[jluetjen]

Sanders argued that the traditional Christian argument that Paul was arguing against Rabbinic legalism was a misunderstanding of both Judaism and Paul's thought, especially as it assumed a level of individualism that was not present, and disregarded any notions of group benefit or collective privilege. Rather, the difference was in how a person becomes one of the People of God. Sanders termed the Jewish belief "covenantal nomism": one was in due to God's covenant with Abraham, and one stayed in by keeping the Law. Sanders argued that Paul's belief was one of participationist eschatology: the only way to become one of the People of God was through faith in Christ ("dying to Christ") and the old covenant was no longer sufficient. But, once in, appropriate behaviour was required, based on the Jewish Law, but not necessarily keeping all aspects of it. Both patterns required the grace of God for election (admission), and the behaviour of the individual, supported by God's grace. The dividing line, therefore, was Paul's insistence on faith in Christ as the only way to election.

Sanders' next major book was Jesus and Judaism, published in 1985. In this he argued that Jesus began as a follower of John the Baptist and was a prophet of the restoration of Israel. Sanders saw Jesus as creating an eschatological Jewish movement through his appointment of the Apostles and through his preaching and actions. After his execution (the trigger for which was Jesus overthrowing the tables in the temple court of Herod's Temple, thereby challenging the political authorities who then sought his death) his followers continued his movement, expecting his return to restore Israel, part of which was Gentiles worshiping the God of Israel. Sanders could find no substantial points of opposition between Jesus and the Pharisees, especially as Jesus did not transgress any part of the law. He argues that Jesus did not oppose or reject the Jewish law and that the disciples continued to keep it, as is shown by their continued worship in the Temple (e.g. Acts 3.1; 21.23-26). Sanders also argues that Jesus' sayings did not entirely determine Early Christian behaviour and attitude, as is shown by Paul's discussion of divorce (1 Cor. 7.10-16), who quotes Jesus' sayings and then gives his own independent rules.

Judaism: Practice and Belief was published in 1992 and examined the actual practices of Judaism. Sanders argued that there was a "Common Judaism", that is, beliefs and practices common to all Jews, regardless of which party they belonged to. After the reign of Salome Alexandra, the Pharisees were a small but very respected party which had a varying amount of influence within Judaism. The main source of power however was with the rulers and especially the aristocratic priesthood (Sadducees). Sanders argues that the evidence indicates that the Pharisees did not dictate policy to any of these groups or individuals.

Sanders also argues that more comparative studies are needed, with wider examinations between the New Testament, ancient history and all the available ancient sources. Speaking at a conference organised in his honour, he argued "They are not all that easy, but they are an awful lot of fun."

(Wikipedia)

'Sounds like an interesting guy, but he seems to have a strong vested interest in overturning the "conventional wisdom", even going to lengths to do it. Like all of us (scholars and otherwise), he's hardly the final word and most likely should be considered within the wider context of his field of study. I'm not throwing his ideas out wholesale, nor accepting them as gospel. I'd just be cautious running him out as the final word -- he's not the only historian or theologen on the block.