Faith, History, and Eschatology

Just finished reading The Myth of the Eternal Return by Mircea Eliade, thought I would share some sections of the book here.  This is not meant to be a summary of the book’s main argument, I’m intentionally focusing in on a few things that I found particularly interesting.

The book is dealing with ancient/ “primitive”/ “archaic” understandings of humanity’s relationship with metaphysical concepts like “reality” or “being” or “time.”  To give you a little background:

The metaphysical concepts of the archaic world were not always formulated in theoretical language; but the symbol, the myth, the rite, express, on different planes and through the means proper to them, a complex system of coherent affirmations about the ultimate reality of things, a system that can be regarded as constituting a metaphysics.  - 3

In other words, religious myths and religious actions were a major locus of how such concepts were understood in the ancient world.  

[On the] “primitive” ontological conception: an object or an act becomes real only insofar as it imitates or repeats an archetype.  Thus, reality is acquired solely through repetition or participation; everything which lacks an exemplary model is “meaningless,” i.e., it lacks reality...  Hence it could be said that this “primitive” ontology has a Platonic structure. - 34

Insofar as an act (or an object) acquires a certain reality through the repetition of certain paradigmatic gestures, and acquires it through that alone, there is an implicit abolition of profane time, of duration, of “history”; and he who reproduces the exemplary gesture thus finds himself transported into the mythical epoch in which its revelation took place. - 35

Essentially, Eliade argues that for the ancient world a kind of dualism pervaded their philosophy in which that which was truly real was that which could escape the changing flow of time.  This was enacted through the retelling of religious myths, which were timeless, and the participation in religious rituals, through which Eliade writes “[ancient man] repeats the gestures of another and, through this repetition, lives always in an atemporal present.” - 86

For contrast, take a modern view of time and history as exemplified by Hegel:

For Hegel, history is “free” and always “new,” it does not repeat itself; nevertheless, it conforms to the plans of providence; hence it has a model (ideal, but none the less a model) in the dialectic of spirit itself.  To this history which does not repeat itself, Hegel opposes nature, in which things are reproduced ad infinitum. - 90

And now for the really interesting bit, contrast both these models with Eliade’s interpretation of the relationship with time and reality in ancient Hebrew thought:

For the first time, we find affirmed, and increasingly accepted, the idea that historical events have a value in themselves, insofar as they are determined by the will of God.  This God of the Jewish people is no longer an Oriental divinity, creator of archetypal gestures, but a personality who ceaselessly intervenes in history, who reveals his will through events (invasions, sieges, battles, and so on)... It may, then, be said with truth that the Hebrews were the first to discover the meaning of history as the epiphany of God, and this conception, as we should expect, was taken up and amplified by Christianity.  We may even ask ourselves if monotheism, based upon the direct and personal revelation of the divinity, does not necessarily entail the “salvation” of time, its value within the frame of history. - 104

What makes this even more interesting is the way in which this conception of history takes on an eschatological dimension:

Under the “pressure of history” and supported by the prophetic and Messianic experience, a new interpretation of historical events dawns among the children of Israel.  Without finally renouncing the traditional concept of archetypes and repetitions, Israel attempts to “save” historical events by regarding them as active presences of Yahweh.  Whereas, for example, among Mesopotamian peoples individual or collective sufferings were tolerated insofar as they were caused by the conflict between divine and demonic forces, that is, formed a part of the cosmic drama, in the Israel of the Messianic prophets, historical events could be tolerated because, on the one hand, they were willed by Yahweh, and, on the other hand, because they were necessary to the final salvation of the chosen people.  - 106-07

Out of this eschatological dimension develops a new perception of God which makes possible faith (interesting to note that Eliade’s understanding of faith here is being influenced by Kierkegaard):

Abraham’s religious act [the sacrifice of Isaac] inaugurates a new religious dimension: God reveals himself as personal, as a “totally distinct” existence that ordains, bestows, demands, without any rational (i.e., general and foreseeable) justification, and for which all is possible.  This new religious dimension renders “faith” possible in the Judaeo-Christian sense.  - 110

