agenda, there and elsewhere, included a desire to make Christianity and Judaism less antithetical; in other words, to take a large step away from the anti-Judaism of much Pauline scholarship. I need hardly say that I never embraced either Sanders’s picture of Paul or the relativistic agendas which seemed to be driving it. Indeed, for the next decade much of what I wrote on Paul was in debate and disagreement with Sanders, not least because his proposals lacked the exegetical clarity and rootedness