. Philo -- 12. Jewish Sectarian Texts: a. Apocalypticism and Mysticism; b. New Testament Christianity -- 13. The Church Fathers -- 14. Marcion -- 15. Gnosticism -- 16. Conclusions		:''Contents'' : Part One: Introduction -- 1. Two Powers in Heaven: The History and Importance of the Problem -- Part Two: The Early Rabbinic Evidence -- 2. Conflicting Appearances of God -- 3. Aher, Metatron, Merkabah, and the Angel of YHWH -- 4. A Controversy between Ishmael and Akiba -- 5. Midrashic Warnings Against "Two Powers -- 6. Mishnaic Prohibitions against Unorthdox Prayer -- 7. "Many Powers in Heaven" and Miscellaneous Repots -- 8. How Many Powers Created the World? -- 9. Divine Powers and Angels -- 10. Summary of Rabbinic Findings -- Part Three: The Extra Rabbinic Evidence and Conclusions -- 11. Philo -- 12. Jewish Sectarian Texts: a. Apocalypticism and Mysticism; b. New Testament Christianity -- 13. The Church Fathers -- 14. Marcion -- 15. Gnosticism -- 16. Conclusions

	== 1980s ==		== -- 1980s -- ==

	==== Alan F. Segal, ''[[Rebecca's Children: Judaism and Christianity in the Roman World (1986 Segal), book\|Rebecca's Children: Judaism and Christianity in the Roman World]]'' (Cambridge, MA: Harvard University Press, 1986) ====		==== Alan F. Segal, ''[[Rebecca's Children: Judaism and Christianity in the Roman World (1986 Segal), book\|Rebecca's Children: Judaism and Christianity in the Roman World]]'' (Cambridge, MA: Harvard University Press, 1986) ====
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	:"In The Other Judaisms of Late Antiquity the late Alan F. Segal is at his very best. This reissued and expanded edition―now containing his celebrated "Heavenly Ascent in Hellenistic Judaism, Early Christianity, and Their Environment"―delineates the variegated nature of both Judaism and Christianity in their formative periods. As Segal demonstrates, it is more accurate to speak of Judaisms and Christianities. Through his deft deployment of social-scientific methods and due attention to Jewish primary sources from the Second Temple period, Segal is able to trace the intricate, internecine struggles among Jewish, Christian, and gnostic communities in the earliest days of the Common Era. In doing so, Segal masterfully validates the importance of inductive historical reconstruction and analytical comparative study for illuminating the complex religious world of the first three centuries."--Publisher description.		:"In The Other Judaisms of Late Antiquity the late Alan F. Segal is at his very best. This reissued and expanded edition―now containing his celebrated "Heavenly Ascent in Hellenistic Judaism, Early Christianity, and Their Environment"―delineates the variegated nature of both Judaism and Christianity in their formative periods. As Segal demonstrates, it is more accurate to speak of Judaisms and Christianities. Through his deft deployment of social-scientific methods and due attention to Jewish primary sources from the Second Temple period, Segal is able to trace the intricate, internecine struggles among Jewish, Christian, and gnostic communities in the earliest days of the Common Era. In doing so, Segal masterfully validates the importance of inductive historical reconstruction and analytical comparative study for illuminating the complex religious world of the first three centuries."--Publisher description.

	== 1990s ==		== -- 1990s -- ==

	==== Alan F. Segal, ''[[Paul the Convert (1990 Segal), book\|Paul the Convert]]'' (New Haven, CT: Yale University Press, 1990) =====		==== Alan F. Segal, ''[[Paul the Convert (1990 Segal), book\|Paul the Convert]]'' (New Haven, CT: Yale University Press, 1990) =====
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	:"Paul the Convert is a stunning achievement. Segal brilliantly weaves together Jewish studies, New Testament scholarship, and contemporary social scientific theories of conversion into a richly textured and provocative book."―Lewis R. Rambo, Professor of Psychology and Religion, San Francisco Theological Seminary "This is by far the best book about Paul I have ever read: it revolutionizes Pauline studies. . . . Segal has made Paul, and early Christianity, more understandable and therefore deserves the heartfelt thanks of all believers and unbelievers."―Giles Quispel, Vigiliae Christianae		:"Paul the Convert is a stunning achievement. Segal brilliantly weaves together Jewish studies, New Testament scholarship, and contemporary social scientific theories of conversion into a richly textured and provocative book."―Lewis R. Rambo, Professor of Psychology and Religion, San Francisco Theological Seminary "This is by far the best book about Paul I have ever read: it revolutionizes Pauline studies. . . . Segal has made Paul, and early Christianity, more understandable and therefore deserves the heartfelt thanks of all believers and unbelievers."―Giles Quispel, Vigiliae Christianae

