Pheme Perkins

Pheme Perkins (born 1945 in Louisville, Kentucky) is a Professor of Theology at Boston College, where she has been teaching since 1972. She is a nationally recognized expert on the Greco-Roman cultural setting of early Christianity, as well as the Pauline Epistles and Gnosticism.^[1]

Perkins was educated at Harvard University (Ph.D., 1971) and St. John's College (A.B., 1966). She has served as the president for the Catholic Biblical Association of America and was an associate editor of The New Oxford Annotated Bible, Third Edition.

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Heracles, or Hercules as the Romans and modern Western world would later call him, the greatest of the Greek and Roman heroes. He claimed to be the son of a mortal and a god, he is said to have performed wonderous feats, and he said that after his death, he would ascend to the heavens to join his father. Well, these are some pretty bold claims. There are several ways to consider Hercules. One possibility is that Hercules didn't do these things, but he really thought he did. If that's the case, he was insane. The second possibility is that he didn't do these things, and he *knew* he didn't. But a third possibility is that really *did* do these things, therefore he really *was* the son of the most powerful god. So you need to make a choice among three things: Hercules was either a Fibber, a Fruitcake, or a Frickin' god. There is a whole series of arguments by followers of Hercules, that use various texts and stories I won't get in to, to show you that Hercules was neither a fibber nor a fruitcake. Therefore, Hercules was a frickin' god. Christians and atheists watching this right now are in total agreement. This logic is this: It's incomplete, right? The problem lies in the first premise. Obviously, those can't be the *only* three possibilities. Maybe Hercules didn't exist. Let's replace Hercules with another person born of a mortal, with a god as a father. This argument, referred to as "Liar, Lunatic or Lord?" was first made popular by Christian apologist C.S. Lewis, the guy who wrote the Chronicles of Narnia. (whisper) *The poor man's Lord of the Rings!* His "Liar, Lunatic or Lord" trilemma is the response when people say that Jesus was a great moral teacher, but not the Son of God. They make this the first premise, and then in a series of arguments they say Jesus was neither a Liar nor a Lunatic, therefore, Jesus was Lord. Christians love to set up these false boundaries in point #1. And then they draw you in and argue the hell out of the second premise. But I don't even wanna go that far. The first premise fails for Jesus, just like it fails for Hercules. These are not the only three possibilities, and I don't want to even argue that Jesus did not exist. I wanna argue here that there's another puny catchy little L-word to add to this choice. And like always, I wanna use the Bible to make my claim. Hercules actually was worshipped at one time. Christians worked really hard to discredit that. They didn't have YouTube, but they did have "Praeparatio Evangelica": a work attempting to prove the excellence of Christianity over pagan religions. They discredited Hercules by saying that uh... Heracles worship came about because of a historical figure who obtained cult status after he died. Evidently, there really was a guy called Herakles or something similar who ruled the city of Argos. He must have been a decent guy and his followers just got a little out of hand and they made him out to be more then he really was. That's called "Legend". And it starts with the letter 'L'. So I'm gonna plug it into the queue of the Jesus equation. Now what is a legend? It's a story that is set in reality, but contains exceptional events that serve to reaffirm commonly held values of a particular group. Now let me be crystal clear: a legend is not always something just totally made up, but it can be based on a real person and the stories grow as time goes by. Some examples are Vlad Țepeș who became Vlad the Impaler and then Dracula, and then there's William Wallace, who became a Jew-hating drunk. "You should just f*ckin' smile, and blow me!" Seriously though, this evolution is exactly what happens with Jesus in the New Testament. Now, the New Testament is not novel with a series of chapters written by the same person. It's a collection of different books, written at different times by various authors, living in different countries, maybe even different languages. Today, it generally consists of 27 of those books. The entire collection of the New Testament was written between 50 AD and 150 AD. Wait a minute, did you catch that? 50 AD. If Jesus was born in the years around the BC to AD switch, and he lived for about 30 years, first grade math tells us we have at least a 20-year-gap from Jesus' death and the first books we have about him. *20* years... That's like us now only starting to write about Vanilla Ice. And the books of the New Testament are not all about Jesus and his time on Earth. In fact, only a small handful even talk about his miracles. The timing of these becomes important later. We just can't read the New Testament books in order of their appearence in the Bible, because they're out of order. We need to consider them chronologically from the dates they were written. We begin with a guy named Saul. He was the one getting Christianity to grow. He is the reason there's Christianity today. On the road to Damascus, Saul