In another gesture to Kierkegaard, Eliade then describes how this kind of faith, made possible in Judaism and Christianity, has struggled to catch on:

Neither in Christianity nor in Judaism does the discovery of this new dimension in religious experience, faith, produce a basic modification of traditional conceptions.  Faith is merely made possible for each individual Christian.  The great majority of so-called Christian populations continue, down to our day, to preserve themselves from history by ignoring it and by tolerating it rather than by giving it the meaning of a negative or positive theophany.  - 111

In other words, Eliade seems to be suggesting, for the majority of the Christian tradition the locus of religion is still found in ritual (which recalls the idea of participating in an eternal present) and not in “faith.”  I find this whole comparison very interesting for a few reasons.  First, it definitely seems to be a jab at Catholicism in the name of promoting a kind of Kierkegaardian, perhaps even evangelical, conception of “faith.”  It is also interesting because of the way in which “faith” in this sense is intertwined very closely with eschatology.  Any thoughts?

Julius Wellhausen, the Academy, and the Church

Just read a significant chunk of Julius Wellhausen's Prolegomena to the History of Ancient Israel for a class I'm taking this semester.  The book mostly deals with the source hypothesis for the Pentateuch and is actually quite well written.  Wellhausen gets a lot of flack for being "anti-Catholic" in his rhetoric, I'm attempting here to give him a more charitable reading. 

Wellhausen lays out his hypothesis for the composition of the Pentateuch, which builds on the work of several earlier German scholars who had argued that various sources of material were worked together, probably sometime during the late Kingdom or after the exile, into a single canonical text that we now possess.  Wellhausen's main argument has to do with the nature of the source-texts.  One, known as "J" (from the German transliteration of the divine name YHWH as Jehovah) Wellhausen argues is the earliest and represents the earliest stage in Israelite religion in which religion is much more individualized and much less structured.  Wellhausen gives a preference for this form of religion.  A second source is Deuteronomy, which likely stood more or less as an independent text before its incorporation into the Pentateuch.  This represents a middle ground in the development of Israelite religion, Wellhausen argues, marking a movement toward centralization but not its completion.  The final source is the Priestly source, which Wellhausen claims is the latest because it demonstrates the most structural development, the most emphasis on ceremony and presupposes a centralized hierarchy.  This form of religion is stifling, Wellhausen claims, and destroys the moral and social fabric of Israelite culture embodied in the "J" source.

I'm simplifying Wellhausen a little, so two brief caveats.  Fist, Wellhausen is aware of a fourth source, "E" (from another name of God- "Elohim") but he thinks that this source has largely been combined with "J" and so separating the two is very difficult.  Second, while I am using the modern abbreviations for the sources, abbreviations that Wellhausen also uses, many of the source divisions are understood differently now.  My point in this post is not going to be to attempt to defend Wellhausen's theory about source divisions.  I am merely wanting to note something about Wellhausen's intentions that I think has been helpful for myself in terms of relating scholarship to my faith.

What I want to note is this: Wellhausen's book reads like a sermon.  Now, doubtless it is a Protestant sermon.  There seems to be little doubt that Wellhausen did really have the Catholic Church in mind when he wrote about the Priestly source and its stifling version of religion.  As I write this I am on a train coming back from a conference in which I might very well have been the only Protestant present, so there is a little bit of guilty pleasure in reading Wellhausen and his not-so veiled criticisms of Catholicism.  But putting aside my Protestant defensive mechanisms, I do think Wellhausen is being unfair to the Catholic faith.  So I'm not going to defend him on that count.  However, I think if we read him a bit differently, and I'm granting that on the level of "authorial intention" I think this is an incorrect reading, his sermonizing is actually quite valuable.  Wellhausen is worried about any form of religion that has become all ritual and that exists for the purpose of elevating the power of a particular priestly class.  He holds up instead a religion that is deeply connected to the social and especially the familial life of the community as the ideal.  To him that is a much more pure expression of religion, a much more true form of worship.  It lacks many of the rules of the later Priestly code- sacrifice is not restricted to Jerusalem, it need not be performed by a priest in any particular manner.  It can be done in the home as a familial act of worship and thanksgiving.  In that way, the worship becomes an extremely important aspect of these people's lives, it becomes much more personally meaningful and significant.

