03-04. Proselyte Conversion; Covenantal Nomism
/03-04. Proselyte Conversion; Covenantal Nomism
4. Covenantal Nomism
What Nanos and other recent scholars (E.P. Sanders, James D. G. Dunn, N. T. Wright, et al) are describing, as pertaining to Paul’s 1st century Judaism and how it reportedly defined itself, has been carefully labeled as Covenantal Nomism.[1] Indeed, a “new perspective on Paul” (NPP) is on the rise.[2] What is Covenantal Nomism? Theopedia.com provides a brief description for us to examine:
Covenantal Nomism is the belief that first century Palestinian Jews did not believe in works righteousness. Essentially, it is the belief that one is brought into the Abrahamic covenant through birth and one stays in the covenant through works. Suggests that the Jewish view of relationship with God is that keeping the law is based only on a prior understanding of relationship with God.[3]
Quoting from Sanders and Wright in the same article they go on to include a brief discussion about the problems with the traditional “Lutheran” view of Paul and suggest that the new perspective on Paul (NPP) actually exonerates 1st century Judaism from the centuries-long charge of being a works-based religion:
A fundamental premise in the NPP is that Judaism was actually a religion of grace. Sander's puts it clearly:
"On the point at which many have found the decisive contrast between Paul and Judaism - grace and works - Paul is in agreement with Palestinian Judaism... Salvation is by grace but judgment is according to works'...God saves by grace, but... within the framework established by grace he rewards good deeds and punishes transgression." (Paul and Palestinian Judaism, p. 543)
N.T. Wright adds that, "we have misjudged early Judaism, especially Pharisaism, if we have thought of it as an early version of Pelagianism," (Wright, What Saint Paul Really Said, p. 32). However, Stephen Westerholm adds caution to such a quickly drawn conclusion:
"While one may enthusiastically endorse the 'new perspective' dictum that first-century Judaism was a religion of grace and acknowledge that it represents an important corrective of earlier caricatures, it is hardly pedantic to point out that more precision is needed before such a statement can illuminate a discussion of the 'Lutheran' Paul. Pelagius and Augustine - to take but the most obvious examples - both believed in human dependence on divine grace, but they construed that dependence very differently" (Westerholm, Perspectives Old and New on Paul, pp. 261-262).
Thus, as Westerholm points out, although first century Judaism may have believed in grace, it becomes even more important to establish why they believed in grace and how this effected [sic] their view of salvation. Those from the NPP seem quick to jump to the conclusion that first-century Judaism was in agreement with the same understanding of grace found within the NT and Paul's theology. Again, as Westerholm notes above, this "grace" can be understood very differently.[4]
I understand that the prevailing Judaisms that existed in the first century initially upset the biblical balance by teaching that circumcision was the vehicle by which a non-Jew could and must enter the covenant made with Isra'el. Shame on them! To be sure, a whole theological council was formulated to deal with the problem in the first century. Both in Acts 15:1-35, as well as 21:17-26, the Yerushalayim Council had to address the issue of “returning to the works of the law” as opposed to “living in the freedom of Messiah.” And what is the meaning of “works of the law”? Surely it does NOT refer “correct and true faith-driven observance of written Torah commands”! No, what this technical phrase is referring to is a set of halakhic rules that an individual must ally himself with in order to be received into a specific and exclusive community. More on “works of law” below.
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[1] E.P. Sanders is known for coining the term "covenantal nomism.” This term is essential to the NPP view, as Sanders argues that this is the "pattern of religion" found in Second Temple and Rabbinic Judaism. The term is used as "shorthand,” that is, a shortened term used to describe a larger idea. Sanders defines this idea as such:
"Briefly put, covenantal nomism is the view that one's place in God's plan is established on the basis of the covenant and that the covenant requires as the proper response of man his obedience to its commandments, while providing means of atonement for transgression." (E.P. Sanders, Paul and Palestinian Judaism, p. 75)
This is important because it has huge implications for one's understanding of first-century Judaism and thus for one's interpretation of how Paul interacted with it. If covenantal nomism is true, then when Jews spoke of obeying commandments, or when they required strict obedience of themeslves and fellow Jews, it was because they were "keeping the covenant" - it was not out of legalism.
Sanders says that, "one's place in God's plan is established on the basis of the covenant." Therefore, as long as a Jew kept their covenant with God, he remained part of God's people. How does one keep the covenant? Sander's tells us "the covenant requires as the proper response of man his obedience to its commandments.” All of Judaism's talk about "obedience" is thus in the context of "covenantal nomism" and not legalism. As a result, Judaism is then not concerned with "how to have a right relationship with God" but with "how to remain his covenant people.” This has sometimes been compared to the issue of "keeping" or "losing one's salvation.”
[2] The New Perspective on Paul, also called New Perspectivism (hereafter NPP) is a system of thought in New Testament scholarship that seeks to reinterpret the Apostle Paul and his letters. In brief, the NPP is a reaction to the Lutheran Paul (i.e. the traditional interpretation of him). Proponents of the "Lutheran Paul" understand him to be arguing against a legalistic Jewish culture that seeks to earn their salvation through works. However, supporters of the NPP argue that Paul has been misread. He was actually combating Jews who were boasting because they were God's people, the "elect" or the "chosen ones.” Their "works,” so to speak, were done to show they were God's covenant people and not to earn their salvation. The result is a Judaism that supposedly affirmed sola gratia (grace alone). Presently, its effects are seen in the academic world of New Testament scholars, particularly those who focus their attention on Pauline studies and the study of first century Judaism.
[3] http://www.theopedia.com/New_Perspective_on_Paul
[4] Ibid.