Old Testament Lections for Epiphany
Harrell F. Beck
Freeing God from the Holocaust
A. Roy Eckardt
Family Ministries Across Cultures
Taylor and June McConnell
Distinctive Tasks of the Ordained
Andrew Gilman
Book Reviews on the Question of God
Robert T. Osborn
QUARTERLY REVIEW
A Scholarly Journal for Reflection on Ministry
A publication of The United Methodist Publishing House
John E. Procter, President and Publisher
and the United Methodist Board of Higher Education and Ministry
V. Thomas Trotter, General Secretary
Editorial Director, Ronald P. Patterson
Editor, Charles E. Cole
Book Review Editor, Carey J, Gifford
Editorial Board
F. Thomas Trotter, Chair
Fred B. Craddock
Candler School of Theology
Keith R. Crim
Virginia Commonwealth University
Leander Keck
Yale Divinity School
Sallie McFague
Vanderbilt Divinity School
Lloyd R. Bailey
Duke Divinity School
Cornish Rogers
School of Theology at Claremont
Roy I. Sano
Pacific School of Religion
John L. Topolewski
Christ United Methodist Church
Mountaintop, Pennsylvania
Quarterly Review (ISSN 0270-9287) provides continuing education resources for
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4 thereafter).
Quarterly Review: A Scholarly Journal for Reflection on Ministry
Winter, 1982
Copyright © 1982 by The United Methodist Publishing House
and the United Methodist Board of Higher Education and Ministry
VOL. 2, NO. 4
WINTER 1982
QUARTERLY REVIEW
CONTENTS
Editorial: Quote to What End?
3
Homiletical Resources: Old Testament Lections for Epiphany
Harrell F, Beck
7
Ha'Shoah as Christian Revolution:
Toward the Liberation of the Divine Righteousness
A. Roy Eckardt
Response of Sarah S. Miller
Response of Robert B. Fortenbaugh
52
67
69
Researching Family Ministries Through Cross-Cultural Education
Taylor and June McConnell
73
Response of Kelly Byron Bender
85
Ordination Tasks: Five Clusters
Andrew Oilman
87
Book Reviews
Kung and Mitchell on the Question of God
Robert T, Osborn
96
Index to Volume 2
104
EDITORIAL
Q u o t e to W h a t E n d ?
" R a d i a t i o n l e a k s are m a d e b y fools like m e , b u t o n l y G o d c a n
m a k e a n u c l e a r reactor that is 9 3 million m i l e s from t h e
neighborhood elementary school."
W h e n y o u r u n a c r o s s a s t a t e m e n t like that, y o u t e n d to
p r e s e r v e it so y o u c a n p a s s it a l o n g to s o m e o n e else. T h e q u o t e is
from college graffiti c o l l e c t e d b y R i c h a r d B . H a m m e r s t r o m , w h o
h a s p u b l i s h e d several b o o k s o n the subject. Since I a m as
intrigued as a n y o n e b y s u c h a p o t h e g m a t i c s t a t e m e n t s , I b e g a n
to reflect o n t h e art o f q u o t a t i o n .
Luckily a w o n d e r f u l article fell into m y h a n d s , a n article b y a
F r e n c h professor o n the u s e of q u o t a t i o n s in art. J e a n W e i s b e r g e r
is the professor, a n d h e calls a t t e n t i o n to t h e c o n s t r u c t i v e u s e of
q u o t a t i o n s . N o t i n g that a t r e m e n d o u s a m o u n t o f t h e w o r l d ' s art
a n d s e r i o u s literature imitates p r e v i o u s w o r k , h e c l a i m s t h a t 9 0
p e r c e n t of the b o o k s p u b l i s h e d are a b o u t o t h e r b o o k s . M .
W e i s b e r g e r m u s t b e c l o s e to the m a r k in this claim, w h i c h is
p r o b a b l y u n p r o v a b l e . It m a k e s u s w o n d e r if a n y t h i n g c a n really
be written without quoting s o m e o n e else.
T h e n e g a t i v e a s p e c t s o f q u o t a t i o n are well k n o w n . M a n y
q u o t e s are for display p u r p o s e s o n l y , or are m e a n t to entertain,
s o m e w h a t like e m b e l l i s h m e n t in m u s i c . T h i s practice is m o r e
w i d e s p r e a d in public s p e a k i n g t h a n i n writing, p r o b a b l y . A n d
w e are all familiar w i t h t h e plagiarist—the o n e in o u r s e l v e s as
well as in o t h e r s . V e r y few writers a n d s p e a k e r s h a v e e s c a p e d
t h e feeling t h e y b o r r o w e d a n idea or a r g u m e n t from s o m e o n e
else, if only t h e y could r e m e m b e r w h o it w a s .
T h e o n l y t h i n g w o r s e t h a n an u n c i t e d s o u r c e is a citation that
is o v e r l o n g . W r i t e r s w h o q u o t e e n d l e s s a m o u n t s of material
m a k e o n e w o n d e r w h y w e s h o u l d r e a d t h e m — j u s t give u s a
bibliography a n d w e c o u l d l o o k u p the material o u r s e l v e s .
QUARTERLY REVIEW, WINTER 1982
A c c u r a c y is a n o t h e r p r o b l e m . Q u o t a t i o n s are a device for
c o m m u n i c a t i n g that a n o t h e r p e r s o n h a s said o r written
s o m e t h i n g . Y e t n o w a d a y s w e s e e q u o t a t i o n s b e i n g u s e d for
w h a t w e h o p e d s o m e o n e m i g h t h a v e said, or w h a t w e i n t e n d
t h e m to h a v e said, w h e t h e r t h e y did o r not. T h a t is w h y
well-meaning writers have ancient people, or even nineteenthcentury people, speaking with " h e and s h e " and other nonsexist
d e v i c e s . T h e w h o l e field o f sexist l a n g u a g e is rife w i t h p r o b l e m s ,
b u t this m u c h c a n b e said a b o u t q u o t a t i o n s : let t h e original
s o u r c e s p e a k w i t h a s m u c h a c c u r a c y as p o s s i b l e .
B y referring to a c c u r a c y I really m e a n to call attention to
m i s q u o t a t i o n s . W i l l i a m Safire h a s w r i t t e n a b o u t E d m u n d
B u r k e ' s f a m o u s s t a t e m e n t , " T h e o n l y t h i n g n e c e s s a r y for t h e
t r i u m p h o f evil is for g o o d m e n to d o n o t h i n g . " A p p a r e n t l y
B u r k e did n o t s a y it, o r if h e did, n o o n e c a n p r o v e that h e did.
Safire r e p o r t s that a p e r s o n c h a l l e n g e d Bartlett's s o u r c e a n d
Safire c o u l d n e v e r track it d o w n satisfactorily. ( S e e William Safire
on Language, " Q u o t a t i o n D e m o l i s h e r s , I n c . , " for t h e w h o l e
a n e c d o t e . ) T h i s i n c i d e n t raises u n p l e a s a n t q u e s t i o n s . If Bart­
lett's c a n b e w r o n g , w h o m c a n w e trust?
T h e a u t h e n t i c i t y o f translations is a n o t h e r m a t t e r , entirely,
b u t I s h o u l d t h i n k a r e s p e c t a b l e s p e a k e r o r writer w o u l d try to
a v o i d m a k i n g J e s u s into a n A m e r i c a n o r s o m e t h i n g equally as
silly. It surely is w r o n g to h a v e J e s u s s a y i n g , " H a p p y are t h e
utterly s i n c e r e , for t h e y will s e e G o d ! " a s J . B . Phillips did. O n c e
y o u h a v e g o n e this far y o u m i g h t as w e l l d e s c e n d c o m p l e t e l y
into banality a n d h a v e J e s u s s a y i n g that if o n l y y o u b e l i e v e , y o u
c a n do a n y t h i n g .
T h i s d i s c u s s i o n c o n c e r n s actual q u o t e d m a t t e r a n d n o t t h e
p u n c t u a t i o n d e v i c e k n o w n a s q u o t a t i o n s . A w o r d n e e d s to b e
said, h o w e v e r , a b o u t q u o t a t i o n m a r k s . T o d a y t h e y are b e i n g
u s e d fairly i n d i s c r i m i n a t e l y b y j o u r n a l i s t s , a n d t h e i n t e n t is n o t
a l w a y s clear. T h e ironic u s e h a s b e c o m e r a m p a n t . In p o l e m i c s it
is n o w c o m m o n to refer to o n e ' s o p p o s i t i o n b y q u o t a t i o n m a r k s .
T h u s o n e m i g h t refer to " p r e s i d e n t " R o n a l d R e a g a n . T h e
s u g g e s t i o n is that R e a g a n is n o t actually p r e s i d e n t , that h e is
o n l y a m o u t h p i e c e for certain i n t e r e s t s , o r that his w a y o f s e r v i n g
a s p r e s i d e n t is n o p r e s i d e n t at all. L i k e o t h e r s , I e n j o y t h e
4
EDITORIAL
h u m o r o u s u s e o f s u c h q u o t a t i o n s — a 1976 N o v a that o u r family
calls a " c a r / ' a w e e d p a t c h that w e refer to as o u r " l a w n , " a n d
w h e n m y s o n a n d I c o o k for o u r s e l v e s , s o m e t h i n g undefinable
w e call " d i n n e r , " It is o n l y w h e n o n e m o v e s b e y o n d o b v i o u s
h u m o r that this u s e o f q u o t a t i o n m a r k s b e c o m e s q u e s t i o n a b l e .
W h a t is t h e p o i n t o f substantial q u o t a t i o n s , t h o u g h ?
O s t e n s i b l y t h e q u o t a t i o n o f a n y authority l e n d s w e i g h t t o w h a t
t h e writer o r s p e a k e r is s a y i n g . T o o m a n y q u o t a t i o n s , t h o u g h ,
s e e m t o b e c h o s e n w h i m s i c a l l y or superficially w i t h o u t r e g a r d to
t h e n a t u r e o f t h e s o u r c e . It really d o e s n o t h e l p to q u o t e
W h i t e h e a d if (a) m o s t o f y o u r r e a d e r s or listeners are n o t familiar
w i t h W h i t e h e a d , o r (b) m o s t o f t h e m w o u l d d i s a g r e e w i t h
W h i t e h e a d if t h e y k n e w w h a t h e s t o o d for. S o w h y q u o t e
W h i t e h e a d ? I h a v e d o n e this m y s e l f a n d therefore feel s o m e
trepidation at e v e n raising the q u e s t i o n . I s u p p o s e m a n y p e o p l e
feel t h e y are d o i n g t h e a u d i e n c e or r e a d e r s h i p a favor b y
providing a succinct quote.
T h e s e little s a y i n g s a n d m e t a p h o r s are m o r e a p p r o p r i a t e in
oral s p e e c h t h a n in w r i t t e n . W h e n writing it is m o r e desirable to
u s e q u o t a t i o n s to i n t e r e s t a r e a d e r i n t h e s o u r c e itself.
Q u o t a t i o n s h a v e a n e d u c a t i v e p u r p o s e , a n d literature p o i n t s
b e y o n d itself to o t h e r t h i n k i n g o n t h e s a m e q u e s t i o n o r t h e m e .
W e i s b e r g e r w r o t e : " A s q u o t a t i o n s o p e n out the text into t h e
o u t s i d e w o r l d , t h e y m a k e it m o r e accessible to t h e public. If the
g e n e r a l r e a d e r is able to pick u p t h e r e f e r e n c e , w h i c h implies t h e
e x i s t e n c e o f a n e s t a b l i s h e d tradition, u n d e r s t a n d i n g h a s b e e n
a c h i e v e d . O n c e r u n to earth, t h e s o u r c e s e r v e s a s an
e x p l a n a t i o n , a c o m p e n s a t i o n for t h e obscurity o f t h e individual
message."
In s p e a k i n g , in c o n t r a s t , o n e m a y h a v e to q u o t e briefly a n d
e v e n r e p e a t a q u o t a t i o n so t h e a u d i e n c e c a n let it s i n k in.
H e r e t h e n a r e s o m e s u g g e s t i o n s for q u o t i n g well:
G o to a s o u r c e that is as close to t h e original a s p o s s i b l e . M a n y
writers q u o t e s o m e o n e q u o t e d in s e c o n d a r y literature. T h i s
h a r d l y l e n d s authority to their writing.
Q u o t e p e o p l e o n l y w h e n y o u c a n b e s u r e o f w h a t t h e y said.
" A s M r . X said s o m e w h e r e , " is a self-defeating p h r a s e .