Whatever our agreements of disagreements with Wellhausen's scholarship, both on the point of the finer details of where to make the source divisions and on the more significant questions of his anti-Catholic bias, I think this reading provides a valuable model of how scholarship can interact with the life of the Church.  Scholarship does not need to exist in isolation from the questions that face the life of the Church.  Instead, it should address these problems.  This calls for a careful balance- we should not rewrite the history of Israel to support our particularly theological bias, which is what many accuse Wellhausen of doing (though interestingly, the basic outline of his theory is still the working model of most Old Testament scholarship today).  Neither, however, should studying the history of Israel be devoid of implications for how we view our own theology and worship as the contemporary Church.  Scholarship of the first kind tends toward some sort of fundamentalism- either on the right or the left end of he political spectrum.  Scholarship of the second kind tends toward isolation of the academy from the Church.  The goal should be to strike a balance between the two and do responsible scholarship that is still relevant to the Church of our day.

Responding to an Interlocutor

I have greatly enjoyed this post and first wish to affirm you in your task of trying to correctly understand the reformers. The debate on the NPP touches on many different arenas of scholarship of which historical theology happens to be one of the most affected and rightly so. For when we see that certain themes of what the gospel is (such the gospel being the declaration of Jesus’ Messiahship) was already there in Luther and Calvin, then when we approach NPP proponents the issue of “see what’s wrong with them” dissolves. As a result what we are left with is: What does the Bible have to say on the matter? In other words, such clarity moves us closer to Scripture and reframes the debate. I would love to have more of your thoughts on the similarities of the reformed thinks and the NPP. Also you should read Dr. Bird’s discussion on the matter in his book The Saving Righteousness of God, 67-69.

A good friend of mine, who will possibly be starting his own blog soon (look forward to reading it, Nick), has responded to my thoughts on the NPP.  I have not read a lot of Michael Bird, but the bit that I have read has impressed me, he is a good and very active scholar.  So even though I haven't read The Saving Righteousness of God I'm including Nick's recommendation here for a good scholarly overview of some of these issues.  Nick and I have had many a debate about this topic which I have always enjoyed.  In the spirit of that friendly discourse and of academic dialogue, here are a couple segments of his lengthy (and witty/entertaining/Seinfeld informed) response and some rejoinders:

This brings me to the real issue of the matter and the pivotal objection conservative Evangelicals have against the NPP: How is a righteous God going to save or justify an ungodly and unrighteous person?

Again let’s interact with the OT picture here. However, let me first respond to another statement you have made concerning the OT and salvation:

"There is no hypothetical offer of Salvation in the Old Testament. Perfectly obeying the law does not result in salvation. From the perspective of the Old Testament, the law is given to those who already have Salvation! The rescued people of Israel, formed into a covenant as God's chosen people, are given the law to set them apart from the rest of the world, to maintain their status as God's people."

You’re right on the mark concerning the point that salvation was not received through one's obedience to the law (a type of hypothetical view which I firmly reject and would agree with Wright here, and it is quite lovely of you to reject such a view as well), but rather that one could never perfectly obey it. I think you must read how the narratives of the OT are showing you this theology. The point of the Law and Deuteromistic theology was not what one could achieve or who a person was, but rather that one was incapable of doing so. Yes the law along with other ritualistic and ethical markers did set the Jewish people apart, but this was not its main force and purpose. I will say that there is some elements of Deuteromistic history and theology (Deut. 28) that would say do this and be blessed, do this and be clobbered ( kind of a merit theology). However, following Paul's encouragement that we should read the OT in its entire flow we get a much different picture. How does Deuteronomy end? With Moses not getting into the land. How revolting are the last few chapters of Judges? Then we come to the kings. Saul had a lot of promise but how well did he and the nation end up? Yes, David was a man after God’s own heart; however, he comments adultery and murder and thus I wonder what kind of man he would have been like if he wasn’t a man after God’s own heart…right? Then a few centuries later the Davidic dynasty has ended with a puppet king on the throne and the majority of the people in exile. Therefore, what we see from the force and focus of the OT narrative history of Israel is not a history and theology which gives one the impression that if you’re only good enough and faithful then you’ll receive God’s blessings, and sometimes we make it and sometimes we don’t, but rather much closer and accurate to the way Paul reads it: The Law multiplies transgressions and teaches us how much of a dirty rotten bunch of sinners we are, and therefore highlighting how much we are in need of grace.

