Review of Markus Cromhout's Walking in Their Sandals

Walking in Their Sandals: A Guide to First-Century Israelite Ethnic Identity. By Markus Cromhout. Eugene: Cascade Books, 2010. Pp. xvi +128. Paper, $18.00.

Chapter 1 sets out Markus Cromhout’s general model of ethnicity. He contends “that the ‘House of Israel’ as it existed in the first century must be understood and approached as an ethnic identity, not as a form of ‘religion’” (p. 1). Contemporary ethnicity theory informs this book, with Richard Jenkins, Dennis Duling, and Philip Esler serving as key guides in Cromhout’s proposed hybrid theological and social-scientific ethnicity model (pp. 7, 24, 35). He also, surprisingly, sees a distinctive primordial element to Israelite identity in the first century—an element that Paul opposed (pp. 28, 84). Cromhout’s model views ethnicity as (1) a form of social identity, (2) requiring processes of socialization, (3) communicating similarity and difference, (4) relying on cultural context, (5) fixed or fluid depending on setting, and (6) resulting from a dialectic between collectivistic and individualistic discourses.

Chapter 2 provides a description of Cromhout’s model applied to first century Israelite ethnic identity and filtered through the findings of the New Perspective on Paul (NPP). He begins by describing the Israelite symbolic universe, which includes ordering principles such as kinship, honor and shame, and patronage. Other components include the legitimation of epistemic concerns, a land-focused interpretation of history, and societal ordering structures such as purity and hierarchy, the latter reified by circumcision (p. 54). Protection for this symbolic universe was provided through the framework of “deviance, diagnosis, and cure” (p. 57). These discursive resources drew from Israel’s scriptural tradition, while relying on collective memory to address communal issues in the present. Cromhout then explains the way his socio-cultural model of Israelite ethnicity works as it interacts with Israel’s symbolic universe (p. 64). The results are an eco-system of ethnicity encircled by a sacred canopy and a habitus that approximate the debated knowledge and values of Israel’s ethnic identity.

Chapter 3 discusses ethnicity and Paul through the lens of the NPP. Cromhout follows Dunn with regard to covenantal nomism, the boundary function of the law, the creation of a new inclusive ethnos, and the social dimension of Paul’s argument. For both Dunn and Cromhout, emblematic Israelite performances embodied an ethnic identity, i.e., participation in the covenant community. However, Paul opposes the idea that God’s grace only extended to those who observed the works of the law. He offers, instead, an alternative sacred canopy and habitus. God is the divine patron, who distributes grace and expects obedience in return; this constructs an alternative symbolic universe that applies equally to Israelites and gentiles. Cromhout does not provide a univocal NPP reading; he parts ways with Dunn by rejecting the necessity of individual faith, opting for a robust understanding of the faithfulness of Jesus. Faith, for Cromhout, is “an alternative way of life and social conduct, and righteousness is something attained by an identity based on faith” (p. 93). His approach to identity is universalistic and follows closely Esler’s transcending view. Cromhout sees Paul as one who “no longer views his traditional ethnicity as ‘gain’ or ‘advantage.’” Interestingly he later qualifies this claim by noting that Paul eventually came to the conclusion that “he should not seek to erase the subgroup identities of Judeans and non-Judeans” (pp. 99, 101).

Cromhout provides a helpful introduction to Israelite ethnic identity that builds on the work of The Context Group and the NPP. Thus, this book would serve as a useful primer for those studying the social context of the NT. However, a few critical comments are in order. First, he overlooks the significance of 1 Cor 7:17-24 for the way Paul understands ethnicity in Christ. The continuation of the circumcision calling in Christ weakens his claim that Paul sought to form a new, more inclusive ethnos (p. 97). Second, he rightly recognizes the connected nature of ecclesiology and soteriology (p. 88); however, a variegated ecclesiology is slightly more probable. Third, by describing Christian identity as a new ethnicity, Cromhout confuses the categories with regard to Israel. Though Paul may draw on ethnic discourse to describe aspects of the transformation of identity in Christ, it does not follow that a new ethnic identity is formed thereby. These assessments aside, Cromhout’s work deserves further critical engagement and represents a step forward by integrating social-scientific and theological concerns in the study of identity formation of the earliest Christ-followers.

