Английская Википедия:Dual-covenant theology

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Шаблон:Short description

Файл:Bloch-SermonOnTheMount.jpg
Christians consider Jesus to be the mediator of the New Covenant.[1] Depicted is his famous Sermon on the Mount in which he commented on the Old Covenant.

Шаблон:Christian Eschatology

Dual-covenant or two-covenant theology is a school of thought in Christian theology regarding the relevance of the Hebrew Bible, which Christians call the Old Testament.

Most Christians hold that the Old Testament has been superseded by the New Covenant, although the moral law continues to apply (cf. covenant theology);[2][3][4] in contrast, a minority hold that the Mosaic covenant has been abrogated. Dual-covenant theology is unique in holding that the Mosaic covenant remains valid for Jews while the New Covenant only applies to non-Jews or gentiles. Islamic view, based on sura 28, recognises Law of Moses as active since main guidance together with Quran.

Background

Judaism maintains that in the post-flood era there is a universally binding covenant between God and man in the form of the Seven Laws of Noah[5][6][7] and that there is additionally a unique Sinaitic covenant that was made between God and the Hebrews at biblical Mount Sinai. However Judaism has not historically maintained that there is a separate covenant for gentiles wherein they should convert to Christianity. Indeed from the Maimonidean perspective, belief in the divinity of Jesus would be a breach of Noahide Law.[8]

The 18th-century rabbinic thinker Yaakov Emden has even opined: Шаблон:Blockquote

Later, in the 20th century, the unorthodox Jewish theologian Franz Rosenzweig, consequent to his flirtations with Christianity, advanced the idea in his work the Star of Redemption that "Christianity acknowledges the God of the Jews, not as God but as 'the Father of Jesus Christ.' Christianity itself cleaves to the 'Lord' because it knows that the Father can be reached only through him ... We are all wholly agreed as to what Christ and his church mean to the world: no one can reach the Father save through him. No one can reach the Father! But the situation is quite different for one who does not have to reach the Father because he is already with him. And this is true of the people of Israel."[9]

Daniel Goldhagen, former Associate Professor of Political Science at Harvard University, also suggested in his book A Moral Reckoning that the Roman Catholic Church should change its doctrine and the Biblical canon to excise statements he labels as antisemitic, to indicate that "The Jews' way to God is as legitimate as the Christian way".[10]

Messianic Judaism

Шаблон:See also David H. Stern, a Messianic Jewish theologian, wrote that dual-covenant theology is said to originate with Maimonides. It was proffered in the 20th century by the Jewish philosopher Franz Rosenzweig, and was elaborated upon by such theologians as Reinhold Niebuhr and James Parkes.Шаблон:Citation needed

These founders believe that Jesus' message is not for Jews but for Gentiles and, that Шаблон:Bibleref2 is to be understood thusly: "I am the way, the truth and the life; and no Gentile comes to the father except through me."[11] Stern asserts that the problem of dual-covenant theology is that "replacing Yeshua's 'No one comes to the Father except through me' with 'No Gentile comes...' does unacceptable violence to the plain sense of the text and to the whole New Testament."[12]

Apostolic Decree

Файл:Saint James the Just.jpg
James the Just, whose judgment was adopted in the Apostolic Decree of Шаблон:Bibleverse, c. 50 AD: "we should write to them [Gentiles] to abstain only from things polluted by idols and from fornication and from whatever has been strangled and from blood..." (NRSV)

Шаблон:See also

The Apostolic Decree in the Book of Acts (Шаблон:Bibleverse-nb) has been commonly interpreted as a parallel to Noahide Law.[13]

Although the Apostolic Decree is no longer observed by many Christian denominations today, it is still observed in full by the Greek Orthodox.[14]

Opinion of Pope John Paul II

Шаблон:See also Traditional supersessionist theology, as exemplified in Pope Eugene IV's papal bull, which he published at the Council of Florence in 1441:

Шаблон:Blockquote

John Paul II supported greater dialogue between Catholics and Jews, but did not explicitly support dual-covenant theology. On November 17, 1980, John Paul II delivered a speech to the Jews of Berlin in which he discussed his views of Catholic–Jewish relations. In it, John Paul II asserted that God's covenant with the Jewish people was never revoked. During the speech, John Paul II cited Nostra Aetate, claiming that Catholics "will endeavor to understand better all that in the Old Testament preserves a proper and perpetual value..., since this value has not been obliterated by the further interpretation of the New Testament, which on the contrary gave the Older its most complete meaning, so that the New one receives from the Old light and explanation."[15]

Criticism

Шаблон:See also Шаблон:Religious text primary A major theme of Paul's Epistle to the Romans is said to be that, so far as salvation is concerned, Jews and Gentiles are equal before God (2:7-12; 3:9-31; 4:9-12; 5:12,17-19; 9:24; 10:12-13; 11:30-32). Romans 1:16, by stating that the Gospel is the same for Jew and Gentile, may present a serious problem for dual-covenant theology.[16]

Шаблон:Bibleverse is sometimes cited as a verse supporting dual-covenant theology. A problem with this argument, however, is the context of Galatians 5.[17] Galatians 5:4[18] in particular, says, "You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace." Line this up with Galatians 2,[19] Galatians 2:21[20] in particular, which says "I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly." Scholars still debate the meaning of the Pauline phrase "Works of the Law" (see New Perspective on Paul and Federal Vision).