In other words, the Law shows us who we are in light of who God is, and therefore our only hope of gaining blessing and avoiding cursing is not by our own merit but by the gracious and atoning work of Christ. I feel that if we are to correctly understand what the OT is saying about our inability to please God on our own, then what Christ has done for us on the cross has enabled us to do so. In other words, if there is judgment associated with sinful humanity apart from grace, then there must be some appeasement associated with Christ’s death and resurrection. We must in some way be seen in Christ (See Rom 4-6).

Rejoinder:

I feel like this is slipping back into the dispensational reading.  If the point of the law is to show us that we can't keep the law, then it seems very difficult to say that keeping the law would not result in salvation, in other words, that a hypothetical offer does exist in the law.  I don't feel like this is a reading of the OT on its own terms, it’s a reading through the lens of a particular reading of Paul (and thus you end up back in Romans in your interpretation of the Torah).

To address two themes of the Torah that are touched on here that might shed some light (or not) on this: 

First, the blessing and cursing language.  We need to keep the logic of the covenant in mind, here.  The covenant starts off with a statement recalling (from the past) God's saving work for the people (their liberation from Egypt).  Then they are given the law which they are to obey as God's Covenant People.  Then they are told that if they obey this law they will be blessed and if not they will be cursed.  The idea is that the obedience of the law pertains to the maintenance of the Covenant, not its creation.  Now with this logic in the background, we can move toward Paul.  Paul, when he speaks about human sinfulness, is generally quoting from the prophets or the Psalms and is thus reflecting the historical "working out" of the covenant that was made in the Torah.  In reality, the people did not keep the covenant, and thus they end up in exile.  And so the prophets and Psalmists make statements like "every one of them is sinful" describing their unfaithfulness and their deserving of the punishment brought on them.  Paul picks up that language to describe the human condition.  But notice, especially in Romans, the logic of Paul's own thought.  He begins by critiquing Gentile idolatry.  Then he critiques the Jews for their own idolatry (coming straight out of the prophets, but applying it to the Hellenism of his own day) and concludes that neither Jew not Gentile is in covenant with God and thus Christ must establish a new Covenant for all humanity.

Second, the idea of "earning" or "deserving" salvation.  There are repeated statements in Deuteronomy that what has been done/is being done for the people is not because they in any way deserve it because they are just a stiff-necked, obstinate people.  Seemingly, that plays right into the "traditional" reading of Paul's reading of the OT.  But it’s a proof text if we stop there because every single one of these statements continues on with "but God made a promise to your ancestors and he is fulfilling it through you."  Which clouds up the traditional reading of Paul's reading a good bit: did the ancestors deserve this?  A straightforward reading of the OT seems to suggest that they did… So were they righteous on their own account?  Well…  Genesis kinda makes it sound that way.  So if we want to uphold the traditional reading of Paul's reading, we start having to do some tricky exegesis of Genesis.  Or, my suggestion, is that we re-read Paul in light of what we read in Genesis and the rest of the Torah, this covenant model I've been outlining, and then I think we have good deal less conflict in our interpretations (but we might have to adjust our Reformed theology a little bit).

I would like to end my comments with a question for you to responsd to or write about in the future: How does God save the ungodly? This of course brings us to the issues related to the NPP and their view on what justification means (is it as you stated that you are in the covenantal people group?) and also their view of imputation. I would greatly enjoy to hear your responses to what I’ve said above, and your answers to the questions that I have asked you. Thank you for all the hard work that went into such a post.

