Dual Covenant Theology is a theological concept that posits that God has established two separate covenants for salvation: one with the Jewish people through the Mosaic covenant, and another with Gentiles through the New Covenant in Jesus Christ. According to this view, Jews are saved through their adherence to the Mosaic Law (or simply by being part of God's chosen people), while Gentiles are saved through faith in Christ. This concept is regarded as heretical by historic Christian orthodoxy, as it undermines key biblical teachings about the necessity of Christ’s atoning work for all people—Jew and Gentile alike—and the unity of God's plan of salvation through Christ alone.
History of Dual Covenant Theology
Post-Holocaust Theological Developments: Dual Covenant Theology gained some traction in the 20th century, particularly in response to the Holocaust and the desire to improve Christian-Jewish relations. In the aftermath of the Holocaust, some Christian theologians sought to distance themselves from historical supersessionism (the belief that the church has replaced Israel in God's redemptive plan) and from any theology that might have been perceived as contributing to anti-Semitism. As a result, Dual Covenant Theology emerged as a way to affirm the ongoing covenant relationship between God and the Jewish people, while maintaining that salvation for Gentiles comes through faith in Jesus Christ.
Jewish-Christian Dialogue: Dual Covenant Theology has sometimes been promoted in the context of interfaith dialogue between Jews and Christians. Some Jewish theologians have found the concept appealing because it allows for the affirmation of their covenant relationship with God without the need for conversion to Christianity. Certain Christian theologians, particularly in more liberal Protestant circles, have embraced this idea to avoid the perception that Jews need to believe in Christ for salvation, thereby seeking to foster goodwill and respect between the two faiths.
Influential Figures: Franz Rosenzweig (1886–1929), a Jewish philosopher, is sometimes associated with early forms of Dual Covenant thinking. While not a Christian himself, Rosenzweig suggested that Jews and Christians have parallel paths to God—Jews through the Old Covenant and Christians through Christ. In more recent times, Christian figures like Reinhold Niebuhr and Rabbi Irving Greenberg have also been linked to ideas sympathetic to Dual Covenant Theology. However, it has been more prominently advocated by theologians on the liberal Christian spectrum, rather than within evangelical or conservative Christianity.
Theology of Dual Covenant Theology
The core idea behind Dual Covenant Theology is that there are two distinct and valid covenants by which people can be saved:
Two Separate Covenants:
- For Jews: Adherents of Dual Covenant Theology argue that the Jewish people have a continuing, valid covenant with God through the Mosaic Covenant (or the Abrahamic Covenant), and thus they do not need to accept Jesus as the Messiah to be saved. According to this view, Jews are saved by remaining faithful to their covenant with God, which is seen as still active and binding.
- For Gentiles: Gentiles, according to this theology, are saved through the New Covenant in Christ. This includes belief in Jesus as the Son of God and participation in the church as the body of Christ.
No Requirement for Jewish Conversion: Dual Covenant Theology teaches that Jews are not required to convert to Christianity or to accept Christ as their Savior. It maintains that God's covenant with the Jewish people remains in force and is an equally valid means of salvation for them.
Avoidance of Supersessionism: One of the main motivations behind Dual Covenant Theology is a desire to avoid supersessionism, the belief that the church has replaced Israel in God's redemptive plan. Adherents of Dual Covenant Theology reject the idea that the New Covenant in Christ has superseded or replaced God's covenant with Israel.
Why Dual Covenant Theology is Heretical
From the perspective of historic Christian orthodoxy, Dual Covenant Theology is considered heretical because it directly contradicts foundational Christian doctrines regarding salvation and the person and work of Jesus Christ. Several reasons for this condemnation include:
Denial of the Universality of Christ’s Atonement: The central Christian teaching is that Jesus Christ is the only way to salvation for all people, both Jew and Gentile. As Jesus Himself declared, "I am the way, the truth, and the life. No one comes to the Father except through me" (John 14:6). The Apostles and the early church taught that Christ's death on the cross was the once-for-all atonement for sin, available to all who believe in Him, regardless of ethnicity or covenantal background. Acts 4:12 states, “There is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.”
Dual Covenant Theology undermines this central truth by suggesting that Jews do not need Christ for salvation, contradicting the New Testament’s clear teaching that faith in Christ is necessary for all people.