A similar challenge is presented by Galatians 2:15[21] and 16,[22] just after the Incident at Antioch, in which Paul says (speaking to Peter, a fellow Jew), "We are Jews by nature and not sinners from among the Gentiles; nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified."

The same exclusive claims for the Christian message are also made by other writers. John 14:6[23] states, "Jesus said to him, 'I am the way, and the truth, and the life; no one comes to the Father but through Me.Шаблон:'" Peter, speaking to fellow Jews about Jesus in Acts 4:12,[24] says: "And there is salvation in no one else; for there is no other name under heaven that has been given among men, by which we must be saved."

The First Epistle of John states, "Who is the liar? It is the man who denies that Jesus is the Christ. Such a man is the antichrist—he denies the Father and the Son. No one who denies the Son has the Father; whoever acknowledges the Son has the Father also."[25]

Catholic

Cardinal Avery Dulles was critical of dual-covenant theology, especially as understood in the USCCB's document Reflections on Covenant and Mission.[26] In the article All in the Family: Christians, Jews and God, evidence has also been compiled from Scripture, the Church Fathers and official Church documents that the Catholic Church does not support dual covenant theology.[27]

Though it is to be removed from the next edition (at order of the Vatican, as misrepresenting the editio typica) the United States Catholic Catechism for Adults (2006) states:[28] Шаблон:Blockquote

In June 2008 the bishops decided by a vote of 231-14 to remove this from the next printing of the Catechism, because it could be construed to mean that Jews have their own path to salvation and do not need Christ or the Church.[29] In August 2009, the Vatican approved the change, and the revised text states (in conformity with the editio typica):[30] Шаблон:Blockquote

Protestant

In 2006, Evangelical Protestant Jerry Falwell denied a report in The Jerusalem Post that he supported dual-covenant theology:[31]

Шаблон:Blockquote

See also

References

Шаблон:Reflist

External links

Шаблон:Christianity and Judaism

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  1. ↑ such as Шаблон:Bibleverse
  2. ↑ Шаблон:Cite web
  3. ↑ Шаблон:Cite journal
  4. ↑ Summa Theologica, I-II, q. 100
  5. ↑ BT Sanhedrin 57a
  6. ↑ Mishneh Torah, Hilkhot M'lakhim 8:14
  7. ↑ Encyclopedia Talmudit (Hebrew edition, Israel, 5741/1981, entry Ben Noah, end of article); note the variant reading of Maimonides and the references in the footnote
  8. ↑ Maimonides, Peirush HaMishnha on Avodah Zarah 1.3, and his rulings in Hilchos Avoda Zarah 9:4, Hilchos Ma'achalos Asuros 11:7 and Hilchos Melachim 11:4
  9. ↑ Nahum N. Glatzer, Franz Rosenzweig: His Life and Thought (New York: Schocken Books, 1961), p. 341.
  10. ↑ Шаблон:Cite journal
  11. ↑ David H. Stern, "Jewish New Testament Commentary", page 196, Jewish New Testament Publications, Inc., 1992.
  12. ↑ Шаблон:Cite web
  13. ↑ The Acts of the Apostles (The Anchor Yale Bible Commentaries), Yale University Press (December 2, 1998), Шаблон:ISBN, chapter V
  14. ↑ Karl Josef von Hefele's commentary on canon II of Gangra Шаблон:Webarchive notes: "We further see that, at the time of the Synod of Gangra, the rule of the Apostolic Synod with regard to blood and things strangled was still in force. With the Greeks, indeed, it continued always in force as their Euchologies still show. Balsamon also, the well-known commentator on the canons of the Middle Ages, in his commentary on the sixty-third Apostolic Canon, expressly blames the Latins because they had ceased to observe this command. What the Latin Church, however, thought on this subject about the year 400, is shown by St. Augustine in his work Contra Faustum, where he states that the Apostles had given this command in order to unite the heathens and Jews in the one ark of Noah; but that then, when the barrier between Jewish and heathen converts had fallen, this command concerning things strangled and blood had lost its meaning, and was only observed by few. But still, as late as the eighth century, Pope Gregory the Third (731) forbade the eating of blood or things strangled under threat of a penance of forty days. No one will pretend that the disciplinary enactments of any council, even though it be one of the undisputed Ecumenical Synods, can be of greater and more unchanging force than the decree of that first council, held by the Holy Apostles at Jerusalem, and the fact that its decree has been obsolete for centuries in the West is proof that even Ecumenical canons may be of only temporary utility and may be repealed by disuse, like other laws."
  15. ↑ Шаблон:Citation
  16. ↑ David H. Stern: "Jewish New Testament Commentary", page 329. Jewish New Testament Publications, 1992.
  17. ↑ Шаблон:Cite book
  18. ↑ Шаблон:Cite book
  19. ↑ Шаблон:Cite book
  20. ↑ Шаблон:Cite book
  21. ↑ Шаблон:Cite book
  22. ↑ Шаблон:Cite book
  23. ↑ Шаблон:Cite book
  24. ↑ Шаблон:Cite book
  25. ↑ Шаблон:Cite book
  26. ↑ Covenant and Mission, America magazine, Шаблон:Webarchive
  27. ↑ Шаблон:Cite web
  28. ↑ United States Catholic Catechism for Adults, Washington, DC: United States Conference of Catholic Bishops, 2006.
  29. ↑ Шаблон:Cite web
  30. ↑ Шаблон:Cite web
  31. ↑ Jerusalem Post, 2006-03-02, Hagee, Falwell deny endorsing 'dual covenant' Шаблон:Webarchive. Retrieved 2009-10-21.
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