Covenantal Nomism Revisited - 2016

Covenantal Nomism Revisited

Overview of Proposals

• Two major proposals regarding "first-century Judaism":

  • Common Judaism: Identified in the book "Judaism: Practice and Belief" (1992).

    • Includes shared practices and beliefs among most Jews despite their differences.

    • Defined by core beliefs like monotheism, Sabbath observance, and temple sacrifice.

    • Common practices and beliefs are detailed in various works referenced (e.g., Meier's writings).

  • Covenantal Nomism: Proposed in "Paul and Palestinian Judaism" (1977).

    • Suggests a shared understanding of religion between 200 BCE and 200 CE.

    • Defined as how Jews "get in and stay in" the covenant, based on Israel's election and the law.

Covenant and Law

• Covenantal Nomism Structure:

  1. God has chosen Israel.

  2. God has given the law.

  3. The law implies a promise from God to maintain election.

  4. There is a requirement for Israel to obey the law.

  5. Obedience is rewarded, and transgression is punished by God.

  6. The law provides means of atonement.

  7. Atonement results in the maintenance of the covenant relationship.

  8. Those maintained in the covenant will be saved, emphasizing God's mercy rather than human achievement.

Historical Context and Interpretation

• Earlier attempts to categorize Judaism as ``legalistic'' were misguided.

• The focus should be on the collective identity and group cohesion rather than on individualistic merit-based righteousness.

• The argument of legalism fail to account for the complexities of covenantal relationship and the nature of punishment and atonement within Judaism.

Critiques of Covenantal Nomism

1. Do Not Accurately Summarize Jewish Literature:

   • Covenantal nomism is a fundamental concept, not merely a summary of Jewish literature.

   • Few overt mentions occur in the literature, yet its presence is implied throughout the texts.

2. Soteriology Comparison:

   • The difference in focus on individual versus group salvation needs further exploration.

   • Rabbinic literature expresses both communal and individual dimensions of faith.

3. Varied Beliefs:

   • There is acknowledgment of varied perspectives (e.g., works-righteousness) in ancient Jewish literature, but this does not negate the covenantal nomism framework.

Examples of Cultural Assumptions

• Cultural assumptions are often unstated but shape worldviews significantly.

• Comparative examples include:

  • Modern American ideals (e.g., novelty equates to improvement).

  • Unstated assumptions in foundational American documents reflect specific political ideologies.

  • Ancient Egyptian beliefs about a static universe and the conventions of their literature illustrating differing worldviews.

Further Clarifications on Covenantal Nomism

• Covenantal Nomism is Not Legalism:

  • Legalism implies self-salvation through merit, contrary to the covenantal relationship outlined in both Judaism and early Christianity.

  • Salvation and atonement operate under a framework of divine grace and communal identity.

Interaction with Christian Perspectives

• Christian scholars often frame Jewish practices through the lens of Protestant dogma, leading to misunderstandings.

• A more nuanced approach to the views of works and salvation is necessary, recognizing that both Judaism and Christianity emphasize grace but with differing focuses on communal versus individual soteriology.

Soteriology and Works in Literature

• Both Jewish and Christian texts address behaviors’ importance but under different theological contexts.

• The role of works in Judaism entails maintaining a relationship with God through obedience, while in Paul's writings, it involves transformation through faith.