BMCR 2009.07.42: Korner on Campbell, Paul and the Creation of Christian Identity. The Library of New Testament Studies 322

William S. Campbell, Paul and the Creation of Christian Identity. The
Library of New Testament Studies 322.  New York:  T & T Clark
International, 2006.  Pp. 224.  ISBN 9780567033673.  $39.95 (pb).

Reviewed by Ralph J. Korner, McMaster University ([email protected])
Word count:  2214 words
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Table of Contents
(http://www.loc.gov/catdir/toc/fy0709/2007271446.html)

Preview (http://books.google.com/books?id=06OsR5_KC5sC)

William Campbell's study is a valuable contribution to our
understanding of Christian identity formation in the first century CE.
But it also has relevance for contemporary society. Right at the outset
he decries the imperialist implications of Christian universalising
claims that have served to facilitate the concept of a dominant Western
culture and a resultant sense of superiority over other world faiths,
in particular Judaism. While clarity with respect to one's underlying
presuppositions is laudable, it does raise the question in the reader's
mind of whether Campbell can avoid an anachronistic retrojection of
modern concerns onto an ancient society. In my view he succeeds
admirably. Campbell's resultant study is even-handed and historically
contextualized. His primary focus is assessing Paul's role in the
creation of Christian identity in the first century, and that is my
concern in this review.

Traditional research has seen Paul and his mission as being divorced
from his Jewish context and Jewish identity. Campbell disagrees. Over
the course of ten chapters, Campbell cogently argues that Pauline
Christ-followers would not have seen themselves as some sort of new,
a-cultural, universal association that was disconnected from its Jewish
roots, but rather as Jews and Greeks who, while ethnically diverse,
were united under the transforming influence of Christ, and who
expressed that diverse unity within their existing culture(s).

He maintains that the central tenet in Paul's creation of Christian
identity for both Jews and gentiles is a transforming encounter with,
and an ongoing process of conforming to, the Messiah, in the tradition
of Abraham's faith. In this respect Campbell stakes out the middle
ground between the polar extremes of a highly individualistic and
supersessionist traditional perspective and the two-covenant New
Perspective position in which the coming of Jesus was only for the
purpose of gentile inclusion.

Traditionally, Paul's remonstration against the Jews who opposed him in
Pisidian Antioch, that he and Barnabas were "turning to the Gentiles"
(Acts 13:14-52), has been seen by scholarship as a watershed moment in
the historical development of nascent Christianity. This apparent
turning point is said to have shifted Paul's evangelistic focus towards
the gentiles and thus away from Jews, and, concomitantly, even away
from the value of a Jewish heritage for gentile Christ-followers.
Through prioritizing Paul's use of the Abrahamic covenant for Christian
identity formation, Campbell finds the middle ground that maintains
continuity between the new gentile mission and ancient Jewish heritage.
He argues his case both from negative and positive angles.

Negatively, he seeks to demonstrate that, from social, cultural, and
theological perspectives, Paul is not directly culpable for, nor would
he ever have approved of, this divergence of mission that ultimately
resulted in the creation of a church with a predominantly gentile
identity, often in complete usurpation of its Jewish roots. Paul's
intent aside, Campbell also reminds the reader of the limited audience
for Paul's theology; his communities "did not constitute the whole of
the Christ-movement" (p. 71; author's emphasis).

Positively, in light of Romans 9-11, Campbell situates Paul's theology
of gentile mission as being in continuity with his Jewish roots rather
than discontinuous with them. This continuity is said to affirm
diversity within the unity of the universal church. Thus, the inclusion
of gentile Christ-followers in the church does not replace or displace
Israel in God's divine purpose. Contrary to popular belief, church
teachings, and much scholarship, Paul was not attempting to create a
new religion/Jesus cult/association that was severed from its Jewish
roots.

In chapter one, Campbell situates his methodological approach equally
within two camps--sociological and theological. He appropriately
reminds the reader of the occasional nature of Paul's writings. Paul is
in dialogue with the immediate social dynamics of his faith
communities. As such, Paul wrestles with how to link these social
realities with, and contextualize them within, the eschatological
Christ-event. This foundational presupposition gives strength and focus
to Campbell's subsequent analyses.

Sociologically, Campbell situates Jewish identity in the first century
CE within the context of Lee Levine's claim that the primordial
elements of Jewish ethnic understanding "[forged] formidable [bonds
both] internally and with other communities" (p. 5). Some examples of
these elements include: "common history, origins, customs, cultures,
and aspirations [within] a well-defined religious component" (p. 5).

Into this Jewish understanding, Paul inserts the Christ-event, not
simply as an additional element of, but rather as being fundamental to,
not just the entire Jewish ethno-religious narrative but also to the
process of gentile inclusion into the Abrahamic covenant. Campbell then
asks the question, to which he returns throughout the book, as to
whether Paul's apparent lack of concern regarding Jewish identity
issues (e.g., festival and dietary observances, Rom 14-15) is due to
his rejection of Judaism or to his assumption that the Christ-movement
would retain its essential Jewish identity and thus allow for diversity
within that unity.

