This is the last book that I intend to look at (for now) in my continuing quest to understand the new perspective on Paul and the grounds for critiquing it. To date I have read the following:
You may note that of the main proponents of the new perspective, I have thus far omitted James Dunn. Well, Dunn is the representative of the new perspective here. So what we have are five essays from six different writers:
Traditional Reformed – Michael Horton
Progressive Reformed – Michael Bird
New Perspective – James Dunn
Deification – Veli-Matti Karkkainen
Catholic – Gerald O’Collins & Oliver Rafferty
The book is highly structured, with the editors, James Beilby and Paul Eddy, writing a lengthy introduction, giving the background against which the essays are set. There is a brief history of the doctrine of justification, including the broad sweep of theological thought of the Reformation. Helpfully, the editors have included a fair variety of denominations including Anabaptists and Pentecostals – strands of christianity which form part of the tapestry of my own faith.
The bulk of the book is devoted to the 5 essays and the reaction to each of them from the writers of the other 4.
Horton’s essay is very traditional and reminded me much of John Piper’s book on the same subject. Though he makes some good points, and presents his view very clearly and faithfully, I couldn’t help but think, having read some of the ‘new perspective’ writings already, that his essay just lacked some key aspects. It was like a landscape painting without the sky.
Michael Bird is not a theologian I had ever heard of before, though I liked his essay very much. This may be because of confirmation bias, I freely admit, as his view is very closely aligned with my own. While he recognises the value of traditional thought, this is not because tradition has intrinsic value; he recognises the fallibility of the likes of Luther and Calvin, who were merely doing their best to be faithful expositors and interpreters of the biblical authors. I will aim to read more of Bird’s writings in the future.
James Dunn was another that I liked. He is quick to point out that not all of the proponents of the ‘new perspective’ are univocal, and he does distance himself from one aspect of Wright’s writings that I found myself disagreeing with, namely the reinterpretation of “God’s righteousness” as “God’s covenantal faithfulness”. Indeed Dunn’s essay serves to highlight the fact that the real core of the arguments over justification are semantic. What do we mean when we speak of justification and righteousness and what did the biblical authors mean?
Karkkainen is an odd one. In his responses to the other essays, he rarely engages, but rather alludes to his own essay. His view itself is one that is completely new to me. To explain briefly, it is a sort of conflation of Lutheranism with Eastern Orthodoxy (the latter of which I confess near total ignorance, the former only slightly less so) whereby people are made to be ‘like God’ though Karkkainen is a little woolly in his definitions, a point picked up by one of the responses. I found myself interested, yet unconvinced by his essay. I know I will have to do more reading on this subject though to come to a more rounded, informed opinion.
The piece on catholicism is split into two parts. The first is a very straightforward statement of catholic doctrine written by Rafferty where his appeal is almost entirely to the Council of Trent. Some of the pronouncements of it are reproduced in Michael Horton’s earlier essay. Rafferty’s part does nothing to dissuade me from the view that the Reformation (and the council of Trent) marked the final separation between christianity and catholicism. Only a full renunciation could mark the beginnings of the restoration of Rome to the church of Christ. O’Collins’ section is a personal testimony. Here, he seems to take a very different line of thinking which is much more open to the possibility of the need of catholicism to change. His testimony culminates with his being part of a “joint declaration on the doctrine of justification” in 1999 between the catholic and Lutheran churches, though it is noted that this document is binding on neither church.
What I found most striking was that the deification and catholic pieces almost entirely discussed tradition. This was true to a fair extent of the Traditional Reformed piece, though not quite so much. It was really only the Progressive Reformed and the New Perspective views that gave any weight at all to scripture. Were these two omitted and one were to approach this without any prior knowledge, one could easily get the impression that the documents over which the debate occurs are the writings of Martin Luther and the decrees of the council of Trent. Jesus, Paul and James barely get a look-in.
Interestingly, I wrote the preceding paragraph when I was 90% of the way through the book, only to find a very similar critique in the last 10% made by Dunn in response to the essay on the catholic point of view. So while each essays, and the responses to them, are highly informative as to the stance of each of the writers, very little is given (with pun fully intended) by way of justification of their own view.
Overall, this is well worth a read and serves as a good summary of different points of view.