	== 2000s ==		== -- 2000s -- ==

	==== Alan F. Segal, ''[[Paul le converti: apôtre ou apostat (2003 Segal), book (French ed.)\|Paul le converti: apôtre ou apostat]]'', tr. Anne Paumier, Patrice Ghirardi, and Jean-François Sené (Paris, France: Bayard, 2003) <French ed.> <France> ====		==== Alan F. Segal, ''[[Paul le converti: apôtre ou apostat (2003 Segal), book (French ed.)\|Paul le converti: apôtre ou apostat]]'', tr. Anne Paumier, Patrice Ghirardi, and Jean-François Sené (Paris, France: Bayard, 2003) <French ed.> <France> ====
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	:''Contents'' : Introduction: The undiscover'd country -- 1. The climate of immortality. Egypt -- Mesopotamia and Canaan -- The First Temple Period in Israel -- 2. From climate to the self. Iranian views of the afterlife and ascent to the heavens -- Greek and classical views of life after death and ascent to the heavens -- Second Temple Judaism : the rise of a beatific afterlife in the Bible -- 3. Visions of resurrection and the immortality of the soul. Apocalypticism and millenarianism: the social backgrounds to the martyrdoms in Daniel and Qumran -- Religiously interpreted states of consciousness : prophecy, self-consciousness, and life after death -- Sectarian life in New Testament times -- 4. The path to modern views of the afterlife. Paul's vision of the afterlife -- The Gospels in contrast to Paul's writings -- The pseudepigraphic literature -- The Church Fathers and their opponents -- The early rabbis -- Islam and the afterlife: Muslim, Christian, and Jewish fundamentalism -- Afterword: Immortal longings.		:''Contents'' : Introduction: The undiscover'd country -- 1. The climate of immortality. Egypt -- Mesopotamia and Canaan -- The First Temple Period in Israel -- 2. From climate to the self. Iranian views of the afterlife and ascent to the heavens -- Greek and classical views of life after death and ascent to the heavens -- Second Temple Judaism : the rise of a beatific afterlife in the Bible -- 3. Visions of resurrection and the immortality of the soul. Apocalypticism and millenarianism: the social backgrounds to the martyrdoms in Daniel and Qumran -- Religiously interpreted states of consciousness : prophecy, self-consciousness, and life after death -- Sectarian life in New Testament times -- 4. The path to modern views of the afterlife. Paul's vision of the afterlife -- The Gospels in contrast to Paul's writings -- The pseudepigraphic literature -- The Church Fathers and their opponents -- The early rabbis -- Islam and the afterlife: Muslim, Christian, and Jewish fundamentalism -- Afterword: Immortal longings.

	== 2010s ==		== -- 2010s -- ==

	==== Alan F. Segal, ''Paulo, o convertido'' (Sao Paulo: Paulus Editora, 2010) <Portuguese ed.> <Brazil> ====		==== Alan F. Segal, ''Paulo, o convertido'' (Sao Paulo: Paulus Editora, 2010) <Portuguese ed.> <Brazil> ====

Gabriele Boccaccini: /* 1970s */

2021-12-05T03:03:47Z

1970s

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	'''Alan F. Segal''' (1945-2011) was a Jewish-American scholar, at Columbia University (New York NY), USA. Alan F. Segal was born in Worcester, MA on August 2, 1945. He earned degrees from Amherst College (B.A., 1967), Brandeis University (M.A., 1969), Hebrew Union College-Jewish Institute of Religion (Bachelor of Hebrew Letters, 1971), and Yale University (M.A., 1971; M.Phil., 1973; and Ph.D., 1975). He joined the Faculty of Barnard College in 1980 as Professor of Religion and Ingeborg Rennert Professor of Jewish Studies. Alan F. Segal died on February 13, 2011.		'''Alan F. Segal''' (1945-2011) was a Jewish-American scholar, at Columbia University (New York NY), USA. Alan F. Segal was born in Worcester, MA on August 2, 1945. He earned degrees from Amherst College (B.A., 1967), Brandeis University (M.A., 1969), Hebrew Union College-Jewish Institute of Religion (Bachelor of Hebrew Letters, 1971), and Yale University (M.A., 1971; M.Phil., 1973; and Ph.D., 1975). He joined the Faculty of Barnard College in 1980 as Professor of Religion and Ingeborg Rennert Professor of Jewish Studies. Alan F. Segal died on February 13, 2011.

