Covenant and Chosenness is a collection of essays by several prominent Jewish and Mormon scholars, focusing on aspects of these two major world religions, their similarities and differences. Focusing on the central idea of "covenant," the contributors present a helpful, but sometimes limiting, evaluation of the historical and theological views of election, chosenness, based in covenant.

One can only admire the effort. While appreciation for Judaism and a unique love for Israel are well established in Mormonism, and while Judaism extends its traditional tolerance of other belief systems to the Church, major theological differences separate the groups.

And it certainly isn't the purpose of this volume to express the idea that the differences aren't as great as might appear, as was the purpose behind such efforts as "How Wide The Divide?" Instead, each participant explores common themes in their respective belief systems.

Editor Seth Ward sets the scene in his introduction:

Covenant and Chosenness are concepts that resonate deeply in both Mormon and Jewish traditions. For both of these communities, Covenant and Chosenness represent enduring interpretations of scriptural texts and promises, ever present in themes of divine worship and liturgy. Both communities see these themes articulated in commandment and commitment, in the centrality of the Sabbath, temple, and land, and in their shared commitments to communal solidarity and social action. (11)

And it is here that Ward presents what I consider the thorniest problem with this book. Let's consider the idea of the "centrality of the Sabbath." To the Jew, the Sabbath is sign between God and His people, a focus of the entire Jewish economy. This, along with circumcision, marked out the people as Yahweh's chosen ones.

But does the Sunday Sabbath play the same role in Mormonism? Is it a key point of faith as it is in Judaism? I have not observed this. Certainly correct Sunday observance has been emphasized in Mormonism, but I don't see how one can argue that this is central to the covenants made at baptism.

Ward mentions "land" -- referring, of course, to Israel, the ancestral home of the Jews. The establishment of a Jewish state in 1948 represents the culmination of centuries of hope for the Jewish people. The Jewish state could not have been established in any place except in Israel.

But Mormonism has shown more flexibility -- Utah was not the first choice. How, then, can one speak in the same breath of the centrality of land to both Jews and Mormons? It seems like something of a stretch. Yes, a sense of place is a part of both religions, but it can be argued that Zion, in Mormonism, is where the Saints are, whereas in Judaism, Zion remains in the Holy Land regardless of who occupies the land.

Ward comes closer to supporting his thesis later in the introduction:

Mormons share with Jews the practice of distinguishing themselves from the "other nations" or "gentiles." In practical terms both place a strong emphasis on communal solidarity, on the working out of religious and spiritual concerns in a communal framework, and a commitment to Zion, both in the land of Israel and -- especially for Latter-day Saints -- in America. This sense of mission, given strength by notions of covenant and chosenness, guided the Mormons in their exodus to a new American Zion in Utah, and gives coherence to their success in settlement in the Western United States, Canada, and elsewhere. (12)

Here Ward makes a valid point, and a good starting-place for the ensuing discussions. The idea of being marked out by God is one that is shared by Mormons and Jews, and merits further investigation.

The book consists of four major parts: "Scriptural Foundations of the Covenant," "Signs of the Covenant: Sabbath and Temple," "Covenants: Modern and Post-Modern," and "Covenant and Ultimate Destiny: Particularistic and Universalistic Visions."

Each part offers essays written by one Jewish and one Mormon scholar. The essays in each part attempts to address a common theme. For example, Part 1, "Scriptural Foundations of the Covenant," contains "Biblical Voices on Chosenness" by Jewish writer Tikva Frymer-Kinsky and "Covenant in the Book of Mormon" by LDS scholar Daniel C. Peterson.

I found Peterson's Covenant in the Book of Mormon to be very helpful. Peterson explores the concept of covenant in the Book of Mormon in a satisfying, and intellectually stimulating, manner. Categorizing the various kinds of covenants in the Book of Mormon, he gives us a nice framework for further study and consideration of this theme.

