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  • From: "Mark D. Nanos" <nanosmd AT home.com>
  • To: Corpus-paul <corpus-paul AT franklin.oit.unc.edu>
  • Subject: Re: Sanders and the "New" Perspective
  • Date: Thu, 26 Jul 2001 10:55:41 -0500


on 7/26/01 8:42 AM, Karl P. Donfried at kdonfrie AT email.smith.edu wrote:

> First, allow me to repeat my question whether there are major criticisms
> of “the new perspective” on Paul (i.e. Sanders, Dunn) out there in
> addition to Neusner and Fitzmyer. That would be helpful to know. Can
> anyone cite such literature? Thanks in advance

Karl,
Below your comments I offer a few comments and biblio. you seem to be
searching for in support of the view you express.

Bibl. (for views that fail to convince me)
You no doubt know Westerholm's Israel's Law and the Church's Faith, as well
as several books by Thielman that offer direct challenges to Sanders, et al.
More recent are:
Mark A. Elliott, The Survivors of Israel: A Reconsideration of the Theology
of Pre-Christian Judaism, Eerdmans.
C. Marvin Pate, The Reverse of the Curse, Mohr Siebeck.
>
> Second, I do have difficulty in accepting the positions of Sanders and
> Dunn in these matters given the texts from the DDS, which I consider to
> be a primary witness to a form of Second Temple Judaism than the far
> later, often Talmudic texts, that Sanders employs. There is the
> disturbing fact that Sanders section on “The Dead Sea Scrolls” follows
> his discussion of the “Tannaitic Literature” thus suggesting that this
> considerably later material predates the Dead Sea Scrolls. This
> problematic portrayal of late Second Century Judaism is concisely
> summarized by Joseph Fitzmyer: “What a picture of first-century
> ‘Palestinian Judaism’ emerges!”

Valid point, a methodological problem in Sander's early work. One should be
very careful with sources.
>
> Third, I find it likely that the Pauline phrase “works of the law”
> (e¶rga no/mou) can best be understood in light of the parallel phrase in
> 4QMMT. It has been correctly stated that this Pauline phrase has no
> parallel in the Jewish Bible. Close, but not exact, is the use of the
> noun hCom (“deed”) in Ex 18:20: “teach them the statutes and
> instructions and make known to them the way they are to go and the deed
> they are to do.” Referring to similar ideas, Num 15:39 and Deut 16:12,
> 30:8 use alternative terms, twwxm (“commandments”) and Myqwj (“laws”).
> However, the parallel phrase to Paul’s e¶rga no/mou is found in the
> Qumran texts. In 4QMMT C27 one reads hrwtj yCom txqm (“some deeds of
> the law”), in 4QMMT C 30-31 the emphasis falls on the correct practice
> of these deeds (“in your deed (KtwCob) you may be reckoned as
> righteous”) and in 1QS 5:21 and 6:18 one finds the phrase hrwtb wyCom
> (“his deeds in the law”). It is not unimportant to recognize that the
> yahad does not use the typical Pharisaic language, twqlj or twwxm, yet
> appears to be fully aware of this terminology in creating the clever
> turn of phrase, twqlj yCrd, “seekers of smooth things” (4Q 169:3-4). Of
> course, the scrolls there are other variations of the theme hrwt twCol.

The same care needs to be taken with the use of these sources.

But the salient question is whether these uses, or Paul's, have anything to
do with "individual human effort" in the traditional interpretive sense,
that is, to cause a transformation of identity. I think not.

In the DSS (and Biblical) examples you mention (and I believe for Paul),
this language has to do with the behavior appropriate for those already
identified in a way that obliges them to observe this behavior, however
translated. That is a very different matter. It has nothing to do with a
contrast of grace and works, or law and faith, or any such pairs of supposed
opposites. Both are in fact in play. Because of grace, you do works; because
of faith you observe law, etc. It is the appropriate response of grateful
people/groups who agree to be identified in such as way as to be obliged
(i.e., covenant people). It is not the way that they become such
people/groups. And that is the categorical matter that I believe Sanders et
al have finally begun to get a handle on with respect to "common" Jewish
language usage, regardless of the inconsistent application of these insights
when turning to Paul's language usage.

>
> Fourth, it is necessary to more sharply distinguish the different
> tendencies in Second Temple Judaism as does Shemaryahu Talmon.
> Shemaryahu Talmon, who prefers to call the group reflected in the
> scrolls by their own self-description, viz., as the Community of the
> Renewed Covenant or, simply as the ya-had understands this Community of
> the Renewed Covenant as a "third- or second-century crystallization of a
> major socio-religious movement which arose in the early post-exilic
> Judaism…. The development of the movement runs parallel to that of the
> competing ratio-nalist stream which first surfaces in the book of Ezra,
> and especially in the book of Nehemiah, and will ultimately crystallize
> in Rabbinic or normative Judaism." And, he adds, that the "yahad's
> final dissent from the emerging brand of Pharisaic Judaism at the turn
> of the era constitutes the climax of the lengthy confrontation of these
> two streams." One might well question the so-called “new perspective’s”
> view of the diversity of Second Temple JudaismS.

Sharpening must continue, but I do not see that this one interpretative
observation holds the kind of weight you seem to indicate. Do you doubt that
there was enormous diversity among and between the different Jewish people
and groups of Judea, Galilee, Syria, Asia Minor, Egypt, Greece, Italy, etc.?
If so, then you would be go in a different direction than Neusner, whom you
noted to be challenging Sanders (actually on a very different matter), for
Neusner goes so far as to propose so much diversity that we should refer to
Judaisms.

Am I missing your point on any of these areas? If so, please explain.

Regards,
Mark
--
Mark D. Nanos, Ph.D.
313 NE Landings Dr.
Lee's Summit, MO 64064
USA
nanosmd AT home.com






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