	== 1970s ==		== -- 1970s -- ==

	==== Alan F. Segal, ''[[Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism (1977 Segal), book\|Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism]]'' (Leiden: Brill, 1977) ====		==== Alan F. Segal, ''[[Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism (1977 Segal), book\|Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism]]'' (Leiden: Brill, 1977) ====

Gabriele Boccaccini: /* 1980s */

2021-12-05T02:36:44Z

1980s

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	:''Contents'' : I. Israel between empires -- II. Society in the time of Jesus -- III. Jesus, the Jewish revolutionary -- IV. Paul, the convert and apostle -- V. Origins of the rabbinic movement -- VI. Communities in conflict -- VII. The ways divide.		:''Contents'' : I. Israel between empires -- II. Society in the time of Jesus -- III. Jesus, the Jewish revolutionary -- IV. Paul, the convert and apostle -- V. Origins of the rabbinic movement -- VI. Communities in conflict -- VII. The ways divide.

			-------------------------------------------------------------------------------------------------------------

	==== Alan F. Segal, ''[[The Other Judaisms of Late Antiquity (1987 Segal), book\|The Other Judaisms of Late Antiquity]]'' (Atlanta, GA: Scholars Press, 1987) ====		==== Alan F. Segal, ''[[The Other Judaisms of Late Antiquity (1987 Segal), book\|The Other Judaisms of Late Antiquity]]'' (Atlanta, GA: Scholars Press, 1987) ====

Gabriele Boccaccini: /* 2010s */

2021-12-05T02:34:44Z

2010s

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	:"Embora os escritos de Paulo tenham sido intensamente estudados por teólogos cristãos, eles têm sido rejeitados por estudantes do Judaísmo como as meditações de um apóstata antagonista que rompeu completamente com seu passado judaico. Nessa abordagem revisionista da obra de Paulo, Alan Segal argumenta que a vida de Paulo pode ser mais bem compreendida ao se considerar seriamente sua qualidade judaica, e que a história judaica pode ser grandemente iluminada pelo exame dos escritos de Paulo. Ao ler Paulo do ponto de vista da religião que este abandonou, Segal derrama nova luz sobre o homem cujo papel foi decisivo tanto no Judaísmo como no Cristianismo."--Publisher description.		:"Embora os escritos de Paulo tenham sido intensamente estudados por teólogos cristãos, eles têm sido rejeitados por estudantes do Judaísmo como as meditações de um apóstata antagonista que rompeu completamente com seu passado judaico. Nessa abordagem revisionista da obra de Paulo, Alan Segal argumenta que a vida de Paulo pode ser mais bem compreendida ao se considerar seriamente sua qualidade judaica, e que a história judaica pode ser grandemente iluminada pelo exame dos escritos de Paulo. Ao ler Paulo do ponto de vista da religião que este abandonou, Segal derrama nova luz sobre o homem cujo papel foi decisivo tanto no Judaísmo como no Cristianismo."--Publisher description.

			----------------------------------------------------------------------------------------------------------------------

	==== Alan F. Segal, ''[[Sinning in the Hebrew Bible: How the Worst Stories Speak for Its Truth (2012 Segal), book\|Sinning in the Hebrew Bible: How the Worst Stories Speak for Its Truth]]'' ====		==== Alan F. Segal, ''[[Sinning in the Hebrew Bible: How the Worst Stories Speak for Its Truth (2012 Segal), book\|Sinning in the Hebrew Bible: How the Worst Stories Speak for Its Truth]]'' ====

Gabriele Boccaccini: /* 2000s */

2021-12-05T02:34:00Z

2000s

← Older revision		Revision as of 02:34, 5 December 2021
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	== 2000s ==		== 2000s ==