U s e q u o t a t i o n s to build u p to or s u m m a r i z e w h a t y o u are
5
QUARTERLY REVIEW, WINTER 1982
saying. T h i s m a y offer a n air o f h u b r i s , a s if o n e w e r e saying,
" J o h n D e w e y a n d I a g r e e o n t h i s . " Y e t a q u o t a t i o n that is part o f
a s e q u e n c e of t h o u g h t is m o r e a u t h e n t i c t h a n o n e that p o p s in
w i t h o u t relation to the s u r r o u n d i n g text.
C h o o s e t h e amount o f q u o t e d material w i t h care. F o r writers
this m e a n s j u s t e n o u g h material to b e fair to s o m e o n e ' s t h o u g h t .
F o r s p e a k e r s it m e a n s j u s t e n o u g h to e n a b l e t h e a u d i e n c e to
g r a s p w h a t y o u are saying.
A v o i d cliche" in q u o t a t i o n s . It is n o l o n g e r a m u s i n g or
e n l i g h t e n i n g to q u o t e L i n c o l n o n fooling s o m e o f the people all
t h e time a n d so forth.
D o n o t q u o t e y o u r s e l f u n l e s s y o u r n a r c i s s i s m is so out of
control that y o u are w o r k i n g with y o u r psychiatrist o n the
problem.
W h e n q u o t i n g esoteric s o u r c e s , do so with care. Y o u will
either m a k e o t h e r s w o n d e r w h o the s o u r c e is or y o u will b e
forced to s h o w off b y i m p l y i n g y o u are familiar w i t h a r c a n e
authorities.
But t h e n , I m a y h a v e lost m y credibility b y q u o t i n g s o m e o n e
n a m e d J e a n W e i s b e r g e r . I d o so o n l y b e c a u s e , a s s o m e o n e
t h o u g h t B u r k e o n c e said, " T h e o n l y t h i n g n e c e s s a r y for t h e
t r i u m p h o f a d e a d l i n e is for a n editor to h a v e n o t h i n g to s a y . "
—CHARLES E . COLE
6
HOMILETICAL RESOURCES:
OLD TESTAMENT LECTIONS FOR EPIPHANY
HARRELL F. BECK
SUNDAY, JANUARY 2 (EPIPHANY SUNDAY)
Isaiah 60:1-9
Arise, shine, for your light has come,
and the glory of the Lord has risen upon you (Isa. 60:1).
T h e s e s i n g i n g v e r s e s p e a l forth like t h e introit to a n e w era in
Israel's life. T h e y s t a n d at t h e h e a d o f c h a p t e r s 6 0 - 6 2 , t h e s o n g s
of o n e w h o h a s r e t u r n e d from exile to a r a v a g e d J e r u s a l e m . T h e
p u r p o s e o f t h e s e s o n g s is to e n c o u r a g e t h e exiles to r e t u r n a n d
rebuild the a n c i e n t c e n t e r .
C h a p t e r s 6 0 - 6 2 are in m a n y r e s p e c t s t h e h e a r t o f Isaiah 5 6 - 6 6
a n d are v e r y similar in spirit a n d v o c a b u l a r y to Isaiah 5 0 - 5 5 .
T h e central t h e m e o f t h e s e s o n g s is a v i s i o n o f t h e i m p e n d i n g
restoration o f t h e w e a l t h a n d glory o f J e r u s a l e m . T h e great
h o m e c o m i n g o f the exiles is a b o u t to t a k e p l a c e . S o r r o w is to b e
t u r n e d into delight. G o o d n e w s awaits t h e afflicted. T h e
b r o k e n h e a r t e d are to b e h e a l e d , c a p t i v e s liberated, t h e b o u n d
r e l e a s e d . F o r s a k e n J e r u s a l e m is a b o u t to b e c o m e t h e delight o f
t h e L o r d . T h e p r o m i s e s o f Isaiah 5 4 are o n t h e v e r g e of
fulfillment.
For a brief moment I forsook you,
but with great compassion I will gather you.
In overflowing wrath for a moment
I hid my face from you,
but with everlasting love I will have
compassion on you,
says the Lord, your Redeemer (Isa. 54:7-8).
Harrell F. Beck is professor of Old Testament at Boston University School of Theology.
Lections in these homiletical resources are taken from Seasons of the Gospel: Resources
for the Christian Year (Nashville: Abingdon, 1979).
7
QUARTERLY REVIEW, WINTER 1982
T h e d a n g e r o f t h e exile w a s that, a m i d dislocation a n d
suffering, t h e p e o p l e w o u l d l o s e a n y s e n s e o f a m e a n i n g f u l
future, a n y g e n u i n e h o p e . It w a s a frightening m o m e n t w h e n
t h e exiles cried out, " H o w shall w e s i n g the L o r d ' s s o n g in a
foreign l a n d ? " ( P s a l m 137:4). N o t e v e n stragglers w h o r e m a i n e d
in J e r u s a l e m w e r e likely to s i n g a m i d t h e ruins o f t e m p l e a n d
city. W h e r e t h e r e is n o h o p e p e o p l e p e r i s h , b e c a u s e d e s p a i r a n d
meaninglessness do not sustain relationships.
Against the background of a time w h e n singers had gone
m u t e , t h e artist w h o w r o t e 60:1-6 p r o c l a i m e d a n e w possibility in
w h i c h h e a r d e n t l y b e l i e v e d . A p p a r e n t l y h e s a w that h o p e is a
psychological necessity without which there can be no mental
h e a l t h . H o p e is also a social n e c e s s i t y w i t h o u t w h i c h there c a n
b e n o m e a n i n g f u l criticism o r thoughtful r e f o r m a n d rebuilding.
It is also a t h e o l o g i c a l h o p e ; e v e n material prosperity c a n n o t
e s c a p e d i s a p p o i n t m e n t a n d e m p t i n e s s . P e r s o n s n e e d a hopeful
p h i l o s o p h y , a f r a m e w o r k o f v a l u e s , v i s i o n s a n d d r e a m s , as
m u c h as t h e y n e e d c a l c i u m , s u n s h i n e , a n d l o v e .
For this p o e t , Israel's h o p e is g r o u n d e d in t h e divine will. G o d
h a s willed that J e r u s a l e m shall b e r e s t o r e d . H e r s o n s a n d
d a u g h t e r s shall return. W e a l t h will c o m e to h e r . A n d in
J e r u s a l e m b o t h Israel a n d t h e n a t i o n s shall " p r o c l a i m the praise
of the L o r d " (60:6).
T h e n a t i o n a l i s m that prevails in this c h a p t e r m u s t simply b e
a c k n o w l e d g e d . Y e t t h e r e is h e r e a l s o t h e k e e n d e s i r e that J u d a h
s h o u l d p r o s p e r a s o n e a m o n g the n a t i o n s . A s t h e n a t i o n s
r e c o g n i z e J u d a h t h e y will h a v e o p p o r t u n i t y to r e c o g n i z e a n d
serve the G o d Judah worships, the G o d w h o guarantees Judah's
life a n d future.
All h e a l t h y religion is future-oriented. T h e p o e t w h o w r o t e
t h e s e v e r s e s is a l s o a p r o p h e t . In d r e a m i n g d r e a m s a n d s e e i n g
v i s i o n s for o t h e r s , a spirit o f h o p e c a m e into his o w n heart.
S u r e l y it r e m a i n s true that r e s p e c t for p e r s o n s is t h e basis o f
hope.
In Isaiah 6 0 - 6 2 w e h a v e a series o f s o n g s c e l e b r a t i n g t h e glory
of the N e w J e r u s a l e m , t h e r e t u r n o f t h e c a p t i v e s , a n d t h e b r i g h t
future t h a t lies b e f o r e the p e o p l e o f G o d . M a n y c o n t e m p o r a r y
scholars see these three chapters as the nucleus around which
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t h e w a r n i n g s a n d p r o m i s e s o f Isaiah 5 6 - 6 6 h a v e b e e n g a t h e r e d .
B o t h the spirit a n d v o c a b u l a r y of t h e s e s o n g s r e m i n d u s o f Isaiah
4 0 - 5 5 , a fact that l e a d s s o m e s c h o l a r s to t h e c o n c l u s i o n that
4 0 - 5 5 and 5 6 - 6 6 were written by the same author.
C h a p t e r s 6 0 - 6 2 w o u l d s e e m to b e t h e w o r k o f o n e a u t h o r w h o
h a s a m e s s a g e o f salvation to p r o c l a i m , a m e s s a g e t h a t is r a t h e r
c o m p l e t e in itself. T h e lyrical description o f t h e n e w Z i o n w a s
p r o b a b l y t h e w o r k of a p r o p h e t w h o w a s active a m o n g the
r e t u r n e d exiles. T h e n e w c o m m u n i t y that is d e s c r i b e d in Isaiah
4 0 - 5 5 is h e r e s e e n as b e i n g o n t h e v e r g e o f a p p e a r i n g (60).
H a v i n g p r o c l a i m e d t h e glory o f t h e n e w Z i o n a n d t h e r e t u r n of
t h e exiles, the p r o p h e t i n t r o d u c e s h i m s e l f as the m e s s e n g e r
w h o m G o d h a s s e n t t o p r o c l a i m t h e salvation o f Z i o n ( m a y critics
w h o a c c e p t a D e u t e r o - I s a i a n a u t h o r s h i p for 5 6 - 6 6 r e g a r d 61:1-3
as t h e fifth S e r v a n t S o n g ) . In 62:1 t h e a u t h o r again s u g g e s t s his
o w n role in the restoration. T a k e n t o g e t h e r t h e s e three c h a p t e r s
are a p r o c l a m a t i o n o f salvation, a m e s s a g e o f p r o m i s e a n d h o p e
w i t h o u t a n y threat o f j u d g m e n t (60:12 is p r o b a b l y a n addition).
S i n c e the n i n e t e e n t h c e n t u r y it h a s b e e n a c o m m o n p l a c e
a m o n g critical s c h o l a r s that Isaiah 4 0 - 6 6 w a s w r i t t e n b y
s o m e o n e o t h e r t h a n Isaiah of J e r u s a l e m . O n t h e basis of
differing historical c o n t e x t s , literary characteristics a n d theologi­
cal e m p h a s e s , t h e s e c h a p t e r s w o u l d s e e m to h a v e b e e n written
d u r i n g a n d following t h e last days o f t h e B a b y l o n i a n Exile b y an
u n k n o w n a u t h o r . In t h e e i g h t h c e n t u r y , Isaiah o f J e r u s a l e m
( a b o u t w h o m w e k n o w a g o o d deal) a d d r e s s e s J u d a h w i t h w o r d s
of j u d g m e n t a n d d o o m . T h e a u t h o r o f Isaiah 4 0 ff. ( w h o m w e
c a n n o t e v e n n a m e ) b r i n g s w o r d s o f c o n s o l a t i o n a n d h o p e to
exiles w h o k n o w that J e r u s a l e m lies in ruins a n d l o n g for its
r e c o n s t r u c t i o n (42:26-28; 4 9 : 1 4 - 2 3 ) . T h i s a u t h o r a n n o u n c e s that a
majestic a n d caring L o r d will build t h e n e w J e r u s a l e m
(42:12-48:22).
T h e Exile is t h e historical c o n t e x t for o t h e r theological
e m p h a s e s in S e c o n d Isaiah. A s Y a h w e h h a d b r o u g h t j u d g m e n t
u p o n a self-indulgent a n d rebellious p e o p l e , n o w t h e U n k n o w n
P r o p h e t a n n o u n c e s divine c o n s o l a t i o n for a suffering p e o p l e ,
a n d t h e p r o m i s e that t h e only true G o d (44:6-8), L o r d o f creation
a n d o f history, will i n t e r v e n e as R e d e e m e r . C y r u s , the P e r s i a n
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e m p e r o r , is called " t h e a n o i n t e d " o f G o d t h r o u g h w h o m Israel's
salvation will b e furthered (45). T h e foreign n a t i o n s t h e m s e l v e s
will b e b r o u g h t to salvation. T h e i m p e n d i n g restoration
( " B e h o l d y o u r G o d is at h a n d , " 40:9) will c o m e a b o u t t h r o u g h
t h e p o w e r o f t h e W o r d o f G o d , a t h e m e that p e r m e a t e s c h a p s .
40-55.
"For as the rain and snow come down from heaven,
and return not thither but water the earth,
making it bring forth and sprout,
giving seed to the sower and bread to the eater,
so shall my word be that goes forth from my mouth;
it shall not return to me empty,
but it shall accomplish that which I purpose,
and prosper in the thing for which I sent it" (Isa. 55:10-11).
