The classic anti-conversion treatment is Krister Stendahl, _Paul among Jews and
Gentiles_, who argues that Paul's experience is more a prophetic call than a
conversion from one religion to another.
On the other side see Alan Segal, _Paul the Convert_, who employs conversion
models from sociology. By those standards Paul is a convert. In particular,
he experiences radical change in his social identification and way of life.
Segal's bibliography brings the issue almost up-to-date.
I tend to see things through Segal, but Stendahl's argument is absolutely
necessary. In my reading, Paul never expresses an anti-Torah sentiment, only a
particular appropriation of Torah and its relevance for Gentiles.
Greg Carey
Assistant Professor of Religious Studies
Rhodes College
Memphis TN 38112 USA
carey@rhodes.edu