had his divine epiphany and he changed his name to Paul, and started preaching. His letters to various churches in the region are the oldest books in the New Testament. These letters are intended to give instruction to the growing churches on Christian doctrine, and it's also the first time we hear about Jesus. So what do you think should be included in these letters? Just 20 years away from the final epic years in the life of Jesus, you wouldn't think that these early writings would talk at least some about his miracles? And his resurrection? And his virgin mother? They don't. Not once like you'd think. It's all very vague. Paul's first letters are I and II Thessalonians in 52 and 53 AD. It's a peptalk about how to persevere through Roman rule and persecution. And then we go to Corinthians and Galatians and Philippians and we get all these verses that you hear at weddings. Again, no stories about Jesus. So from 52 AD for approximately the next 20 years, we have these letters from Paul and others, that were read out loud in churches. They cited Jesus' teachings, and he is referred to as the Son of God who died for us, but the specifics are slim. The closest we come to hearing about Jesus' miracles during his time, come in verses like this one from the Book of Acts, written around AD 64, which is 34 years after Jesus. See? It's all vague. Nothing like what has come down the pike. It's not until nearly fourty years after Jesus' death that we get the first Gospel Mark. Mark was written between 68 and 73 AD. Now the story of Jesus starts cranking up. The story starts with Jesus already in his upper 20s. He first turns water into wine, and from there the miracles start to rain down. But by comparison to the other Gospels, Mark is pretty reserved. While it does have a number of miracles, we don't have the all-important resurrection. In fact, Mark originally ended when the women left the empty tomb. We don't see Jesus coming back, and we don't see him ascending to Heaven. It's just a cliffhanger ending. About 10-15 years after Mark, we get Matthew and Luke. These books were probably being written about the same time, but they weren't likely to have been aware of eachother. They both were heavily inspired by Mark, and they copied a lot of stories from Mark, and another lost document, simply referred to as "Q". But here's the kicker: Matthew and Luke make the Jesus story even more supernatural than Mark did a decade earlier. Together, they add nearly 10 miracles that Mark didn't report. Matthew adds 3, and Luke adds 7. Matthew also has that crazy scene with the zombies. Both Matthew and Luke also introduce the story of Jesus' birth and his virgin mother. These two also give us the resurrection where Jesus actually returns from the dead, and preaches before ascending to the Heaven. So let's review. 20 years after his death we have no writings. Then two decades later, we get the mention of Jesus in vague terms. 40 years after his death, we get stories of Jesus performing miracles and leaving behind an empty tomb. 55 years after his death, when there were probably next to zero surviving adults from the time of Jesus, we have a much more supernatural story, with new miracles, virgin births and bodily resurrections. The last gospel we get is John. It was written over a period of time, being finished probably between 100 and 110 AD. The Gospel of John is different from the others. Where the Synoptic Gospels share a lot of text, John is about 90% unique. It's really new and improved. John also presents the highest level of supernatural claims, or "Christology". Scholars consider John as more theological, and less historical than the other three. This is where we get the phrases like the "Lamb of God", "Bread of God", "Light of the World", and this annoying verse that we see at every football game ever played. So after upwards of 80 years, through an evolution that you can follow using the believers own letters and books, we end up with wit a supernatural divine being, who is the path and the gatekeeper to eternity. This is exactly -EXACTLY- how we'd expect legends to grow. They start simple, perhaps based on a real person. The person becomes uplifted above all others and is made an example. Then it becomes like a big fish story, when the fish gets bigger with each telling. If enough decades go by, the story will have totally changed and the characters will no longer be recognisable. If you're still not convinced and you wanna argue that there's not enough time for a legend develop, let me part with a modern example. This is Menachem Mendel Schneerson, also known as "the Lubavitcher Rebbe", or "the Rebbe". He was a prominent Hasidic rabbi of the Chabad-Lubavitch movement of orthodox Jews in New York City. Now some Jews from this sect believe that he is the Jewish Messiah. And they spend kinds of time promoting him as such. Here's the problem: He died in 1994. So now they believe he will return as the Messiah. But others believe he's merely "hidden". Meaning: "He's here but we just can't see him!" This is actual video footage of his Hasids praying and celebrating with him. That's him in the empty chair. That is today, folks. Right now. But we have the internet, spaceshuttles, an ever expanding understanding of how the universe works but this *can still happen*! And so this is my question to Christians: What makes you so arrogant to think that this could not have happened in primitive and illiterate Palestine?