T h e G o d w h o c r e a t e d o r d e r out o f c h a o s in t h e b e g i n n i n g
( G e n . 1:1-2) will b r i n g o r d e r a g a i n into t h e life o f Israel. T h i s
r e d e m p t i o n is G o d ' s will for Israel a n d t h e n a t i o n s . I n c l u d e d in
Isaiah 4 0 - 5 5 are four S o n g s o f t h e Suffering S e r v a n t . T h i s divine,
r e d e m p t i v e i n t e n t i o n is to p r o s p e r t h r o u g h t h e S e r v a n t , w h o
shall e v e n " t a k e a w a y the sins o f m a n y " (53:12). ( Q u e s t i o n s
a b o u t the r e l a t i o n s h i p b e t w e e n the S e r v a n t S o n g s a n d the rest o f
S e c o n d Isaiah are i n c l u d e d in t h e n e x t lection, Isa. 42:1-9.)
C o n s i d e r a b l e diversity o f j u d g m e n t c o n t i n u e s about t h e
r e l a t i o n s h i p b e t w e e n Isaiah 4 0 - 5 5 a n d 5 6 - 6 6 . C a n w e s p e a k o f a
T h i r d Isaiah a s a literary unit w i t h a c o m m o n a u t h o r s h i p ? W h i l e
w e r e c o g n i z e the u n i t y o f 6 0 - 6 2 , t h e r e are m a n y o t h e r strands in
t h e s e c h a p t e r s . P e r h a p s t h e s e s t r a n d s , a collection o f w a r n i n g s
and promises, were gathered around 60-62. This nucleus was
w r i t t e n after t h e exiles h a d b e e n given p e r m i s s i o n to return (538
B.C), t h o u g h a p p a r e n t l y o n l y a small n u m b e r did s o . T h e h a r d
c i r c u m s t a n c e s o f t h o s e w h o r e t u r n e d (and t h o s e w h o did n o t )
will s o o n turn to b r i g h t n e s s a n d salvation.
T h e a u t h o r o f c h a p t e r s 6 0 - 6 2 , familiar w i t h S e c o n d Isaiah, w a s
a disciple s c h o o l e d in that t h e o l o g i a n - p o e t ' s t h o u g h t ( c o m p a r e
60 with 4 7 , 4 9 , 5 3 , 5 4 - 5 5 ) . T h e disciple offers a distinctive
m e s s a g e but o n e that h a s clear c o n n e c t i o n s w i t h the earlier
p r o p h e t . T h e m e s s a g e o f salvation that t h e t e a c h e r h a d
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p r o c l a i m e d m a y h a v e b e e n d i s r e g a r d e d u n d e r t h e stress of
e c o n o m i c a n d political h a r d s h i p a n d spiritual a n g u i s h . T h e n e w
salvation, w h i c h S e c o n d Isaiah p r o c l a i m e d a s G o d ' s plan, the
disciple n o w s e e s as b e g i n n i n g to t a k e p l a c e . W h i l e t h e r e are
differences of e m p h a s i s , b o t h anticipate G o d ' s salvation w i t h
j o y a n d s i n g i n g . F o r b o t h , G o d ' s p l a n o f r e d e m p t i o n is
c o n c e r n e d w i t h life h e r e o n earth. B o t h could h a v e j o i n e d w i t h
t h e psalmist: " I b e l i e v e that I shall s e e t h e g o o d n e s s o f t h e LORD
in t h e land o f the living!" (Ps. 2 7 : 1 3 ) .
Isaiah 6 0 - 6 2 w a s p r o b a b l y w r i t t e n a few y e a r s after C y r u s ' s
edict freeing t h e exiles. T h e later strands that w e r e a d d e d are
difficult to d a t e , b u t w e m a y a s s u m e t h a t 5 6 - 6 6 h a d b e e n
b r o u g h t t o g e t h e r b y the m i d d l e of the fifth c e n t u r y B . C .
Isa. 60:1-3. C h a p t e r 6 0 p r o c l a i m s a n d c e l e b r a t e s t h e i m p e n d ­
i n g salvation o f Z i o n . It is the first of t h r e e s o n g s of j o y that are
directly p r e c e d e d a n d followed b y l a m e n t s ( 5 9 , 6 3 ) . G o d ' s great
act o f salvation in r e d e e m i n g a n d r e s t o r i n g J e r u s a l e m w a r r a n t s
the i m p e r a t i v e s that t h e p o e t s i n g s forth (note t h e frequent u s e
o f s u c h i m p e r a t i v e s in S e c o n d Isaiah):
"Arise, shine; for your light has come,
and the glory of the Lord has risen upon you." (60:1).
"Lift up your eyes round about, and see . . . " (60:4;
quoted verbatim from 49:18).
T h e light of t h e L o r d , the glory o f Israel's G o d , is c o m i n g u p o n
Z i o n . W h e n it d o e s , t h e n a t i o n s will in turn c o m e to Z i o n . T h e r e
is a s t r o n g e x c h a t o l o g i c a l n o t e in t h e s e interrelated m o v e m e n t s .
T h e p r e s e n c e o f G o d in J e r u s a l e m , a m o n g t h e p e o p l e , will p r o v e
a n illuminating a n d t r a n s f o r m i n g r a d i a n c e . T h e c o m m a n d that
t h e p e o p l e s h o u l d " a r i s e " a n d " s h i n e " is b o t h a n anticipation of
Y a h w e h ' s c o m i n g a n d a p o p u l a r r e s p o n s e t o it. Z i o n is i n v i t e d to
a c c e p t the m e s s a g e o f salvation,
" L i g h t " a n d " t h e glory of the L o r d " are h e r e u s e d i n a k i n d of
parallelism. T h e c o m i n g of Y a h w e h is the c o m i n g of salvation
(cf. 5 6 : 1 ; 5 9 : 1 1 ; 6 2 : 1 1 . ) . T h e glory of the L o r d s u g g e s t s the
w e i g h t y d e c i s i v e n e s s of the divine will: t h e w a y of t h e L o r d will
prevail. T h i s a d v e n t t h e m e r e m i n d s o n e of Isa. 9:2:
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The people who walked in darkness
have seen a great light;
those who dwelt in a land of deep darkness,
on them has light shined.
T h e c o m i n g o f t h e light a n d t h e t i m e o f its c o m i n g are simply a
m a t t e r o f t h e divine p l e a s u r e . F o r T h i r d Isaiah this t r a n s f o r m i n g
a d v e n t is n o t tied to a n y historical e v e n t . It is n o t d e p e n d e n t
u p o n t h e r e t u r n to Z i o n o f t h o s e living in exile b u t rather will
m a k e their h o m e c o m i n g p o s s i b l e . T h i s p r o c l a m a t i o n o f salva­
tion a n d its c o n s e q u e n c e s give Z i o n r e a s o n to arise from defeat
a n d tiredness a n d let t h e glory o f G o d s h i n e in their faces.
Isa. 6 0 : 2 - 3 . T w o s y n o n y m o u s parallelisms are u s e d to contrast
t h e d a r k n e s s that c o v e r s t h e n a t i o n s w i t h t h e b r i g h t n e s s that
c o m e s to Z i o n . W h e n t h e y s e e the d a r k n e s s that c o v e r s t h e
n a t i o n s , n a t i o n s a n d k i n g s will w i s h to " c o m e to t h e l i g h t . "
( A c c o r d i n g to R e v . 2 1 : 2 4 , t h e light o f Z i o n is e x p e c t e d to attract
t h e k i n g s to it a n d t h e n a t i o n s will w a l k in that light.) T h e
u n i v e r s a l i s m o f this s o n g m a t c h e s that o f S e c o n d Isaiah: t h e
c o m i n g o f t h e L o r d o f salvation to Z i o n p o r t e n d s t h e salvation o f
the nations.
Isa. 60:4-9. "Lift u p y o u r e y e s r o u n d a b o u t , a n d s e e . . . " T h i s
i m p e r a t i v e (again cf. 4 9 : 1 8 , 2 2 ) h e r a l d s a m o m e n t o u s e v e n t that
n o o n e in Z i o n s h o u l d m i s s . G o d h a s c o m e to Z i o n a n d t h e
p e o p l e h a v e s e e n t h e b r i g h t n e s s o f Z i o n ' s future (rising). T h e
v e r y sight m a k e s o b s e r v e r s radiant a n d sets h e a r t s to rejoicing
(vs. 5 ) .
A plan o f u n i v e r s a l salvation h a s b e e n set in m o t i o n , a n d v s s .
4-9 d e s c r i b e t h e trek o f t h e n a t i o n s to Z i o n , t h e place o f salvation.
T h i s p l a n is t h e central m e s s a g e o f this w h o l e s o n g .
T h e distinctive p o w e r a n d a w e s o m e n e s s o f this m i r a c u l o u s
e v e n t c a n b e a p p r e c i a t e d o n l y if w e s e e it in t h e c o n t e x t of the
t r a g e d y o f t h e Exile. T h e d e s t r u c t i o n o f Z i o n a n d the T e m p l e , t h e
scattering o f p r i e s t h o o d a n d p e o p l e , t h e sufferings o f captivity
m u s t h a v e s e e m e d like t h e e n d o f a n y vital c o v e n a n t relationship
b e t w e e n Israel a n d Y a h w e h (Jer. 31:31-34 w a r n s that the Sinai
c o v e n a n t is f i n i s h e d ) . In exile, Israel h a d to live with t h e
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c o n s e q u e n c e s of sin a n d betrayal a n d t h e h u m i l i a t i o n of
s u b j e c t i o n to B a b y l o n i a n rule. T h e exiles a s k e d , " H o w shall w e
s i n g the L o r d ' s s o n g in a foreign l a n d ? " ( P s . 137:4). M a n y m u s t
also h a v e a s k e d , " C a n w e e v e n w o r s h i p t h e L o r d in Z i o n ? Is
t h e r e a n y future t h e r e ? " T h o s e w h o r e m a i n e d faithful in exile
e n d u r e d p o v e r t y a n d v i o l e n c e . J e r u s a l e m itself b e c a m e a place of
b l o o d s h e d a n d o f despair. F o r d e c a d e s after t h e d e c r e e o f C y r u s
it r e m a i n e d a d e s o l a t e place to w h i c h o n l y a small n u m b e r of
exiles r e t u r n e d .
Isa. 60:4-5a. B u t n o w r e v o l u t i o n a r y c h a n g e s a r e a b o u t to
o c c u r . T h e light h a s c o m e u p o n Z i o n ; " t h e glory o f t h e L o r d " h a s
r i s e n u p o n it. T h e n a t i o n s h a v e s e e n that light a n d will s o o n b e
s t r e a m i n g t o w a r d Z i o n , n o t as a r m i e s or b e c a u s e t h e y h a v e to d o
s o , b u t b e c a u s e t h e y w a n t to c o m e . W i t h t h e m t h e y b r i n g Z i o n ' s
r i c h e s t treasure, its s o n s a n d d a u g h t e r s in exile (note this s a m e
priority in 4 b a n d 9 b ) . T h e G e n t i l e s h a v e a p l a c e in the p l a n of
salvation w h i c h e n r i c h e s their lives a n d t h e future o f Z i o n .
S e e i n g all this, p r e s e n t r e s i d e n t s o f Z i o n h a v e r e a s o n to b e
radiant. W h a t greater thrill or c a u s e for rejoicing c o u l d c o m e to
t h e m ? ( V e r s e 5a s u g g e s t s a great deal a b o u t the spirit a n d
t h e o l o g y of t h e a u t h o r o f the s o n g . )
Isa. 60:5b. B e y o n d t h e r e t u r n of t h e exiles t h e n a t i o n s shall
b r i n g t r e a s u r e s to Z i o n , a k i n d o f freewill offering, p r e s u m a b l y
a s a n e x p r e s s i o n of gratitude for the salvation that h a s c o m e to
them.
Isa. 60:6. C a r a v a n s shall c o m e b y l a n d from M i d i a n a n d E p h a h
a n d S h e b a , p l a c e s o f the d e s c e n d a n t s of A b r a h a m ( G e n . 25:1-4).
T h e y not o n l y b r i n g gifts but t h e y also participate in t h e w o r s h i p
of t h e G o d o f A b r a h a m , t h u s c l a i m i n g a n d fulfilling their o w n
h e r i t a g e . (Cf. b o t h 60:3 a n d 6 w i t h t h e m e s in M a t t h e w ' s
narrative of J e s u s ' birth, 2:3 a n d 10-11.) C a r a v a n s also c o m e ,
b r i n g i n g flocks from K e d a r a n d N e b a i o t h in n o r t h e r n Arabia.
