In The Other Judaisms of Late Antiquity the late Alan F. Segal is at his very best. This reissued and expanded editionanow containing his celebrated "Heavenly Ascent in Hellenistic Judaism, Early Christianity, and Their Environment"adelineates the variegated nature of both Judaism and Christianity in their formative periods. As Segal demonstrates, it is more accurate to speak of Judaisms and Christianities. Through his deft deployment of social-scientific methods and due attention to Jewish primary sources from the Second Temple period, Segal is able to trace the intricate, internecine struggles among Jewish, Christian, and gnostic communities in the earliest days of the Common Era. In doing so, Segal masterfully validates the importance of inductive historical reconstruction and analytical comparative study for illuminating the complex religious world of the first three centuries.

In his now classic Two Powers in Heaven, Alan Segal examines rabbinic evidence about early manifestations of the "two powers" heresy within Judaism. Segal sheds light upon the development of and relationships among early Christianity, Gnosticism, and Merkabah mysticism and demonstrates that belief in the "two powers in heaven" was widespread by the first century, and may have been a catalyst for the Jewish rejection of early Christianity. An important addition to New Testament and Gnostic scholarship by this much revered scholar, Segal's Two Powers in Heaven is made available once again for a new generation.

Although Paul's writings have been intensively studied by Christian theologians, they have been dismissed by Jewish scholars as the meditations of an antagonistic apostate who broke completely with his Jewish past. In this revisionist account of Paul's work, Alan Segal argues that Paul's life can be better understood by taking his Jewishness seriously, and that Jewish history can be illuminated greatly by examining Paul's writings. By reading Paul from the viewpoint of the religion he left behind, Segal sheds new light on the man who played a critical role in both Judaism and Christianity. "Segal's new book challenges Jewish and Christian scholars alike to take a fresh look at this well-educated man."-The Washington Post Book World "Segal has written a blockbuster of a book about Paul that blazes a new trail. It not only gives new insights into Paul and his thought, but it establishes the writings of Paul as significant primary source material for the study of first-century Judaism.."-Hayim Goren Perelmuter, New Theology Review "A brilliantly argued book. . . . Paul is neither hero nor villain for Segal but a fascinating historical and religious character, from whom we can learn much about both Judaism and Christianity. . . . I found myself thoroughly sympathetic to Segal's portrayal of Paul. More than that, I found myself convinced."-J. Christian Wilson, The Christian Century "Paul the Convert is a stunning achievement. Segal brilliantly weaves together Jewish studies, New Testament scholarship, and contemporary social scientific theories of conversion into a richly textured and provocative book."-Lewis R. Rambo, Professor of Psychology and Religion, San Francisco Theological Seminary "This is by far the best book about Paul I have ever read: it revolutionizes Pauline studies. . . . Segal has made Paul, and early Christianity, more understandable and therefore deserves the heartfelt thanks of all believers and unbelievers."-Giles Quispel, Vigiliae Christianae

Renowned scholar Alan F. Segal offers startlingly new insights into the origins of rabbinic Judaism and Christianity. These twin descendants of Hebrew heritage shared the same social, cultural, and ideological context, as well as the same minority status, in the first century of the common era. Through skillful application of social science theories to ancient Western thought, including Judaism, Hellenism, early Christianity, and a host of other sectarian beliefs, Segal reinterprets some of the most important events of Jewish and Christian life in the Roman world. For example, he finds: - That the concept of myth, as it related to covenant, was a central force of Jewish life. The Torah was the embodiment of covenant both for Jews living in exile and for the Jewish community in Israel. - That the Torah legitimated all native institutions at the time of Jesus, even though the Temple, Sanhedrin, and Synagogue, as well as the concepts of messiah and resurrection, were profoundly affected by Hellenism. Both rabbinic Judaism and Christianity necessarily relied on the Torah to authenticate their claim on Jewish life. - That the unique cohesion of early Christianity, assuring its phenomenal success in the Hellenistic world, was assisted by the Jewish practices of apocalypticism, conversion, and rejection of civic ritual. - That the concept of acculturation clarifies the Maccabean revolt, the rise of Christianity, and the emergence of rabbinic Judaism. - That contemporary models of revolution point to the place of Jesus as a radical. - That early rabbinism grew out of the attempts of middle-class Pharisees to reach a higher sacred status in Judea while at the same time maintaining their cohesion through ritual purity. - That the dispute between Judaism and Christianity reflects a class conflict over the meaning of covenant. The rising turmoil between Jews and Christians affected the development of both rabbinic Judaism and Christianity, as each tried to preserve the partly destroyed culture of Judea by becoming a religion. Both attempted to take the best of Judean and Hellenistic society without giving up the essential aspects of Israelite life. Both spiritualized old national symbols of the covenant and practices that consolidated power after the disastrous wars with Rome. The separation between Judaism and Christianity, sealed in magic, monotheism, law, and universalism, fractured what remained of the shared symbolic life of Judea, leaving Judaism and Christianity to fulfill the biblical demands of their god in entirely different ways.