A new trailer of Persona Q2 shows gameplay and lets you listen to the songs that will be added by an early purchase bonus in Japan.
Atlus released a new trailer of its upcoming JRPG Persona Q2: New Cinema Labyrinth. This time around it's quite different from the character trailers we've seen a lot of recently.
We get to see plenty of gameplay and to hear the bonus music tracks that will be distributed as early purchase bonuses in Japan. Specifically, we hear Mass Destruction, Wiping All Out, and Light the Fire Up In the Night "Kagejikan" from Persona 3, Reach Out to the Truth, Time to Make History, and Light the Fire Up In the Night "Mayonaka" from Persona 4, and Last Surprise, Life Will Change, and Will Power from Persona 5.
On top of that, we also see the 3DS theme that will also come as a bonus.
You can check out the trailer below. If you want to see more, you can enjoy a recent gallery of screenshots and artwork. You can also watch the previous trailer showing Yukiko Amagi from Persona 4, the previous video starring Ryuji Sakamoto from Persona 5, and another focusing on Akihiko Sanada From Persona 3. There is also oner starring Chie Satonaka from Persona 4, the one before featuring Futaba Sakura from Persona 5, and another showing Shinjiro Aragaki from Persona 3.
The game releases on November 29th in Japan, exclusively for Nintendo 3DS. No western release has been announced just yet. We don't know whether it'll ever be announced, but since Etrian Odyssey X is getting a western release, there is hope.


The second series with Giovanni, 13. He shows a breathtaking joy and excitement for his shoots. During his summer holiday his shoot was the talk of the neighbourhood. But despite this he was just relaxed and natural with his enthusiasm during "work". He contributed with ideas and his enless smile. A great series to display summer holiday excitement and pure joy. Don't miss out on that.
The SuperVIP edition contain more and larger pictures and you strongly support the work of the photographer and allow future series in international youth sports. Be a part of it ! Thank you!
Fantastic set! Goes great with Giovanni's other series.


Before you bet with your bookie, you should analyze the match using H2H stats for Sydney vs Perth Glory .
Do you predict Sydney or Perth Glory to win? Submit your soccer prediction based on 1x2, Asian Handicap, Total Goals Over/Under, HT/FT, DNB, Double Chance or Correct Score to Tipsters Competition and you could win a prize if you are the top 10 winners.
Sydney v Perth Glory predictions can be derived from the H2H stats analysis.
You could check the H2H stats based on Sydney home ground. Alternatively, you could view the past results based on Perth Glory home ground.
of 43 past head-to-head results.
The graph compares the results of Sydney and Perth Glory in A-League.
See also: Sydney vs Perth Glory live score for In-Play soccer results. Hear sound alert whenever there is a goal or red card.
Perth Glory are in the 1st position of A-League and they are in contention for final.
Sydney are in the 2nd position of A-League and they are in contention for final.


text:
Drawing of Edward III of England
by British Library
Drawing of Edward III of England (r. 1327 - 1377 CE). From an unfinished manuscript titled "Anonymous verses on the kings of England, to Henry VI". Made c. 1445 - c. 1450 CE, in south-eastern England, probably London. (British Library)
Original image by British Library. Uploaded by Arienne King, published on 15 December 2019 under the following license: Public Domain. This item is in the public domain, and can be used, copied, and modified without any restrictions. Please note that content linked from this page may have different licensing terms.
Edward III of England
Edward III of England reigned as king from 1327 to 1377 CE. Succeeding...
Edward I of England
Edward I of England reigned as king from 1272 to 1307 CE. Edward...
Edward IV of England
Edward IV of England ruled as king from 1461 to 1470 CE and again...
Edward II of England
Edward II of England reigned as king from 1307 to 1327 CE. Succeeding...
British Crown Jewels
The Crown Jewels of the monarchy of the United Kingdom of Great...
The Plantagenets
The Plantagenets, sometimes referred to as the Angevin-Plantagenets...
Library, B. (2019, December 15). Drawing of Edward III of England. World History Encyclopedia. Retrieved from https://www.worldhistory.org/image/11630/drawing-of-edward-iii-of-england/
Library, British. "Drawing of Edward III of England." World History Encyclopedia. Last modified December 15, 2019. https://www.worldhistory.org/image/11630/drawing-of-edward-iii-of-england/.
Library, British. "Drawing of Edward III of England." World History Encyclopedia. World History Encyclopedia, 15 Dec 2019. Web. 21 Jan 2022.

redpajama_set_name: RedPajamaCommonCrawl


King's House is nestled in 47 quiet, wooded acres in Belleville, Illinois, just 20 minutes from downtown St. Louis, or the Jefferson Barracks Bridge. It is sponsored by the Missionary Oblates of Mary Immaculate, a religious congregation of priests and brothers who are dedicated to walking with people in their search for God. People of all faith traditions are welcomed with warm hospitality, and provided the opportunity for spiritual and personal growth, starting on a Friday evening with dinner, and lasting through Sunday lunch at noon.
Everyone needs a space to take their deepest questions. A retreat gives you the space and solitude to reflect on those questions. During a retreat, the team offers a quiet atmosphere, inspirational talks on a directed theme, time for solitude and prayer, and the opportunity to talk with their qualified staff, as well as an opportunity for the Sacrament of Reconciliation and celebration of Mass on Saturday and Sunday.
Join us on our beautiful 80-acre campus this summer! Designed for young adults age 18-35, this co-ed retreat will feature talks that inform the spiritual lives of young professionals. Conferences will explore Ignatian principles for discerning relationships and career, cultivating silence in a hyper-connected culture, balancing work and leisure, and developing one's personal and communal relationship with Christ.


text:
PARKER, Richard A., org. Free Speech on Trial: Communication Perspectives on Landmark Supreme Court Decisions. Tuscaloosa, AL: University of Alabama Press, 2004;
POWERS, Stephen P. e ROTHMAN Stanley. The Least Dangerous Branch? Consequences of Judicial Activism,. Westport, Connecticut: Praeger Publishers, 2002;
RODRIGUES, Leda Boechat. A Corte de Warren (1953-1969) Revolução Constitucional. Rio de Janeiro: Civilização brasileira;
SAMUELS, Suzanne U. First Among Friends: Interest Groups, the U.S. Supreme Court, and the Right to Privacy. Westport, CT: Greenwood Publishing Group, 2004;
SAVAGE, David G. e Joan Biskupic. Guide to the Supreme Court. Washington, D.C.: CQ Press, 2004;
SCHWARTZ, Bernard. The Warren Court: a retrospective. Oxford: Oxford University Press, 1996;
SUNSTEIN, Cass. The Partial Constitution. Cambridge: Harvard University Press, 1994;
TUSHNET, Mark. The Warren Court in historical and political perspective Charlottesville: University of Press of Virginia, 1993;
________________. A Court Divided: The Rehnquist Court and the Future of Constitutional Law. Nova York: W.W. Norton and Co, Inc., 2005;
________________. Critical Legal Studies: An Introduction to its Origins and Underpinnings. 36 Journal of Legal Education, 1986;
UROFSKY, Melvin I., org. One Hundred Americans Making Constitutional History: A Biographical History. Washington, D.C.: CQ Press, 2004.


NEW ORLEANS – We all know that Uber had a rocky start getting permission to start offering rides in New Orleans. Now, Uber may have some competition from a local company. Limousine Livery launched it's own Livery Car app.


I am Naples family law attorney Beverly L. Brennan. Since 1986, I have been helping individuals and families as they face divorce and other family law challenges.
As a lawyer, I believe that the greatest service I can perform for my clients is helping them see how the decisions they are making now will shape their future and then helping them to achieve that vision for the future. Let me help you craft a new future, too.
Divorce and property division — Let my experience help you throughout the process, from the initial filing to the final agreement or trial, so you can move forward with your life. Because all marital property is divided during a divorce, I will work to ensure that all marital property is identified and an equitable distribution is made.
Custody and parenting plans — Preserving your relationship with your children and the quality of your role in raising them is my mission. I can offer advice on making the process easier on your children. Relocation of children after a divorce can also be a very difficult process. I can help you present your best case to the court, and I can help with other modifications if they are needed.
Juvenile dependency/DCF cases — If your children were removed from your home due to allegations of neglect or abuse, let me advocate for you. My goal is to reunite you with your kids, if at all possible.
Establishing paternity — Children born outside of a marriage need and deserve two parents. I can help you establish and maintain your relationship with your children.
Alimony and/or child support — Financial support is essential to the success of a new household. I can make sure that you receive what you are entitled to.
Premarital agreements — Prenuptial agreements can protect personal assets, family businesses and the interests of children from a previous marriage, as well as establish certain rights upon divorce.
Domestic violence concerns — If domestic violence is part of your home life or if allegations of domestic violence have been made against you, I can help.
Wills and/or powers of attorney — Wills, powers of attorney, living wills and health care proxies all serve to explain your wishes and desires about your future and that of your loved ones.
If you are facing a family law challenge such as divorce, child custody or domestic violence, or you are in need of a will, call me at 239-207-3051 or toll-free at 239-207-3051. You can also contact my Collier County office online to schedule your initial consultation.