Chapter two reviews the scholarly context with respect to Pauline
interpretation and Christian identity. Campbell states that, since the
time of F. C. Baur, Pauline scholarship has consistently maintained an
antithetical understanding with respect to Judaism and emergent
Christianity. This has served to minimize Paul's corporate emphasis on
how differing peoples relate to the one God of Israel and to maximize
an individualistic emphasis in Paul's teaching concerning the
polarities of grace and works.

Campbell surveys the history of scholarship on Paul wherein he has been
variously seen as the Hellenizer of Christianity (Tuebingen), as being
rooted in Rabbinic Judaism (W. D. Davies), as reflecting Jewish
eschatology (Munck), as having his central mission grounded in Rom 9-11
(gentile and Jewish inclusion, Stendahl) rather than in the law/gospel
antithesis of Rom 1-8 (justification by faith, Kaesemann), as being
continuous with Palestinian Judaism and covenantal nomism (E. P.
Sanders, Dunn), and, in a recent rejoinder, as again one who critiques
the use of law as a means of justification (Gathercole). This moves
Campbell to the point of his book--the need to somehow reclaim Paul's
message that the gospel offered relationship for differing peoples to
the one God of Israel.

In chapter three, Campbell wrestles with the theological significance
of the dispute at Antioch. He cogently argues that those who convert
Paul into a separatist and an advocate of gentile "Christianity" have
oversimplified the historical evidence (Paul still continued with the
collection for Jerusalem) and anachronistically interpreted this
incident (Luther's theological formulations have been retrojected into
this early period). Rather, Campbell judiciously argues for a Jewish
"otherness" that is neither incompatible theologically, nor
insurmountable sociologically, for Paul.

Chapter four engages the question of how Paul theologically negotiated
the tricky precipice of not having gentile Christ-followers fall into
becoming Jewish proselytes. In Abraham, Paul found a covenantal context
wherein gentiles and Jews, in spite of their inherent differences,
could have one ancestor who could be seen as the father of many
nations, and not just one. Spiritual oneness though must not become
sociological sameness--diversity in unity is Paul's social task. In
future chapters Campbell addresses how Paul tried to avoid a
splintering into factions of Christ-followers and Jews within synagogue
contexts.

But Paul the innovator does not just have Jewish dynamics with which to
contend. In chapter five, Campbell explores the reality of what it
meant for Paul's mission to grow within a tripartite context:
"Christians," Jews, and Roman civic authorities. Campbell approvingly
cites Tellbe's study of how tripartite interactions account for the
differing self-understanding and identity of the "Christian"
communities in Thessalonica, Rome, and Philippi.[[1]] Paul's theology
cannot be reduced to simply a Jewish-"Christian" dialogue. Imperial
ideology is an equal partner in his "theologizing."

In chapter six the questioned is asked as to whether Paul is the
architect of "Christian identity." The term "Christian identity" has a
universal quality to it, which runs counter to Campbell's previous
dictum that Paul's theology is particular and not universal to all
Christ-followers. But if one reads with that caveat in mind, Campbell's
discussion clarifies Paul's unique theological contributions: (1) as
theologian, Paul fashioned a rationale for the inclusion of gentiles
into the church with Jews that was grounded in a common commitment to
the Messiah/the Christ; (2) as champion of the gentile cause, he placed
gentile Christ-followers on an equal footing with Jewish
Christ-followers, not just as "Jewish" proselytes; (3) as apostle, his
proclamation at Antioch did free the Pauline communities from undue
Jewish influence.

But of particular importance is Campbell's helpful definition of Paul's
unifying differentiation of church and Israel as corporate entities:
"gentiles are the called of God but although closely related to, they
do not become part of Israel even though they are called to share in
the inheritance of Israel with Israel and not simply by themselves as a
separate entity" (p. 102). A minor weakness in this chapter is
Campbell's use of the absence of phraseology (e.g., the church is not
called "New Israel" [<greek>*)ISRAH\L KATA\ PNE=UMA</greek>]; p. 67) to
argue for the ongoing presence of Jewish heritage for Christian
identity formation. Beginning with the next chapter, though, Campbell
does give more substance to this claim.

In chapter seven Campbell hones his focus on the Jewish nature of
Christian identity through a study of the book of Romans. The identity
of Paul's addressees in Romans receives particular attention,
especially with respect to the first half of chapter 2 (vv. 1-16),
wherein Campbell reverses the traditional view that Paul's very
negative interlocutor is Jewish. By claiming, not without some
justification, that Paul is addressing a gentile, Campbell preserves a
more positive Pauline view of Jewish heritage, for which view he
summons significant evidence from the rest of Romans.

