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Christianity and Judaism: Continuity and Discontinuity

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Christianity and Judaism: Continuity and Discontinuity 19. Panikkar, The'Trinity and the Religious Experience of Man (Maryknoll, N.Y.: 24. Ruether, Faith and Fratricide, pp. 249, 256; To Change the World: Christology Orbis Books 1973), p. 55; The Unknown Christ of Hinduism (Maryknoll, and Cultural Change (New York: Crossroad Publishing Co., 1981), pp. N.Y.: Orbis Books, 1981), pp. 75-96; "The Category of Growth in 42-43. Comparative Religions," Harvard Theological Review 66 (1973): 113-40; 25. Pawlikowski, Christ in the Light, pp. 113-18, 121-25, 149. "Christianity and World Religions," in Christianity (Patiala, India: Pun­ 26. Puthiadam, "Christian Faith and Life," pp. 103-5, 110-11; Maurier, jab Univ., 1969), pp. 78-127. "The Christian Theology of the Non-Christian Religions," Lumen Vitae 20. Panikkar, Salvation in Christ (Santa Barbara, Calif.: privately published, 21 (1976): 60. 1972), pp. 51-62, 71-72; The Trinity, pp. 53-54; The Unknown Christ, pp. 27. Pieris, "The Place of Non-Christian Religions and Cultures in the Evo­ 8-9, 14, 27, 48. lution of Third World Theology," in Irruption of the Third World: Challenge 21. John Pawlikowski, Christin the Lightof the Christian-Jewish Dialogue (New to Theology,ed. Virginia Fabella and Sergio Torres (Maryknoll, N.Y.: York: Paulist Press, 1982), p. 7. Orbis Books 1983), pp. 114-22; "Speaking of the Son of God in Non­ 22. Baum, "Introduction" to R. Ruether, Faith and Fratricide: The Theological Christian Cultures, e.g. in Asia," Concilium 153 (1982): 66-67. Roots of Anti-Semitism (New York: Seabury Press, 1974). 28. Puthiadam, "Christian Faith and Life," pp. 107-11; Maurier, "The 23. Hellwig, "Christian Theology and the Covenant of Israel," Journal of Christian Theology," pp. 71-74. Ecumenical Studies 7 (1970): 49. 29. Pieris, "The Place," pp. 133-34; "Speaking," pp. 67-68. Christianity and Judaism: Continuity and Discontinuity vv: s Campbell he relationship between Christianity and Judaism is a made at the exodus, is that the Lord will put his law within them: T vast theme. Some of the most significant developments "I will write it upon their hearts." If Jesus did actually use the affecting the relationship have originated from historical events phrase "new covenant," probably he had this prophecy in mind. such as the Jewish-Roman war and the eventual destruction of Jerusalem; the Holocaust is a more recent example. In this study "Covenant" in Hebrews we shall confine ourselves to theological issues in three key topics: covenant, Paul's conversion-call, and the use of the title "Israel." This epistle cites the Jeremiah passage in full (from the Septuagint) The aim is to demonstrate that continuity as well as discontinuity in Hebrews 8:8-12. The author has more than one meaning for the between Christianity and Judaism is basic to the New Testament word diatheke; he can use it as meaning a "testament," associated understanding of all three. with the death of the testator (9:16f.). Hebrews offers a clear con­ trast between the old and the new, but, unlike Paul or Jeremiah, its New Covenant or Renewed Covenant? author finds the essence of the two diathikai in the cui tic aspect. This approach is doubtless to be understood in light of the purpose The ambiguity concerning the understanding of "covenant" in the and the audience for which the document was originally written. New Testament is illustrated by the variation both in the meaning The interpretation of Hebrews will differ depending on whether and in the frequency of the term. Of the thirty-three occurrences, the author is seen as contrasting Christian faith with Judaism or eight are in the undisputed letters of Paul, seventeen are in He­ with some Jewish-Gnostic heresy. brews, with four occurrences in Luke/Acts, and one each in Mark, In his recent Introduction to the New Testament, H. Koester sug­ Matthew, Ephesians, and Revelation. gests that the author of Hebrews, addressing the whole Christian Paul first uses the adjective new (/caine) in connection with church, enters into a critical theological controversy with Gnosti­ covenant (diatheke) in the reference in 1 Corinthians 11:25 to the cism by refuting the Gnostic understanding of both the redeemer institution of the Lord's Supper. Mark simply refers to "my blood and the process of salvation by means of a Christological and ec­ of the covenent" (14:24). In the earliest and best manuscripts of clesiological interpretation of Scripture." In his commentary on Matthew and Mark, "new" is not included. Luke 22:17-20 includes Hebrews, Robert Jewett notes the close parallels between Colos­ two traditions-a shorter one that does not mention "covenant" at sians and Hebrews; the key argument in both is that Christ has all, and a longer