Rejoinder:

I'm not sure how specific of an answer you are looking for or how specific of one I can give.  But in general terms, my understanding is based on a kind of narrative reading of scripture.  Humanity, meant to image God, to represent God, has in general rejected God's commands and brought a curse upon itself.  I say in general because we have stories like that of Enoch and Noah and Abraham which seem go against the pattern.  Recognizing that a Calvinist can interpret those stories in a way that fits into their schema, I think that goes against the grain of the narrative, so at least for now that tendency needs to be put to the side.

So in general, humanity has rejected God.  God sets out to redeem humanity.  My understanding is that this redemption does not just involve an imputing of grace so that we sinful people are pardoned and able to enter the heavenly court, though I think covering grace probably is part of the picture.  Full redemption, however, is something that I think involves a restoring of us to be people who are in a covenant relationship with God.  In other words, it involves a substantive change or transformation in our own character, in our present lives.  That seems to be the pattern of redemption in the OT- Its not just that Noah is saved from the flood, its that creation is restarted with Noah, a righteous man; the covenant between God and Israel at Sinai doesn't just establish that they worship God, it sets them apart as a people who are different from other people in noticeable ways; the prophets aren't just looking for forgiveness, they want the nation to come back from exile and a just, God-honoring kingdom to be established.  So redemption is a process that affects more than just our status on a divine judicial ledger, its also a process of internal transformation of who we are and how we relate to our world.  I think, which you will probably be in disagreement with, that this transformation has to take a synergistic form, that it is the result of both God working in us and of us cooperating with and reaching out to God.  Ultimately, this leads to my understanding of a very tight bond between faith and obedience, making the two terms almost synonymous (but not quite).

I'm intentionally avoiding using the term "justification."  That term I think relates to a legal metaphor for this process of which other metaphors also exist in the New Testament.  Each of these metaphors is helpful, but I want to resist the urge to exalt one over all the others (though if pressed, I do rather like the Christus Victor motif).  I'm also resisting the idea of an "order of salvation" which is so loved in the Reformed Tradition.  I think that system develops from a canon within the canon reading of Paul, which you might gather that I would be very resistant to.  I think Paul is helpful, but only if we understand him in light of the stuff that comes before him, not the other way around.  Starting from Paul and creating a somewhat artificial system that we then squeeze the rest of the Bible into is, in my view, very bad exegesis.  So for both of those reasons I'm not sure I'm really answering the question on the terms you want an answer, but that's what I got.

The Old Testament and the New Perspective on Paul

I ducked out of New Haven just in time!  Left last Thursday for Tennessee to visit the family.  Today the Northeast has been slammed with a blizzard, apparently they are getting a foot to a foot and half of snow in costal Connecticut.  Which will probably still be on the ground when I make it back up there Friday.  But still… I am rather glad to be where I am right now…  We got snow in the south as well, but when we get snow its like a light dusting that lasts for three hours and still manages to shut down entire states… I'm not looking forward to walking to class or to work in a foot of snow come January or February!

While here in TN for Christmas I have been thinking a bit about a topic I haven't really touched in a while- the New Perspective on Paul.  I was very intrigued by this school of thought in undergrad, but honestly after initially studying it and deciding it seemed to make more sense of Paul than most other interpretations I'd read, I didn't really do much with it.  I am far more interested in studying the Old Testament than Paul, and so after an initial fling I kinda moved on from studying this issue critically and did other things.  But lately I've been thinking about it more again.  I had a conversation with a good friend the other day in which I tried, probably not very clearly, to explain the NPP.  Then I just recently read a bunch of blog posts by some New Testament scholars who were at the ETS conference in which Wright and Schreiner went head to head on this issue.  Apparently (I wish I had been there, I need to go find a recording or a transcript of this) Wright made some comment that they took as a concession to Schreiner on the issue of Justification.  I love (in the most drippingly sarcastic way possible) how so many Evangelical theologians just assume that they have all of theology figured out; many of the posts took the form of smugly congratulating Wright on his seeing the light and correcting prior statements… Then today I heard a sermon that I think perfectly encapsulated some of the difficulties of the "popular"  Reformed position that motivate a lot of my reasons for being interested in the NPP.

