{"id":4313,"date":"2007-08-09T09:07:00","date_gmt":"2007-08-09T09:07:00","guid":{"rendered":"http:\/\/www.patheos.com\/blogs\/religionprof\/2007\/08\/the-new-perspective-on-paul\/"},"modified":"2007-08-09T09:07:00","modified_gmt":"2007-08-09T09:07:00","slug":"the-new-perspective-on-paul","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/religionprof\/2007\/08\/the-new-perspective-on-paul.html","title":{"rendered":"The New Perspective on Paul"},"content":{"rendered":"<!DOCTYPE html PUBLIC \"-\/\/W3C\/\/DTD HTML 4.0 Transitional\/\/EN\" \"http:\/\/www.w3.org\/TR\/REC-html40\/loose.dtd\">\n<html><head><meta http-equiv=\"content-type\" content=\"text\/html; charset=utf-8\"><meta http-equiv=\"content-type\" content=\"text\/html; charset=utf-8\"><\/head><body><p>In the latest issue of <a href=\"http:\/\/www.christianitytoday.com\/ct\/2007\/august\/13.22.html\" class=\" decorated-link\" target=\"_blank\" rel=\"nofollow\">Christianity Today<\/a>, <a href=\"http:\/\/www.christianitytoday.com\/ct\/2007\/august\/13.22.html\" class=\" decorated-link\" target=\"_blank\" rel=\"nofollow\">Simon Gathercole<\/a> offers a somewhat appreciative but also critical evaluation of the <a href=\"http:\/\/www.thepaulpage.com\/\" class=\" decorated-link\" target=\"_blank\" rel=\"nofollow\">new perspective on Paul<\/a>. For me, the new perspective\u2019s major conclusions (such as that \u201cthe works of the Law\u201d in Paul\u2019s writings were not good works in general but symbols of the separateness of the Jews as God\u2019s chosen people over against the Gentiles) seem completely sound conclusions that are right on target. This is not merely because Paul affirms judgment by works in Romans 2, nor because whenever he talks about \u201cworks of the Law\u201d he tends to then shift into discussion of Jews and Gentiles. If one thinks about circumcision, <em>the<\/em> work of the Law that Paul uses as an example most often, it is absolutely the worst example Paul could have chosen if he had in mind those works people do to earn favor with God. Circumcision is done when a Jewish male is 8 days old, and is done <em>to<\/em> rather than <em>by<\/em> him. As I always tell my students when we cover this subject, I don\u2019t remember being concerned to earn my salvation when I was 8 days old (although I also admit my memory of that time in my life is spotty), and I also emphasize that if they learn nothing else from the class, it should be <em>not to give sharp objects to babies<\/em>!<\/p>\n<p>The classic Lutheran interpretation had the effect that, when I first read Galatians, and arrived at the point where Paul lists the works of the flesh and says \u201cthose who do such things will not inherit the Kingdom of God\u201d, I thought either I had misunderstood or Paul was not being consistent. When I read James D. G. Dunn\u2019s work on Paul\u2019s writings, suddenly they made sense.<\/p>\n<p>One might perhaps ask why, if Paul had in mind the \u2018ritual\u2019 laws that distinguished Jews from Gentiles, he didn\u2019t use precisely such a distinction as some of his later interpreters have between \u2018moral\u2019 and \u2018ritual\u2019. The answer is simple: he didn\u2019t because he couldn\u2019t, not merely because moral and ritual overlap in laws such as that regarding the Sabbath, but also because the covenant was a whole and one could not simply pick and choose from it. But, having set it aside so as to incorporate the Gentiles, and for that reason alone, one could still look to the Law for moral guidance, since its moral principles were the same as those under the new covenant. And so it is that Paul cites the Law as authoritative on moral matters and even says what are otherwise incomprehensible things like \u201ccircumcision doesn\u2019t matter \u2013 keeping the commandments does\u201d. All of this makes sense from the perspective of the \u201cnew perspective\u201d.<\/p>\n<div class=\"blogger-post-footer\"><img loading=\"lazy\" decoding=\"async\" width=\"1\" height=\"1\" src=\"https:\/\/blogger.googleusercontent.com\/tracker\/7622297540113836091-6633719534333553421?l=exploringourmatrix.blogspot.com\" alt=\"\"><\/div>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"<p>In the latest issue of Christianity Today, Simon Gathercole offers a somewhat appreciative but also critical evaluation of the new perspective on Paul. For me, the new perspective\u2019s major conclusions (such as that \u201cthe works of the Law\u201d in Paul\u2019s writings were not good works in general but symbols of the separateness of the Jews [&hellip;]<\/p>\n","protected":false},"author":136,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4313","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v21.1 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>The New Perspective on Paul<\/title>\n<meta name=\"description\" content=\"In the latest issue of Christianity Today, Simon Gathercole offers a somewhat appreciative but also critical evaluation of the new perspective on Paul.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.patheos.com\/blogs\/religionprof\/2007\/08\/the-new-perspective-on-paul.html\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The New Perspective on Paul\" \/>\n<meta property=\"og:description\" content=\"In the latest issue of Christianity Today, Simon Gathercole offers a somewhat appreciative but also critical evaluation of the new perspective on Paul.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.patheos.com\/blogs\/religionprof\/2007\/08\/the-new-perspective-on-paul.html\" \/>\n<meta property=\"og:site_name\" content=\"Religion Prof: The Blog of James F. 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