2. Specific criteria - 2.2. Second specific criterion: contrast - a. The formative power of membership of a community - 1) In Israel

128. While the Israelite tribes follow the normal dynamic and historical development of any ethnic group, the Bible treats in a special way the birth of the people of God as a religious community in response to his call. This community has competence to teach and to sanction corresponding moral conduct. Scripture describes various stages of this religious history, from an embryonic period in which the patriarchs’ family becomes a tribal community, living no longer in slavery but in the freedom born of the exodus. Israel’s faith is vividly described in the key text of Ex 15, it recognizes God as sovereign, proclaims Israel as the elect people of God and affirms that he will make them live around God’s dwelling, the sanctuary. This anticipates the key role that worship and the sanctuary will have in the formation of the people of God, first in the tent in the desert and later in the first Temple in Jerusalem, with the ark of the covenant in its midst. The community created around this centre constitutes the beginning of a new world order (Ex 40; 1Kings 8) Here Israel will be instructed in the law, here the people will obtain forgiveness, and to this place the nations will come to learn the Torah. At the same time the Bible stresses the frequent lack of faith and infidelity of Israel towards its God, particularly during its journey in the desert (cf. Ex 19–24; 32–34). After the period of the conquest the Bible outlines the transition from desert community to state with the institution of the monarchy, and later the division of the community into northern and southern kingdoms. While the monarch and his court take on some of the religious functions, care of the sanctuary, the priesthood, and the cultic regulations, the people as such remain the principal partner of the covenant with God (1 Kings 8.27–30)

Israel’s infidelity during the period of the monarchy causes a further development in the concept of the religious community of Israel: God creates the people anew as a holy ‘remnant’ that will inhabit a purified Jerusalem (Is 4.2–4) This new religious community is not restricted to the land of Israel but extends also to those in exile (Jer 29.1–14; Ezek 37.15–28). From Amos onwards the pre-exilic prophets strongly criticized Israelite worship by opposing authentic obedience towards the LORD, particularly as regards the practice of justice and righteousness, to empty sacrifices (Cf. Amos 5.11–17; Hos 6.6; Is 1.11–17; Micah 6.6–8; Jer 7.1–8.3) This critique of false worship and of disparity between ritual and morality in Israel remains a key element in biblical tradition and an important component of moral reflection. After the trauma of the collapse of the monarchy and the exile God’s power renews the religious community of Israel. Following their return the exiles reconstruct the sanctuary and also restore the Torah to its normative place as the centre of public life and of personal conduct (Neh 8-10) Israel no longer has its national sovereignty and autonomy (except in a brief period under the Hasmonaean dynasty), but its religious identity is seen as founded on obedience to the Torah and on worship offered by a community faithful to God. Through all circumstances, and despite the various forms and situations of the community, the individual Israelite never appears as an isolated and autonomous person, but always as a member integrated into the community. There are differences in the roles played by the individual, patriarch, strong guide, king, priest or simple farmhand, but it is essential that every member of the community should be subject to its laws and participate in its worship.

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The Bible and Morality: Biblical Roots of Christian Conduct

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