So here is a basic argument for why I think the NPP is a preferable interpretation of Paul.  Two disclaimers before we go any farther.  First, I am dealing primarily with what I understand as the "popular" interpretation of Paul in Reformed, Evangelical circles where the NPP is being met with the most hostility.  Many scholars in the Reformed tradition would not face some of the issues I am raising, but I am not nearly ambitious enough right now to take them on in all the nuances of their ivory towers.  So we are keeping this post on the popular level.  Second, I am not making a traditional presentation of the NPP, which centers on interpreting Paul in a first century context in light of what we know of Second Temple Judaism.  Fascinating as all of that is, I don't know enough about it to deal with it in any sort of rigorous way.  But I have spent a good amount of time studying the Old Testament, and so what I am arguing for is a reading of Paul from the perspective of the Old Testament.

The typical "popular" interpretation of Paul in Evangelical circles reflects a particular way of systematizing the Reformers.  Reformers like Luther and Calvin were responding to particular abuses in Catholic theology such as the selling of indulgences and the excessive homage to relics which were really in many ways political ploys by the Medieval Church.  Convince the people that they can only reach heaven by doing certain works that are only available through the Church and you suddenly have quite a bit of political power over the populace.  In contrast, Luther and Calvin want to emphasize the role of Faith over Works- jumping through the hoops laid out by the Catholic Church was not the road to Salvation, the road to Salvation was found in Christ alone, and was accessed through your faith in Christ, not any particular action or ceremony performed by the clergy or yourself.  Now its important to note that none of the major Reformers took this to mean that we should do away with all the ceremonies of the Church.  Luther, Zwingli, and Calvin all still baptized infants. They all offered Mass to their congregations.  They just wanted to do so in a way that emphasized that the action of being baptized or of receiving communion did not itself grant you salvation.  Your faith was what led you to God, the actions you took as part of that faith were just acts if not accompanied by such faith.

I can't speak much for the development of Lutheran thought since the Reformation, but I have spent a good amount of time studying the development of the Reformed tradition that followed from Calvin.  In that tradition a particular emphasis on systematizing doctrine has been present for a long time that has led to a number of splits- for instance, the divide between Calvinists and Arminians and Wesleyans.  Particularly in Evangelical Circles there has developed a theology known as Dispensationalism.  Dispensationalism in many ways pits the New Testament against the Old Testament.  It takes a rhetorical move of Martin Luther and turns it into a systematic understanding of the relationship between the two parts of the Bible.  In this understanding, the Old Testament really does offer the possibility of Salvation to anyone who can keep the whole law.  However, as Paul kindly informs us, this is not possible because we are all sinners.  Therefore, we are in need of a savior who has kept the whole law perfectly and therefore nullified it.  Now our salvation is not dependent on the keeping of the law, it is dependent on our faith in Christ who has kept it for us.  This plays nicely into the substitutionary model of the atonement and an imputed model of grace, both of which are very important to Calvinist doctrines of salvation.  So in Evangelical Reformed theology, even among those that explicitly deny being dispensational, we can see a heavy influence of dispensational thinking on the understanding of how the Old Testament and New interact and relate to one another.  Thus, the ideas of faith and works are radically opposed to one another. 

We can immediately pose a question: where do works fit into this schema? 