T h e s e too are d e s c e n d a n t s of A b r a h a m ( G e n . 2 5 : 1 3 ) . T h e s e
flocks p r o v i d e suitable offerings for the altar of Y a h w e h . In
a c c e p t i n g t h e m as sacrifices G o d b e s t o w s h o n o r a n d g r e a t n e s s
u p o n the T e m p l e .
Isa. 60:8-9. A s c a r a v a n s a n d flocks c o m e b y l a n d so fleets of
s h i p s c o m e b y s e a . F a r distant t h e w h i t e - m a s t e d ships ("that fly
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like a c l o u d " ) c a n b e s e e n c o m i n g t o w a r d Z i o n . T h e first line o f
vs. 9 is variously e m e n d e d . T h e basic m e a n i n g is p r o b a b l y that
t h e p e o p l e o f t h e c o a s t l a n d s wait for, that is, h a v e their h o p e in,
t h e G o d o f Z i o n . (Cf. 51:5b:
. . . the coastlands wait for me,
and for my arm they hope.)
T a r s h i s h , a P h o e n i c i a n c o l o n y in s o u t h e r n S p a i n ( J o n a h 1:3),
c o m e s first, p e r h a p s to s u g g e s t that the farthest place c o m e s
quickly, p e r h a p s b e c a u s e it h a s fast, well-rigged sailing v e s s e l s .
T h e s e v e s s e l s b r i n g b o t h the exiles from Z i o n a n d precious
wares.
This rich s t r e a m o f p e o p l e a n d gifts to Z i o n glorifies the n a m e
of the L o r d ( n a m e as the h o n o r a n d glory o f G o d — s e e 5 6 : 6 ;
59:19; 6 0 : 9 ) . T h e n a t i o n s c o m e glorifying t h e G o d w h o h a s
glorified Z i o n . In r e d e e m i n g b o t h Z i o n a n d the n a t i o n s t h e L o r d
b r i n g s glory u p o n himself, a t h e m e that is p r o m i n e n t in the
p r o c l a m a t i o n o f salvation.
A c c o r d i n g to T h i r d Isaiah the n e w d a y o f the salvation o f Z i o n
is at h a n d . T h e t i m e o f m i r a c u l o u s transformation h a s c o m e . F o r
Z i o n exile will turn into h o m e c o m i n g ;
d a r k n e s s into light;
v i o l e n c e into security;
w r a t h into m e r c y ;
h u m i l i a t i o n into rejoicing;
i m p o v e r i s h m e n t into prosperity;
G e n t i l e s into s e r v a n t s o f Y a h w e h .
T h i s salvation will h a v e t a n g i b l e , d o w n - t o - e a r t h c o n s e q u e n c e s .
But h o w e v e r e a r t h l y t h o s e c o n s e q u e n c e s , the c o m i n g of this
p h e n o m e n a l t r a n s f o r m a t i o n is n o t tied to a historical e v e n t (here
S e c o n d a n d T h i r d Isaiah differ). It will c o m e in G o d ' s o w n g o o d
t i m e . F o r t h e a u t h o r o f Isaiah 6 0 , " t h e acceptable y e a r of the
L o r d " (61:2) is at h a n d . G o d ' s p l e a s u r e is that salvation s h o u l d
c o m e b o t h to Z i o n a n d to the n a t i o n s . T h e a u t h o r ' s e n t h u s i a s m
for this p r o c l a m a t i o n is not s i m p l y that o f a n interested
m e s s e n g e r . In 61:1 a n d again in 62:1 h e i n t r o d u c e s h i m s e l f as
o n e w h o b o t h p r o c l a i m s salvation a n d participates in its w o r k .
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T h i r d I s a i a h ' s p r o c l a m a t i o n o f salvation w a s n o t fulfilled
t h o u g h h e m a y h a v e b e e n i n s t r u m e n t a l in k e e p i n g faith a n d
h o p e alive in t h e post-exilic c o m m u n i t y . A n d y e t this p o e t holds
a significant p l a c e in t h e history o f t h e p e o p l e o f G o d . E l e m e n t s
of the p r o c l a m a t i o n of salvation that w e h a v e in c h a p t e r s 6 0 - 6 2
persist in b o t h J u d a i s m a n d Christianity. T h e e x p e r i e n c e b y
w h i c h Third Isaiah felt h i m s e l f c o m m i s s i o n e d to proclaim
salvation, a n d his s u m m a r y o f that p r o c l a m a t i o n , w e r e u s e d b y
J e s u s of N a z a r e t h half a m i l l e n n i u m later a s authorization for his
o w n ministry:
"The Spirit of the Lord is upon me,
because he has anointed me to preach good news to the poor.
He has sent me to proclaim release to the captives
and recovering of sight to the blind,
to set at liberty those who are oppressed,
to proclaim the acceptable year of the Lord." (Luke 4:18-19).
SUNDAY, JANUARY 9 (FIRST SUNDAY AFTER EPIPHANY)
Isaiah 42:1-9. " B e h o l d M y S e r v a n t "
T h e quiet, a l m o s t m e l a n c h o l y S e r v a n t S o n g s o f Isaiah provide
a k i n d of " j o b d e s c r i p t i o n , " setting forth t h e finest characteris­
tics o f faithful Israel a n d h e r n o b l e s t leaders. T h e S e r v a n t is " t h e
c h o s e n o n e " (like M o s e s , D a v i d , a n d Israel herself) w h o
c o m b i n e s t h e roles o f Davidic a n d M e s s i a n i c king w i t h t h e role of
the p r o p h e t . T h e o v e r a r c h i n g c o m m i s s i o n of the S e r v a n t is " t o
b r i n g forth j u s t i c e to the n a t i o n s " (Isa. 4 2 : 1 , 3, 4 ) , T h u s the task
of k i n g s a n d p r o p h e t s falls to the S e r v a n t , w h o s e irenic m e t h o d s
p r o v i d e a startling contrast to the w a y s of C y r u s a n d the violent
spirit o f exilic times ("a b r u i s e d r e e d h e will n o t b r e a k " ) .
T h i s kingly office o f the S e r v a n t is c o m b i n e d w i t h the role of
t h e teacher: Israel (and the n a t i o n s ) m u s t b e h e l p e d to r e c o g n i z e
their b l i n d n e s s a n d i m p r i s o n m e n t before t h e y c a n b e freed from
t h e m (see Isa. 6:9-10).
G o d w h o c r e a t e d at the b e g i n n i n g c a n recreate a n e w Israel
out o f the tragedy of the Exile. T h e c r e a t o r - r e d e e m e r G o d of
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G e n e s i s 1 a n d 2 c o n t i n u e s to t u r n d a r k n e s s into light. Israel is the
first to benefit from this r e d e m p t i v e w o r k o f G o d (42:6a), b u t
w i t h privilege c o m e s d e m a n d i n g responsibility (42:6b-7). G o d
h a s given Israel as " a c o v e n a n t to t h e p e o p l e , a light to the
n a t i o n s " that t h e blind m a y s e e , the i m p r i s o n e d m a y b e freed,
a n d t h o s e w h o sit in d a r k n e s s m a y c o m e to t h e light.
H e r e is a n e m p h a t i c r e m i n d e r that g r e a t n e s s in the k i n g d o m
of G o d is g r o u n d e d in s e r v a n t h o o d . T h i s m a n d a t e takes as its
corollary t h e principle o f v o l u n t a r y , v i c a r i o u s suffering: y o u r
h u r t in m y heart.
G o d ' s w i s h t h a t Israel s h o u l d b e " a light to the n a t i o n s " (42:6)
m a y appropriately b e c o u p l e d w i t h 4 9 : 6 .
"It is too light a thing that you should be
my servant
to raise up the tribes of Jacob
and to restore the preserved of Israel;
I will give you as a light to the nations,
that my salvation may reach to the
end of the earth."
If the faithful s e e k o n l y their o w n salvation t h e y will get
e n m e s h e d in self-defeating i n t r o s p e c t i o n , self-centeredness,
a n d pride. T h e y will also b e d e n y i n g the universality of G o d ' s
love for the w h o l e w o r l d . C o n c e r n for t h e salvation o f t h e
n a t i o n s is b o t h a t h e o l o g i c a l m a n d a t e a n d a political a n d
economic essential.
T h i s i n t e r c e s s o r y office is vitalized n o t b y h u m a n i n g e n u i t y
a n d m i g h t , b u t b y the Spirit o f the L o r d w h o c h o o s e s to u p h o l d
t h e S e r v a n t . T h e S e r v a n t h a s g l i m p s e d " t h e n e w t h i n g s " that
G o d declares a n d that will c o m e to p a s s . C h a n g e is s e e n as t h e
grace of G o d m o v i n g in history w i t h p u r p o s i v e n e s s . T h e S e r v a n t
d e m o n s t r a t e s the fact that the v e r y h o p e s o f G o d d e p e n d u p o n
t h e ability o f a b r e e d of m e n a n d w o m e n to believe in a world
that has n o t y e t c o m e . T h e soul o f G o d delights in s u c h p e r s o n s ,
a n d the Spirit o f G o d e m p o w e r s t h e m (42:1).
N e w T e s t a m e n t writers u s e d t h e p o e m s o f t h e Suffering
S e r v a n t in S e c o n d Isaiah e x t e n s i v e l y in their a c c o u n t s of J e s u s o f
N a z a r e t h , lifting u p t h e i m p o r t a n c e o f v o l u n t a r y or vicarious
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suffering in t h e w a y of life of the faithful. J e s u s h i m s e l f s e e m s to
h a v e g i v e n w a r r a n t for s u c h u s e . A n allusion to Isaiah 53 s e e m s
o b v i o u s in the s a y i n g , " F o r the S o n of m a n c a m e not to b e s e r v e d
b u t to s e r v e , a n d to give his life as a r a n s o m for m a n y " (Mark
10:45). A n d in L u k e 22:37 a direct r e f e r e n c e to Isaiah 5 3 is
p u r p o r t e d l y m a d e b y J e s u s : " F o r I tell y o u that this scripture
m u s t b e fulfilled in m e , ' A n d h e w a s r e c k o n e d w i t h t r a n s g r e s ­
s o r s ' ; for w h a t is w r i t t e n a b o u t m e h a s its fulfillment." T h e
identification o f a suffering M e s s i a h is a c o m b i n a t i o n o f ideas
w h i c h is u n k n o w n in earlier or c o n t e m p o r a r y J u d a i c t h o u g h t .
W e h a v e n o r e a s o n to d e n y that it w a s central in J e s u s '
s e l f - c o n s c i o u s n e s s . It w a s at o n c e a n original a n d productive
feature of his life a n d t e a c h i n g .
Isa. 42:1 ff. is t h e first o f four S e r v a n t S o n g s w h i c h w e r e first
isolated b y D u h m in 1 8 9 2 . H e h e l d that t h e s e p o e m s (42:1-4;
49:1-6; 50:4-9; 5 2 : 1 3 - 5 3 : 1 2 ) w e r e n o t from S e c o n d Isaiah b u t a
later a u t h o r (about 4 5 0 B.C). M a n y critics, for e x a m p l e v o n R a d ,
a r g u e that w e h a v e n o r e a s o n to t h i n k t h e a u t h o r of Isaiah 4 0 - 5 5
did n o t write t h e s e s o n g s . T h i s v i e w o f a c o m m o n a u t h o r s h i p
d o e s n o t s e e m to deal a d e q u a t e l y w i t h certain facts: (1) the
r e m o v a l of t h e s o n g s d o e s not interfere w i t h t h e c o n t i n u i t y a n d
flow of the rest of 4 0 - 5 5 ; (2) t h e r e are stylistic differences
b e t w e e n the p o e m s a n d the rest of 4 0 - 5 5 ; (3) t h e idea of the
S e r v a n t is f o u n d o n l y in t h e s e s o n g s .
In light o f t h e s e c o n s i d e r a t i o n s a n u m b e r o f m o d e r n critics
( W e s t e r m a n n , J o h n M c K e n z i e ) regard t h e s o n g s a s a special
strand within S e c o n d Isaiah a n d later t h a n their c o n t e x t . S u c h
s c h o l a r s g e n e r a l l y find that the S e r v a n t S o n g s form a literary
unit. H o w e v e r distinctive, t h e s o n g s in s o m e s e n s e o w e their
origin to the u n k n o w n S e c o n d Isaiah, o n e or m o r e of t h e m
(surely the fourth) b e i n g the w o r k o f a disciple.