Bibliography

Monographs/Commentaries

The Gospel of John. (Read & Pray Series). Chicago: Franciscan Herald, 1975.
Reading the New Testament: An Introduction. New York: Paulist, 1978. Completely rewritten, second edition, 1988.
The Gospel of John. Chicago: Franciscan Herald, 1978.
The Johannine Epistles. (New Testament Message Series). Wilmington, Del: Michael Glazier, 1979; 2nd ed, 1984.
The Gnostic Dialogue: The Early Church and the Crisis of Gnosticism. New York: Paulist, 1980.
Hearing the Parables of Jesus. Ramsey, NJ: Paulist, 1981.
Love Commands in the New Testament. Ramsey, NJ: Paulist, 1982.
Ministering in the Pauline Churches. Ramsey, NJ: Paulist, 1982.
Revelation. (Collegeville Bible Commentaries) Collegeville: Liturgical Press, 1983.(Translated into Italian).
With R. Fuller, Who Is This Christ? Philadelphia: Fortress, 1983. (Third printing 1986; Japanese translation, 1991)
Lent. (Proclamation Series 3). Philadelphia: Fortress, 1984.
Resurrection: The Early Christian Witness and Contemporary Reflection. Garden City: Doubleday, 1984.
What We Believe: A Biblical Catechism of the Apostles' Creed. Mahwah: Paulist, 1986.
"John" and "1,2,3 John", New Jerome Biblical Commentary. eds. R. Brown; J. Fitzmyer, & R. Murphy. Englewood: Prentice Hall, 1990.
Jesus as Teacher. New York: Cambridge University Press, 1990.
Epiphany: Cycle A. (Proclamation Series) Minneapolis: Fortress Press, 1992.
Gnosticism and the New Testament. Minneapolis: Fortress, 1993; (Translated into Korean, 2006).
Peter. Apostle for the Whole Church. University of South Carolina Press, 1994.(Award from Choice for distinguished academic book.); paperback edition published by Fortress Press, 2000.
First and Second Peter, James and Jude. Interpretation Commentary Series. Louisville: Westminster/John Knox, 1995. (Translated into Japanese, 1998; translated into Korean, 2005)
"Gospel of Mark" in The New Interpreter's Bible, ed. L. Keck et al.; Nashville: Abingdon Press, 1995, pp. 509–733.
Ephesians. Nashville: Abingdon, 1997.
“The Letter to the Ephesians,” in The New Interpreter’s Bible, ed. L. Keck et al.: Nashville: Abingdon Press, 2000. Vol XI, pp. 251–466.
Paul in Asia Minor: Colossians, Ephesians and Philemon. Nashville: Abingdon, 2001.
Abraham’s Divided Children. Galatians and the Politics of Faith. Harrisburg: Trinity Press International, 2001.
“Commentary on The Pastoral Epistles: 1 and 2 Timothy and Titus,” in J.D.G. Dunn, ed.Eerdmans Commentary on the Bible. Minneapolis: Eerdmans, 2003, pp. 1428–1446.
Introduction to the Synoptic Gospels. Grand Rapids: Eerdmans, 2007. (Awarded 1st prize in Scripture category by Catholic Publishers Association, Aug. 2008); paperback edition, 2010.
1 Corinthians. Paideia Commentary Series; Grand Rapids: Baker Academic, 2012.
Reading the New Testament. 3rd edition revised. Mahwah, NJ: Paulist, 2012.
1 Peter. Wisdom Commentary series, ed. B. Reid. Collegeville: Liturgical Press, forthcoming.
Philippians, Philemon and Colossians. Illumination Commentary Series. Grand Rapids: Eerdmans, forthcoming.
Commentary on the Gospel of Thomas. New Haven: Yale University Press, forthcoming.
Christians and Their Gospels: Gospels and Christian Communities in the First Three Centuries. Columbia: University of South Carolina Press, forthcoming.

Articles

"The Spirit in Our Weakness: Religious Experience in Pauline Theology," New Dimensions in Religious Experience. G. Devine. Staten Island, Alba House, 1971, 123–40.
