Hill Road Journal

Recent Jewish Perspectives on Paul

WONG Fook Kong

This article explores three contemporary Jewish scholars' view on Paul.

Using sociological methodology, Segal argues that Paul, the Pharisee, was converted to Christianity. Segal maintains that to Paul it was absorption into the risen Christ, not observance of the Law, which matters. When Paul was a Pharisee, he believed the messiah would defeat their national enemies and usher in a period of tranquility; there was no possibility of a crucified messiah in this view. However, this contradicted with his personal, visionary experience of a crucified and risen Christ. Christ's resurrection was the answer because it annuls the curse of the Torah for Gentiles, thus making it irrelevant for them to observe it. Segal argues that Paul's use of justification language was not so much meant to define a new theology as to define a new apocalyptic community. Thus, baptism did not mark the The beginning of a life of keeping the Torah like in Judaism but the beginning of a life not based on fleshly observances.

Boyarin agrees with Segal that Paul was converted to Christianity from Pharisaic Judaism. He argues that the seed of discontent that finally drove Paul to Christianity was the tension between the universalism of the Torah's content and the particular ethnicity of its form. The dual nature of Christ , a son of David according to the flesh but the son of God according to the Spirit, became a hermeneutical key for Paul. The birth of Christ as a human and a Jew corresponds to the physical and legal reality (ie the Torah given for Jews alone). Christ's resurrection as spiritual and universal reality corresponds to the spiritual and universal teachings of the Torah for all humanity. All particularities of race, gender, and social status are erased when the believer joins the spiritual body of Christ via baptism.

Levine's work concentrates on the broader picture rather than detailed analyses. Paul, being a Pharisee, believed Jesus' resurrection was the inauguration of the messianic age and general resurrection of the dead as well. However, for Paul, Jesus' death and resurrection meant more than the beginning of the messianic age, and he was more than a true prophet or a righteous martyr. Paul concluded that Jesus' death paid for the penalty of all human sins (Rom. 5:6), reconciling humanity to God. By his death, Christ defeated the powers of sin and death and provided humanity with both reconciliation with God and access to eternal life. Thus, Paul proclaimed full membership in the people of God minus the requirements of circumcision and Jewish dietary laws. This emphasis ultimately transformed Jesus 'Jewish faith into Gentile Christianity.

Contributions of New Perspective on Paul to Pauline Studies and Its Significance for Chinese Christians

Lung-kwong LO

The importance of Pauline studies in NT studies is indisputable. In Pauline studies, much attention is given to the understanding of the gospel preached by Paul and its essential difference from the gospel preached by Jewish Christians of his time, as well as its impact on subsequent Christian thinkers like Augustine, Martin Luther, John Wesley and Karl Barth. The interpretation of Paul's gospel has focused on justification by faith since the Reformation and it was heavily influenced by Martin Luther's personal experience. Paul's gospel has been understood in sharp contrast to Judaism in terms of faith, grace and gospel versus works, merits and law. Christian understanding of Judaism was mainly dependent on Luther's interpretation of Judaism, which, in turn, was based on his understanding of Paul's gospel. This has been challenged by Jewish scholars of Second Temple Judaism and some Christian scholars for many years. The most significant challenges were launched by an article published in 1963 by Krister Stendahl, a Lutheran scholar, and, subsequently, by the book, Paul and Palestinian Judaism, published in 1977 by EP Sanders. Sanders coined a new phrase, “covenantal nomism” to describe the pattern of Judaism in the first century of the Common Era as a religion of grace rather than a religion of works. Based on this new perspective of Judaism, James DG Dunn and NT Wright have advocated a New Perspective on Paul (NPP hereafter), which has been very influential in Pauline studies in the last three decades. Nevertheless, Chinese scholars have paid very little attention to NPP. In this paper, NPP, its criticism and defense, as well as its contributions to Pauline studies are introduced. Its significance for Chinese Christians can be summarized in three points: (1) the old perspective on Paul's gospel of justification by faith was introduced to China by western missionaries and the acceptance of this gospel owed much to Chinese culture, which mainly emphasized individual morality rather than social justice. Studies of NPP could correct the imbalance by leading Chinese Christians to interpret Paul's gospel in terms of social and cultural contexts; (2) the old perspective on Paul dichotomizes faith and works, which not only makes good works incompatible with faith on the issue of salvation but also plays down the importance of good works in eschatological judgment. This stands in sharp contrast to Chinese traditions and aroused strong reactions among Chinese in an incident that happened in Taiwan in 1997. NPP corrects this imbalance and affirms the importance of both faith and good works; (3) one of the most important emphases of NPP is to highlight the fact that Paul's gospel was for both Jews and Gentiles, that Gentiles could become a people of God by faith, without having to become Jews. This understanding is essential for Chinese who are pressurized by the teachings of missionaries to denounce Chinese cultures and customs, the identity markers of being Chinese, in order to become Christians . NPP provides a new understanding on this important issue.

Reflections on the Three-Stage Development of New Perspective Paul

Sam TSANG

This study focuses on the three phases of interpretive development in the New Perspective Paul (henceforth NPP). Although many have contributed to the discussion, this study looks at the three representatives in the development of the New Perspective Paul: EP Sanders, James DG Dunn and NT Wright. Between the three, there are commonalities and important differences. Scholars have also responded positively and negatively to these perspectives. Some react quite strongly in favor of NPP while others estimate it something close to heresy. The responses have much to do with interpretive method as well as the Pauline message. In the end, Sino-theologians have to look at not only the issues but also their implications for cultural contextualization.