W e are h e r e c o n f r o n t e d w i t h r a t h e r o v e r w h e l m i n g a n o n y m ­
ity: S e c o n d Isaiah is u n k n o w n ; t h e a u t h o r o f the s o n g s o p e n to
q u e s t i o n ; a n d the identity of the Suffering S e r v a n t a m a t t e r of
conjecture.
T h e r e is n o c o n s e n s u s a b o u t the identification of the S e r v a n t ,
t h o u g h u n n u m b e r e d s u g g e s t i o n s h a v e b e e n m a d e , especially of
p e r s o n a g e s in t h e history o f Israel. S o m e h a v e a r g u e d that it is
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S e c o n d Isaiah, in w h i c h c a s e it s e e m s u n l i k e l y that h e w o u l d
h a v e b e e n t h e a u t h o r o f t h e first t h r e e p o e m s a n d i m p o s s i b l e
that h e w o u l d h a v e w r i t t e n t h e fourth, w h i c h portrays t h e
m a r t y r d o m o f t h e S e r v a n t . O t h e r s h o l d that t h e S e r v a n t is Israel
o r a faithful r e m n a n t t h e r e i n w h o h a v e survived t h e Exile. F o r
s u c h critics, r e f e r e n c e s to a n individual allude to a personifica­
tion of t h e c o v e n a n t c o m m u n i t y . C. R. N o r t h h o l d s to a fluid
interpretation in w h i c h the S e r v a n t is n o w a n individual acting
o n b e h a l f o f t h e c o m m u n i t y , n o w t h e c o m m u n i t y o f t h e faithful.
J o h n M c K e n z i e offers a similar a n d v e r y helpful v i e w of t h e
S e r v a n t as a historical individual with idealized e l e m e n t s o f
future p r o m i s e w o v e n into t h e portrayal.
The Servant is considered as an individual figure but he is the figure
who recapitulates in himself all the religious gifts and the religious
mission of Israel. . . . The Servant belongs to the future, for he is what
Israel must become. But he also belongs to the past, for his character is
formed by reflection on Israel's history and on the character of her
leaders. ("Second Isaiah," Anchor Bible, pp. liii, lv)
T h e i m p a c t o f the S e r v a n t p o e m s s h o u l d b e s e e n in light of t h e
historical c o n t e x t o f t h e larger d o c u m e n t in w h i c h t h e y stand.
Isaiah 4 0 - 5 5 is d i s t i n g u i s h e d from the w o r k o f the e i g h t h - c e n ­
tury Isaiah b y m a t t e r s o f style, v o c a b u l a r y , historical c o n t e x t ,
a n d theological e m p h a s e s . Isaiah o f J e r u s a l e m p r e a c h e s oracles
of s t r o n g j u d g m e n t a n d d o o m a g a i n s t J u d a h . R e p e n t a n c e a n d
trust in G o d a l o n e c a n s a v e Israel from internal injustice,
political a n d religious c o r r u p t i o n , a n d m i s l e a d i n g foreign
alliance. ( S u c h r e p e n t a n c e did n o t c o m e , a n d d o o m did.)
Isaiah 4 0 - 5 5 , in c o n t r a s t , a d d r e s s e s a p e o p l e w h o h a v e b e e n
defeated b y the B a b y l o n i a n s w h o s u b s e q u e n t l y carried the b e s t
of t h e d e f e a t e d p o p u l a t i o n into exile (from 5 8 7 B.C). T h e y a r e a
p e o p l e w h o d o n o t n e e d to b e w a r n e d a b o u t i m p e n d i n g
j u d g m e n t , b u t for w h o m t h e r e s e e m s to b e little h o p e for a n y
m e a n i n g f u l future. T h e s e c h a p t e r s w e r e p r o b a b l y written in
B a b y l o n at the time w h e n C y r u s the Persian, w h o h a d
c o n q u e r e d B a b y l o n , e n c o u r a g e d t h e exiles to r e t u r n h o m e (ca.
539 B.C).
T h e t h e m e s of S e c o n d Isaiah form an a m a z i n g credo: the G o d
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HOMILETICAL RESOURCES
w h o c r e a t e d o f old will re-create; o r d e r c a n b e b r o u g h t out of
c h a o s . G o d t h e C r e a t o r is also L o r d o f h i s t o r y a n d R e d e e m e r .
C o m f o r t is at h a n d . T h e G o d of stern j u d g m e n t is also a G o d of
l o v i n g m e r c y . A n e w Israel is a b o u t to c o m e into b e i n g . A n
eschatological n o t e p e r v a d e s S e c o n d Isaiah a s w e l l as the
Servant poems.
P o e t a n d p r o p h e t m e e t in the a u t h o r o f t h e S e r v a n t p o e m s . A s
a p r o p h e t the a u t h o r w o u l d lead t h e p e o p l e a w a y from a
p r e o c c u p a t i o n w i t h t h e Exile a n d w i t h their o w n reestablishm e n t . It is too light a t h i n g that t h e y s h o u l d s i m p l y s e e k their
o w n salvation. Israel's salvation i n v o l v e s h e r w i l l i n g n e s s to be
" a light to t h e n a t i o n s / ' h e r v o l u n t a r y c o n c e r n for o t h e r s e v e n
w h e n it i n v o l v e s suffering, a n d h e r r e c o g n i t i o n o f the
universality o f G o d ' s love for all p e o p l e s of t h e earth. T h e
t e a c h i n g o f t h e p o e t is n o t o n l y theologically a n d spiritually
astute; it is also c h a r a c t e r i z e d b y a n o t e o f political reality.
T h i s p r o p h e t i c m e s s a g e is p u t in a poetic form that is
a p p r o p r i a t e to t h e i m p a s s i o n e d spirit o f t h e p r o p h e t . F o r m a n d
p u r p o s e are c o m b i n e d to define t h e m i s s i o n o f Israel in a n e w
era. A s w i t h S e c o n d Isaiah, so h e r e literary skill is a n integral
d i m e n s i o n o f the g o s p e l of salvation w h i c h is m e m o r a b l y
proclaimed.
T h e p u r p o s e of t h e first of t h e S e r v a n t S o n g s (42:1-9) is to
identify the office of t h e servant: " B e h o l d , m y s e r v a n t . " T h e
divine a p p o i n t m e n t is e m p h a s i z e d in t h e s y n o n y m o u s parallel­
ism of la:
Behold my servant, whom I uphold,
my chosen, in whom my soul delights.
G o d d e s i g n a t e s t h e servant for w h o m e m p o w e r m e n t is
p r o m i s e d ("I h a v e put m y Spirit u p o n h i m . . . " ) . T h e w o r k of
the servant is u n d e r s c o r e d b y repetition:
l b " h e will b r i n g forth j u s t i c e to t h e n a t i o n s "
3 b " h e will faithfully bring forth j u s t i c e "
4 b "till h e h a s e s t a b l i s h e d j u s t i c e in the e a r t h "
F r o m t h e very b e g i n n i n g w e m u s t r e c o g n i z e that e x e g e s i s
c a n n o t provide data that the poet d o e s n o t include. W e are not
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told w h o the s e r v a n t is, n o r d o w e h a v e a precise " j o b
d e s c r i p t i o n . " W e k n o w s o m e t h i n g of t h e era in w h i c h the p o e m
w a s w r i t t e n a n d s o m e t h i n g of t h e p r o b l e m s o f a c o m m u n i t y
m o v i n g from t h e scars o f exile t o w a r d restoration. P e r h a p s it is a
part of the i n t e n t i o n o f the a u t h o r that his m e a n i n g s s h o u l d b e
s o m e w h a t veiled. T h e m o d e l o n w h o m the p o e m s a r e b a s e d is
n o t s i m p l y to b e a d m i r e d b u t to b e i m i t a t e d , b y a variety of
persons in a variety of circumstances.
1) T h e s e r v a n t is called to b r i n g j u s t i c e to the n a t i o n s , to s e r v e
t h e L o r d in e v e r y place o f h u m a n n e e d . W h i l e t h e suffering o f
t h e s e r v a n t is n o t a p r o m i n e n t t h e m e in this first s o n g , a
thoughtful r e a d i n g c a n n o t p r e c l u d e s u c h a possibility, w h i c h is
d r a w n out m o r e fully in t h e s u b s e q u e n t p o e m s . T h u s t h e
principle o f v o l u n t a r y suffering (your h u r t in m y heart; y o u r
legitimate n e e d a s m y v o c a t i o n ; w h o w o u l d b e great a m o n g y o u
shall b e t h e s e r v a n t ) is lifted u p .
2) A reliable s e a r c h for j u s t i c e a m o n g t h e n a t i o n s is a n
e x p r e s s i o n o f r e s p e c t a n d love for t h e m (justice a s love
activated). In s u c h w o r k the servant will b e e m p o w e r e d b y t h e
d y n a m i c r e l a t i o n s h i p w h i c h will e v o l v e a m o n g the L o r d , t h e
s e r v a n t , a n d t h o s e to w h o m light a n d j u s t i c e c o m e .
Isa. 4 2 : 1 . T h e s e r v a n t p o r t r a y e d in t h e s e s o n g s e m b o d i e s t h e
n o b l e s t qualities o f Israel a n d h e r leaders. T h e S e r v a n t is " t h e
c h o s e n o n e , " like M o s e s , D a v i d , a n d Israel h e r s e l f (Isa. 4 1 : 8 ) .
R e a s o n s for the c h o i c e are n o t p r o v i d e d . It is simply a n
e x p r e s s i o n o f t h e p l e a s u r e o f the L o r d w h o will g u a r a n t e e the
s e r v a n t ' s s u c c e s s . V s . 4 2 : l is reflected i n M a r k ' s a c c o u n t (1:11) o f
t h e d e s i g n a t i o n o f J e s u s . A c c o r d i n g to M a t t h e w 3:13-17, J e s u s is
also e q u i p p e d w i t h t h e spirit, a gift n e c e s s a r y to a n y r e d e m p t i v e
m i s s i o n (cf. Isa. 1 1 : 1 ; 61:1).
T h e task of the s e r v a n t is to b r i n g forth j u s t i c e across t h e
w o r l d . H e r e j u s t i c e or j u d g m e n t m e a n s that t h e S e r v a n t is to
proclaim a n d participate in the e x e c u t i o n o f the divine will. In
t h e larger c o n t e x t o f S e c o n d Isaiah this c e n t e r s o n the t e n e t that
Y a h w e h a l o n e is L o r d a n d Y a h w e h ' s will a l o n e is to prevail (the
Gentile gods are as nothing; see 41:1-5, 22-29).
Isa. 4 2 : 3 . T h e tactics that t h e s e r v a n t is to e m p l o y are very
different from t h e military w a y s o f t h o s e w h o h a v e recently
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.HOMILETICAL RESOURCES
ruled o v e r Israel ( a n d from t h o s e w h i c h Israel h a s tried, h o w e v e r
u n s u c c e s s f u l l y ) . T h e g e n t l e , quiet w a y s of the s e r v a n t are
d e s i g n e d , n o t to force p e o p l e into c o m p l i a n c e , b u t to p r o d u c e a n
e n l i g h t e n e d a n d o b e d i e n t h e a r t (cf. J e r . 31:31-34), T h e S e r v a n t
" w i l l n o t cry or lift u p his v o i c e "
" a b r u i s e d r e e d h e will n o t b r e a k "
" a dimly b u r n i n g w i c k h e will n o t q u e n c h . "
In oriental style a n e w k i n g often r e e n a c t e d t h e law a n d h a d it
l o u d l y p r o c l a i m e d i n t h e streets. N o t s o t h e s e r v a n t . T h e
p r o c l a m a t i o n o f divine j u s t i c e is n o t to b e strident or h a r s h .
T h o s e w h o are b r o k e n or w h o s e faith is barely alight o r flickering
will b e n o t c o n d e m n e d b u t e n c o u r a g e d ( p e r h a p s especially) b y
t h e g e n t l e s e r v a n t . W e s t e r m a n n s e e s a limited parallel b e t w e e n
t h e s e v e r s e s a n d 4 0 : 6 - 8 . In that p a s s a g e t h e p r o p h e t i c w o r d o f
comfort b r i n g s h o p e to a b r u i s e d a n d w e a k e n e d Israel. S o h e r e
t h e servant will b r i n g n e w life to a b r o k e n a n d n e e d y p o p u l a c e .