"The Soteriology of the Sophia of Jesus Christ," SBL Seminar Papers. SBL, 1971,
"Apocalyptic Schematization in the Apocalypse of Adam and the Gospel of the Egyptians," SBL Annual Meeting Proceedings, Society of Biblical Literature, 1972, 591–99.
"Ut Mireris: Origins, Traditions and Ideologies in the Study of Ancient Literary Genres," Working Papers: Task Force on the Genre Gospel, Society of Biblical Literature, 1973, 149–73.
"Peter in Gnostic Revelation," SBL Seminar Papers vol. 2, Society of Biblical Literature, 1974, 1–13.
"Metaphor and Community," American Ecclesiastical Review, 169 (1975) 270–81.
"Irenaeus and the Gnostics," Vigiliae Christianae 30 (1976) 193–200.
"Interpreting Parables," ed. G. Durka and J.M. Smith, Emerging Issues in Religious Education. New York: Paulist, 1976, 149–72.
"The Genre and Function of the Apocalypse of Adam," Catholic Biblical Quarterly 39 (1977) 382–95.
"Peter's Pentecost Sermon: A Limitation on Who May Minister...?" ed. A. Swidler & L. Swidler, Women Priests, New York: Paulist, 1977, 156–58.
"The Rebellion Myth in Gnostic Apocalypses," SBL Seminar Papers. Society of Biblical Literature, 1978, 15–30.
"The Missionary Character of the Church in the New Testament," ed. N. Greinbacher & A. Muller, Evangelization in the World Today. (Concilium 114). New York: Seabury, 1979, 1–7.
"Interpreting Scriptures through the Ages," Catholic Charismatic 4 (1979) 4–8.
"How Catholics View the Bible," Liguorian, June 1980.
"Peter, Paul and the Shape of Early Christian Leadership," New Catholic World, 223 (1980) 213–16.
"On the Origin of the World (CG II,5): A Gnostic Physics," Vigiliae Christianae 34 (1980) 36–46.
"Pronouncement Stories in the Gospel of Thomas," Semeia 20 (1981) 121–32.
"Logos Christologies in the Nag Hammadi Codices," Vigiliae Christianae 35 (1981)
"Deceiving the Deity: Self-Transcendence and the Numinous in Gnosticism," ed. L. Rooner, Transcendence and the Sacred. Notre Dame: Notre Dame, 1981, 138–58.
"Gnostic Christologies and the New Testament," Catholic Biblical Quarterly 43 (1981) 590–606.
"Parables and the Vision of Discipleship," New Catholic World 225 (1982) 20–23.
"Johannine Traditions in the Ap. Jas. (NHC I,2)," Journal of Biblical Literature 101 (1982) 403–14.
"Nag Hammadi and the New Testament," TSF Bulletin 6 (1982) 6–7.
"An Ailment of Childhood: Spiritual Pediatrics for Adults," ed. F. Eigo. Dimensions of Spirituality. Villanova: Villanova, 1983, 95–115.
"Gnosis and the Life of the Spirit: The Price of Pneumatic Order," ed. W. Thompson and J. Kirby, Eric Voeglin: A Theological Appraisal. Toronto: Edwin Mellen, 1983, 222–52.
"Sophia and the Mother-Father: The Gnostic Goddess," ed. C. Olsen. The Book of the Goddess. Past and Present. New York: Crossroad, 1983, 97–109.
"James 3:16-4:3," Interpretation 37 (1982) 283–87.
"Gnosticism," Funk & Wagnalls New Encyclopedia. New York: Funk & Wagnalls, 1983
"Nag Hammadi and the New Testament," Bible Today (1983)
"Koinonia in 1 Jn 1:3-7: The Social Context of Division in the Johannine Letters," Catholic Biblical Quarterly 45 (1983) 631–41.
"Gnosticism as a Christian Heresy" and "Docetism", Encyclopedia of Religion. New York: Macmillan (Free Press)
"Power in the New Testament," Proceedings of the 37th Annual Convention, CTSA, ed. L. Salem. Catholic Theological Society of America, 1982, 83–89.
"Paul and Ethics," Interpretation 38 (1984) 268–80.
"New Testament Ethics: Questions and Contexts," Religious Studies Review 10 (1984) 321–27.
"Taxes in the New Testament," Journal of Religious Ethics 12 (1984) 182–200.