	==== Alan F. Segal, ''[[Paul le converti: apôtre ou apostat (2003 Segal), book (French ed.)\|Paul le converti: apôtre ou apostat]]'', tr. Anne Paumier, Patrice Ghirardi, and Jean-François Sené (Paris, France: Bayard, 2003) <French ed.> <France> =====		==== Alan F. Segal, ''[[Paul le converti: apôtre ou apostat (2003 Segal), book (French ed.)\|Paul le converti: apôtre ou apostat]]'', tr. Anne Paumier, Patrice Ghirardi, and Jean-François Sené (Paris, France: Bayard, 2003) <French ed.> <France> ====

	:"Paul est rarement lu de façon sérieuse par les historiens juifs, car il provoque la colère des juifs d'aujourd'hui tout comme il provoquait celle de ses contemporains juifs et chrétiens. Son expérience du Christ dans ses visions, même si le Christ ne lui apparut jamais en chair et en os, rendit également son apostolat suspect aux yeux des apôtres. Pourtant, les méditations de Paul sur la signification du Christ devinrent, en Occident, le fondement des interprétations des intentions de Jésus, au même titre au moins que celles de ses disciples directs. La plupart des chercheurs considèrent qu'après la conversion, les écrits de Paul perdent toute pertinence pour le judaïsme. Il n'en est rien : Paul écrit à une communauté chrétienne toute nouvelle et qui est encore juive pour l'essentiel ; il nous apporte ainsi le seul témoignage d'un monde aujourd'hui disparu, celui du judaïsme hellénistique au quotidien. L'histoire, après Paul, a considéré que le christianisme était différent du judaïsme. Ce fait qui semble indéniable aujourd'hui n'était guère évident au Ier siècle. Paul se serait opposé avec force à toute distinction entre sa foi et son judaïsme, car il ne cessa de prêcher l'unité en Christ des juifs et des chrétiens. Pourtant, le fait que Paul ait réuni juifs et gentils dans sa communauté fut, par une étrange ironie, un pas décisif vers la séparation du judaïsme et du christianisme. Cependant l'étude de Paul est un apport essentiel à l'histoire juive. En effet, malgré la complexité de ses sentiments à l'égard du judaïsme et la singularité de son point de vue chrétien, Paul est une des sources les plus riches et les plus fiables pour notre connaissance de la vie religieuse juive au Ier siècle."--Publisher description.		:"Paul est rarement lu de façon sérieuse par les historiens juifs, car il provoque la colère des juifs d'aujourd'hui tout comme il provoquait celle de ses contemporains juifs et chrétiens. Son expérience du Christ dans ses visions, même si le Christ ne lui apparut jamais en chair et en os, rendit également son apostolat suspect aux yeux des apôtres. Pourtant, les méditations de Paul sur la signification du Christ devinrent, en Occident, le fondement des interprétations des intentions de Jésus, au même titre au moins que celles de ses disciples directs. La plupart des chercheurs considèrent qu'après la conversion, les écrits de Paul perdent toute pertinence pour le judaïsme. Il n'en est rien : Paul écrit à une communauté chrétienne toute nouvelle et qui est encore juive pour l'essentiel ; il nous apporte ainsi le seul témoignage d'un monde aujourd'hui disparu, celui du judaïsme hellénistique au quotidien. L'histoire, après Paul, a considéré que le christianisme était différent du judaïsme. Ce fait qui semble indéniable aujourd'hui n'était guère évident au Ier siècle. Paul se serait opposé avec force à toute distinction entre sa foi et son judaïsme, car il ne cessa de prêcher l'unité en Christ des juifs et des chrétiens. Pourtant, le fait que Paul ait réuni juifs et gentils dans sa communauté fut, par une étrange ironie, un pas décisif vers la séparation du judaïsme et du christianisme. Cependant l'étude de Paul est un apport essentiel à l'histoire juive. En effet, malgré la complexité de ses sentiments à l'égard du judaïsme et la singularité de son point de vue chrétien, Paul est une des sources les plus riches et les plus fiables pour notre connaissance de la vie religieuse juive au Ier siècle."--Publisher description.