Isa. 42:4. N o r shall t h e s e r v a n t h i m s e l f fail (burn d i m l y ) or b e
d i s c o u r a g e d (be b r u i s e d or b r o k e n ) until t h e task h a s b e e n
a c c o m p l i s h e d . T h i s v e r s e anticipates t h e difficulties that the
S e r v a n t will e n c o u n t e r , p e r h a p s e v e n s o m e of t h e suffering
( t h o u g h not t h e m a r t y r d o m ) that is p r o m i n e n t in the fourth s o n g
(Isa. 5 2 : 1 3 - 5 3 : 1 2 ) . T h e c o a s t l a n d s , t h e far p l a c e s of t h e G e n t i l e s ,
a n x i o u s l y await t h e c o m i n g of divine j u s t i c e , w h i c h t h e servant
will establish. Israel in exile l o n g e d for n e w life; the s e r v a n t will
fulfill their h o p e s a n d t h o s e of t h e G e n t i l e s .
Isa. 4 2 : 5 - 9 . F r o m the terse style o f 42:1-4 w e m o v e into a lyrical
h y m n of praise (42:5-9). T h e p a s s a g e h a s a n o b v i o u s u n i t y , b u t it
raises q u e s t i o n s . In v s . 5 G o d ' s creative p o w e r is c e l e b r a t e d . V s .
6 is a call to s e r v i c e , the i m p l i c a t i o n s of w h i c h a r e s p e l l e d out in
vs. 7. Clearly t h e L o r d is the s p e a k e r , b u t w h o is the a d d r e s s e e ?
M a n y c o m m e n t a t o r s a s s u m e that the s e r v a n t o f 42:1-4 is still
b e i n g a d d r e s s e d in v s . 6, a v i e w that is n o t b o t h e r s o m e but
n e i t h e r is the e v i d e n c e for it c o n c l u s i v e . O t h e r c o m m e n t a t o r s
h o l d that Israel or p e r h a p s e v e n C y r u s is b e i n g a d d r e s s e d .
Isa. 4 2 : 5 . T h e i n t r o d u c t o r y formula i n c l u d e s t h e t e r m " t h e
G o d Y a h w e h , " the o n l y u s e o f that term in all o f S e c o n d Isaiah.
( P e r h a p s the t e r m is too closely identified w i t h Israel to suit a
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universalistic e m p h a s i s . ) T h e r e follow several c l a u s e s that
praise the creative p o w e r o f G o d , w h o m a d e h e a v e n a n d earth
a n d gave b r e a t h a n d spirit to m a n a n d w o m a n . T h e p h r a s e
" h e a v e n a n d e a r t h " is u s e d often in S e c o n d Isaiah (40:22, 4 2 : 5 ,
44:23 f . ) , a s in G e n . 1:1 (P). It refers to t h e w h o l e of creation.
H e r e b r e a t h ( a n d spirit) is g i v e n n o t s i m p l y to o n e m a n (as in
G e n e s i s 1 a n d 2 ) , b u t t o all t h e p e o p l e of t h e e a r t h , t h e w h o l e
h u m a n race (cf. 4 5 : 1 2 ) . A g a i n , G o d the c r e a t o r h a s b r o u g h t t h e
w h o l e w o r l d i n t o b e i n g , a n d t h e m i s s i o n o f t h e S e r v a n t is t o
parallel that i n c l u s i v e n e s s . I n creation Israel a n d t h e n a t i o n s
w e r e g i v e n light a n d life; this creative a n d r e d e m p t i v e p o w e r o f
G o d is still active.
Isa. 4 2 : 6 . A historical n o t e is i n t r o d u c e d ; it refers to Israel's
election a n d h a s a parallel in Isa. 4 1 : 9 :
you whom I took from the ends of the earth,
and called from its farthest corners,
saying to you, "You are my servant,
I have chosen you and not cast you off . . . "
T h e parallel s u g g e s t s that 4 2 : 6 refers to Israel as t h e servant
w h o m G o d has elected. Indeed, vss. 5 and 6 taken together
effectively link G o d ' s creation o f t h e h e a v e n s a n d the earth a n d
t h e creation o f h u m a n k i n d w i t h t h e historic election o f
Israel—all the g r e a t w o r k s o f G o d .
But v s . 6 is m o r e t h a n a historical n o t e . Israel is n o w a p p o i n t e d
to a n e w d i m e n s i o n o f s e r v a n t h o o d , w h i c h is e x p r e s s e d in 6b:
t h r o u g h Israel t h e salvation that c o m e s in c o v e n a n t relationship
w i t h G o d is e x t e n d e d to h u m a n i t y . T h r o u g h t h e s e r v a n t Israel
t h e n a t i o n s are to s e e salvation (light). G o d , w h o h a s p r o v i d e d
b r e a t h a n d spirit for all, n o w m a k e s p r o v i s i o n for the salvation of
all.
Isa. 42:7. H u m a n e x t r e m i t y is G o d ' s o p p o r t u n i t y . T h e nations
m u s t a c k n o w l e d g e their b l i n d n e s s a n d servitude before they c a n
b e free. G o d , t h r o u g h t h e servant, a n d the servant, e m p o w e r e d
b y G o d , will b r i n g light a n d salvation to all. H e r e , as in the
familiar Isa. 6:1 ff., t h e description o f the s e r v a n t ' s w o r k m a y b e
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HOMILETICAL RESOURCES -
i n t e n t i o n a l l y a m b i g u o u s . T h e e s t a b l i s h m e n t o f j u s t i c e involves
t h e h e a l i n g of b l i n d n e s s a n d r e l e a s e from i m p r i s o n m e n t a s well
as the e v e n m o r e f u n d a m e n t a l illumination a n d liberation that
c h a r a c t e r i z e c o v e n a n t salvation. H e a l i n g a n d p r o c l a m a t i o n are
closely a s s o c i a t e d . W e m a y infer h e r e a relationship that is
explicitly s t a t e d in 4 9 : 6 : Israel's salvation is c o n t i n g e n t u p o n h e r
c o n c e r n for t h e n a t i o n s .
Isa. 4 2 : 8 . T h e authority of t h e L o r d g u a r a n t e e s t h e w o r k of
salvation; t h e w o r k o f salvation attests Y a h w e h ' s u n i q u e
authority. W h i l e t h e v e r s e is n o t a categorical s t a t e m e n t of
m o n o t h e i s m , it r e m i n d s o n e o f s u c h a s t a t e m e n t in Isa. 44:6-8.
T h e glory a n d praise o f G o d will n o t b e s h a r e d . T h e L o r d of all
c r e a t i o n is also t h e S a v i o r o f all. T h u s v s . 8 r e m i n d s the r e a d e r o f
t h e affirmation in v s . 5 , a n d v s s . 5-8 h a v e a n o b v i o u s unity a n d
completeness.
Isa. 4 2 : 9 . G o d p r o c l a i m s the n e w n e s s , t h e a l m o s t c o s m i c
significance, o f w h a t is a b o u t to h a p p e n . P e r h a p s " t h e former
t h i n g s " or " t h e earlier t h i n g s " is a r e f e r e n c e to s u c h saving
e v e n t s as t h e E x o d u s , p e r h a p s e v e n t h e w h o l e c o v e n a n t
relationship b e t w e e n the L o r d a n d pre-exilic Israel. B u t a n e w
o r d e r is a b o u t to s p r i n g forth. C. R. N o r t h s u g g e s t s that " n e w
t h i n g s " m a y b e a r e f e r e n c e to C y r u s , t h e a n o i n t e d of G o d (45:1),
w h o h a s g r a n t e d t h e J e w s f r e e d o m to r e t u r n , to rebuild the
T e m p l e , a n d to establish life a g a i n in J e r u s a l e m . B u t all that is
h a r d l y p o s s i b l e or w o r t h m e n t i o n i n g u n l e s s Israel r e e s t a b l i s h e s
a n effective c o v e n a n t r e l a t i o n s h i p w i t h t h e L o r d . T h e conditions
of s u c h a r e l a t i o n s h i p are p r o c l a i m e d in this p o e m a n d c o m p r i s e
the vital " n e w n e s s " that is n o w a b o u t to occur.
T h e n e w d a y of salvation will " s p r i n g f o r t h , " apparently
surprising e v e n t h e faithful. T h e a u t h o r i t y o f G o d is attested b y
f o r e k n o w l e d g e o f the e v e n t ; the love o f G o d b y declaration of the
e v e n t s before t h e y h a p p e n .
T h u s , v s s . 5-9, in w h i c h Israel is clearly t h e servant, e x p a n d
t h e t h e m e o f 42:1-4, p r o v i d i n g further description o f the
salvation that Israel will b r i n g to the n a t i o n s . S a l v a t i o n is
c o m i n g . A n d that is t h e r e a s o n " a n e w s o n g of r e d e m p t i o n "
follows in 42:10-17.
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SUNDAY, JANUARY 23 (THIRD SUNDAY AFTER EPIPHANY)
N e h e m i a h 8 : l - 4 a , 5-6, 8-10. E z r a R e a d s t h e L a w in J e r u s a l e m
F o l l o w e r s o f C h r i s t are called to b e n o t s i m p l y a N e w
T e s t a m e n t p e o p l e , b u t a biblical p e o p l e . T h e denigration of L a w
(often b y p e r s o n s w h o e r r o n e o u s l y e q u a t e l a w a n d legalism)
s u g g e s t that b o t h G o d a n d Israel e n d u r e d a v e r y l o n g time
before getting o n to t h e a u t h e n t i c r e v e l a t i o n w e h a v e i n t h e N e w
T e s t a m e n t . S u c h t h i n k i n g , o f c o u r s e , l o s e s sight o f t h e fact that
O l d T e s t a m e n t w r i t i n g s provide n o r m s for faith a n d c o n d u c t
a n d a s o u r c e o f edification for C h r i s t i a n c o n g r e g a t i o n s a n d
individuals, as w e l l as b e i n g a p r i m a r y s o u r c e for t h e origins o f
b a s i c d o c t r i n e s in J u d a i s m a n d C h r i s t i a n i t y — m o n o t h e i s m ,
revelation, i n s p i r e d S c r i p t u r e , r e v e a l e d m o r a l l a w , t h e k i n g d o m
of G o d , a t o n e m e n t , salvation, a n d so o n . It is w o r t h n o t i n g that
n e i t h e r J e s u s n o r Paul e v e r called for written d o c u m e n t s b e y o n d
t h e O l d T e s t a m e n t . A d e e p love for t h e N e w T e s t a m e n t n e e d n o t
l e a d us to d i s p a r a g e t h e v e r y d o c u m e n t s to w h i c h t h e N e w
T e s t a m e n t a p p e a l s as h a v i n g u n i q u e authority.
A p p a r e n t l y it w a s a part of G o d ' s w i s d o m that b o t h L a w a n d
G o s p e l s h o u l d b e t a k e n seriously. L a w that is n o t r e v i e w e d b y
t h e G o s p e l b e c o m e s legalism; b u t G o s p e l that d o e s n o t lead to
m a n d a t e s for faith a n d c o n d u c t is often sentimentality.
L e s s o n s like N e h e m i a h 8 h e l p u s to s e e t h e d e v o t i o n to G o d ,
a n d love for t h e c o m m u n i t y o f t h e faithful, w h i c h m o t i v a t e d
t h o s e w h o c o m p i l e d a n d taught T o r a h . H e r e w e h a v e the initial
v e r s e s in t h e a c c o u n t o f t h e p r o m u l g a t i o n o f the T o r a h w h i c h ,
a c c o r d i n g to tradition, E z r a b r o u g h t b a c k from Exile in B a b y l o n .
F o r a c e n t u r y a n d a half after 5 8 6 B.C. Priestly writers w o r k e d to
p u t this T o r a h in order.
In N e h e m i a h 8 w e h a v e an a c c o u n t o f E z r a ' s c o n c e r n that t h e
p e o p l e o f J e r u s a l e m s h o u l d h e a r a n d u n d e r s t a n d writings, parts
of w h i c h h a d c o n s i d e r a b l e a u t h o r i t y a m o n g t h e m already. T h e
b o o k w a s o p e n e d a n d read " i n t h e sight of all t h e p e o p l e . " T h e
r e a d i n g , a n act o f w o r s h i p a n d o f e d u c a t i o n , l e d to w e e p i n g
( b e c a u s e t h e y h a d violated t h e L a w ) , a n d of celebration ( b e c a u s e
t h e y h a d t h e L a w ) . D e s p i t e t h e severity of t h e L a w t h e p e o p l e
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HOMILETICAL RESOURCES
w e r e a d m o n i s h e d to s t o p w e e p i n g a n d to celebrate for n o w t h e y
were "the people of the B o o k . "
T h e idea of h o l y w r i t i n g s , or n o r m s , is i m p o r t a n t . A t b e s t
G o d ' s w o r d is n o t to b e s e e n simplistically as a m a n d a t e i m p o s e d
from o n h i g h , to b e o b e y e d or else. T r u e , G o d ' s w o r d will n o t b e
m o c k e d ; b u t t r u e , a l s o , fear is n o t a g o o d t e a c h e r . G o d prefers to
b e p e r s u a s i v e , n o t c o e r c i v e . H o w m u c h b e t t e r to s e e the Bible as
a gift o f G o d ' s g r a c e , t h e authority o f w h i c h m u s t b e d i s c o v e r e d
t h r o u g h s t u d y if it is to b e b e l i e v e d a n d practiced creatively.
