The Process of Covenant

Abstract

Articulation of reality is accomplished through metaphor that can be widely understood and applied. However, since any rich metaphor is likely to spin off or be related to similar and cognate ideas, the central or original meaning of that metaphor may be confused as it is applied over time and space. One difficulty in distinguishing covenant from other types of agreements, such as contract, is due to the variety of its applications. In 1979, Lewis Hyde described relationships that can help to differentiate covenant and contract.' He speaks of commodity and gift. An exchange of commodities involves alienation of property, objectivity and the establishment of boundaries (i.e., limits of value). An exchange of gifts brings people together, creating community, for the very purpose of transcending boundaries and value. Contract defines and establishes boundaries; its very legal content and language is an attempt to achieve objectivity. In theological terms, the act of giving a gift is an act of grace. While the receiver is expected to reciprocate, it is in the sense of gift-giving or graciousness rather than paying someone off. Perhaps lack of graciousness is the source of prophetic criticism of the sacrificial system: instead of coming closer to God, the people use sacrifices to buy off the divine as if God's gifts of life were marketable commodities. The act of covenant, reciprocal as its demands may seem, is essentially an exchange of gifts to bring people together in community. Studied in the context of history, covenants are examined to retrieve and reconstruct events. Covenant forms and institutions are regarded as historical reflections that help to explain the lives of previous generations. Now that the contribution of covenant to political thought is beginning to unfold, some students of politics have come to appreciate the influence of covenant thought, especially as a stimulis and model for the establishment of new political relationships and arrangements.2