"Reconciliation in the New Testament," New Catholic World 227 (1984) 25–27.
"Women and Discipleship in the New Testament," National Catholic Reporter Apr. 13, 1984, 16–17.
"The Relationship between the Bible, Oriental Studies and Archaeology from the Perspective of a Biblical Scholar," ed. L Geraty. A Symposium on the Relationship between the Bible, Oriental Studies and Archaeology. Occasional Papers of the Horn Archaeological Museum. No 3. Berrien Springs: Andrews University, 1984, 1–10.
"Reconciling the Resurrection," Commonweal Apr. 5, 1985, 202–05.
"Resurrection: The Importance of Believing the Impossible," Washington Post. Arp. 7, 1985. Outlook Section F1,F5.
Miscellaneous articles, (approx. 123), Harper's Bible Dictionary. San Francisco: Harper & Row, 1985.
"Biblical Studies: Looking Toward the Future," ed. M. Ward. A Companion to the Bible. Staten Island: Alba House, 1985, 407–19.
"God in the New Testament: Preliminary Soundings," Theology Today 42 (1985) 332–41.
"The New Testament -- The Church's Book ??!" Catholic Theological Society of American Proceedings 40/1985, 36–53.
"Pauline Anthropology in the Light of Nag Hammadi," CBQ 48 (1986) 512–22.
"Johannine Literature: From Text to Community," The Biblical Heritage in Modern Catholic Scholarship. ed. J.J. Collins & J.D. Crossan; Delaware: Michael Glazier, 1986, 184–210.
"Christianity and World Religions: New Testament Questions," Interpretation 40 (1986) 367–78.
"John, the Letters of," The Books of the Bible. ed. B. Anderson. New York: Charles Scribner's Sons, 1989
"1 Thessalonians," Harper's Bible Commentary. ed. J. Mays. San Francisco: Harper & Row, 1988,
"2 Thessalonians," Harper's Bible Commentary. ed. J. Mays. San Francisco: Harper & Row, 1988,
"The General Epistles," Harper's Bible Commentary. ed. J. Mays. San Francisco: Harper & Row, 1988,
"Gnosticism," NJBC (Englewood Cliffs: Prentice Hall, 1990)
"New Testament Apocrypha: Gospels," NJBC (Englewood Cliffs: Prentice Hall, 1990)
"Re-visioning the Teaching of Scripture," Current Issues in Catholic Higher Education 7/2 (Winter 1987),
"Ordering the Cosmos: Ireneus and the Gnostics," Nag Hammadi, Gnosticism and Early Christianity ed. Charles Hedrick and Robert Hodgson; Peabody: Hendrickson, 1986, 221–38.
"Marriage in the New Testament and Its World," Commitment to Partnership. Explorations of the Theology of Marriage; ed. W.P. Roberts. Mahwah: Paulist, 1987, 5-30.
"Women in the Bible and Its World," Interpretation 42 (1988) 33–44.
"Gnosticism," New Dictionary of Theology, ed. J. Komonchak; Wilmington: Glazier, 1987, 421–23.
"Gnosticism," Encyclopedia of Early Christianity ed. E. Ferguson, New York: Garland, 1990
"Jesus: God's Wisdom," Word and World 7 (1987) 273–80.
"The Theory of the Will in Classical Antiquity," RSR 13 (Oct. 1987) 318–20.
"Christology, Friendship and Status: The Rhetoric of Philippians," SBL 1987 Seminar Papers ed. K. Richards; Atlanta: Scholars, 1987, 509–20.
"The Rejected Jesus and the Kingdom Sayings," Semeia 44 (1988), 79–94.
"Biblical Traditions and Women's Experience," America 157 (Oct. 31, 1987) 294–96.
"Theological Implications of New Testament Pluralism," CBQ 50 (1988) 5-23.
"Sophia as Goddess in the Nag Hammadi Codices," The Feminine in Gnosticism. ed. K. King. Philadelphia: Fortress, 1988,
"Christology and Mission: Matthew 28:16-20," Listening 24 (1989) 302–09.
"1 Thessalonians and Hellenistic Religious Practices," To Touch the Text (Festschrift for J. Fitzmyer, edited by P. Kobelski and M. Hogan; New York: Crossroad, 1989) 325–34.