text:
package de.master.manager.ui.events;

import java.io.Serializable;

import org.apache.wicket.ajax.AjaxRequestTarget;

public class ProfChangedEvent extends AbstractEvent implements Serializable {

	private static final long serialVersionUID = 1L;

	public ProfChangedEvent(AjaxRequestTarget target) {
		super(target);
	}

}

redpajama_set_name: RedPajamaGithub


text:
Wanna win a Winter Olympic medal? Start here.
Jul 31, 2017 featured
With the next two editions of the Winter Olympic Games to be held in Asia – South Korea (2018) and China (2022) – the hunt is on for Singaporean talents to make the grade to be Singapore's flag-bearers at the upcoming Olympics and beyond.
The lofty goal of seeing a Singaporean at the Winter Olympics has inspired the first-ever Singapore Ski and Snow Open 2017 to be held at Snowcity in Jurong East from 4 to 6 August 2017.
Organised by Sportquest, which have been involved in the snow sports industry in Singapore since 2005, the event will bring together more than 1,000 young athletes and enthusiasts who are serious about competing in snow sports.
Said Emeline Tan, Event Director of the Singapore Ski and Snow Open 2017, and managing director of Sportquest: "Singapore has made its intent very clear that it intends to see our country's representatives at the Winter Olympics. There is a huge demand for skiing and winter holidays and over the years, we have seen more and more families and their children take up winter sports for leisure. This competition will help them gauge if they are able to take their skills further and perhaps go on to represent Singapore."
The SSSO 2017 comes at the back of the Singapore Snowboarding and Skiing Association's (SSSA) quest to increase its database of athletes.
Apart from the competitions over two days, athletes or members of the public will also be treated to free coaching sessions by renowned coaches who will be flying in from the United Kingdom and South Korea.
One of the instructors, David Wynn Murrie, a seasoned snow sports coach and coach assessor said: "Singapore has a good base of young talents who can be groomed to represent the country at the Alpine slopes during the Winter Olympics. There is a higher chance of Singapore winning an Olympic medal in snow sports than in football. So it is worth investing in Singapore snow sports."
There will also be booths to share some of the best winter holiday sports around the region, to be manned by Club Med and Follow Me Japan, among others.
Said Risa Nishimura, Managing Director of Follow Me Japan, a company which has been specialising in holidays in Japan, a key partner for the event: "We have seen an upsurge in the number of people regularly booking for ski holiday, and the trend suggests that more and more Singaporeans are taking up the sport actively. We hope that this event will help to raise the profile of winter sports in Singapore and one day, produce an athlete to compete in the Winter Olympics."
Have a view about this story? Write to us at: opinion@themonitor.sg
Rugby Ref Nigel Owens to help raise $100k for Chiam See Tong Sports Foundation
Calling all Neymar and Messi wannabes…


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Black Lives Matter mural outside Trump Tower vandalized for third time
Ben Kesslen
New York City's Black Lives Matter mural outside Trump Tower was vandalized for the second time in 24 hours on Saturday, and the third time in the last week.
Two women were arrested on Saturday afternoon after vandalizing the mural. The suspects, Edmee Chavannes, 39, and Bevelyn Beatty, 29, were taken into custody and charged with criminal mischief, the NYPD told NBC news in an email. The women, both of Staten Island, tried to cover the yellow message with black paint, which had just been repainted after being vandalized on Friday.
Video of the incident, posted on Instagram by the Police Benevolent Association of New York City, shows the police attempting to arrest one of the women as she smeared black paint across the mural. The woman is heard on the video repeatedly screaming "Refund the police" and "Jesus matters."
One officer attempting to stop the suspect slipped in the black paint, falling down. Video shows the officer, covered in paint, laying on the ground on his side, curling his legs up to his chest.
"Thankfully our brother will be OK," the police union said of the officer who slipped in paint.
On Friday, three people were arrested and a fourth was issued a summons for vandalism after blue paint was splashed on the Fifth Avenue mural.
On Monday, a man dumped red paint on part of the mural before running away. The NYPD released photos of that man and say he is wanted for criminal mischief.
The Black Lives Matter mural, supported by and partially painted by Mayor Bill de Blasio, was installed after protests followed the death of George Floyd in Minneapolis on May 25.
President Trump called the mural outside his tower a "symbol of hate," saying it would be "denigrating" to what he called a luxury avenue.
Pew: Biden to start presidency with strong performance ratings
Joe Biden will start his presidency next week with relatively strong performance ratings, according to a Pew Research Center survey. On the other hand: President Trump will leave the the White House with his lowest approval rating ever. Support safe, smart, sane journalism. Sign up for Axios Newsletters here. By the numbers: On Biden: * 64% of voters expressed a positive opinion of Biden's conduct since he won the November election, Pew found. * 58% of Americans approve of the job Biden has done in explaining his plans and policies. That compares to: * 39% of Americans who said they approved of how Trump explained his plans ahead of his inauguration in 2017. * 70% of people who said in January 2009 they approved of how former President Barack Obama explained his plans as president-elect. * 50% of Americans who said in January 2001 that they approved of how George W. Bush explained his plans. * 64% of Americans who said in January 1993 they approved of how Bill Clinton explained his plans. * 57% of Americans approve of Biden's Cabinet choices and other high-level appointments. On Trump: * 29% of Americans approve of Trump's job performance — the lowest approval rating of his presidency. * Pew notes that much of the decline has come among Republicans and GOP leaners. About 60% of Republicans currently approve of Trump's job performance, down from 77% in August. * 76% of American voters said they would rate Trump's conduct since the election as fair or poor, up from 68% in November. * 68% said Trump should not remain a political figure for years to come; 29% say he should. * 52% said Trump bears "a lot" of responsibility for the violence at the U.S. Capitol. * 81% of Democrats say he bears "a lot" of responsibility, while only 18% of Republicans said so. * 46% of Republicans say he bears no responsibility for the violence.Go deeper: GOP voters choose Trump — againPew methodology: The research center "surveyed 5,360 U.S. adults in January 2021. Everyone who took part in this survey is a member of Pew Research Center's American Trends Panel (ATP), an online survey panel that is recruited through national, random sampling of residential addresses. The survey is weighted to be representative of the U.S. adult population by gender, race, ethnicity, partisan affiliation, education and other categories. Read more about the ATP's methodology."Get smarter, faster with the news CEOs, entrepreneurs and top politicians read. Sign up for Axios Newsletters here.
What will Biden's inauguration theme be amid division in country?


Trade Show Products - B & K Graphics, Inc.
A retractable banner stand is the perfect solution when you require fast set-up at trade shows!
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Other types of tradeshow displays are also available - feel free to look through our supplier's inventory at the link below.


Protect your phone against Spam SMS locally!
Now you can choose the words or phrases and filter the SMS sent to you into the spam folder.
You can activate both SMS Spam protection via our servers and locally with filters you choose.
* Added NEW Capture and Identify number straight from your camera!
Full Support on IOS12, and the new iPhones!
* Report Spam Calls & SMS in an easy way – new feature available for ios 12, slide on a spammy call in your call log and report us, we will take it from there.
* Sms Spam protection – In time our machine learning algorithms will protect you from any spam text message!
*Fixed all issues regarding sending WhatsApp message through the app, now you can use it even when the phone is not in your contacts.
* We have made several security changes for your protection.
This update is a MUST for all our users.
In the upcoming months you will not be able to use older versions so make sure you have this version installed on your device!
* Full support for Russian, German ,Arabic ,Hindi ,French ,Turkish ,Spanish ,Dutch!
* Changed the Top navigation bar to be more helpful, and added the new ADVANCED SEARCH option.
* Touch on the Top logo will open Settings screen.
From now on you can search from everywhere (added search icon to the top nav bar) and anywhere!
Once he will activate you will get a push notification and you will see how he named you!
Huge change in your name list!
No more waiting for reports!
See a name you don't like?
You will never see name changes from the same number owner (or numbers) ever again!
You can always recover all the names you have blocked from you profile settings.
Is thete someplace i can enter a number and have it identified? If so, i can't find it?


Actually we did not have the feelings we said we had until we spoke them—at least I didn't; to phrase them was to invent them and own them. We whipped our strangeness and newness into a froth that resembled love, and we dared not play too long with it, talk too much of it, or it would flatten and fizzle away.
Frothy like a mad dog's mouth with rabies? :) Arf!
It's too early in the morning here. I was thinking more of a hot, frothy latte.