Review of David Horrell's The Bible and the Environment

The Bible and the Environment: Toward a Critical Ecological Biblical Theology. By David G. Horrell. London, UK: Equinox Publishing, 2010. Pp. x + 161. Paper, $26.95.

David Horrell presents a study focused on the ecological implications of various biblical texts. He seeks to reshape Christian theology and ethics in a way that produces human action in order to foster peace and well-being for the world. Part I discusses interpretive issues related to scripture in light of the ecological crisis. Chapter 1 summarizes the question of climate change and introduces the way scholars have implicated the Christian worldview. The doctrines of creation and eschatology are two points of particular concern. Horrell offers an ecological hermeneutic that reorients the way scripture is read in light of these issues. Chapter 2 offers a brief survey of three different environmentally-focused readings: (1) a positive “green” message; (2) a resistance to the environmental agenda; and (3) a mix of positive and negative, i.e., a positive message in some points, and resistance at other points.

Part II, the longest section, surveys the texts that impinge the most on the ecological debate. Chapter 3 surveys interpretive options with regard to the dominion language of Gen 1:26–28. Horrell concludes that these texts have an “ambivalent legacy” (p. 35). They can be taken to support principles of ecojustice but also claims for humanity’s unique position over nature. Chapter 4 discusses the fall and flood texts from Gen 3 and surveys their problematic nature for both resistance and recovery readings. Particularly insightful is Horrell’s recognition of the inclusive nature of the covenant made with humanity and the earth in Gen 9:8–17. Chapter 5 focuses on the interconnectedness of the earth’s community as seen in Ps 104, the way creation is involved in praise in Ps 148, and the way God’s speeches in Job 38:1—41:34 de-center humanity. However, Horrell rightly notes that only interpretive creativity can make these texts meaningful for a “contemporary ecological theology” (p. 55). Chapter 6 discusses the ecological perspective of Jesus’ teaching. Horrell is not convinced that specific texts (e.g., Matt 6:25–34) can be successfully leveraged for an ecotheology, although principal structures combined with prophetic material may prove instructive. Chapter 7 investigates whether or not Rom 8:19–23 and Col 1:15–20 support an ecotheological agenda. God’s salvific focus does include creation; however, Horrell warns against a direct application of these texts in an environmental theological and ethical system. Chapter 8 considers eschatological texts from Isaiah, Joel, and Revelation in which creation is viewed as renewed and at peace. Horrell doubts that there is much positive ecotheological use in these texts. There is too much discontinuity in the transformation, and God’s agency is required. Chapter 9 surveys eschatological texts in which cosmic destruction is in view (e.g., 2 Pet 3:10–13). Horrell sees in these texts examples of uncertainty with regard to the various eschatological perspectives in the Bible. One option, however, is clearly not acceptable: “that the exploitation of earth should simply continue apace in view of God’s imminent rescue” (p. 114).

Part III lays out Horrell’s suggested ecological hermeneutic, one that allows biblical diversity to remain while offering a rationale for preferring one text over another. Chapter 10 builds on Conradie’s idea of doctrinal lenses as a heuristic framework for developing an ecological hermeneutic. This re-reading includes (1) historical and exegetical work; (2) engagement with Christian traditions; and (3) dialogue with the scientific community (pp. 125–26). Chapter 11 surveys the appearance of ecological re-readings. Horrell’s theological lens, with the exception of its anthropocentric focus and theological language, coheres closely to the “Earth Bible Team’s ecojustice principles” (p. 137). He concludes by offering an eschatological vision of reconciliation and peace as motivation for current ethical practice and other-regard relative to the environment.