"Scripture as Source of Renewal," Themes of Renewal. eds. M. Helwig, J. Breslin & J. Holt. Washington: Georgetown University, 1989
"Scripture in Theology," Faithful Witness. Foundations of Theology for Today's Church (festschrift for A. Dulles. ed. L. O'Donovan & H. Sanks. New York: Crossroad, 1989) 117–31.
"Confirmation: New Testament Perspectives," Liturgy Training Publications. ed. J. Wilde. Archdiocese of Chicago. 1989.
"Luke," The Catholic Study Bible: New American Bible. ed. D. Senior. (New York: Oxford, 1990) 417–37.
"Acts," Catholic Study Bible, 451–69.
"John," Catholic Study Bible, 437–51.
"Hope," Advent 1988. National Catholic News Service
"New Testament Ethics," Anchor Bible Dictionary. ed. D. N. Freedman. Garden City: Doubleday, 1992
"Crisis in Jerusalem? Narrative Criticism in New Testament Studies," Theological Studies 50 (1989) 296–313.
"Commentaries: Windows to the Text," Theology Today 47 (1990) 393–98.
"John's Gospel and Gnostic Christologies: The Nag Hammadi Evidence," Christ and His Communities. Essays in Honor of Reginald H. Fuller (ed. A. Hultgren and B. Hall; Cincinnati: Forward Movement Publications, 1990) 68–76.
"Beauty, Number and Loss of Order in the Gnostic Cosmos," Neoplatonism and Gnosticism (Studies in Neoplatonism vol. 6; ed. R. Baine Harris; Albany: State University of New York Press, 1991) 281–300.
"Philippians. Theology for the Heavenly Politeuma," Pauline Theology Vol. I (ed. J. Bassler; Minneapolis: Fortress Press, 1991) 89–104.
"New Testament Christologies in Gnostic Transformation," The Future of Early Christianity. Essays in Honor of Helmut Koester (ed. B. Pearson; Minneapolis: Fortress, 1991) 433–41.
"Gender Analysis: A Response to Antoinette Clark Wire," Social History of the Matthean Community. Cross-Disciplinary Approaches (Minneapolis: Fortress Press, 1991) 122–26.
Introductions and notes for "1,2,3 John; 1,2 Peter, James, Jude" in New Oxford Annotated Bible (ed. B. Metzger; New York: Oxford, 1991)
"1 Thessalonians," Women's Bible Commentary (C. Newsome & S. Ringe eds; Louisville: Westminster/John Knox, 1992)
"Philemon," Women's Bible Commentary
"Philippians," Women's Bible Commentary
"The Gnostic Eve," Old Testament Women in Western Literature (eds. J. Frontain & J. Wojcik; Conway, Ak.: CUA Press, 1991) 38–67.
"`I Have Seen the Lord...' (John 20:18). Women Witnesses to the Resurrection" Interpretation 46 (1992) 31–41.
"God's Love on the Cross," Living Pulpit 1 (1992)
"Canon, Paradigms and Progress? Reflections on Essays by Rendtorff, Sugirtharajah and Clines," Biblical Interpretation 1 (1993) 88–95.
"Commentary on Harold Attridge, Gnostic Platonism," The Proceedings of the Boston Area Colloquium in Ancient Philosophy Vol VII (1991) Ed. John Cleary, Lanham, MD: University Press of America, 1993, 30–35.
"Christology and the Resurrection," Christology in Dialogue Ed. R.F. Berkey & Sarah A. Edwards; Cleveland: Pilgrim Press, 1993, 173–81.
"Response to D.A. Carson, New Bible Translations. An Assessment and Prospect," The Bible in the Twenty-First Century. Ed. H.C. Kee; New York: American Bible Society, 1993, 84–88.
"Review of P.M. Casey, From Jewish Prophet to Gentile God," Biblica 73 (1992) 430–34.
"Matthew 28:16-20, Resurrection, Ecclesiology and Mission," Society of Biblical Literature 1993 Seminar Papers. Atlanta: Scholars Press, 1993,
"Apocalyptic and the Love Command," Love Commands in the New Testament. Ed. L. Swartley. Nashville: Westminster/John Knox, 1992
"The Resurrection of Jesus of Nazareth," in B. Chilton & C.A. Evans eds. Studying the Historical Jesus. Leiden: E.J. Brill, 1994, pp. 423–42.