This is an exclusive business profile of New Mahavir Printing located in , Godhra. From this Page, you can directly contact New Mahavir Printing from the enquiry form provided on the right. On the left you can get the Verified Mobile Number of New Mahavir Printing – feel free to call us to know more about our products & services. We will soon update our Catalog which you can download to get latest information about all our products & services and latest deals & offers by New Mahavir Printing. Do check out our Job Openings section to know about all the vacancies in New Mahavir Printing. You can also check out our Photo Gallery section to see latest photos of New Mahavir Printing. Before leaving, do not forget to give us your review and rating if you have been a customer of New Mahavir Printing in the past.
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Children Have Fun, Gain Confidence and Gain Real World Life Skills with Cooking Classes at Liaison Culinary College Toronto West Campus!
Are you looking for a fun and creative outlet that teaches real world life skills and builds confidence? Junior Sure Chef Course at The Toronto West Liaison Culinary College Campus is the answer!
leaves the kids looking forward to their next class.
Liaison College Toronto West Campus is pleased to make our professional training kitchen available to the Sure Chef Program to start aspiring Cooks on the road toward a healthy lifestyle. Parents and care-givers take a break for 2 hours… the kids are cooking today.
The courses are designed with the guidance of some of Canada's top chefs and are reviewed annually to ensure they provide up-to-date training for chefs and cooks. Diploma programs are Ministry approved and the college is a member of the OACC.
The Chef Owner/Instructors of the Toronto West Campus are world renowned chefs . You are invited to book an appointment to come in and tour of the campus.
Connect with Liaison Toronto West on their new Facebook & Twitter Pages!


