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Paul's methods for demonstrating religious truths and his treatment of scripture are still distinctly Pharisaic. In short, Paul left Pharisaism for his own brand of Christianity, but he did not leave Judaism and he did not forget his Pharisaic training. Instead, he brought it to benefit his new Christian affirmation.

13. On such a structural approach differentiating between a “Rabbinic” and a “Patristic” model of interpretation, see Handelman, supra note 8, at XV.

14. Nancy, Dis-Enclosure, supra note 10, at 148; see id. at 32:

I will call “deconstruction of monotheism” the operation consisting in disassembling the elements that constitute it, in order to attempt to discern, among these elements and as if behind them, behind and set back from the construction, that which made their assembly possible and which, perhaps, still it remains, paradoxically, for us to discover and to think as the beyond of monotheism, in that it has become globalized and atheized. On Nancy's continuance of Derrida's project of deconstruction, see Mortn, Marie-Eve, Jenseits der Brüderlichen Gemeinschaft: Das Gespräch Zwischen Jacques Derrida und Jeanluc Nancy (Ergon 2006) (German)Google Scholar.

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20. 2 Cor 3:6 (All Biblical citations are taken from the English Standard Version.). Hereunto and on the tradition that followed, see Göttert, Karl-Heinz, Wider den toten Buchstaben: Zur Problemgeschichte eines Topos, in Zwischen Rauschen und Offenbarung: Zur Kultur-und Mediengeschichte der Stimme 93 (Kittler, Friedrich, Macho, Thomas & Weigel, Sigrid eds., Akademie Verlag 2002) (German)Google Scholar.

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It seems clear now from the Qumran community, whose writings were lost until recently, and the scholarly reconsiderations of Jewish life attendant on those discoveries, that the primacy of the Torah in the lives of all the organized sects or parts of Judaea is assured. Since Paul continued to see himself as Jewish after his conversion to Christianity, it is at least conceivable that he continued to value Torah in some way after his conversion.

Segal, supra note 12, at 161.

27. See Geulen, Eva, Gründung und Gesetzgebung bei Badiou, Agamben und Arendt, in Hannah Arendt und Giorgio Agamben: Parallelen, Perspektiven, Kontroversen 59, 61 (Geulen, Eva & Mein, Georg eds., Wilhelm Fink 2007) (German)Google Scholar; Delorme, Bruno, Le Christ Grec 97, 105 (Bayard Centurion 2009) (French)Google Scholar.

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105. Stone, supra note 3, at 828 (with reference to Robert Cover). For Stone's own, rather critical assessment of the possibility of transferring this concept to secular legal studies, see id., at 835.

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