			---------------------------------------------------------------------------------------------------------------------

	==== Alan F. Segal, ''[[Life After Death: The Afterlife in Western Religions (2004 Segal), book\|Life After Death: The Afterlife in Western Religions]]'' (New York, NY: Doubleday, 2004) ====		==== Alan F. Segal, ''[[Life After Death: The Afterlife in Western Religions (2004 Segal), book\|Life After Death: The Afterlife in Western Religions]]'' (New York, NY: Doubleday, 2004) ====

Gabriele Boccaccini at 02:30, 5 December 2021

2021-12-05T02:30:57Z

← Older revision		Revision as of 02:30, 5 December 2021
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	:"Paul the Convert is a stunning achievement. Segal brilliantly weaves together Jewish studies, New Testament scholarship, and contemporary social scientific theories of conversion into a richly textured and provocative book."―Lewis R. Rambo, Professor of Psychology and Religion, San Francisco Theological Seminary "This is by far the best book about Paul I have ever read: it revolutionizes Pauline studies. . . . Segal has made Paul, and early Christianity, more understandable and therefore deserves the heartfelt thanks of all believers and unbelievers."―Giles Quispel, Vigiliae Christianae		:"Paul the Convert is a stunning achievement. Segal brilliantly weaves together Jewish studies, New Testament scholarship, and contemporary social scientific theories of conversion into a richly textured and provocative book."―Lewis R. Rambo, Professor of Psychology and Religion, San Francisco Theological Seminary "This is by far the best book about Paul I have ever read: it revolutionizes Pauline studies. . . . Segal has made Paul, and early Christianity, more understandable and therefore deserves the heartfelt thanks of all believers and unbelievers."―Giles Quispel, Vigiliae Christianae

			== 2000s ==

	==== Alan F. Segal, ''[[Paul le converti: apôtre ou apostat (2003 Segal), book (French ed.)\|Paul le converti: apôtre ou apostat]]'', tr. Anne Paumier, Patrice Ghirardi, and Jean-François Sené (Paris, France: Bayard, 2003) <French ed.> <France> =====		==== Alan F. Segal, ''[[Paul le converti: apôtre ou apostat (2003 Segal), book (French ed.)\|Paul le converti: apôtre ou apostat]]'', tr. Anne Paumier, Patrice Ghirardi, and Jean-François Sené (Paris, France: Bayard, 2003) <French ed.> <France> =====

	:"Paul est rarement lu de façon sérieuse par les historiens juifs, car il provoque la colère des juifs d'aujourd'hui tout comme il provoquait celle de ses contemporains juifs et chrétiens. Son expérience du Christ dans ses visions, même si le Christ ne lui apparut jamais en chair et en os, rendit également son apostolat suspect aux yeux des apôtres. Pourtant, les méditations de Paul sur la signification du Christ devinrent, en Occident, le fondement des interprétations des intentions de Jésus, au même titre au moins que celles de ses disciples directs. La plupart des chercheurs considèrent qu'après la conversion, les écrits de Paul perdent toute pertinence pour le judaïsme. Il n'en est rien : Paul écrit à une communauté chrétienne toute nouvelle et qui est encore juive pour l'essentiel ; il nous apporte ainsi le seul témoignage d'un monde aujourd'hui disparu, celui du judaïsme hellénistique au quotidien. L'histoire, après Paul, a considéré que le christianisme était différent du judaïsme. Ce fait qui semble indéniable aujourd'hui n'était guère évident au Ier siècle. Paul se serait opposé avec force à toute distinction entre sa foi et son judaïsme, car il ne cessa de prêcher l'unité en Christ des juifs et des chrétiens. Pourtant, le fait que Paul ait réuni juifs et gentils dans sa communauté fut, par une étrange ironie, un pas décisif vers la séparation du judaïsme et du christianisme. Cependant l'étude de Paul est un apport essentiel à l'histoire juive. En effet, malgré la complexité de ses sentiments à l'égard du judaïsme et la singularité de son point de vue chrétien, Paul est une des sources les plus riches et les plus fiables pour notre connaissance de la vie religieuse juive au Ier siècle."--Publisher description.		:"Paul est rarement lu de façon sérieuse par les historiens juifs, car il provoque la colère des juifs d'aujourd'hui tout comme il provoquait celle de ses contemporains juifs et chrétiens. Son expérience du Christ dans ses visions, même si le Christ ne lui apparut jamais en chair et en os, rendit également son apostolat suspect aux yeux des apôtres. Pourtant, les méditations de Paul sur la signification du Christ devinrent, en Occident, le fondement des interprétations des intentions de Jésus, au même titre au moins que celles de ses disciples directs. La plupart des chercheurs considèrent qu'après la conversion, les écrits de Paul perdent toute pertinence pour le judaïsme. Il n'en est rien : Paul écrit à une communauté chrétienne toute nouvelle et qui est encore juive pour l'essentiel ; il nous apporte ainsi le seul témoignage d'un monde aujourd'hui disparu, celui du judaïsme hellénistique au quotidien. L'histoire, après Paul, a considéré que le christianisme était différent du judaïsme. Ce fait qui semble indéniable aujourd'hui n'était guère évident au Ier siècle. Paul se serait opposé avec force à toute distinction entre sa foi et son judaïsme, car il ne cessa de prêcher l'unité en Christ des juifs et des chrétiens. Pourtant, le fait que Paul ait réuni juifs et gentils dans sa communauté fut, par une étrange ironie, un pas décisif vers la séparation du judaïsme et du christianisme. Cependant l'étude de Paul est un apport essentiel à l'histoire juive. En effet, malgré la complexité de ses sentiments à l'égard du judaïsme et la singularité de son point de vue chrétien, Paul est une des sources les plus riches et les plus fiables pour notre connaissance de la vie religieuse juive au Ier siècle."--Publisher description.