text:
December 9, 2017, 6:41 am by FaithlifeAdmin
Added Paula Fredriksen's latest book Paul: The Pagans' Apostle to the Bibliography of the Paul Within Judaism section.
Category: Blog | Comments Off on Latest Update | Subscribe to RSS
Paul: The Pagans' Apostle
Paula Fredriksen, Yale University Press, 2017, 336 pp.
Widely recognized for her works on Augustine and Christian origins, in her latest book Paula Fredriksen turns her full attention to the apostle Paul. She impressively develops a solid and sustained argument, starting from well-known points of consensus and carefully building on them to lead the reader through the essential points of her portrait of Paul, which is effectively encapsulated by the subtitle: "The Pagans' Apostle."
Why describe Paul as "apostle to the pagans" as opposed to the much more familiar "apostle to the gentiles"? Whereas she admits the anachronism of the term "pagan" in the context of the first century (p. 192, n. 6), she amply justifies her use of it, since the "distinction between ethnicity and religion is not native to Mediterranean antiquity, where gods and humans formed family groups. In Paul's period, there was no such thing as a religiously 'neutral' ethnicity. For this reason – namely, that ancient people(s) were intrinsically in relation with their gods," she writes, "I will often use the (religion-specific) ethnic term 'pagan' rather than the (religion-neutral) ethnic term 'gentile' when speaking of first-century ethnē, that is, of non-Jews" (p. 34).
This starting-point, effectively articulated in her essay in Paul within Judaism, is the touchstone that shapes her entire reconstruction of the historical Paul. Advancing the work of her colleagues (both Jewish and Christian) who are pioneering the perspective of Paul within Judaism, Fredriksen emphasizes the fact that Paul never ceased being Jewish:
Therefore, when Paul speaks against Law observance, he speaks against non-Pauline construals of gentile Judaizing, not against Jewish Torah observance; and when he speaks against circumcision, he speaks against the circumcision of gentiles, not of Jews. In short, and in this specific way, Paul rejects (some forms of) Judaizing, not (all forms of) Judaism (p. 130).
Key to supporting this interpretation is the argument that the rhetorical audience of Paul's letters is primarily (if not exclusively) gentile, which Fredriksen persuasively demonstrates (cf. pp. 122, 155). These ex-pagans / ex-gentiles were neither "converts" (to Judaism) nor "Christians" (a label that hadn't yet been invented; p. 117), leaving them in a "social and religious no-man's land" in the ancient world (p. 91). Convincing gentiles to forsake their native gods and worship only the God of Israel without becoming Jews threatened the entire social order, since disrupting "relations between gods and their humans … risked divine wrath; and for this reason, both Roman magistrates and pagan populations actively resisted the apostles' activities," as did diaspora synagogue communities, effectively explaining Paul's persecution (p. 168).
Fredriksen works through key passages in all the undisputed Pauline letters, from Galatians to Romans, in articulating and supporting the coherence of her reconstruction. In the process she also effectively addresses the inadequacy of the Sonderweg ("two-covenant") proposal of earlier pioneers of this approach, recognizing that Paul's expectations for gentiles didn't imply two separate "paths" to salvation – Torah for Jews and Jesus for gentiles (cf. p. 231, n. 52; p. 234, n. 64). Paul believed that Jesus was the cosmic Messiah for all, and therefore was the goal of the Law for Israel, most of whom did not yet recognize it (cf. p. 166); but that doesn't mean Paul thought Jews needed to abandon the Law or "convert" to a new "religion" the way he believed that gentiles needed to disavow idols and turn to the God of Israel (a point nicely elaborated on pp. 250,251, n. 84).
Traditional interpreters of Paul will quickly think of numerous verses to cite in contradistinction to much of what's described above, but since it would be too laborious to walk through all Fredriksen's treatments of these texts, I urge readers to go straight to Paul: The Pagans' Apostle and carefully work through it cover-to-cover.
What I can say with deep appreciation is that Fredriksen has effectively addressed and resolved my own remaining exegetical concerns about the perspective of Paul within Judaism, and that it should be widely consulted as the latest in a growing number of key works (many of which have already been reviewed on The Paul Page) establishing this historically plausible reconstruction.
Mark M. Mattison
Category: Blog | Comments Off on Paul: The Pagans' Apostle | Subscribe to RSS
October 11, 2017, 5:55 pm by FaithlifeAdmin
Added B.J. Oropeza's book Jews, Gentiles, and the Opponents of Paul: Apostasy in the New Testament Communities, Volume 2: The Pauline Letters to the Bibliography of The New Perspective On Paul section.
September 15, 2017, 3:42 pm by FaithlifeAdmin
Added Robert J. Cara's book Cracking the Foundation of the New Perspective on Paul: Covenantal Nomism versus Reformed Covenantal Theology to the Bibliography of The New Perspective On Paul section.
Review Essay of "Cracking the Foundation of The New Perspective on Paul: Covenantal Nomism Versus Reformed Theology" by Robert J. Cara
Robert J. Cara, Cracking the Foundation of The New Perspective on Paul: Covenantal Nomism Versus Reformed Theology. Reformed, Exegetical and Doctrinal Studies. London: Mentor (Christian Focus Publications), 2017.
by Don Garlington
This book is the most recent endeavor on the part of Reformed theologians to rebuff the New Perspective on Paul (NPP). The title says it all: the intention is to undermine the NPP by removing its moorings or "cracking its foundation."
Chapter One commences with a brief summary of the NPP and justification. Quoting Frank Matera, Second Temple Judaism (hereafter 2TJ) "was centered upon the gracious aspect of God's covenant with Israel" and was not legalistic works righteousness oriented as the traditional-Protestant view held (pp. 20–21). This "new conclusion" is then related to justification in Paul as an aid to understanding better Paul's opponents and Paul himself. In a note, Cara contends that NPP authors tend to allow their view of 2TJ to control (italics original) their exegesis of Scripture (p. 21, n. 3).
The NPP, writes Cara, rejects the traditional Protestant view that Paul is opposing two soteriological systems: justification by works of the law (works righteousness soteriology) versus justification by grace/Christ's work/faith (grace soteriology). "Why? Because a works righteousness soteriology did not exist during the first-century A.D" (p. 21), in line with E. P. Sanders' reading of 2TJ. It is in such terms that NPP authors define "works of the law" as technically the whole Torah, but primarily the Jewish boundary markers of Sabbath, circumcision, and food laws. Paul, therefore, is contrasting grace with those who trust in their Jewish identity or, according to N. T. Wright, a "national righteousness," the belief that fleshly Jewish descent guarantees membership of God's true covenant people. Cara interweaves a quotation from Kent Yinger to the same effect. The result is that NPP authors agree that Paul's mission to the Gentiles is the context for his teaching on justification, not that some wanted to be justified by works-righteousness (p. 23).
Then comes the allegation that the NPP is unclear and disunified about what justification actually means. In so doing, Cara poses a number of questions that are apparently intended to portray the NPP as a mixed bag of conflicting opinions as pertains to justification. That said, it is true enough that justification, on the NPP understanding, entails two components: initial and final justification. The problem is that Cara's characterization effectively imposes a false dichotomy between the "Already" and "Net Yet" structure of biblical soteriology as pertains to justification.
Thereafter, the chapter carries on with yet another précis of Sanders and covenantal nomism as the foundation of the NPP. In any event, Cara appropriately cites Alistair McGrath to the effect that if Sanders is right, then the traditional interpretation of the Pauline doctrine of justification, from Augustine through Luther and beyond, requires revision (p. 27).
Not surprisingly, the "Focus and Thesis" of the book is stated in terms of a traditional Reformed view of justification, with the expected correlation that the NPP, as least as it concerns justification, is "substantially wrong" (27). But because of the "imbalance" of books delving into the details of the Jewish background of the debate, this volume seeks to fill a void. In Cara's own words (p. 28):
My view is not that every document or Jewish group was works righteousness oriented. I am simply trying to prove that some were. Once given this, then there is no need to deny that Paul's opponents had these views since this seems to be the straightforward way to take Paul's statements. In sum, if works righteousness views did exist in the first century A.D., then the core belief of NPP crumbles and the logic for a re-interpretation of Paul disappears.
Stated otherwise (p. 29):
The primary thesis of this book, then, is that there are many examples of works righteousness (Pelagian and semi-Pelagian versions) in Second Temple Judaism literature and, therefore, Sanders' uniform covenantal nomism is mistaken. Hence, the new-perspective-on-Judaism foundation crumbles and the NPP house comes crashing down. The secondary thesis is that the NPP is especially vulnerable in its explanations and/or avoidance of Eph. 2:8–10, Titus 3:4–7, and 2 Tim. 1:8–10 (italics original).
If we wish a further grounding for the purpose of this undertaking, it is provided on p. 34:
From my perspective as an anti-NPP author, significant progress in refuting the NPP has been made in the Reformed Presbyterian and Reformed Baptist pastor/church worlds; however, there are still many evangelicals who are attracted to the NPP. A major reason I wrote this book is to clarify NPP issues for evangelicals especially as they relate to Sanders' covenantal nomism. Of course, I hope that all readers conclude that Sanders and the resulting NPP view of justification is misguided.
Chapter Two is entitled "Works Righteousness: Reformed and Covenantal-Nomism Frameworks." The thesis is not that every document or Jewish group was works-righteousness oriented; only some were. That granted, there is no need to deny that Paul's opponents embraced a theology of works-righteousness, since this seems to be the straightforward way of understanding Paul's own statements. Consequently, if works-righteousness did exist in the first century, the core belief of the NPP crumbles and the logic for a reinterpretation of Paul disappears (p. 38). The chapter then proceeds to outline define the various theological terms and the competing frameworks. Undergirding the presentation is the author's traditional Reformed convictions.
The phrase "works righteousness" is employed in the sense of "legalistic works righteousness," with "legalistic" used as it relates to laws and a law court. Thus:
Legalistic works righteousness refers to works done to fulfill a law and works that are declared righteous by a judge. More specifically in our context, a works righteousness theology means that one's works are, in part or the whole, the ground by which God the Judge declares one righteous (justification) and qualified to enter the afterlife (p. 40. Italics original).
Cara then recounts the terms "Semi-Pelagianism" and "Pelagianism," with the decided implication that the NPP is an instance of the former. In a note (p. 41, n. 11), he cites my work and that of Dunn as an attack on the Reformation, for two reasons: a denial of imputed righteousness and a perceived downplay of the doctrine of justification. To these allegations there are two replies. The first is that a denial of imputation is not an assertion of Semi-Pelagianism and certainly is not an "attack" on the Reformation. Cara appears to be unaware that the Heidelberg Catechism, a "well-known creed" (p. 42), takes a deliberate stance over against Westminster as regards imputation. One wonders, Does Cara consider Heidelberg to be Semi-Pelagian?1 Second, the doctrine of justification has not been downplayed, only contextualized. In Paul's letters, justification serves the primary purpose of demolishing the barrier between Jew and Gentile in the eschatological/soteriological plan of God for the ages. Outside of Romans and Galatians, two distinctly missionary letters, justification is hardly mentioned in the NT. That said, we are not surprised that that Cara considers 2TJ to be Semi-Pelagian, forming a parallel with Roman Catholic theology (p. 43).
Next ensues a review of the Westminster position concerning "the covenant of works" versus "the covenant of grace." That is to say, Adam and his posterity were promised life "upon condition of perfect and personal obedience."
Therefore, this is a works righteousness covenant. Adam subsequently sins and all mankind falls with him. After Adam's sin, God makes a Covenant of Grace 'whereby [the Lord] freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith In him' (WCF 7.3) (p. 45).
A bit later (p. 46), it is qualified that in a secondary sense the covenant of grace contains a works-principle.
Then there is a discussion of the second and third uses of the law. By way of reminder, Cara writes that the three uses are traditionally numbered as: (1st) magistrate or external restraint, (2nd) pedagogical or revealing sin (with the hope of driving one to Christ), and (3rd) guide to the Christian life (p. 47). The author notes similarities between the Reformed tradition and the NPP, but complains that without a clear view of justification, the agreement between the Reformed tradition and the NPP will not be at a deep level.
Thereafter, the chapter carries on with the rubric of final judgment and justification. The premise of the discussion is that "the Reformed and traditional-Protestant view includes Christ's work as the sole basis for the declaration by God that a believer is justified" (p. 53). Then it is baldly stated that NPP authors do not agree with this view of justification and that these authors differ among themselves as to what exactly justification is. However, in the end Sanders and the others do include human works as part of what Paul terms justification in the final judgment.
Cara's comeback is that the Reformed view believes that the legal requirement to enter the new heavens and earth is perfect righteousness as required by the covenant of works. For believers, this legal requirement was accomplished by Christ's life and death and is applied to the believer when he comes to faith. "To repeat, believers can be declared justified now rather than at the final judgment because the legal basis is Christ's work, not ours. If it was ours, a legal decision by a judge would not be made until our lives were completed" (p. 54). It is conceded that the NT does speak of God making declarations about believers' works being evaluated at the final judgment. Yet such works are written off only as evidence that Christians were truly connected to Christ. On the other hand, unbelievers are still under the requirement of the covenant of works and will be judged on the basis of their works.