If one accepts that Paul is more positive than negative towards Jewish
identity, then the question arises as to his understanding of Israel.
In chapter 8, Campbell lays out his evidence for the case that to this
point he has only emphatically stated: the church is not Israel (or New
Israel). He argues that since God's covenant with his historic people
is irrevocable, the identity of Israel is not transferable. Rather
gentiles have become part of God's covenant with Israel and, thus, are
in association with Israel as gentiles. Ethnic differentiation remains,
but all other differences are nullified; the two have become one "in
Christ."

This oneness "in Christ" becomes the central focus of chapter 9. Jesus
of Nazareth, the first-century Jew, is the promised Christ, or Messiah,
of Israel (1:4; 15:12, "stem of Jesse"). As such, life "in Christ" is
primarily corporate, not individualistic. A people have been made
alive, that is, the body of Christ comprised of gentile and Jewish
Christ-followers. Contra Tom Wright,[[2]] Campbell argues that Israel
as a historic and theological entity was not dissolved "in Christ" and
then replaced with God's universal relationship with individual Jews
and gentiles. Rather as the "church," corporately they have become
joint-heirs with Christ as children of Abraham. Christ-followers of
whatever ethnic identity are "not simply isolated individuals linked
individualistically to Christ" (p. 153).

In the tenth and final chapter Campbell revisits Paul's "theologizing."
In line with Bengt Holmberg,[[3]] Campbell calls for a recognition of
the fact that Paul's ethical and theological pronouncements need to be
relativized within the context of "social factors like stratum-specific
behavior patterns operative in the everyday life of these Christians"
(p. 161). One wonders, though, what hermeneutical checks and balances
Campbell has in place to prevent a complete relativization of Paul's
writings.

Israel, however, is not relativized; it is a constant within Paul's
theologizing, although with one important distinction. In the
Christ-event Israel is now divided into Jewish Christ-followers, who
are the faithful remnant, and those Jews who have not yet chosen to
follow "the Christ." This eschatological transformation, while
realized, is still future; it is an ongoing process. Likewise, the
church's eschatological transformation is an ongoing process. Thus, the
church's failings and isolation from society require of it realism and
humility.

Campbell's concise contribution (203 pages) to the question of
Christian origins and Jewish-Christian relations in antiquity is a
significant one. His grasp of the material is commendable, as is the
precision with which he writes. Editorial precision is also to be
commended. Only three minor errors came to light:
<greek>E)KKLHSI/A</greek> is spelled <greek>E)KKLESI/A</greek> (p. 70);
"word" in the singular should have been plural ("words"; p. 110);
ekklesia is spelled ecclesia (p. 196). Campbell competently integrates
sociological methodology with theological acumen in situating his study
within the historical scholarly trajectory, all the while recognizing
his points of continuity and discontinuity within that history of
interpretation.

A suggestion for further development in Campbell's treatise relates to
Paul's appropriation of the word <greek>E)KKLHSI/A</greek> for the
communal self-identification of Christ-followers. Campbell only too
briefly assesses the value of <greek>E)KKLHSI/A</greek> in his project.
(In point of fact, this is one example of where a subject index would
have been helpful.) There is evidence in Jewish Second Temple
literature to suggest that <greek>E)KKLHSI/A</greek> is used somewhat
synonymously with <greek>SUNAGWGH/</greek> ("synagogue").[[4]] Thus, an
analysis of the semantic range of <greek>E)KKLHSI/A</greek> would
indicate that, on the one hand, Paul's appropriation of
<greek>E)KKLHSI/A</greek> allowed for a self-definition that
differentiated Christ-followers (Jewish and gentile) who still met
within a "synagogue" context, while, on the other hand, it maintained
connectedness with their Abrahamic covenantal roots. Had Campbell more
substantially integrated this element of communal identity formation
into his analysis it would have served only to strengthen his case
further.


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Notes:


1.   M. Tellbe, Paul Between Synagogue and State: Christians, Jews and
Civic Authorities in 1 Thessalonians, Romans, and Philippians
(Stockholm: Almqvist & Wiksell International, 2001).

2.   Tom Wright, "Paul's Gospel and Caesar's Empire," in Paul and
Politics: Ekklesia, Israel, Imperium, Interpretation: Essays in Honour
of Krister Stendahl (ed. R. Horsley; Harrisburg, PA: Trinity Press
International, 2000), 160-83, esp. 176. See also, idem., The New
Testament and the People of God (Minneapolis: Fortress Press, 1992),
79.

3.   Bengt Holmberg, "The Methods of Historical Reconstruction in the
Scholarly 'Recovery' of Corinthian Christianity," in Christianity at
Corinth: The Quest for the Pauline Church (eds. E. Adams and D.
Horrell; Louisville, KY: Westminster John Knox Press, 2004), 255-71,
esp. 261.

4.   Philo, in particular, uses <greek>E)KKLHSI/A</greek> and
<greek>SUNAGWGH/</greek> in synonymous ways. Cf. Anders Runesson,
Donald D. Binder, and Birger Olsson, The Ancient Synagogue from its
Origins to 200 C.E.: A Sourcebook (Leiden: Brill, 2008), 260-62,
271-72.