The Problem of Christocentrism according to Paul's Language about God: A New Perspective

YEE Tet Lim

A reassessment of Paul as a devout Jew and a firm follower of the Messiah Jesus means there is a need to reinterpret the mechanics of Paul's “conversion”, his understanding of the (works of the) Law, the covenant, the faithfulness of God and christology. For Chinese Christians (ie Mandarin speaking and provincial dialects) whose understanding of salvation vis-à-vis the Chinese history of introspective conscience which is mainly due to the influence of Confucius, the question of Pygmalion effects causes concern and the distinctively cultural imagination and habitus of the Chinese reading of Paul has become an issue of contention. Besides, is Christianity in Asia anti-Semitic/anti-Judaism? Have Asian Chinese-bred interpreters of Paul become complicits of the older perspective in their interpretation of Judaism, ie by default ?

The present essay also reexamines the belated impact of the “New Perspective on Paul” (NPP) on Asian Christianity and our understanding of monotheism, Christ and the significance of the Gospel which is argued in this essay as that which the faithful God promises (Rom . 1:1-5).

Covenantal Nomism and New Testament Soteriology

Alexander Kai-sun MAK

This article evaluates the understanding of Sanders and of Dunn on the topic of covenantal nomism and their application of this concept to interpreting Paul's soteriology. The article is divided into two parts.

It begins with an evaluation of Sanders' concept of covenantal nomism. Sanders' evaluation shows that scholarly consensus is lacking on the following two issues: (a) was covenantal nomism the common denominator of first-century Palestinian Judaism? (b) was first- century Palestinian Judaism a religion of works-righteousness? The writer provides evidence to show that scholars of different camps, whether Jewish, liberal or conservative Protestants, all operate under very different presuppositions or assumptions when interpreting Paul through the use of Jewish texts. Subsequently, based on their different assumptions, they would certainly produce different results. The writer has argued for the legitimacy of the following presuppositions or assumptions, which not all scholars adopt: (a) the content of the Bible is reliable; (b) its messages are not contradictory; and (c) greater emphasis should be placed on the New Testament instead of Jewish literature (which is more distant from Paul both in terms of time and content) as the primary source in formulating Paul's soteriology.

On the basis of these assumptions, the writer then explores themes that are emphasized in covenantal nomism from the perspective of the New Testament. These themes include: grace/mercy, faith deeds and final judgment. The conclusion is that Jews and Jewish leaders whom Jesus criticized did not understand the grace/mercy of God. Rather, evidence in the New Testament shows that some Jews were claiming that good deeds (or obedience) could earn the grace and blessing of God. This is, however, contrary to the teaching of the New Testament. The New Testament teaches that the grace/mercy of God is the pre-condition of good deeds and obedience, and the latter should be understood as evidence of the former. As such, there is no tension between God's grace and human obedience (so Dunn). The research results do not support the NPP of Sanders and Dunn. Finally, what Jesus and Paul were against were not necessarily principles of Judaism, but that the Jews were not practising what they preached.

NT Wright's New Perspective on Paul Brings New Understanding on Paul

Calvin CP SAO

This essay serves two purposes. On the one hand, it introduces the New Perspective on Paul and its importance to our Chinese readers. On the other hand, it introduces the thoughts of NT Wright, who is one of the key proponents of the New Perspective , to the readers. The essay is divided into two parts. In the first part, it deals with the importance of the New Perspective in the field of biblical research and illustrates its two core elements: the new perspective on Judaism (by EP Sanders) and the new perspective on Paul (by James DG Dunn). In the second part, it shows that Wright's version of the New Perspective could bring special contributions to our understanding on Paul. The most prominent strength of Wright's New Perspective is that it can show a coherent, comprehensive and holistic picture of how Paul did his theology against his Jewish background. According to Wright's perspective, Paul drew on his own experience with the resurrected Messiah with which he could construct a whole new structure of the Jewish faith by redefining the old one. Paul's teachings remain theologically, exegetically and ethically sound even today.

An Analysis of Chinese Hermeneutics: The Book of Romans

CHIN Ken Pa

Since the Reformation, the Book of Romans has generally been understood as a book that establishes basic Christian doctrines. However, in interpreting the book, the Chinese Church has unconsciously read into the text cultural imaginations that are out of the contextualization model.

Using the Book of Romans as an example, this article investigates models of thought affecting the hermeneutical stance and perspective of the Chinese Church, especially the relationship between the heritage of faith symbols formulated within the boundaries of the Church and the regeneration of theology.

The Economic Ethical Practice of Bread-Breaking: John Howard Yoder's Perspective

Andres S. TANG

This paper gives an introductory presentation of John Howard Yoder's understanding of the bread-breaking practice recorded in the New Testament. Yoder distinguishes his position from those of Roman Catholics, Luther, Calvin and Zwingli by emphasizing the communal dimension of the practice among Christians rather than the vertical dimension between God and the believers. Yoder considers that in the Gospels this daily communal practice was initiated and prescribed by Jesus Christ. After the ascension of Jesus Christ, this practice continued among the early Christian communities as recorded in the Book of Acts and the apostles' epistles. The analysis of this practice shows that the primary meaning of bread-breaking is not a ritual between the divine and the human but the sharing of daily bread among Christians. Yoder's analysis is further supported by contemporary biblical studies. Reta Halteman Finger employs social-scientific criticism to study the Book of Acts and finds out that the Lord's Supper, the Eucharist, and love feasts in the early Christian communities all point to the general practice of this economic sharing. The significance of this practice for the individualistic society like ours is noteworthy.