The argumentation continues to be flawed, first of all, by the classic Reformed categories of "covenant of works" and "covenant of grace." In biblical terms, both are artificial, as rooted in confessional formulae rather than exegesis. As for the characterization of the NPP in relation to final justification, it is Paul himself who writes that "the doers of the will be justified" (Rom 2:13) and that those who live according to the flesh will die, but if by the Spirit they put to death the deeds of the body, they will live (Rom 8:13). This is far more than mere evidence of one's connection to Christ: death to the flesh and life in the Spirit are the sine qua non of a favorable verdict in the judgment. Granted, NPP scholars differ on various details,2 but the fact remains that there is a clear consensus that the Judaism of the Second Temple Period was not "legalistic" but "nomistic" and that the covenant-oriented works of the believer are a precondition of vindication in the last judgment.3 Cara should be reminded again of the discrepancy between the Westminster Confession and the Heidelberg Confession regarding imputation.
Chapter Two continues with a survey of the "Covenant Nomism Framework," a survey of the precursors of Sanders. The sketch is accurate as far as it goes, but is conspicuously incomplete. One is better served by Sanders's own overview in Paul and Palestinian Judaism. Then ensues "Paul and Palestinian Judaism and Covenantal Nomism," consisting of a distillation of Sanders, whose premises are well-known by this time. Of more direct interest is Cara's "Broad-Brush Critiques of Covenantal nomism." The premise is that both "Pelagian and semi-Pelagian systems of works-righteousness existed in the Second Temple Period. "As a good Protestant," Cara believes that "all humans, not simply those within Judaism, are infected with the desire to justify themselves" (p. 65).
The discussion then carries on with "Covenantal Nomism as Defined Appears to Include Works Righteousness." Cara agrees with Timo Eskola: "If legalism means that keeping the law effects eschatological salvation, then covenantal nomism is legalistic by definition" (p. 66). Others invoked in this assessment are Guy Walters, Moisés Silva, and Simon Gathercole. Not surprisingly, the notion of merit is adduced as evidence of legalism. However, Cara has failed to distinguish between Second Temple and later Rabbinic sources. Sanders states that in most instances merit in the latter has to do not with salvation but "God's gifts in biblical history" (Paul and Palestinian Judaism, 189–90).4 Consistent with the foregoing is the claim that "Halakah Emphasis Tends Toward Works Righteousness." The premise is that "This emphasis on laws without a clear and consistent call within these documents toward grace, in my perspective, would tend to move one toward legalism" (p. 70). Cara cites Thomas Schreiner to the same effect: "Any theology that claims to stress God's grace but rarely mentions it and that elaborates human responsibility in detail inevitably becomes legalistic in practice, if not theory" (p. 70). But both overlook the reality that Jewish authors worked with a set of assumptions, the covenant and its provision for grace. By the nature of the case, presuppositions are taken for granted and are stated explicitly only when it becomes necessary to do so. In such instances, these writers were not shy about stating their assumptions openly. For example, the author of 1 Maccabees singles out the Jewish apostates who abandoned "the holy covenant" (1 Macc. 1:15).
The chapter concludes with a consideration of the reliability of the NT in its assessment of 2TJ. In this regard, I would agree with Cara that the NT represents an accurate portrayal of the sources.
Chapter Three bears the title, "Works Righteousness in Jewish Literature"? The endeavor is to demonstrate that Second Temple literature displays elements of Pelagian or semi-Pelagian works-righteousness. To cut to the chase, for one, the documents surveyed are highly selective, especially given the enormity of the extant sources. Second, the reading of the materials is tendentious, meaning that Cara sees in them what he want to see. Third, the element of the covenant is consistently downplayed. For authors of the Second Temple Period, the covenant made with Moses was the underlying assumption; and by the nature of the case, assumptions are rarely mentioned, except when they are called into question. "For me," writes Cara, "Sanders' analysis overplays his assumed covenant background and ignores the category of semi Pelagian" (p. 88). My response is that the covenant background is indispensable to understanding Second Temple (and beyond) literature and that the very terms Pelagian and semi-Pelagian are anachronistic and have been read into the texts in question. Fourth, the secondary literature under examination is highly selective and hardly does justice to the mass of materials available. Cara cites Bruce Longenecker's two books on 4 Ezra but ignores Richard Bauckham's essay.5 Sanders did concede that 4 Ezra, as a conspicuous exception to the "rule" of covenantal nomism, lapses into out-and-out legalism, although 2 Baruch already undertakes to correct the outlook of its author (Paul and Palestinian Judaism, 427–28). Bauckham, by contrast, thinks that these two documents represent a variety of covenantal nomism that places extra stress on law-obedience. With regard to 4 Ezra, Bauckham makes several points. (1) Salvation is not represented as the result of weighing an individual's deeds, but as the reward for the kind of life the righteous person has led in faithfulness to God and the Torah. (2) It is a false alternative to posit that there is an inconsistency between God's grace and keeping the law. God gives salvation to those members of his elect people who have kept the terms of the covenant. (3) 4 Ezra illustrates how the basic and flexible pattern of covenantal nomism could take forms in which the emphasis is overwhelmingly on salvation by obedience to the law. 2 Baruch endorses essentially the same outlook. My only qualification is that Bauckham applies the term "merit" to the process of keeping the terms of the covenant. I would say, rather, that keeping the terms of the covenant is "righteousness."
As regards the later Tannaitic literature, the same thesis is forwarded. Predictably, Cara singles out the factors of free will, merit, and the relation of good deeds to the final judgment. In keeping with Sanders' own assessment, some allowance may be made for individual Rabbis who may have embraced a notion of "works-righteousness" in relation to the judgment. But it is a question of what was characteristic of these authors, and it is entirely possible to read them quite in keeping with a covenantal nomism model. As stated above, merit in the Rabbis mainly has to do with "God's gifts in biblical history" (Paul and Palestinian Judaism, pp. 189–90). But the more pressing question pertains to the dating of these sources. Paul could hardly have read the Mishnah, Talmud, Tosefta and related literature, and to argue that the ideology of these volumes was extant in the first century serves to beg the question. At least some allowance must be made for the factor of development in the history of Judaism. In a nutshell, Cara culls passages here and there from these texts and then imposes on them an assumed framework. As ever, Reformed theology is the Procrustean Bed to which every text must conform. Moreover, Cara has fallen into the trap of what Samuel Sandmel once called "Parallelomania."6
Chapter Four, "Works Righteousness in 'Deutero-Paul'?, starts off with Pauline authorship pertaining to Eph. 2:8–10; Titus 3:4–7; 2 Tim. 1:8–10. The point is that these passages do reflect a works-righteousness mentality, but they are not from the pen of Paul the apostle. Thereafter we are presented with a list of scholars who are unsympathetic with the NPP: Howard Marshall, Michael Wolter, and John Barclay, with footnote references to the likes of Francis Watson (to whom more attention could have been paid). To clarify, I, for one, do embrace the Pauline authorship of these letters, and, as such, I do think they can be understood perfectly well from the vantage point of the NPP.
The first passage is Eph 2:8–10. Generally, the discussion is exegetically sound and useful. It is noted that "salvation" can have reference to justification, sanctification, or glorification, or all three. More accurately, "salvation" would include all aspects of the ordo salutis (p. 152, n. 76).7 In this passage, Cara opts for salvation as referring to justification solely. It is correctly observed that "this" in 8b looks to the entire clause of 8a. However, the argument entails the assumption that "works" are tantamount to "merit." One may grant that "works" pertain to a "negative soteriological system" (p. 153). But in what sense? In answering, Cara falls back on the covenant of works (p. 153, n. 78). Then it is asserted that "Although Jew/Gentile concerns are not totally absent from Ephesians, the emphasis on Gentiles (Eph. 2:11) and their 'works' surely means general moral works as opposed to Jewish nationality markers" (p. 153).
This line of argumentation is flawed in four regards. The first is the artificial restriction of "salvation" to justification, because salvation always transpires in three tenses: I have been saved, I am being saved, and I will be saved. It is only for the sake of polemics that Cara has to limit the term to justification in Eph. 2. Second, the Torah itself does not distinguish between "general moral works" and "Jewish nationality markers." It was just as "moral" for the members of Moses' covenant to adhere to the purity, dietary, and sacrificial laws as to keep the Ten Commandments. Third, to write that Jew/Gentile concerns are not totally absent from Ephesians is a palpable understatement. The entire section of 2:11–3:6 is devoted to Jew/Gentile equality in Christ. At one time, it was "the dividing wall of hostility," i.e., "the law of commandments and ordinances" (the Torah) that stood in the way of that equality and presented a roadblock to the unity of "the one new man" in Christ. Moreover, the "mystery of Christ" is nothing other than the way in which Gentiles are now fellow heirs with believing Jews, members of the same body, and partakers of the promise in Christ (3:4–6). These data have a definite bearing on the claim that Paul has in mind "general moral works as opposed to Jewish nationality markers," simply because the Torah, with its "commandments and ordinances," was preeminently the "boundary marker" that distinguished Israel from the nations. Paul's precise argument is that Christ has removed the erstwhile barriers that stood in the way of the creation of the one new man in place of the two (v. 15), whose effect was reconciliation, peace, and access in one Spirit to the Father (vv. 16–18). Fourth, the proposition of 8b that salvation is "not from you" applies very well to Israel's "willing and running" (Rom 9:16) to be the faithful people of God (= covenantal nomism). The problem was the nation was seeking to maintain (stēsai) its own covenant righteousness (tēn idian dikaiosynēn) and for that reason would not submit to God's righteousness as eschatologically revealed in Christ (Rom 10:3–4).
But what about those who were never under Israel's Torah? Paul and the NT at large is clear that pagan civilization was characterized by the darkness of idolatry. The Gentile world was enmeshed in the worship of nonexistent deities, and within the various belief-systems of the day individuals may very well have striven to earn the favor of the divinities in question. But even so, the root-problem was idolatry, which in human history has indeed manifested itself as various schemes of autosoterism. But underlying all such forms of endeavor is bondage to beings that by nature are not gods (Gal 4:8). It is the gospel that delivers all idolaters, Jewish or Gentile, from the consequences of their idolatrous inclinations. Even Israel's ongoing devotion to the Torah is denounced by Paul as idolatry (Rom. 2:21–22; Gal. 4:8–11).8
The second text is Titus 3:4–7. The analysis of the context again is of use. Likewise, it is correct that the crux of the issue is: "he saved us, not because of deeds done by us in righteousness, but in virtue of his own mercy, by the washing of regeneration and renewal in the Holy Spirit" (3:5). Predictably, the "deeds done by us in righteousness" are taken to be "works as human actions within a works righteousness soteriology" (p. 160). It is then argued that given that part of the context of the letter is some type of Jewish-Christian false teaching, it follows that even if "works" here were related primarily to Jewish nationality markers, the context of Titus 3:3-7 makes clear that nationality markers would still be within the works righteousness framework. It is conceded that the sins listed in Titus 3:9 do include Jewish issues and it is certainly possible that a part of the broad "works" in context included Jewish nationality markers and Jewish works-righteousness. Added to this is the consideration that the verb dikaioō must be contrasted with "works done in righteousness." The sum is that Paul first contrasts human "works" and "mercy" (vv. 5a and5b). He then connects "[God] saved us" (v. 5c) to "mercy" (v. 5b) and to "having been justified by grace" (v. 7a). Hence, human works are the soteriological opposite of God's salvation-mercy-justification-grace; that is, human effort is here considered works-righteousness. The contrast of works and mercy/grace matches that of Rom. 11:6.
In reply, as Cara himself points out, Titus 1:10 singles out the circumcision party and 1:14 makes mention of "Jewish myths," while in 3:9 there are "genealogies" "quarrels about the law." These data suggest very strongly that Paul has in mind a decidedly Jewish alternative to his gospel. As such, a very Jewish-sounding phrase like "works of righteousness" is best taken as works that are tantamount to righteousness or amount to righteousness within the parameters of the covenant. As such, these works are hardly meritorious or undertaken to earn salvation. Rather, any Jew of the period would have understood the covenant as the given or the presupposition of "works of righteousness." Cara is thus obliged to wrench the works in question from the covenant and assign to them a works-righteousness meaning. As applied to non-Jews, the same observations pertain as in the case of Eph, 2:8–10.
