Paul, Monotheism and the People of God: The Significance of Abraham Traditions for Early Judaism and Christianity

Abstract

Paul, Monotheism and People of God: The Significance of Traditions for Early Judaism and Christianity, by Nancy Calvert-Koyzis. JSNTSup 273. London: T&T Clark, 2005. Pp. riv + 173. $115.00 (hardcover). ISBN 0567083780. This investigation of figure of early Jewish and texts represents a revised version of author's 1993 dissertation at University of Sheffield, supervised by Philip R. Davies and Andrew T. Lincoln. In traditional form, first 60 percent of research surveys Jewish texts, and balance applies conclusions to interpretation of texts Paul. The investigation of Jewish texts includes chapters devoted to Jubilees, several writings by Philo, Pseudo-Philo's Biblical Antiquities, Josephus's Antiquities of Jews, and Apocalypse of Abraham. The texts studied are Galatians and Romans, and book closes with a brief conclusion. The price per page for this volume is remarkable. Nancy Calvert-Koyzis uses to denote the doctrine or belief that there is only one God. She cites Larry Hurtado for this language decision and otherwise eschews discussion of current debates about appropriateness of terminology and concepts associated with this language. One of results of this decision is that she begins Paul's of monotheism and thereby Abraham (pp. 3-5, italics added), instead of considering a redefinition of contemporary scholar's taxonomy and conceptualization of belief one God for Paul and other Jews of his period. Calvert-Koyzis sets out to show that Jewish traditions built around Abraham's rejection of idolatry and turning to faith one God provide basis for understanding Paul's arguments as well as matters at issue communities to which he writes. Rabbinic texts are not discussed, because Calvert-Koyzis wants to work with traditions she can be reasonably certain were active for Paul. Moreover, she undertakes to understand these texts from standpoint of Jewish concerns rather than standpoint of (p. 4). The endeavor to listen to Jewish texts in their own right is to be applauded, of course, although one notes here that this introductory language is set already contrast to categories. Does this language not reveal a working assumption that adumbrates a traditional portrait of Paul of later Paulinism with which she will work? From start can one know that Paul's categories are not shaped by Jewish concerns, contrast to other (Jewish) writings she explores? After all, are not Pauline categories to which Calvert-Koyzis refers product of later (non-Jewish) Christian traditions, which themselves should be subject to criticism, rather than fixed traditional ways they have been approached by interpreters? Should not texts of Paul also be listened to in their own right, and not first (and only) later Christian, bifurcated categories? Should one not at least hypothesize that Jewish arguments about and one God upon which Paul depends might arise because of Jewish concerns that still guide him and his communities? Could they be his and their own, and not simply arise order to address categories and concerns he is (supposedly) forced to deal with-and thus to seek to subvert-because they are essential to his supposed Jewish opponents' arguments? What Calvert-Koyzis finds Jewish texts is that is ideal example of a person who forsakes idolatry for faith one God, exemplified by obedience to Mosaic legislation. She discusses way figure of is shaped and used by various authors to express each one's rhetorical concerns. In Jubilees, is ideal Jew, worshiping Creator God, willing to destroy idols at risk of losing his life. He is one who remains faithful to God midst of surrounding Gen tile idolaters, even midst of other Jews who compromise faith and Torah observance. …