one that mentions "the new covenant." The sole overcome the elemental forces of the universe. He takes up the reference to "the old covenant" is found in 2 Corinthians 3:14 proposal of Charles P. Anderson that the lost Laodicean letter, where Paul speaks of reading the old covenant. It is probable that written probably by Epaphras, is in fact the Epistle to the Hebrews behind the references to "new covenant" in the New Testament is (cf. Col. 4:16).2 the passage in Jeremiah 31:31-34 where the prophet says, "Behold, The fact that the most recent scholarship considers the pur­ the days are coming, says the Lord, when I will make a new cove­ pose of Hebrews as being essentially to oppose a Jewish-Gnostic nant with the house of Israel and the house of Judah." The signifi­ type of heresy means that we must be extremely careful not to cant feature of this covenant, which will distinguish it from that read this letter simply as a stark contrast between Judaism ("the old") and Christianity (lithe new") as symbolized by two distinct covenants. Koester in fact warns that parts of Hebrews may be w S. Campbell, a minister of the United Reformed Church, studied at Edinburgh and completely misunderstood if the letter is interpreted as a criticism Tubingen universities where his research wason Paul's Letter totheRomans, particularly of the Jewish cult. He states: "To be sure, the material and tempo­ chapters 9-11. He is presently Head of Religious and Theological Studies at Westhill ral limitations of the sacrificial cult are pointed out (9:9-10), but College, Selly Oak Colleges, Birmingham, U.K. the actual point of the argument as a whole is to prove that the 54 International Bulletin of Missionary Research heavenly reality of the path that the redeemer took led through his Dieter Georgi? hold that Paul may have a polemical intention in death; only for that reason does the new covenant stand (9:15-17). this passage, which may be directed against Jewish or Jewish­ The author does not argue against Judaism, but against the gnostic Christian opponents. C. K. Barrett considers that these opponents denial of the salvatory significance of Jesus' death."3 regarded themselves as preeminent Christian apostles. They car­ ried letters of authority from Jerusalem but they refused to recog­ The Particularity of the Pauline Epistles nize Paul's apostolic status. They also accommodated themselves to the Hellenistic or gnosticizing criteria employed by the Gentile To interpret Paul's letters as abstract and timeless theological trea­ Christians in Corinth." tises, as if they had originated in a historical vacuum, is entirely to Moreover, there is a real possibility that Paul is here making misunderstand them. It is clear that the major and undisputed let­ use of his opponents' slogans and reversing their opinion that spir­ ters are addressed to individual churches about specific problems it and letter are directly linked in the interpretation of the Old encountered at a particular period in their history. The genius of Testament. Perhaps this is one reason why Paul takes up a pre­ Paul is that he was able to write coherent and consistent theology Pauline midrash on Exodus 34:30.9 For a clear understanding of 2 while translating it into the contingent particularities of each local Corinthians 3-4, we require a more precise knowledge of the be­ church. liefs of Paul's opponents and also of the first-century midrashic Thus the theology of the cross, Paul's unique apocalyptic in­ understanding of Exodus 34. Only then can we base important terpretation of the death and resurrection of Jesus, constitutes the doctrines upon it. In any case we cannot agree with Kasemann's dogmatic center and core of his gospel." But this is continuously conclusion in his essay "The Spirit and the Letter," that "the phe­ reinterpreted and restated to relate to differing local problems. To nomenon of the true Jew is eschatologically realized in the Chris­ understand Paul aright is not merely to take note of what he has tian who has freed himself from Iudaism.r"? written but to interpret his written words in the context out of Kasemann does warn against any absolute identification of which they arise and to which they are addressed. Thus in ac­ the Old Testament as letter or any simplistic depreciation of the knowledging Paul to be a consistent theologian, we still insist on law simply because it was written down. He points out that be­ distinguishing him from the systematic theologian. Often the fail­ hind the reference to "written ... with the Spirit ... on tablets of ure to interpret Paul historically as well as theologically has result­ human hearts" lies an assertion of the fulfillment of Jeremiah ed in gross exaggeration of Paul's views, especially on the theme of 31:33, and that Paul has in mind here both the reference to stone Judaism.
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