	~~==== Alan F. Segal, ''Paulo, o convertido'' (Sao Paulo: Paulus Editora, 2010) <Portuguese ed.> <Brazil> ====~~

	:"Embora os escritos de Paulo tenham sido intensamente estudados por teólogos cristãos, eles têm sido rejeitados por estudantes do Judaísmo como as meditações de um apóstata antagonista que rompeu completamente com seu passado judaico. Nessa abordagem revisionista da obra de Paulo, Alan Segal argumenta que a vida de Paulo pode ser mais bem compreendida ao se considerar seriamente sua qualidade judaica, e que a história judaica pode ser grandemente iluminada pelo exame dos escritos de Paulo. Ao ler Paulo do ponto de vista da religião que este abandonou, Segal derrama nova luz sobre o homem cujo papel foi decisivo tanto no Judaísmo como no Cristianismo."--Publisher description.

	~~== 2000s ==~~

	==== Alan F. Segal, ''[[Life After Death: The Afterlife in Western Religions (2004 Segal), book\|Life After Death: The Afterlife in Western Religions]]'' (New York, NY: Doubleday, 2004) ====		==== Alan F. Segal, ''[[Life After Death: The Afterlife in Western Religions (2004 Segal), book\|Life After Death: The Afterlife in Western Religions]]'' (New York, NY: Doubleday, 2004) ====
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	== 2010s ==		== 2010s ==

			==== Alan F. Segal, ''Paulo, o convertido'' (Sao Paulo: Paulus Editora, 2010) <Portuguese ed.> <Brazil> ====

			:"Embora os escritos de Paulo tenham sido intensamente estudados por teólogos cristãos, eles têm sido rejeitados por estudantes do Judaísmo como as meditações de um apóstata antagonista que rompeu completamente com seu passado judaico. Nessa abordagem revisionista da obra de Paulo, Alan Segal argumenta que a vida de Paulo pode ser mais bem compreendida ao se considerar seriamente sua qualidade judaica, e que a história judaica pode ser grandemente iluminada pelo exame dos escritos de Paulo. Ao ler Paulo do ponto de vista da religião que este abandonou, Segal derrama nova luz sobre o homem cujo papel foi decisivo tanto no Judaísmo como no Cristianismo."--Publisher description.

	==== Alan F. Segal, ''[[Sinning in the Hebrew Bible: How the Worst Stories Speak for Its Truth (2012 Segal), book\|Sinning in the Hebrew Bible: How the Worst Stories Speak for Its Truth]]'' ====		==== Alan F. Segal, ''[[Sinning in the Hebrew Bible: How the Worst Stories Speak for Its Truth (2012 Segal), book\|Sinning in the Hebrew Bible: How the Worst Stories Speak for Its Truth]]'' ====

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