“The Promise of Providence and the Power of the Parables: Revisiting Prayer in the Sayings Gospel Q." In Prayer in the Sayings Gospel Q, 57-87.
This article examines Q’s prayer-texts within the context of Early Judaism, particularly the Enochic Book of Parables.
“Other Voices: Remembering the Marginalized Vegetarian in the Study of Christian Origins," Journal of the Jesus Movement in its Jewish Setting 6 (2019): 46-67.
This article argues that the vegetarian traditions in early Judaism and (Jewish) Christianity have been obscured and overshadowed by normative assumptions about the efficacy of Jewish sacrificial worship, the early Christian rejection of animal sacrifice, and a heresiological discourse that regarded vegetarianism as deviance, but that these “other voices” can still be heard, however faintly, in the ancient sources.
“American Gnosis: Jesus Mysticism in A Course in Miracles," Gnosis: Journal of Gnostic Studies 4 no. 2 (2019): 135-160.
This article examines A Course in Miracles (ACIM) as an example of the emergence, reception, and popularity of gnosticizing trajectories of thought in the contemporary New Age movement as well as a contemporary form of Jesus Mysticism.
“The Secret Pipe: Protecting the Ptehíŋčala Čhaŋŋúŋpa of the Lakota Sioux,” History of Religions 59 no. 1 (2019): 38-67.
This article explores the role of the Sacred Pipe in Lakota history, culture, and religion as well as current efforts to continue “protecting” the Pipe in the face of the ongoing exploitation of Native religion in contemporary Western culture.
“Yuwipi: A Postcolonial Approach to Lakota Ritual Specialization and Religious Revitalization," Journal of the American Academy of Religion 86 no. 2 ( 2018): 364-393.
This article reexamines the history of research on the Lakota Yuwipi tradition from a postcolonial perspective that is sensitive to and cooperative with contemporary Lakota self-representation(s).
“The Quest for the 'Community' of Q: Mapping Q Within the Social, Scribal, and Textual Landscapes of Second Temple Judaism," Harvard Theological Review (2018).
This article revisits the "Q community" question by focusing on several distinctive textual coordinates with which we can map Q's author within the social, textual, and theological landscape(s) of Second Temple Judaism.
“‘A Social Identity Approach to the Rhetoric of Apocalyptic Violence in the Sayings Gospel Q," History of Religions (2017).
This article analyzes the use of rhetorical violence in the Sayings Gospel Q through the socio-psychological lens of Social Identity Theory in an effort to trace the origins, history, and development of Q's intergroup conflict, a pivotal point in the parting(s) of the way(s) between Jews and Christians and the construction of ancient Christian identity.
“‘Knowledge is Truth': A Course in Miracles as Neo-Gnostic Scripture," Gnosis: Journal of Gnostic Studies 2 (2017): 94-125.
This article explores A Course in Miracles as a modern-day neo-Gnostic scripture that reflects significant trends in contemporary Western religiosity, especially the quest for alternative forms of esoteric "spiritual" knowledge and experience in a nominally Christian or post-Christian Western world.
“‘I Have Come to Abolish Sacrifices" (Pan. 30.16.5): Reexamining a "Jewish Christian" Text and Tradition," NTS 63 (2016): 92-110.
This article reviews the history of research on a particular saying in the Gospel of the Ebionites and explores its significance as a case-study in the use of noncanonical gospel traditions in New Testament studies.
"Redescribing the Resurrection: Beyond the Methodological Impasse?"
BTB 45 (2015): 155-73.
This article explores the current state of research on the resurrection of Jesus - a field polarized between apologetic defense and rationalistic expose - and examines various attempts to redefine, reimagine, and redescribe the resurrection tradition within early Christianity.
“‘Jesus and the Temple Incident: A New Proposal,” JSHJ 14 (2016): 71-95.
This study proposes a new working model for Jesus’ critical stance towards the Temple, identifying the Temple incident as a symbolic act of eschatological Temple restoration.
"Seventh from Adam’ (Jude 1:14-15): Re-examining Enochic Traditions and the Christology of Jude,” JTS (2013): 463-82
This article investigates the relationship between Jude, the identification of Jude’s ‘false teachers,’ and the christological and theological implications of Jude’s citation of Enochic tradition.
