I distinctly recall how excited I was to read Trajectories through Early Christianity some twenty-five years ago. In 1970 I had just finished doctoral studies and had begun teaching at the University of Notre Dame. One of the first lessons I received from a senior colleague at that time was: “Elisabeth, remember you are not teaching here as a theologian but as a critical exegete and historian. Consequently, never allow your students to ask what is the religious or theological significance of biblical texts and interpretations for today. If you allow this question your scholarship will flounder on the slippery slope of relevance.” I was puzzled and disturbed by such counsel—to say the least—because as a student in Germany I had not encountered such anti-theological positivism but rather had been reared in the hermeneutical-theological tradition. The exciting part of reading Trajectories, therefore, was the realization that epistemological, hermeneutical, and theological questions were also the cutting edge issues of American biblical scholarship. For Trajectories set out to initiate a critical discussion and revision of the categories and conceptualizations not only of biblical-historical interpretation, but also of the criteria for theological evaluation.