Although Horrell’s book is hermeneutically important within the emerging field of ecological hermeneutics, I am slightly more convinced by Hilary Marlow’s “ecological triangle.” However, Horrell’s robust consideration of the nonhuman in the dialectic may suggest a set of interpretive bi-focals building on both Marlow and Horrell as a way forward. Now that the ethical transgressions of a few have called theories of climate change into question, Horrell’s balanced approach is a welcome contribution to the larger debate concerning the way the biblical tradition may join this vital conversation on human-caused climate change at the beginning of the third millennium.

Review of Clinton Arnold's Ephesians ZECNT Commentary

Clinton E. Arnold. Ephesians. Zondervan Exegetical Commentary on the New Testament 10. Grand Rapids: Zondervan, 2010. 538. ISBN 978-0-310-24373-1. $36.99 (hardcover).

Clinton E. Arnold’s exegetically focused commentary contends that Ephesians, rather than being primarily an occasional letter, or alternately a theological treatise, the two default positions for Ephesians commentators, is more precisely written for the purposes of identity formation within the Christ-movement in Ephesus and Asia Minor. Paul, whom Arnold sees as the author, seeks to make salient an “in Christ” identity for both Jews and gentiles as they struggle against the powers of darkness, while also calling them to a life of purity and holiness in the midst of a culture diametrically opposed to this type of lifestyle and identity transformation (p. 45). This approach to Ephesians gives coherence to Arnold’s commentary and provides a direct communication path for those preaching this letter today. His awareness of contemporary research provides an up-to-date assembling of recent developments in Ephesians scholarship; particularly noteworthy is the way he builds on the fine work of Timothy Gombis (pp. 179, 250, 252-53, 350-51, 371).

Those familiar with the ZECNT series will find a similar structural approach to the text, which is to be expected since Arnold is also the general editor for the series. The commentary is divided into preachable units and each chapter contains the following: literary context, main idea, translation (integrated with a clausal diagram), structure, exegetical outline, explanation of the text, and theology in application. This framework reinforces the purpose of the series to provide that which is necessary for proper engagement with the Greek text in the context of preaching. Though sometimes Arnold can only assert the findings of key syntactical or grammatical decisions without sufficient substantiation (see esp. 2:11-22; 5:21-33), his exegetical instincts are often correct and his previous monographs on Ephesians (and Colossians) provide extensive argumentation for many of these exegetical claims. This raises an essential point; Arnold’s commentary, while an important part of a pastor’s sermon preparation, requires further dialogue partners. For exegetical argumentation from a traditional commentary, Thielman’s Ephesians in the BECNT series is quite helpful, and from an identity formation standpoint, Snodgrass’s Ephesians in the NIVAC series provides an excellent counterpoint for many of the identity discussions.

Arnold briefly addresses key exegetical difficulties that pastors and teachers would come across in exposition and his extensive application of theology sections provide excellent examples for how to make these often abstract exegetical details more concrete. His cultural context excursuses spread throughout the commentary provide relevant information often inaccessible to busy pastors (e.g., pp. 419-22 on slavery). From an identity formational standpoint, Arnold’s approach to Christian identity would be described as universalistic, the dominant position in the contemporary debate. He sees substantial discontinuity between creation and new creation, and often dismisses the significance of existing cultural identities within the argument of the letter. For example, he spends an inordinate amount of time showing that the Ephesian Haustafel in 5:21-33 has a Christological basis and has no continuity with Roman house codes; however, when it comes to 6:1-9 he seems to allow for some continuity (pp. 357-58, 425). It would seem that Paul could just as likely be arguing for the transformation of existing cultural scripts, rather than the constructions of a household motif de novo. The implication of Arnold’s argument in 5:21-33 is that existing cultural identities are irrelevant within the Christ-movement, an inference also drawn from his universalistic understanding of the “one new man” in 2:11-22 (p. 159). However, Ephesians can also be understood from a particularistic standpoint, one in which existing identities, though transformed in Christ, may continue to be relevant, at least for missional purposes. The latter point Arnold specifically rejects with regard to the Haustafel (p. 370). This is not the appropriate venue to argue this point, only to suggest that there is an alternative identity-forming reading that could be made, taking into consideration Paul’s rule in all the churches that each is to remain in his or her calling with God (1 Cor 7:17-24). With this reservation noted, Arnold provides exactly what the series calls for, a volume that seeks to gather in one place the necessary components for critical engagement with the Greek text so that teaching and preaching can be more effective.