The handling of 2 Tim. 1:8–10 proceeds along the same lines as the other passages. The nub of the argument pertains to 1:9: "who saved us and called us with a holy calling, not in virtue of our works but in virtue of his own purpose and the grace which he gave us in Christ Jesus ages ago." It may well be, as Cara maintains, that "works" here are used in the broad sense of any kind of human effort. But even so, as applied to Israel, these works are easily understood along the lines of covenantal nomism. It is an assumption on Cara's part that the Apostle has in view "works-righteousness." Moreover, the pronouncement of 1:10 is decidedly eschatological: "and now has manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel." The reasoning is salvation-historical: it is the appearance of Christ that has rendered obsolete any and all forms of "works"—of whatever variety—that preceded his coming. As always, Paul's thought is Christocentric.
Certainly I would resist Cara's bottom line: "All this to say, Eph. 2:1-10, Titus 3:4-7, and 2 Tim. 1:1-10 crack the NPP's foundation of Sanders' covenantal nomism by showing that works righteousness did exist in Second Temple Judaism and Christian church contexts" (p. 195; cf. p. 38). It could be added that Reformed authors also allow their understanding of 2TJ to control their exegesis. It is assumed that this Judaism was "legalistic," and then this perception is submitted as the paradigm for understanding the various enclaves of this Judaism.
This broad division of the book concludes with critiques of Sanders, Dunn, and Wright. Cara notes that these authors either do not accept Pauline authorship of Ephesians and the Pastorals or give them very short shrift. Numerous similar treatments of these scholars are available in any number of sources. From my personal perspective, the criticisms are, for the most part, lame and ineffective. To cut to the chase, the Sanders/Dunn/Wright trajectory is unacceptable because it is not Reformed theology.
To relate some closing reflections: For one, Cara's argumentation is circular. It begins and ends with Reformed theology. In so saying, the purpose is not to cast aspersions on the Reformation, but rather to avow that the Reformation per se is not the paradigm of truth; it is, rather, Scripture, which has to be interpreted by every generation. Hopefully, that program of hermeneutics will take into account the authentic context in which the NT was written. After all, one of the great slogans of the Reformation was ad fontes—to the sources.
Second, there is the insistence that "works" of any sort necessarily entail works-righteousness. According to p. 101: "Whether one is referencing justification related to 'getting in,' 'staying in,' or the final judgment, if it involves works, it is works righteousness theology." This is one of Cara's broad, sweeping, and polemical generalizations that will not stand up to exegetical scrutiny. And in reply to p. 101, n. 60, I would agree with Martin Abegg (and Tom Wright) that Cara's is a kneejerk reaction to the NPP.
Third, the question of a final or eschatological justification (vindication) is integral to this whole debate.9 In lieu of anything like a full discussion, suffice it to say that the prima facie meaning of texts like Rom. 2:13 and 2 Cor. 5:10 is that the works demanded by the new covenant are the sine qua non of a favorable verdict in the last judgment. In terms of the former passage, there is to be a latter-day vindication of "the doers of the law." Commenting on the latter, it is G. K. Beale who writes that although this verse does not speak of justification as such, it does exhibit a "manifestive justification." That is to say, the last judgment for believers, which is according to works, is "reflective of and further attesting their justification that has been openly manifested in their bodily resurrection."10
Fourth, there is the entirely correct affirmation that "The only sure foundation for justification is the work of Christ, and Him alone" (p. 125). No one I know disagrees with this, and to assert this of the NPP is a gross injustice. Yet the necessity of the perseverance of faith (Rom. 1:5; 16:26) is as much a part of the work of Christ as any aspect of soteriology. Ours is a salvation to be "worked out" with fear and trembling (Phil. 2:13), because "he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6). These pronouncements of Paul find a parallel in "the good fight of faith." Faith must fight in order to lay hold of eternal life (1 Tim. 6:12). Another matter of agreement is that salvation is both forensic and existential, and is connected to our union with Christ (p. 169). Fairly and correctly understood, the NPP is in no way inimical to such an outlook on grace.
Fifth, so much of argumentation hinges on categories like the covenant of works, the covenant of grace, imputation, and the ordo salutis, all of which are artificial in exegetical terms. It is because of such presuppositions that the author casts aspersions on evangelicals who are not in accord with his own set of commitments.
So, has Cara's book cracked the foundations of the NPP? I, for one, would say not in the least. The foundations remain firmly intact.
1I might add that Jonathan Edwards embraced a future dimension of justification, not dissimilar to proponents of the NPP.
2In an essay entitled "The New Perspective on Paul: An Appraisal Two Decades Later" (Criswell Theological Review 2 [2005], 18), I have made this very point: "What goes by the moniker of the 'New Perspective' is actually more like variations on a theme; and, in point of fact, this generic title is flexible enough to allow for individual thought and refinement of convictions."
3The work of Chris Vanlandingham, Judgment and Justification in Early Judaism and the Apostle Paul (Peabody: Hendrickson, 2006) is not actually representative of the NPP. It is simply not Pauline that after initial justification one is "on one's own" to keep the law perfectly. Cara, therefore, wrongly lumps Vanlandingham together with scholars who would distance themselves from his rather radical position.
4See my 'The Obedience of Faith': A Pauline Phrase in Historical Context (Wissenschaftliche Untersuchungen zum Neuen Testament 2/38;Tübingen: Mohr Siebeck, 1991), 120.
5Richard Bauckham, "Apocalypses," in Justification and Variegated Nomism. Volume 1: The Complexities of Second Temple Judaism (eds. D. A Carson, Peter T. O'Brien, and Mark A. Seifrid; Grand Rapids: Baker, 2001), 135–87. It is of interest that Carson, in the Introduction and Summaries and Conclusions of the book, claims that most, if not all, of its authors agree with his assessment of 2TJ, when, in fact, most agree with Sanders! See Pamela Eisenbaum, Review of Biblical Literature 12 (2002). As Eisenbaum comments, the incongruity is most apparent when Carson calls covenantal nomism "reductionistic" and "misleading"—a charge that might well be leveled against him in relation to the body of work he purports to be summarizing! James Dunn, with considerable justification queries, "Was Carson reading a different version of the essays he then published" (Trinity Journal ns 25 (2004), 113)? It is to be noted as well that Cara bypasses altogether Richard Longenecker's Paul: Apostle of Liberty (Grand Rapids: Baker, rep. 1976), 65–85. Longenecker distinguishes between "hard" and "soft" legalism. "Soft legalism" is also termed "reacting nomism," which amounts to Sanders' "covenantal nomism."
6Samuel Sandmel, "Parallelomania," Journal of Biblical Literature 81 (1962), 1–13.
7In the case of the ordo salutis, Cara invokes an established category of Reformed theology. However, in the NT itself there is no ordo salutis but a historia salutis, as rightly argued by Richard Gaffin, Resurrection and Redemption: A Study in Paul's Soteriology (2nd ed.; Phillipsburg: P & R, 1987).
8See my Faith, Obedience, and Perseverance: Aspects of Paul's Letter to the Romans (Wissenschaftliche Untersuchungen zum Neuen Testament 79; Tübingen: Mohr Siebeck, 1994, 32–43; An Exposition of Galatians: A Reading From the New Perspective (Eugene, OR: Wipf & Stock, 2007), 244–51.
9See my Faith, Obedience, and Perseverance, 44–71; Nigel M. Watson, "Justified by Faith, Judged by Works—an Antinomy?," New Testament Studies 29 (1983): 209–21; Klyne R. Snodgrass, "Justification by Grace—to the Doers: an Analysis of the Place of Romans 2 in the Theology of Paul," New Testament Studies 32 (1986): 72–93.
10G. K. Beale, A New Testament Biblical Theology: The Unfolding of the Old Testament in the New (Grand Rapids: Baker Academic, 2011), 509, quoting Richard Gaffin.
Category: Blog | Comments Off on Review Essay of "Cracking the Foundation of The New Perspective on Paul: Covenantal Nomism Versus Reformed Theology" by Robert J. Cara | Subscribe to RSS
Added Kimberly Ambrose's book Paul Among Jews: Rehabilitating Paul and J. Brian Tucker's book Reading 1 Corinthians to the Bibliography of the Paul Within Judaism section.
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August 30, 2017, 5:56 am by FaithlifeAdmin
Added Mark Nanos' new book Reading Corinthians and Philippians within Judaism: Collected Essays of Mark D. Nanos, vol. 4 to the Bibliography of the Paul Within Judaism section.
December 30, 2016, 6:07 am by FaithlifeAdmin
Added Paul's New Perspective: Charting a Soteriological Journey to the Bibliography of The New Perspective on Paul section.
Paul's New Perspective: Charting a Soteriological Journey
Garwood P. Anderson (IVP Academic), 2016, 457 pp.
What began as a promising breakthrough in Pauline studies just three decades ago — "the new perspective on Paul," as James D.G. Dunn famously dubbed it in 1982 — seems in recent years to have became mired in increasingly polemical disputes among evangelical Christian scholars. The new perspective, particularly on the historical context of Paul's doctrine of justification, drew strong criticism from some Reformed quarters, leading most notably to the rhetorical impasse of the debate between John Piper1 and N.T. Wright.2 Garwood P. Anderson introduces his ambitious new book, Paul's New Perspective: Charting a Soteriological Journey, with a description of the Wright-Piper debate, which left many evangelicals in a puzzling quagmire and looking almost in vain for a way forward (pp. 1-3). In the chapters that follow, Anderson details numerous attempts over the years to work "beyond the new perspective on Paul," with varying degrees of success but no clear consensus.
Anderson's own attempt is an impressive project, an extended argument intended to build on the strengths of both "the new perspective on Paul" (abbreviated as "NPP") and "the traditional perspective on Paul" (abbreviated as "TPP") while carefully qualifying each in turn. In what may become the most memorable statement of his book, Anderson cleverly writes that "In short, I argue that the new perspective on Paul is a better account of Paul's older perspective" (p. 12). Or, as he sums it up later:
The proposal of this book is that contradictory schools of Pauline interpretation are both right, just not at the same time. … The thesis of this study is that the new perspective on Paul is Paul's oldest perspective and that the "old" perspective describes what would become (more or less) Paul's settled "new" perspective (p. 379).
This is clearly an innovative way to have one's cake and eat it too — to argue for a restrained "new perspective" of Paul's earlier letters but a more "traditional perspective" in Paul's later letters, charting a specific trajectory of development in Paul's teaching.3 In a pastorally-sensitive tone which should hearten evangelical scholars, Anderson doesn't argue that this proposed trajectory of Paul's theological arguments constitute internal contradictions or reversals, but rather a nuancing of thought, with Paul's earlier thinking and his later thinking not being mutually exclusive.
Since the proposal for such a trajectory requires some distance between Paul's letters, Anderson necessarily spends a substantial portion of his work on chronology and dating. Two full chapters (four and five, pp. 153-225) methodically work through an itinerary beginning with the South Galatian hypothesis (with Galatians written first, ca. 48 – 49 CE) and arguing for a Pauline mission extending past Paul's Roman imprisonment to include Colossians and Ephesians (alongside Philemon and Philippians) ca. 60 – 62 CE and even the Pastoral Epistles ca. 62 – 65 CE. Though (by his own admission4) Anderson's arguments are unlikely to persuade more than a few to change their opinions about whether Paul personally authored all the letters attributed to him in the New Testament canon, by positing thirteen letters over a fifteen-year span instead of seven letters over a five-year span, Anderson creates a plausible framework for a trajectory of development in Paul's own thought:
Thus, I am working with a thirteen-letter corpus and a Pauline soteriology that stretches from AD 49 to the mid-60s — indeed, as I will argue, with a soteriology that itself stretches. By way of comparison, some studies of the development of Pauline soteriology are limited to seven letters while having primary interest in but two (Galatians and Romans), and these may be separated by a span of mere months (p. 166).
Anderson admits to having considered sidestepping the question of authenticity by focusing on the theological trajectory of the Pauline corpus irrespective of Paul's personal authorship, but notes that his proposal for a development in Paul's own thought is better accounted for with the chronology proposed (cf. p. 222).
Having articulated a timeline for Paul's writing, Anderson lays out a sustained argument for Paul's evolution on not only "works" and "grace" (chapter six) but "justification," "salvation," and "reconciliation" as well (chapter seven), followed by supporting arguments for the specific contexts of these developments (chapter eight) and finally additional reflections (chapter nine) on the place of justification and participation in Christ in Paul's theology.
To be more specific about the five themes enumerated above (works, grace, justification, salvation, reconciliation): in chapter six Anderson argues that "the NPP" was right to understand "the works of the law" as impediments to Gentile inclusion in covenant membership, whereas "the TPP" was equally right to understand "works" (without modification) as meritorious efforts to obtain divine favor:
Against the majority views of the NPP and the TPP, I have argued that erga nomou and "works" are not interchangeable, against the NPP that "works" is not shorthand for its definition of "works of the law" and against the majority of TPP interpreters that erga nomou is not simply a subset of, or synecdoche for, "works." More importantly, neither is Paul's polemic against erga nomou identical to that opposing "works" (pp. 280, 281; cf. p. 228).
Anderson situates the polemics against more narrowly defined "works of the law" in Galatians but situates the polemics against human "works" more broadly in the Deutero-Paulines and the Pastoral Epistles, with Romans being the "middle ground" in which both arguments are present. Anderson then argues for a corresponding pattern with respect to the meaning of "grace" in Paul's writings, as the counterpoint to human performance and boasting in Paul's later writings but not his earlier writings (cf. p. 281).