T h e H o l y Spirit h a s b e e n a n d is t h e g u i d e , t e a c h e r , a n d
i n s p i r e r of the faithful, i n c l u d i n g t h o s e from w h o s e h a n d s w e
h a v e the S c r i p t u r e s . T h e O l d a n d N e w T e s t a m e n t s are a vital
part, b u t only a part, o f the Spirit's t e a c h i n g . G o d ' s gift o f the
W o r d , celebrated b y Ezra a n d the faithful in J e r u s a l e m , attests
G o d ' s care a n d direction. F o r C h r i s t i a n s t h e c o m i n g o f J e s u s
C h r i s t a n d t h e writing o f t h e N e w T e s t a m e n t attest t h e flowering
o f G o d ' s love. A n d y e t the revelation of G o d c o n t i n u e s in our
o w n time. S e r i o u s , d e v o u t p e o p l e , c o n f r o n t e d w i t h circum­
s t a n c e s that n e i t h e r Israel n o r the early c h u r c h faced, are a s k i n g ,
" A n y w o r d from t h e L o r d ? " T o d e n y t h e legitimacy of their
q u e s t i o n is to d e n y J e s u s ' p r o m i s e that t h e Spirit o f truth will
g u i d e u s into all truth ( J o h n 16:12-15).
Old and N e w Testament canons provide the foundations and
f u n d a m e n t a l s of o u r faith, o u r historic identity. B u t t h e Spirit as
C o u n s e l o r a n d T e a c h e r c o n t i n u e s to m a n i f e s t G o d ' s w o r d ,
s o m e t i m e s w i t h startling n e w n e s s .
N e h e m i a h 8 is a l a n d m a r k in Israel's literary history a n d in our
u n d e r s t a n d i n g of w a y s in w h i c h t h e J e w s b e c a m e " a p e o p l e of
t h e B o o k . " T h i s public r e a d i n g o f w h a t h a s traditionally b e e n
r e g a r d e d as t h e L a w o f M o s e s (the P e n t a t e u c h ) in the square
before the W a t e r G a t e e v o k e s historical interests in the
thoughtful biblical s t u d e n t . Principal a m o n g t h e s e are (1) the
r e m a r k a b l e literary c o n s e q u e n c e s of t h e B a b y l o n i a n exile; (2) the
t h e o l o g y of t h e W o r d as a m e a n s o f divine revelation; a n d (3) the
p r o c e s s b y w h i c h t h e O l d T e s t a m e n t w a s c a n o n i z e d , that is,
a c c e p t e d b y a c o m m u n i t y as h a v i n g authority for its faith a n d
practice.
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T h i s informative if m i s p l a c e d c h a p t e r is a part of t h e story o f
t h e w o r k o f E z r a (Ezra 7 - 1 0 ; N e h e m i a h 8 - 1 0 ) w h o , a c c o r d i n g to
Ezra 7, l e d a b a n d o f exiles b a c k to J e r u s a l e m (7:6-10). T h e
historicity a n d d a t e o f E z r a ' s r e t u r n is a m a t t e r o f c o n s i d e r a b l e
c o n j e c t u r e . M a n y s c h o l a r s r e g a r d 3 9 8 B.C. as t h e y e a r of this
r e a d i n g in J e r u s a l e m . S i n c e his central c o n c e r n w a s to introduce
t h e L a w , w e m a y a s s u m e that t h e e v e n t s r e c o u n t e d i n
N e h e m i a h 8 o c c u r r e d shortly after E z r a ' s arrival (Ezra 7:9).
T h e b o o k s o f E z r a a n d N e h e m i a h are a single v o l u m e in t h e
H e b r e w Bible. W i t h C h r o n i c l e s t h e y a r e a n i m p o r t a n t source o f
i n f o r m a t i o n for o u r k n o w l e d g e o f post-exilic Israel.
S u p p o s e d l y E z r a w a s t h e a u t h o r o f his o w n m e m o i r s (Ezra
7 - 1 0 ; N e h e m i a h 8 - 1 0 ) . H e is n a m e d a priest a n d a scribe w h o
c a m e from B a b y l o n w i t h G o d ' s T o r a h in h a n d . A s the p e r s o n
w h o r e e s t a b l i s h e d J u d a i s m h e is r e g a r d e d a s a s e c o n d M o s e s , a
characterization w h i c h is a bit p u z z l i n g since w e k n o w a l m o s t
n o t h i n g else a b o u t h i m from the Bible. S o m e h a v e e v e n
q u e s t i o n e d w h e t h e r h e w a s a historical figure. ( T h e C h r o n i c l e s E z r a - N e h e m i a h literature raises c o m p l i c a t e d q u e s t i o n s o f
authorship, dates, and interrelationships which cannot be
c o n s i d e r e d in this a r t i c l e . ) M a n y early rabbis a n d c h u r c h fathers
r e g a r d e d E z r a as t h e C h r o n i c l e r . A n u m b e r o f m o d e r n critics
h o l d t h e C h r o n i c l e r w r o t e s o m e time after the e v e n t s attributed
to E z r a , in t h e fourth or p e r h a p s third c e n t u r y B.C.
In addition to t h e story o f t h e p r o m u l g a t i o n o f t h e L a w , E z r a ' s
m e m o i r s p r o v i d e u s w i t h an a c c o u n t o f his r e t u r n with a b a n d o f
exiles to J e r u s a l e m (Ezra 7 : 1 - 8 : 3 1 ) a n d a description of the
situation t h e y f o u n d in J e r u s a l e m . Ezra 8 i n c l u d e s a list of t h e
r e t u r n i n g exiles a n d o f t h e T e m p l e v e s s e l s a n d treasure w h i c h
w e r e carried from B a b y l o n to J e r u s a l e m . Ezra w a s sharply
critical o f m i x e d m a r r i a g e s b e t w e e n J e w i s h m e n a n d n o n - J e w i s h
w o m e n . F o l l o w i n g E z r a ' s c o n f e s s i o n o f t h e sins of the p e o p l e
(Ezra 9:6-15), t h e p e o p l e r e p e n t e d a n d the m i x e d marriages w e r e
o r d e r e d to b e d i s s o l v e d (10:1-17). A c c o r d i n g to 10:18-44 m e n
w h o h a d m a r r i e d foreign w i v e s w e r e n a m e d a n d s u c h m e n " p u t
a w a y " b o t h their foreign w i v e s a n d t h e children o f s u c h
marriages.
O u r a c c o u n t o f E z r a ' s r e a d i n g o f t h e L a w is set b e t w e e n
1
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HOMILETICAL RESOURCES
N e h e m i a h ' s m a j o r w o r k in J e r u s a l e m ( N e h . 1:1-7:72) a n d his
final m i n i s t r y there ( 1 0 : 1 - 1 3 : 3 0 ) .
W h a t e v e r t h e critical p r o b l e m s c o n f r o n t e d in this a c c o u n t , the
p r o m u l g a t i o n o f the L a w r e m i n d s us o f t h e p h e n o m e n a l literary
c o n s e q u e n c e s of t h e Exile. T h a t e v e n t w a s the i m p u l s e or
catalyst that led priests a n d scribes in Israel to extraordinary
m e a s u r e s o f literary activity. T h e l o s s o f h o m e l a n d , T e m p l e a n d
cult, a n d t h e scattering of the J u d e a n s m u s t h a v e led m a n y
p e r s o n s to w o n d e r h o w a religious identity w a s to b e
m a i n t a i n e d . In s u c h c i r c u m s t a n c e s w h a t did it m e a n to be a
Judean?
H o w e v e r a n c i e n t a n d authoritative s o m e of t h e traditions a n d
legal c o d e s , t h e r e c a m e the n e e d for s o m e i n s t r u m e n t , an
a n t h o l o g y , w h i c h w o u l d h e l p t h e faithful to r e m e m b e r their
traditions a n d aid t h e m in t e a c h i n g t h e y o u n g . J e w i s h tradition
h a s l o n g r e g a r d e d t h e L a w that Ezra read a n d that w a s
p r o m u l g a t e d b y the p e o p l e g a t h e r e d in J e r u s a l e m a s t h e L a w of
M o s e s , the P e n t a t e u c h , t h e T o r a h , a u n i q u e l y authoritative
c o m p e n d i u m o f Israel's l a w s a n d traditions from creation
t h r o u g h the time o f M o s e s .
Similarly it m a y b e s u p p o s e d that the Exile led to t h e g a t h e r i n g
of p r o p h e t i c materials that p e o p l e h a d in great part i g n o r e d . T h e
Exile d e m o n s t r a t e d t h e validity o f m a n y o f t h e w a r n i n g s that the
prophets had pronounced. O n c e Jerusalem was reestablished
t h e r e m u s t h a v e b e e n k e e n interest in h e e d i n g t h o s e prophetic
c o u n s e l s lest d i s o b e d i e n c e lead a g a i n to d e s t r u c t i o n a n d exile.
(Halford L u c c o c k o n c e styled the p r o p h e t s " t w i c e - s t o n e d m e n . "
T h e y w e r e s t o n e d to d e a t h for their j u d g m e n t s ; later t h e y w e r e
m e m o r i a l i z e d w i t h m o n u m e n t s o f s t o n e b e c a u s e their w a r n i n g s
h a d p r o v e d valid.)
O u t of t h o s e m e s s a g e s of j u d g m e n t (and h o p e ) c a m e the
post-exilic p h e n o m e n o n of apocalyptic, a specialized form of
w r i t t e n p r o p h e c y in w h i c h h o p e w a s e n c o u r a g e d in rich n e w
literary a n d t h o u g h t forms ( s e e Ezekiel 3 3 - 4 8 ; Isaiah 2 4 - 2 7 ;
D a n i e l 7).
C o n c u r r e n t l y a n c i e n t traditions o f p s a l m o d y a n d w i s d o m
w o u l d s e e m to h a v e " c o m e into their o w n " in this post-exilic
p e r i o d . T h e Psalter, an a n t h o l o g y of a n t h o l o g i e s , w a s a r r a n g e d
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i n five b o o k s a s t h o u g h in imitation o f t h e five b o o k s o r scrolls o f
t h e T o r a h . W i t h u n c o m m o n liturgical insight editors realized
that poetic s t a t e m e n t s o f t h e o l o g y , set to c h a n t a n d s o n g , c o u l d
b e c o m e t h e p r a y e r s , s o n g s , a n d affirmations of t h e faithful,
w h e t h e r literate or not.
T h e fact that a third o f the Psalter is m a d e u p o f p s a l m s o f
l a m e n t a t i o n , individual a n d c o r p o r a t e , is clue e n o u g h to d e e p
h u m a n n e e d in post-exilic J e r u s a l e m . T h e s e p s a l m s , m a n y o f
t h e m pre-exilic, are a r e m i n d e r that m e m b e r s o f t h e post-exilic
c o m m u n i t y still h a d faith e n o u g h i n G o d t h a t t h e y d a r e d l a m e n t
to G o d . Predictably t h e s e p s a l m s o f l a m e n t a t i o n , w h i c h b e g i n
with an honest statement of anger, doubt, and disappointment,
e n d w i t h a r e n e w e d a n d i n v i g o r a t e d relationship w i t h G o d (a
m a t t e r of i m p o r t a n c e for p e r s o n s w h o h a v e a n y interest in
Formgeschichte).
In a similar m a n n e r t h e a n c i e n t w i s d o m tradition, that
a d m i x t u r e o f faith a n d s k e p t i c i s m w h i c h d a r e d a s k h o n e s t
q u e s t i o n s , w a s revived a n d f o u n d a place in J u d e a n literature.