The Reformers would, as far as I understand them, all want to say that out of our faith grows a desire to do good works of worship and service to God.  This was a natural result of faith they would say, and its absence pointed to an absence of faith.  Under the influence of dispensational thought in Evangelical circles this becomes a bit more murky.  The Old Testament law and prophets have generally been almost completely disregarded in a way that to me seems dangerously close to the ancient heresy of Marcion.  Sure, Jesus restates the law in the commandments to love God and neighbor.  But far too often in Evangelical circles there has been a tendency to interpret "love" of God and neighbor in a way that rings of the ancient heresy of Gnosticism- the best way to love someone is to convert them so as to save their soul, their body being completely disregarded, and turn them to worshipping God through going to Church, the ultimate expression of love toward God (never mind Jesus' own statements about God desiring service more than ritual).  This very shallow understanding of what love means, this utter disregard for the Old Testament, has been the source of a lot of my frustration growing up in and studying in Evangelical circles (though thankfully I don't think anyone on faculty at the Evangelical college I graduated from would have argued for either of these things).  It also, I think, creates some serious difficulties for the popular understanding of Paul.  If Paul is really pitting faith against works, then where do works fit in at all?  Once we read on from Romans 3 to Romans 6, where Paul says we should not continue in sin, we should not continue to break the law, what do we do?  The tendency has been towards a tedious legalism with the repeated, conflicting emphasis: Christians don't do these certain things.  Likewise, we are sinners who in fact do these things and need grace because we can't not do them on our own.  I remember reading something by John Piper about movies in which he explained why he doesn't watch a good many moves.  His claim was that it was because he was weak and sinful and didn't want to expose himself to temptation.  Yet that same weak sinfulness is why he is dependent on God and not himself for salvation.  This is not a formal contradiction of doctrine.  But practically, I think this results in a feeling of being caught hanging over a precipice with your feet on one ledge and your hands on another and not being sure which ledge to jump for.

In dealing with these issues I think the New Perspective offers a far better understanding of Paul that also reads from the direction of the Old Testament toward the New.  The starting point, which, interestingly, has been clearly argued for by Walt Kaiser, a very respected, Evangelical scholar of the Old Testament who as far as I know would not claim to be a proponent of the NPP, is that there is no hypothetical offer of Salvation in the Old Testament.  Perfectly obeying the law does not result in salvation.  From the perspective of the Old Testament, the law is given to those who already have Salvation!  The rescued people of Israel, formed into a covenant as God's chosen people, are given the law to set them apart from the rest of the world, to maintain their status as God's people.  In contrast with the "popular" Reformed reading, having been influenced by Dispensational theology, which reads the Old Testament as in opposition to the New, the New Perspective maintains this reading of the Old Testament on its own terms and argues that Paul's issue is not with the idea that you earn your Salvation via doing the law but with the idea that the only people who have Salvation are the ones set apart by the law- the Jews.  Instead, through Jesus Christ the path to Justification has been opened to all who participate in Christ by faithfully serving Him through the New Covenant that he has formed.  Following the logic of the Old Testament, the people of God are still a people that are marked as different, but the mark is not participation in the particular rituals of the Old Testament- Sabbath keeping, Circumcision, Kosher food laws, etc- but the faithful continuation of the mission of Christ through the life of the Church. 

It is important to keep in mind the logic of the Old Testament covenant when considering the Pauline concept of salvation and the law.  Paul is certainly not saying that we earn our salvation by doing the law or by doing any good works.  Paul is addressing those who are recipients of salvation, who through their baptism are already included in the community of Christ.  His argument is that these people do not now need to take on the stipulations of the Jewish law.  They are already part of God's community.  Instead, they need to embody the covenant Jesus had established, to obey in the same way that Israel was instructed to obey at Sinai.  They were already out of Egypt, they were already circumcised members of the covenant community.  Then they received the law which they were instructed to obey, not to merit their position but to mark their position as set apart from those outside the community.  Paul envisions a similar logic for the Church, but centered on the person of Christ and not on the Old Testament covenant.

I think this NPP reading makes better sense of the continuity between the Old Testament and the New.  I also think it makes better sense of the role works play in the life of a Christian.  It is not that they are required to become a Christian.  But they are required to be a faithful Christian fulfilling the calling of Christ.  In that sense I don't think what the NPP is doing is any different from what the Reformers wanted to argue for, but it states it more clearly by distancing itself from a view of the law too influenced by dispensational developments in Reformed theology.  Rather than seeing faith and works in opposition to one another, the NPP wants to see them as in cooperation with one another in the same way as the they were in the logic of the Old Testament:  Faith in God for what God has already done leads to obedience of the commands God gives to us.