In chapter seven, Anderson makes a clear distinction between "justification" and "salvation," arguing that whereas the former dominates Paul's earlier writings as a forensic concept, the latter dominates Paul's later writings as a more broad concept. He goes on to consider the theme of reconciliation in Paul, which is absent in Galatians, the Thessalonian correspondence, and 1 Corinthians, but which becomes a key argument in 2 Corinthians and Romans and carries over into Colossians and Ephesians.
Anderson's attention to detail and nuance is impressive. In addition to well-known disputes about the new perspective, he recounts even lesser-known, smaller theological "skirmishes" (like the "Auburn Avenue" controversy, p. 95), and is careful not to oversimplify or gloss over points often lost in popular recountings of the new perspective, such as Dunn's repeated qualification of his original 1982 essay (cf. pp. 45 – 46, 48, 50 n. 68, 58 n. 2, 96, 100 n. 24, 109 n. 48). Anderson's apparent target audience, evangelical Christians stuck between Wright and Piper — between "the NPP" and "the TPP" — will undoubtedly find this book to be an invaluable contribution to the debate.
However, scholars working outside of that confessional context may be disappointed that perspectives other than "the NPP" and "the TPP" are hardly even acknowledged. For example, the more recent perspective described as "Paul Within Judaism" (could we label it the "PWJ" perspective?) seems obscured in Anderson's taxonomy, its proponents apparently lumped in with scholars representing "the NPP" (cf. p. 93, n. 3) and without much representation. Perhaps a broader scope would have pushed this already ambitious undertaking beyond its manageable limits and turned it into a different sort of project, but even a tip of the hat to other approaches would have been very welcome.
Finally, as one who remains unpersuaded by the argument for Pauline authorship of the Deutero-Paulines and the Pastoral Epistles, this reviewer nevertheless found Anderson's arguments to be thoughtful, nuanced, and even unpretentious. More significantly, the sweep of Anderson's exercise across the entire canonical Pauline corpus highlights the pressing need for both "the NPP" and other perspectives on Paul, particularly "PWJ," to devote more attention to the disputed Pauline epistles (cf. p. 223). If for no other reason, this book will provide value even to scholars beyond its evangelical target audience.
1John Piper, The Future of Justification: A Response to N.T. Wright (Crossway), 2007.
2N.T. Wright, Justification: God's Plan and Paul's Vision (IVP Academic), 2009.
3A similar trajectory has also been proposed by Wan Chee Keong in his article, "Justification and the Righteousness of God in the Pauline Corpus."
4Cf. pp. 182,183: "It is highly doubtful that in brief compass I will succeed in persuading those convinced of the pseudonymity of some or all of the disputed letters, though I would be content even to sow some seeds of doubt. … In any case, even readers skeptical of the authenticity of some or all of the disputed letters can benefit from the thought experiment of reading the disputed letters 'as if' from Paul." The point is well taken.
August 27, 2016, 12:24 pm by FaithlifeAdmin
Updated more links and removed some dead links from The New Perspective on Paul: Around the Web: Challenging the New Perspective.
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Supporting Moldova's National Climate Change Adaptation Planning Process
Home › Learn › Articles › Supporting Moldova's National Climate Change Adaptation Planning Process
Submitted by Julia Barrott 15th March 2016 11:23
Climate Change Adaptation Planning Process in Moldova
The project "Supporting Moldova's National Climate Change Adaptation Planning Process" is funded by the Austrian Development Cooperation Agency (ADA), via the Federal Ministry of Agriculture, Forestry, Environment and Water Management of the Republic of Austria.
Climate variability is already challenging Moldova's development and future climate change projections show a wide range of impacts across all sectors of the country. The aim of the project is to ensure that Moldova has a system and capacities in place for medium- to long- term adaptation planning and budgeting with the overall aim to reduce vulnerability of the population and key sectors to the impacts of climate change.
The main project objective is to support Moldova to put in place its National Adaptation Planning (NAP) process contributing to and building upon existing development planning strategies and processes and to implement priority adaptation actions. The National Adaptation Plan (NAP) is based on the Climate Change Adaptation Strategy of Moldova (CCASM), approved by the Moldovan government on 08.10.2014, and is developed through a country-driven, gender-sensitive and participatory process. The project also includes a dedicated grant scheme to showcase innovative adaptation measures at the local level (related success stories are provided below).
The project is being implemented by the Ministry of Environment's Climate Change Office. Working in three key sectors: agriculture, energy, and water resources, pilot projects are being implemented in six districts vulnerable to climate, in order to promote adaptation measures and catalyse their replication in other regions of the country.
Support Moldova in putting in place its National Adaptation Plan (NAP) process building upon existing development planning strategies and processes and contributing to the implementation of priority adaptation actions;
Develop the institutional and policy frameworks for medium to long-term gender-sensitive adaptation planning and budgeting;
Strengthen the institutional and technical capacities for iterative development of comprehensive NAP;
Demonstrate adaptation interventions in priority sectors to catalyze replication and up-scaling.
Project Activities and Outputs
The planned outputs and supporting activities for the project are outlined below. For a detailed overview of the project, including the motivation behind it and descriptions of each of the activities, please refer to the UNDP project document provided under further resources.
Output 1. Institutional and policy frameworks for medium- to long-term gender-sensitive adaptation planning and budgeting in place
Activity 1.1: Country-driven, gender-sensitive and participatory National Adaptation Plan developed, taking into consideration vulnerable sectors, groups, communities and ecosystems
Activity 1.2: Adaptation mainstreamed in priority sectoral development plans
Activity 1.3: Adaptation Plans for selected sectors developed
Activity 1.4: Financing Strategy to meet priority national adaptation costs developed
Activity 1.5: Communication and outreach strategy for support to medium- to long-term adaptation planning developed and implemented
Output 2. Institutional and technical capacities for iterative development of comprehensive NAP strengthened
Activity 2.1: Sectoral planners are trained in the use of the tools and approaches to advance medium- to long-term adaptation planning and budgeting and implementation
Activity 2.2: Data availability, management, dissemination and capacity to support adapttaon planning improved
Activity 2.3: Partnerships to support adapttaion planning and advance adaptation action in Moldova established
Output 3. Adaptation interventions in priority sectors implemented including demonstration projects at a local level to catalyse replication and upscaling
Activity 3.1: Priority and innovative on-the-ground adaptation measures implemented in the most vulnerable areas/sectors in each of the three Development Regions
Activity 3.2: A pipeline of strategic adaptation interventions for medium- to long-term implementation developed
Activity 3.3: Replication and upscaling of adaptation interventions supported
Agriculture - developing climate resilient practices
Moldova is a landlocked country in Eastern Europe. Cereals, as well as fruits and vegetables - especially apples - are also among the top five of Moldovan agriculture exports. The agriculture and food processing sector together make up about 40 percent of the country's gross domestic product.
In Moldova, households reliant on farming have been the first to feel the impacts of climate change. With three-fourths of Moldova's land used for food production, Moldova's economy relies heavily on agriculture, which is being jeopardised by extended droughts and desertification processes, temperature increases, decreased water reserves, and soil erosion, all of which conspire to decrease food security and household income.
Through the project's dedicated grant scheme to showcase innovative adaptation measures at local level, 3 grants have been given related to agriculture. The beneficiaries of these grants have been working to improve agricultural conservation practices, while helping to restore soil fertility.
Read more here: Cultivating climate resilience in Moldova
Water Resources - restoring reservoirs
Moldova is one of the most agriculture-dependent countries in Europe, yet current water reserves are already classified as "insufficient". Climate change forecasting predicts that available surface water will decrease by up to 20% by 2020, further endangering human health, the ecosystem and the economy.
As part of the work under the small grant programme, two pilot reservoir projects are under way. In the Sîngerei district in the north, a reconstructed reservoir uses snowmelt and rainfall to bolster groundwater storage ponds, ensuring that crops can continue to be irrigated during heat waves and droughts. This secure water source benefits 3,500 residents in Tiplesti village and residents of neighbouring settlements.
With the restored reservoir, irrigation is now viable, soil erosion is reduced, and productivity is increasing. As the spring and summer of 2016 approaches, the farmers of the Sîngerei district can already see results, with a combination of snowmelt and spring water beginning to fill the reconstructed reservoir and serving as a springboard for the new season's planting.
Read more here: Restored reservoirs allow business to bloom in rural Moldova
Energy - supporting energy independence
In Moldova, climate change represents a serious threat to the energy sector. With higher temperatures, fluctuating rainfall, and an increasing number and severity of extreme weather events, climate impacts are decreasing the efficiency of power stations and pipelines, and compromising energy production and delivery. For a country with high dependence on imported energy, Moldova has experienced significant increases in the prices for natural gas and electricity over the past few years. Coupled with currency volatility, consumers throughout Moldova are struggling to pay their energy bills.
Energy shortages, and resulting high costs impinge on human development. From this perspective, the implementation of adaptation measures is not an optional enterprise, but a critical necessity.
The project's dedicated grant scheme has supported the installation of two large photovoltaic systems: a 13 kW system to support 17 businesses within the Sîngerei Business Incubator, and a 10.5 kW system at Peasant Farm, which will be used for refridgeration and for pumping water around the site.
The recipients of these grants have increased their energy independence, and reduced their annual electricity consumption by 35-40%.
Read more here: Lighting the way for climate-resilient energy in Moldova
Gender - empowering women
Mrs. Valentina Bodrug-Lungu (L), national gender consultant, and Ms.Vera Brasovschi (R), a local leader in business management
People, especially women, come with experience from home, but need help to upskill in order to climate-proof their businesses. This has taken the form of mini grants for training on effective adaptation interventions and improving climate-resilient farming practices.
As part of these efforts, Ms. Brasovschi implemented the pilot project "Green energy for entrepreneurship activities" and offered consulting and support to individuals on how to manage resources, fundraise, etc. The grant has offered consulting to 17 entrepreneurs, including 12 women and 5 men. 80% of these women are from vulnerable families who needed strong support - financial, social, and managerial.
Read more here: Women leading the way to climate-resilience in Moldova
Read the UNDP project summary [download UNDP project summary document]
Go to the project website [available in Romanian and English]
Read supporting literature [Romanian]
Read the report "Mainstreaming Climate Change Adaptation into Moldova's Policy and Planning" [Romanian and English]
2016 ADA/UNDP Project Photobook
Andrea Egan
Knowledge Management & Communications Specialist at UNDP
Ala Druta
Manager at Supporting Moldova
Adapt Clima
Supporting Moldova
Mainstreaming climate change policy National Adaptation Programme of Action climate change adaptation vulnerability United Nations Development Programme National adaptation planning Moldova UNDP
Methodology of Ghana NCAP Project
At the operational level, the Ghana NCAP project was divided into two, eighteen-month phases. Mainstreaming climate change into the national development agenda was the overriding driver...
Framework for developing a municipal adaptation plan
This article originally appeared in Tiempo Issue 87 April 2008
A framework for the development of a Municipal Adaptation Plan (MAP)
By Pierre Mukheibir and Gina Ziervogel
Private sector funds
For the latest information on international funds for climate change adaptation please visit the excellent Climate Funds Update.
Lessons learned from Bolivia NCAP Project
Building Adaptive Capacity Implement a positive approach. A positive approach entails focusing mainly on the capacities rather than on the vulnerabilities and problems. The existing capacities can be...
Methodology of Mongolia NCAP Project
In the context of the NCAP project, four interrelated studies were carried out to further develop the understanding of climate change vulnerabilities in Mongolia, with a special focus on rural...
Ghana NCAP Project
A Ghanaian girl waits to sell water in the northern city of Tamale. REUTERS/Finbarr O'Reill
The NCAP funded project in Ghana was implemented over...
This theme focuses on how to ensure that climate finance serves to achieve meaningful, long-term change in economic and social development trajectories, particularly for developing countries.
Disasters and Climate Change
Generating knowledge to integrate disaster risk reduction (DRR) with equitable, sustainable and resilient development, recognizing that development and DRR are interlinked.
This theme covers information and research for understanding and using climate data, communicating climate change and providing effective climate services.