"Does the New Testament Have an Economic Message?" in P. Schervish ed. Wealth in Western Thought. Westport: Praeger, 1994, pp. 43–64.
"Commentary on the Gospel of Thomas," in E. Schussler-Fiorenza ed. Searching the Scriptures 2. A Feminist Commentary. New York: Crossroad, 1994
"Preaching the Old Testament in the New," Preaching Academy Journal Lutheran Theological Seminary, Philadelphia (1994)
"Book Roundup: Preaching Luke" Church 10 (1994) 51–54.
"Gnosticism," Dictionary of Fundamental Theology. New York: Crossroad, 1994
"Jesus and Ethics," Theology Today 52 (1995) 49–65.
"Resurrection of Christ," Encyclopedia of Catholicism. Ed. R. McBrien; San Francisco: HarperCollins, 1995, 1108–1110.
“Spirit and Letter: Poking Holes in the Canon,” Journal of Religion (1996) 307–27.
Review essay on “Faith and Contexts. Volume Three Further Essays 1952-1990. By Walter J. Ong,” Religion & Literature 28 (1996) 123–27.
“The Synoptic Gospels and Acts,” Cambridge Companion to Biblical Interpretation. ed. J. Barton. Cambridge: Cambridge University Press, 1998, pp. 241–58.
“Ephesians: An Introduction,” The Bible Today 36 (1998) 341–47.
“Hebrews and the Catholic Epistles,” in Mark Powell ed. The New Testament Today. Louisville: Westminster/John Knox, 1998, pp. 121–33.
“Christ in Jude and 2 Peter,” Who Do You Say that I Am? Essays on Christology in honor of Jack Dean Kingsbury. ed. Mark Allan Powell and David R. Bauer. Louisville: Westminster/John Knox, 1999, 155–65.
“Identification with the Savior in Coptic Texts from Nag Hammadi,” in Carey C. Newman, James R. Davila and Gladys S. Lewis eds. The Jewish Roots of Christological Monotheism. Papers from the Saint Andrews Conference on the Historical Origins of the Worship of Jesus. Leiden: Brill, 1999, 166–84.
“If Jerusalem Stood: The Destruction of Jerusalem and Christian Anti-Judaism” Biblical Interpretation 8 (2000) 194–204
“Mary in the Gospels: A Question of Focus,” Theology Today 56 (1999) 297–306.
“God, Cosmos and Church Universal. The Theology of Ephesians,” Society of Biblical Literature 2000 Seminar Papers. Atlanta: SBL, 2000, pp. 721ff.
Study articles on: “Gospels”, “Epistles”, “Canon and Canons: Christian Bibles”, “Interpretation of the Bible: Inner-Biblical: Christian,” “Texts and Versions,” “Cultural Context: Roman Period” in New Oxford Annotated Bible. Third Edition. New York: Oxford University Press, 2001; Fourth edition, 2010.
“Finding Joy in the Lord,” Quarterly Review 22 (2002) 199–207.
“New Testament Eschatology and Dominus Iesus” in S. Pope, ed. Sic et Non. Encountering Dominus Iesus, Orbis Press, 2002, pp. 80–88.
“Introduction and notes to James” in New Interpreter’s Study Bible. Nashville: Abingdon Press, 2003.
“Patched Garments and Ruined Wine: Whose Folly?” in Mary Ann Beavis ed. The Lost Coin. Parables of Women, Work and Wisdom. Sheffield: Sheffield Academic Press, 124–35.
“Gnosticism and the Christian Bible,” in Lee M. McDonald and Peter W. Flint eds. The Canon Debate. Peabody, MA: Hendrickson, 2002, pp.. 355–71.
“Women in the New Testament Church: Real or Memorex” in F. Eigo, ed. Themes in Feminist Theology for the New Millennium (II) Villanova: Villanova University, 2003, pp. 152–87.
“Being of One Mind... (Phil 2.2)” Apostolic Authority, Persuasion, and Koinonia in New Testament Christianity,”in S. Pope ed. Common Calling. The Laity and the Governance of the Catholic Church. Georgetown University Press, 2004, pp. 25-38.
“Peter. How a Flawed Disciple became Jesus’ Successor,” Bible Review 20 (Feb. 2004) 12-23.
