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As a Jew who admits he must reject Paul's positive religious faith, Schoeps achieves an amazing degree of that 'objectivity' from which standpoint he believes the non-Christian can elucidate the theology and evaluate the significance of Paul for Christian faith. In the concluding chapter, he not only endeavours sympathetically to do justice to Paul's place in the history of Christian thought; he even suggests ways in which Judaism may learn from Paul's critique of his Jewish heritage. Franklin W. Young, in Theology Today, January 1964

As a Jew who admits he must reject Paul's positive religious faith, Schoeps achieves an amazing degree of that 'objectivity' from which standpoint he believes the non-Christian can elucidate the theology and evaluate the significance of Paul for Christian faith. In the concluding chapter, he not only endeavours sympathetically to do justice to Paul's place in the history of Christian thought; he even suggests ways in which Judaism may learn from Paul's critique of his Jewish heritage. Franklin W. Young, in Theology Today, January 1964 Out of a vast knowledge of the Judaism of the age of the Tannaim, Schoeps illuminates much in Paul that has seemed to many of us to be obscure and corrects much that in our ignorance we had accepted without critical examination. . . . As he observes in the last sentence of the last chapter, 'Jews might with some justice describe the venture [of the author] as the rescue of the heretic.' S. MacLean Gilmour, in Biblical Studies, 1963

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Dr. Hans Joachim Schoeps (1909-1980) was born in Berlin and studied at the Universities of Berlin, Heidelberg, Marburg, and Leipzig. He became Professor of the History of Religion at the University of Erlangen (Germany).

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