In previous writings, I have described Paul’s as an “anti-imperial gospel” and his theology as subversive of imperial values. Others have criticized such characterizations as imprecise and anachronistic. Elisabeth Schüssler Fiorenza has argued convincingly that labeling Paul’s gospel “counter-imperial” prematurely rescues Paul for “liberationist causes, obscures or avoids the extent to which “even resistance literature” can “re-inscribe the structures of domination against which it seeks to argue,”