“Jesus Encounters Intercessors,” Bible Today (Jan-Feb 2005) 15
Essays on “Luke,” “Acts” and “John”, Catholic Study Bible. 2nd edition. New York: Oxford University, 2005
“Christian Books and Sethian Revelations,” in L. Painchaud and P.-H. Poirier, eds., Coptica—Gnostica—Manichaeica. Melanges offerts à W-P Funk. BCNH “Etudes” 7; Quebec: Universite Press Laval, 2006.
“Gnostic Revelation and Johannine Sectarianism. Reading 1 John from the Perspective of Nag Hammadi,” in ed. G. Van Belle, J.G. van der Watt and P. Maritz. Theology and Christology in the Fourth Gospel. BETL CLXXIV; Louvain: Peeters, 2005, pp. 245–76.
“A Gnostic Gospel? Title and Genre in the Nag Hammadi Collection,” ARC 33 (2005) 6-22.
“Adam, Apocalypse of” in New Interpreter’s Dictionary of the Bible. A-C. K. Sackanfeld, ed. Nashville: Abingdon, 2006
“Coptic, language,” in New Interpreter’s Dictionary of the Bible. A-C. K. Sackanfeld, ed. Nashville: Abingdon, 2006.
“Resurrection and Christology Are They Related?” Israel’s God and Rebecca’s Children. Essays in Honor of Larry W. Hurtado & Alan F. Segal. Edited by David B. Capes, April D. DeConick, Helen K. Bond and Troy A. Miller; Baylor: Baylor University Press, 2007, 67–75.
“Gnosticism,” in New Interpreter’s Dictionary of the Bible. D-G. K. Sackanfeld, ed. Nashville: Abingdon, 2007.
“Resurrection of Jesus,” in Encyclopedia of the Historical Jesus. Craig Evans, ed. New York: Routledge, 2008, 498–505.
“What Is a Gnostic Gospel?” Catholic Biblical Quarterly 71 (2009) 104–128.
“To the Jews as a Jew” (1 Cor 9:20): Paul and Jewish Identity,” Studies in Christian-Jewish Relations 4 (2009) 1-10.
“Schism and Heresy. Identity, cracks, and canyons in early Christianity,” in Routledge Encyclopedia of 2nd and 3rd Century Christianity. Ed. J. Bingham; New York: Routledge, 2010, pp. 227–38.
“Ephesians, Epistle to the,” The Cambridge Dictionary of Christianity. Ed.D. Patte; Cambridge University Press (2010), 369–70.
“Jude,” The Cambridge Dictionary of Christianity. Ed.D. Patte; Cambridge University Press (2010), 665.
“Peter, the Apostle,” The Cambridge Dictionary of Christianity. Ed.D. Patte; Cambridge University Press (2010), 947–48.
“Ephesians,” translation in The Common English Version (New Testament). Nashville: Abingdon, 2010.
“The Resurrection of Jesus,” in T. Holman and Porter, eds. Handbook of the Historical Jesus. 4 vols. (Leiden: Brill, 2011) 2409–2432.
“Christology of Matthew,” Bible Today 49 (2011)
“Imagining the Kingdom: Jesus Tells Parables,” Bible Today 49 (2011) 223–227.
“Gender and the Body of Christ: Problems in 1 Corinthians,” Method and Meaning. Essays on New Testament Interpretation in Honor of Harold W. Attridge. Andrew B. McGowan & Kent H. Richards, eds; Atlanta: Society of Biblical Literature, 2011, pp. 487–99.
“Adam and Christ in the Pauline Epistles,” in P. Spitaler, ed. Celebrating Paul. Festschrift in Honor of Jerome Murphy-O’Connor and Joseph A. Fitzmyer. CBQMS 48; Washington DC: Catholic Biblical Association, 2012, pp. 128–151.
"Jewish Christian Gospels: Primitive Tradition Imagined," in J. Schröter, ed. The Apocryphal Gospels within the Context of Early Christian Theology. CBL LX, July 26–28, 2011. Leuven: Peeters, 2012.
“The Watchers Traditions in the Apocraphon of John. Fallen Angels and the Arrogant Creator in Gnostic Mythology. in A. Harkins et al., eds. The Fallen Angels Tradition. Second Temple Developments and Reception History. CBQMS 53. Washington DC: Catholic Bible Association of America, 2014, pp. 139–156.

References

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External links

Faculty Page at Boston College

This page was last edited on 10 February 2024, at 03:41

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