Both Jewish and Mormon readers will find some eye-opening ideas in this book. The extent to which Mormonism has, in effect, adapted the promises to the Jewish patriarchs to the "new chosen people" is remarkable. Stephen D. Ricks, in his essay "From Joseph to Joseph" (included in Part 3), links the Mormon idea of covenant to the Abrahamic covenant, thus finding the basis of Israel's hope in the realization of promises fulfilled by ministers of the Restoration, a concept Jews would find quite foreign:

B.H. Roberts, one of the outstanding writers among the leaders of the Latter-day Saints at the turn of the twentieth century, observed that Orson Hyde's mission to Jerusalem "was second in importance only to that appointed to the rest of the Twelve to Great Britain." But the importance of both of these lies in the realization of Abrahamic covenant promises. The mission of Orson Hyde to dedicate Jerusalem and Palestine for the return of the Jews to their homeland was fulfillment of the covenant promise made to Abraham, renewed with Isaac, and confirmed with Jacob "that thou wouldst not only give them this land for an everlasting inheritance, but that thou wouldst remember their seed forever," as Orson Hyde expressed in his prayer. (99-100)

Mormon readers might be surprised by how well a tradition of conflict and disagreement has served the Jewish people. Jewish writer Menachem Kellner, in his insightful essay titled "Overcoming Chosenness," introduces the Mormon reader to two of the most gifted sages in Judaism -- Rashi and Maimonides. As is typical in Judaism, these respected figures in Jewish history read the creation stories and come to quite different conclusions as to the nature of the "chosenness" of Israel.

Rashi and Maimonides illustrate two opposed trends within Judaism, one particularist, the second universalist. The tension between these two reverberates throughout the Jewish tradition like a musical chord that never quite fades away. If this chord is present, so to speak, at the beginning, it is no surprise that it is present at the end as well, and Jewish accounts of messianism show the same duality. (149)

Kellner points to a key difference between Mormonism and Judaism. Within Mormonism, agreement among authorities is seen as a strength, and is virtually assured through the process of Correlation. Judaism, on the other hand, sees conflict as a strength. In a Zen-like fashion, the Talmudic scholar will argue his point of view, acknowledging other opinions but rarely yielding to them. But from this conflict comes clarity and increased knowledge.

The book closes with "A Literature Study of Mormon-Jewish Studies" by editor Seth Ward. He focuses exclusively on non-fiction works, and provides a good starting-point for those wanting to explore the subject more fully. It would have been helpful had he mentioned some of the fine works of LDS fiction that address Jewishness and Judaism, such as Margaret Young's "House Without Walls."

Writing this review has been difficult. Covenant and Chosenness lacks a sense of progression, from presentation to understanding to agreement, that I had expected. Instead, it appears that the contributors had little contact with each other. I didn't find any dialogue between the various writers, but instead a common correspondence between the writers and the editors.

The result: I found myself evaluating each essay on its own merits, rather than the book as a whole. One need not read earlier portions of the book to understand and appreciate the later parts. Some may see this as a strength; I found it a bit disconcerting. This is my own preference.

By and large, the writers do a good job. However, the final work suffers seriously from a lack of editing, a big surprise for a book coming from a University press. An example is Susan Easton Black's essay. Here she seems to change her mind as to which words best express her thoughts, but the rejected word(s) remain in the text:

For centuries Judah's observance of the Sabbath, which is "representative of the mystery and majesty of the divine," has distinguished its people from pagan neighbors and preserved their its identity as a covenant people. (p. 61)

As the day for praising and celebrating God unfolded, Jews donned fine clothes, ate delicious meals, studied the Torah, and attended lectures on religious topics. On the Sabbath, fasting, mourning, or and petitioning God for release from sorrows are prohibited, for the Sabbath is a day of rejoicing." (61)

This book would have benefited from more careful editing.

Despite its flaws, Mormon readers will find much that is helpful here. While no single topic is given a thorough treatment, and while the book itself lacks a sense of coherent movement, the careful reader will encounter some new ideas and will certainly gain a wider appreciation for some common LDS ideas.

Jeff Needle
jeff.needle@general.com