T&T Clark Handbook to Social Identity and the New Testament

It's official - Coleman A. Baker and I are co-editing the T&T Clark Handbook to Social Identity and the New Testament. Thanks to T&T Clark for taking on this project. The book includes an international group of New Testament scholars whose work intersects various social identity approaches. It includes two parts: (1) introductory articles on various aspects of social identity approaches and (2) case studies on the diverse ways social identity is constructed in the New Testament. More to come...

My Interview on the Paul Edwards Radio Show

On February 2, 2012, I was interviewed on the Paul Edwards radio show in order to discuss my new book Remain in Your Calling. The interview is 19 minutes long, you can click here to listen to it (mp3 file will launch). These are always interesting experiences, trying to respond to the serendipitous turns in the conversation leaves me wanting to go back and qualify what I meant by my comments. Paul was a gracious host, even though it is clear that he's not coming to this issue from a post-supersessionist position.

Initial Thoughts on Aaron J. Kuecker's The Spirit and the 'Other'

Aaron Kuecker, The Spirit and the ‘other’: Social Identity, Ethnicity and Intergroup Reconciliation in Luke-Acts. London: T&T Clark International, 2011. ISBN 9780567235701 $120.00.

Aaron Kuecker, Associate Professor of Theology at Trinity Christian College, in this revised version of his PhD thesis at St. Mary’s College, University of St. Andrews, argues that the Spirit is the central agent in the formation of a new social identity in Luke-Acts. He does this by drawing on the resources of social identity theory and contemporary ethnicity approaches (Kuecker 2011: 24-40). The monograph pays particular attention to Luke 1-4 and Acts 1-15, showing that the former lays the foundation for the way Luke connects social identity, the Spirit, and the ‘other’. In-group benefits are the focus of this section and the way that existing group boundaries are to be transcended. The agency of the Spirit is particularly evident in Acts 1-15. Kuecker rightly recognizes that the Spirit is at work in situations where social identity is called into question and functions to transform individuals and communities by virtue of the development and construal of a new social identity (Kuecker 2011: 212-15). What is unique to Kuecker’s approach is the way he contends that this Spirit-formed identity provides an alternative communal discourse in comparison to the dominant cultural scripts. The result of this transformed identity is interethnic reconciliation, which is made concrete through: (1) new economic practices, (2) new approaches to hospitality, and (3) an ethnic discourse that differs from the dominant one within the Roman Empire. Kuecker’s thorough analysis of social identity theory provides an excellent example of the way this approach to reading the NT brings new insights and reinforces evidence-based exegetical claims that also rely on the resources of contemporary theory.