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Correspondents Report with Elizabeth Jackson
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Obama faces Republican and Democrat foes over deficit
Craig McMurtrie reported this story on Sunday, April 17, 2011 08:00:00
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BRENDAN TREMBATH: It's been another torrid week in Washington with Republicans and Democrats hurling insults at each other and at the president over the ballooning US deficit.
Less than a week after a near government shutdown, Barack Obama unveiled his $4 trillion plan to cut borrowing, which was derided by Republicans.
Democrats are grumbling that he's giving too much ground to the other side.
Washington correspondent Craig McMurtrie went north to a business precinct in the working class town of Baltimore, to find out how supporters of Obama in 2008 see him now.
CRAIG MCMURTRIE: Hampden is a white working class neighbourhood in Baltimore that's slowly gentrifying.
The main avenue is lined with trendy bars and coffee shops, bric-a-brac and antique stores.
Lauren Eichelberger runs the register in the Atomic Bookstore and her assessment of the political antics inside the Beltway is blunt.
LAUREN EICHELBERGER: I think they're behaving like a bunch of babies (laughs).
CRAIG MCMURTRIE: She says she doesn't know much about the budget fight or America's deficit woes, but she backed Obama in 2008 and is still behind the president.
LAUREN EICHELBERGER: The ideas for hope and change are still valid. I don't believe there's been as much change as I would like, but I haven't given up hope.
CRAIG MCMURTRIE: Out the back, her 42-year-old boss, Benn Ray, who also voted for Obama, isn't so sure now.
BENN RAY: Two years into his administration I would have expected to see Guant�namo Bay closed, I'm glad that Don't Ask Don't Tell was repealed, so, there's a little bit there where I feel a little, slightly hung-over, that maybe I had too much hope to drink in the '08 election.
CRAIG MCMURTRIE: The Baltimore native is pragmatic. He shrugs saying he won't have anyone else he can vote for next year.
Down the road there's a large poster in a window - it's a picture of the face of Bradley Manning, the US army analyst charged over leaking classified material to WikiLeaks. Inside I meet Lisa Simeone, a long-time Democrat who gave money to the Obama campaign, though you wouldn't know it to listen to her now.
LISA SIMEONE: I don't believe in what Obama is saying because he lied to us before. He's lied to us in his State of the Union address, he lied to us in the campaign, he told us what he stood for, he told us the programs that were sacrosanct and untouchable and he's lied about those things so I don't even care what he says now because I don't believe it.
CRAIG MCMURTRIE: She represents the hard left and is deeply disillusioned with the president. She's angry that US troops are still in Iraq and Afghanistan, that Barack Obama didn't keep his promise to close Guant�namo Bay and now she's mad that the president cut a deal with Republicans to slash spending.
LISA SIMEONE: Compromise means I have my position, you have your position and if they're far apart we're going try and meet somewhere in the middle. What Obama has done is said to the Republicans, oh I know what your positions are, here let me move to you right away, let me move to the right as much as I can to try to make you happy, to try to appease you, we don't even have to get to a compromise.
CRAIG MCMURTRIE: Recent polling shows most Americans gave Barack Obama more of the credit for the budget cutting deal than either the Republican or Democratic parties.
A CNN survey showed 54 per cent of those surveyed approved of his handling of the negotiations.
CHRISTIAN STURGIS: I think everyone is campaigning for the next election.
CRAIG MCMURTRIE: In a brightly painted antiques store, 39-year-old Christian Sturgis is another Hampden local who backed Obama in '08.
He believes the president will be re-elected next year and thinks in a second term he'll be able to take more chances.
CHRISTIAN STURGIS: I'm more on board with him, I hope that he's able to achieve more in the next four years, I hope. I hope that he's able to do kind of do a little bit more you know, push forwards in the way he was trying to do before instead of just paying back all the favours.
CRAIG MCMURTRIE: The latest Reuters Ipsos poll shows Barack Obama's approval rating among Democrats dropping from 80 to 73 per cent.
Lisa Simeone again.
LISA SIMEONE: I think there are some people like me but I don't think there are a lot. I'm sorry to say that because I know from my circle of friends they all think I've lost my mind because how can you dare say you're not going to vote for Obama again?
CRAIG MCMURTRIE: What she sees as weakness others see as the conciliatory middle. White House advisors say compromise can't be a dirty word and the same poll also shows the president's approval rating with the key independent voters largely unchanged.
This is Craig McMurtrie for Correspondents Report.
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