“Was Daniel 7:13’s ‘Son of Man’ Modeled After the ‘New Adam’ of the Animal Apocalypse (1 En. 90)? A Comparative Study,” JSP 22 (2013): 269-94.
This article compares the ‘son of man’ figure from Daniel 7 and the eschatological ‘Adam’ or ‘white bull’ from the Animal Apocalypse (1 En. 90) in an attempt to determine whether direct literary dependence between these two contemporary texts can be posited in either direction.
"'For Heaven and Earth to Pass Away?': Reexamining Q 16,16-18, Eschatology, and the Law," ZNW 105 (2014): 169-88.
This article reexamines Q’s relationship to the law in Q’s “trio” of legal sayings: Q 16,16, Q 16,17, and Q 16,18. A careful study of this unit suggests that its sayings are oriented towards a realized restorative eschatology, i.e., the inauguration of a new era, a new creation, and a newly interpreted law.
“The Eschatological ‘Adam’ of the Animal Apocalypse (1 En. 90) and Paul’s ‘Last Adam’: Excavating a Trajectory in Jewish Christianity,”
Henoch 34 (2012): 144-70.
This article argues that the Enoch tradition influenced early Jewish Christian messianism by providing a different account for the origin of evil and a different model of an eschatological Adamic humanity. This Enochic paradigm and trajectory provides a counter-narrative to Pauline anthropology and constitutes a major component of the Enoch tradition’s contribution to early Christianity.
“‘His Wisdom Will Reach All Peoples’: 4Q534-536, Q 17:26-27, 30, and 1 En. 65:1-67:3, 90,” DSD 19 (2012): 71-105.
This study focuses on the identity of the mysterious Elect of God figure in 4Q534 in order to explore whether 4Q534, like 4Q246, provides evidence of a confluence of apocalyptic traditions in Early Judaism and nascent Christianity.
“Jesus in India? Transgressing Social and Religious Boundaries,”
JAAR 80 (2012): 161-99.
A late nineteenth century text, alleged to be the translation of an ancient Buddhist manuscript, refers to an “unknown life of Jesus” in India. This legend is generally ignored by biblical scholars, yet the socio-cultural circumstances that led to the developments of the legend and the rhetorical strategies employed by its proponents provide us with an opportunity to analyze the intersections of various interests and problematics in the field of religion.
"Love Your Enemies’: The Adamic Wisdom of Q 6:27-28, 35c-d,”
BTB 43 (2013): 29-41.
This essay isolates a distinctive element of the early Jesus tradition in its original Jewish context, identify its Christological implications, and explore how an intra-Jewish polemic was subsequently transferred onto inter-religious Jewish/Christian relations.
“‘Seek His Kingdom’: Q 12,22b-31, God’s Providence, and Adamic Wisdom,”
Biblica 92 (2011): 392-410.
This study re-examines the nature of the wisdom in Q 12,22b-31 and argues that the theme of God’s providence can be understood in relation to eschatological ideals of the restoration of creation and a “Son of God”/Adamic christology.
“‘Blessed is Whoever is Not Offended by Me’: The Subversive Appropriation of (Royal) Messianic Ideology in Q 3-7,” NTS 57 (2011): 307-24.
A careful analysis of the literary structure of Q 3-7 demonstrates that the redactor of Q both appropriated and subverted ‘traditional messianic expectations’ of a popular warrior-king by framing Jesus’ baptism, temptation and Inaugural Sermon within announcement and confirmation passages that serve to both affirm and qualify Jesus’ relationship to ‘messianic’ traditions.
“The Ascetic Jesus." Journal for the Study of the Historical Jesus 8 (2010: 146-181.
This study argues that the historical Jesus should be identified as a first-century Jewish ascetic. By comparing the early Jesus tradition with other contemporary manifestations of ascetic practice in antiquity, this study illustrates that an ascetic model for the historical Jesus is compatible with(in) first-century Judaism and has the explanatory power to reconcile conflicting portraits of Jesus.