Kuecker provides a helpful survey of the role of the Spirit in Luke-Acts and it quickly becomes clear that he sees the “spirit of prophecy” model as somewhat unhelpful when seeking to understanding the full agency of the Spirit in Luke-Acts. Particularly persuasive is his claim that the Spirit does not “explicitly inspire speech in the most thoroughly mission-oriented sections of Acts” (Kuecker 2011: 16). Here he has in mind Paul’s missional discourse and his legal defense. Kuecker then claims that “sections of the text where group and social identity are at stake contain the highest density of Spirit references in all of Acts” (Kuecker 2011: 16). This is a key insight from his work. Oftentimes, the work of the Spirit in Luke-Acts is seen in a theological context while overlooking the concrete social context. Kuecker is also concerned with an overly-individualistic interpretation of the Spirit’s role in Luke-Acts; however, his primary concern is “the relationship between the Spirit and ethnic identity in Luke-Acts” (Kuecker 2011: 17). Here he is interested in bringing to the fore the identity processes that are in play in the text that differ from contemporary conceptions of these processes: “There was something powerfully different about the way identity operated in Luke’s early community of believers, and this difference comes out clearly in an investigation of the interplay of Spirit, ethnicity and identity” (Kuecker 2011: 17). Obviously, this is a contested point of view, and it may be we are talking about degrees of difference based on local contexts, rather than stark opposites. The thesis for Kuecker’s work is: “for Luke, the Holy Spirit is the central figure in the formation of a new social identity that affirms yet chastens and transcends ethnic identity. The formation of this new identity is a reflection of profound transformation (not just social recategorization), and is the mechanism through which intergroup reconciliation occurs in Luke-Acts” (Kuecker 2011: 18).

Kuecker’s approach to Christ-movement identity may be described as transcending. In this way, it is similar to Philip Esler’s approach (see my discussion in Tucker 2010: 67-69). Following also a similar approach by Bruce Hansen in All of You Are One, Kuecker recognizes that existing identities are not necessarily obliterated: “This new ethnic identity does not require the negation of ethnic identity” (Kuecker 2011: 19). This is crux of the issue: can a universalistic approach to Christ-movement identity support the contention that existing ethnic (or social) identities can continue in any meaningful sense (see my critique of this position in Tucker 2011: 4-7). Or, if the claim is that the new identity transcends existing identities, how can one assure that such a stance does not simply reify majority culture? These are central questions that distinguish the universalistic and particularistic approaches to Christ-movement social identity. Is it more likely that Christ-movement social identity was defined in the context of existing social identity rather than in a manner that transcends those? Furthermore, is it more likely then that the Spirit was one of several discursive agents that contributed to the formation of Christ-movement identity, rather than the central one (Kuecker 2011: 18). Kuecker’s suggestion is an approach to identity referred to as allocentric. He defines this as: “an identity characterized by or denoting interest centered in persons other than oneself. In the present study, an ‘allocentric identity’ will be used to refer to an identity that can express in-group love and out-group love simultaneously, a very difficult feat within most social groups” (Kuecker 2011: 18 n. 83). This key concept may provide a way forward between the universalistic and particularistic approaches, because it recognizes the alternative communal approach evident in the NT that results in an alternative ethos, one distinct from the dominant culture, but also draws from it for aspects of its identity-formational discourse (see particularly Kuecker 2011: 222). Kuecker has provided a key work on the development of social identity in the early Christ-movement as evidenced by Luke’s writing and, along with Coleman Baker’s Identity, Memory, and Narrative in Early Christianity provide NT scholars with a clear path for the way Luke’s narrative forms identity, though their different approaches to recategorization brings a needed complexity to this fascinating topic within early Christian origins.

References:

Baker, Coleman A. Identity, Memory, and Narrative in Early Christianity: Peter, Paul, and Recategorization in the Book of Acts. Eugene, Or: Pickwick Publications, 2011.

Esler, Philip Francis. Conflict and Identity in Romans: The Social Setting of Paul's Letter. Minneapolis: Fortress Press, 2003.

Hansen, Bruce. All of You Are One: The Social Vision of Galatians 3.28, 1 Corinthians 12.13 and Colossians. 3.11. London: T & T Clark, 2010.

Tucker, J. Brian. You Belong to Christ: Paul and the Formation of Social Identity in 1 Corinthians 1-4. Eugene, Or: Pickwick Publications, 2010.

Tucker, J. Brian. Remain in Your Calling: Paul and the Continuation of Social Identities in 1 Corinthians. Eugene: Pickwick Publications, 2011.