Undermining the Gospel’s Inclusivity: The New Testament teaches that the gospel brings both Jews and Gentiles together in one new covenant, united in Christ. The Apostle Paul emphasizes in Romans 1:16 that the gospel is “the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” Paul, himself a Jew, taught that Jesus fulfilled the promises made to Israel and that Jews and Gentiles alike must come to God through faith in Christ.
Ephesians 2:11-16 speaks of how Christ's death has broken down the dividing wall between Jews and Gentiles, creating one new humanity in Him. By maintaining a separate path of salvation for Jews, Dual Covenant Theology rejects this key aspect of the gospel’s inclusivity and unity in Christ.
Rejection of the Fulfillment of the Old Covenant in Christ: According to historic Christian orthodoxy, Jesus is the fulfillment of the Old Covenant. The Old Testament points forward to the coming of the Messiah, and Jesus is the fulfillment of the law and the prophets (Matthew 5:17). The New Testament consistently teaches that the Mosaic Covenant was preparatory, and that it pointed forward to the coming of Christ, who established the New Covenant by His blood (Luke 22:20, Hebrews 8:13).
By suggesting that the Mosaic Covenant remains a separate and sufficient means of salvation for Jews, Dual Covenant Theology implicitly denies that Jesus is the fulfillment of the Old Covenant and that the law finds its ultimate purpose and completion in Him.
The Apostolic Witness: The apostles, particularly Paul, were clear that Jews needed to place their faith in Christ for salvation. Paul consistently preached the gospel first to the Jews in the synagogues and then to the Gentiles. In Romans 10:1-4, Paul expresses his desire for the salvation of his fellow Jews and explains that they must believe in Christ for righteousness: “For Christ is the end of the law for righteousness to everyone who believes.” Paul explicitly rejects the idea that Jews can be saved apart from faith in Christ, making it clear that salvation comes only through the gospel.
Historic Christian Orthodox View
The historic Christian view, as articulated by Scripture, the early church, and the creeds, is that salvation comes exclusively through Jesus Christ for all people—Jews and Gentiles alike. Key points of the orthodox view include:
Jesus as the Fulfillment of the Law: Historic Christianity teaches that Jesus is the fulfillment of the Mosaic Law and the Old Covenant. Christ’s life, death, and resurrection fulfill the promises made to Israel, and He establishes a New Covenant through His blood. Under this New Covenant, salvation is available to all who place their faith in Christ, regardless of ethnicity.
One Covenant of Grace: Christian theology has long held that there is one Covenant of Grace under different administrations. In the Old Testament, the Covenant of Grace was administered through the promises made to Abraham and the law given to Moses, all of which pointed forward to Christ. In the New Testament, the covenant is fulfilled in Christ, and all who believe in Him are part of this covenant, whether Jew or Gentile (Galatians 3:28-29).
Universal Need for Christ: The New Testament teaches that all have sinned and fall short of the glory of God (Romans 3:23), and that Christ is the only means by which sin is atoned for. Both Jews and Gentiles are in need of the saving work of Jesus Christ. The church has always affirmed that salvation is not possible apart from Christ, regardless of whether someone is under the Mosaic Covenant or not.
Salvation by Faith in Christ Alone: The doctrine of justification by faith alone (sola fide) is central to Christian orthodoxy. Both Jews and Gentiles are justified not by works of the law, but by faith in Jesus Christ (Romans 3:28, Galatians 2:16). The entire basis for salvation, according to the New Testament, is faith in Christ and His atoning work on the cross, not adherence to the Mosaic Law.
Conclusion
Dual Covenant Theology is a modern theological error that claims Jews can be saved through their adherence to the Mosaic Covenant, while Gentiles are saved through faith in Christ. This theology contradicts the historic Christian orthodox view, which teaches that Christ is the fulfillment of the Old Covenant and that salvation is available only through faith in Jesus Christ for both Jews and Gentiles. The New Testament makes clear that the gospel is the power of salvation for everyone who believes, and that the Old Covenant finds its completion in Christ. Therefore, Dual Covenant Theology is rightly rejected by the church as a departure from biblical teaching on the unity of God's plan of salvation and the necessity of Christ's atoning work for all people.