E c c l e s i a s t e s a n d j o b , for e x a m p l e , reflect J u d e a n d i l e m m a s . W h y
d o t h e beautiful w e e p ? W h y m u s t t h e i n n o c e n t suffer? Is t h e r e
a n y m e a n i n g in t h e e n e r v a t i n g r o u n d o f h u m a n e x i s t e n c e ? A s
o n e l o o k s at h u m a n e x p e r i e n c e is t h e r e a n y w a y to argue that
G o d is j u s t ? ( E x p e r i e n c e s w h i c h defy m e a n i n g f u l interpreta­
tion—exiles, i l l n e s s e s , suffering—produce c o n f u s i o n a n d e v e n
s e p a r a t i o n , a n u n h a p p y d e v e l o p m e n t for c o v e n a n t faith.)
It is a p r o v o c a t i v e fact that t h e O l d T e s t a m e n t c a n o n includes
w i s d o m w r i t i n g s that a s k q u e s t i o n s for w h i c h t h e r e a r e n o clear
a n s w e r s . P e r h a p s that w a s a part o f t h e i m p u l s e that led t h e
w i s d o m tradition to s e e k for s o m e m e d i a t i n g principle so that
t h e w a y s o f t h e G o d of t h e h e a v e n s , h o l y , perfect, a n d r e m o t e ,
c o u l d b e k n o w n a m o n g t h e p e o p l e , sinful, e a r t h - b o u n d , a n d
p e r p l e x e d . T h e m o v e m e n t t o w a r d t h e personification or
h y p o s t a t i z a t i o n o f W i s d o m / t h e W o r d / S p i r i t in post-exilic J u ­
d a i s m w a s to p r o v e a m a t t e r of theological c o n s e q u e n c e (see
P r o v . 8 : 1 - 9 : 6 ; t h e a p o c r y p h a l W i s d o m of S o l o m o n 6 - 9 ,
especially c h a p . 7 ) .
T h e role o f t h e w i s d o m tradition in d e t e r m i n i n g t h e s h a p e o f
the canon merits continuing investigation as w e b e c o m e more
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i n t e r e s t e d i n w h a t biblical d o c u m e n t s m e a n t , n o t j u s t at t h e t i m e
of writing ( w h a t did this m e a n w h e n A m o s p r e a c h e d it?), but
w h e n t h e y w e r e i n c l u d e d in t h e c a n o n ( w h a t did it m e a n five
h u n d r e d y e a r s later to t h o s e w h o d e c i d e d to include it in the
c a n o n ? ) . It is p e r h a p s m o r e t h a n p o e t i c that M a g i (wise m e n , a n d
foreigners at that) w e n t to B e t h l e h e m , that J e s u s w a s called rabbi
(teacher) b y his disciples, that h e w a s a wonderfully w i s e
storyteller, a n d that s u c h w i s d o m w o r d s as " b l e s s e d " s h o u l d
h a v e b e e n p r o m i n e n t in his t e a c h i n g .
T h e literary c o n s e q u e n c e s of t h e Exile w e r e , t h e n , v e r y great,
a n d N e h e m i a h 8 is the record of a m a j o r a n d decisive s t e p in a
p r o c e s s that h a d earlier roots (for e x a m p l e , J o s i a h ' s r e a d i n g of
t h e B o o k of t h e L a w — I I K i n g s 2 2 - 2 3 ) . T h i s n o t i o n o f c a n o n is
g r o u n d e d in the t h e o l o g y of the W o r d , t h e belief that t h e w o r d of
G o d ( " A n d G o d said . . . " ) declares a n d effects the divine will
a n d act. T h i s t h e o l o g y is richly e l a b o r a t e d in D e u t e r o n o m y , t h e
theological t e x t b o o k o f J u d a i s m a n d Christianity; it is funda­
m e n t a l to t h e n o t i o n o f T o r a h a n d t o C h r i s t o l o g y (the W o r d
b e c o m e flesh). H o w gracious o f G o d to give u s t h e W o r d , said
t h e a n c i e n t rabbis. B u t it w a s e v e n m o r e gracious o f G o d to let u s
k n o w w e h a v e it (see D e u t . 3 0 : 1 1 - 1 4 ) .
N e h e m i a h 8 r e c o u n t s a historic s t e p in t h e formalization
p r o c e s s b y w h i c h s u c h literature w a s c a n o n i z e d , that is, w a s
u n d e r s t o o d b y the p e o p l e to b e a gift from G o d w h i c h t h e y
a c c e p t a n d to w h i c h t h e y s w e a r o b e d i e n c e .
N e h . 8 : 1 - 2 . N o t w i t h s t a n d i n g p r o b l e m s relating to t h e identity
a n d d a t e of E z r a , his p r i m e m i s s i o n w a s to i n t r o d u c e t h e L a w to
t h e p e o p l e (Ezra 7:14, 2 5 - 2 6 ) . T h i s i n t r o d u c t i o n t o o k t h e form of
a public reading. It is a bit difficult to b e l i e v e that t h e p e o p l e w e r e
g a t h e r e d " a s o n e m a n " w i t h o u t s o m e p r e v i o u s signal. T h e
a c c o u n t is i n t e n d e d to s h o w t h e a b s o l u t e f r e e d o m o f t h e p e o p l e .
T h e y c a n n o t b e e x p e c t e d to b e o b e d i e n t to a b o o k that h a s b e e n
a c c e p t e d u n d e r c o e r c i o n . S u c h a spirit w o u l d certainly b e in
s h a r p c o n t r a s t to t h e p r o l o n g e d foreign t y r a n n y that h a d
p l a g u e d J e r u s a l e m a n d finally s e n t the J u d e a n s into exile. C y r u s '
edict freeing t h e c a p t i v e s (Ezra 1:1-10) g a v e the faithful an
o p p o r t u n i t y to establish a religious c o m m o n w e a l t h , b u t w a s b y
n o m e a n s a political m a g n a carta. A n y p r o m i s e o f f r e e d o m a n d
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r e d e m p t i o n w o u l d h a v e to b e e x p e r i e n c e d in t h e religious a n d
n o t t h e political r e a l m .
T h e first d a y o f t h e s e v e n t h m o n t h w a s N e w Y e a r ' s d a y , a
special a n d h o l y d a y w h e n life for the e n s u i n g y e a r w a s t h o u g h t
to b e set. P e r h a p s t h e p e o p l e w e r e already g a t h e r e d in J e r u s a l e m
for that a u t u m n a l c e l e b r a t i o n . W e c a n n o t b e sure w h e t h e r t h e
W a t e r G a t e w a s in t h e T e m p l e area (so J o s e p h u s ) or e l s e w h e r e in
t h e city.
A g a i n , t h e e v e n t is p o r t r a y e d a s a p o p u l a r o n e in the b e s t
s e n s e o f that w o r d . M e n , w o m e n , all w h o c a n h e a r (surely this
i n c l u d e d m a n y y o u t h s ) are i n c l u d e d in t h e a u d i e n c e . Ezra is
called b o t h scribe a n d priest. A s scribe h e w a s c o n c e r n e d in
special w a y s w i t h t h e codification a n d p r e s e r v a t i o n o f law (Ezra
7:10, 2 1 ) ; a s priest, w i t h p e o p l e ' s o b e d i e n c e to it.
A s t r o n g n o t e o f reformation p e r v a d e s the a c c o u n t . A s
typically, r e f o r m a t i o n arises out o f r e a c t i o n , o u t o f a t t e m p t s to
r e c a p t u r e t h e r o o t s of a rich h e r i t a g e . T h e p e o p l e ' s call for t h e
r e a d i n g t h e L a w w a s g r o u n d e d in a c e n t u r i e s - l o n g tradition o f
t e a c h i n g a n d l e a r n i n g , of c o v e n a n t a l loyalty a n d betrayal, o f
acknowledgment and repudiation of God's word.
V a r i e d a t t e m p t s h a v e b e e n m a d e to identify t h e L a w w h i c h
Ezra b r o u g h t into t h e a s s e m b l y ( p r e s u m a b l y from B a b y l o n ; s e e
Ezra 7:14, 2 5 ff.). T h e a c c o u n t clearly l e a v e s the r e a d e r with t h e
i m p r e s s i o n that t h e L a w a c c o r d i n g to M o s e s , t h e material in the
first five b o o k s o f t h e O l d T e s t a m e n t , w a s read a n d a c c e p t e d .
N e h . 8:3-4a. T h e r e a d i n g o f t h e L a w lasted from early m o r n i n g
( M a s o r e t i c text, " f r o m t h e l i g h t " ) until n o o n . A c c o r d i n g to v e r s e
3, Ezra did t h e r e a d i n g , w h i l e v e r s e 8 s u g g e s t s that the leaders
w h o s t o o d w i t h h i m participated. A g a i n , the e a g e r n e s s o f t h e
p e o p l e is reflected in their a t t e n t i v e n e s s .
Ezra s t o o d o n a pulpit, a platform t h a t h a d b e e n m a d e for t h e
o c c a s i o n . It w a s large e n o u g h for several p e r s o n s to s t a n d w i t h
h i m . S i n c e t h e p e o p l e h a d called for t h e r e a d i n g o f t h e L a w w e
m a y a s s u m e that the p e r s o n s n a m e d w i t h Ezra o n t h e platform
w e r e lay p e r s o n s of s o m e stature o r merit. T h e y are n o t
o t h e r w i s e identifiable. T h e r e is g e n e r a l a g r e e m e n t a m o n g t h e
M T a n d t h e v e r s i o n s a b o u t t h e n a m e s o f t h e six m e n o n E z r a ' s
right; t h e r e is s o m e c o n f u s i o n a b o u t t h o s e o n t h e left. T h e
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a p o c r y p h a l I E s d r a s 9:44 omits M e s h u l l a m ( s o m e interpreters
r e g a r d that n a m e as a c o r r u p t i o n of the H e b r e w " o n t h e left
hand").
N e h . 8 : 5 - 6 . A k i n d o f liturgy e n s u e s , p e r h a p s o n e generally
followed w h e n scripture w a s read. E z r a , visible to t h e a s s e m b l y ,
u n r o l l e d the scroll " i n t h e sight o f all t h e p e o p l e . " A s h e o p e n e d
it all t h e p e o p l e s t o d u p , from sitting or c r o u c h i n g positions
c o m m o n in t h e M i d d l e E a s t for c e n t u r i e s . T h e i r s t a n d i n g w a s , of
c o u r s e , a sign o f r e s p e c t for t h e L a w .
T h e reading is initiated with a blessing of " t h e great G o d " led b y
Ezra. T h e u s e of the title " t h e great G o d " (see N e h . 9:32; Deut.
10:17; Jer. 32:18; Ezra 5:8) suggests a Babylonian influence w h e r e
M a r d u k is s o m e t i m e s referred to as " t h e great L o r d . " Again, all
the people participate b y r e s p o n d i n g " A m e n a n d A m e n , " a n d
with lifting u p their h a n d s (see Ezra 9:5). M o v e m e n t , from b o w i n g
the h e a d to prostration o n the g r o u n d , is a n act of h u m b l e
obedience quite appropriate to the e n s u i n g reading. W e do not
k n o w w h y the prayer w a s omitted from this account, p e r h a p s
b e c a u s e prayers before reading scripture w e r e traditional (a fact
for w h i c h the T a l m u d in turn m a k e s provision). T h e " A m e n , "
repeated for e m p h a s i s , a n d the b o w i n g a n d prostration suggest
popular e a g e r n e s s to h e a r the L a w .
N e h . 8:8. T h e r e a d i n g o f t h e scroll is b e g u n . O u r u n d e r s t a n d ­
i n g o f " t h e y r e a d from the b o o k " d e p e n d s in part o n our
interpretation of v s . 7, w h i c h s o m e regard as o u t of p l a c e . V s . 7
refers to the interpretation of the H e b r e w text b y L e v i t e s into
A r a m a i c , t h e p o p u l a r l a n g u a g e of t h e p e o p l e . V a r i o u s r e a s o n s
h a v e b e e n p r o v i d e d for t h e i n c l u s i o n o f t h e L e v i t e s , w h o w e r e
p r o b a b l y r e c o g n i z e d t e a c h e r s of the law. P e r h a p s a later editor
t h o u g h t t h e y w o u l d or s h o u l d h a v e b e e n p r e s e n t at so
a u s p i c i o u s a n o c c a s i o n . Like the scribes, t h e y w o u l d h a v e b e e n
a d e p t in the u s e b o t h of t h e H e b r e w o f t h e text ( w h i c h m a n y in
J e r u s a l e m w o u l d h a v e forgotten or b e e n able to u s e in o n l y a
limited w a y ) , a n d o f t h e p o p u l a r A r a m a i c .
A s vs. 8 n o w stands, " t h e y r e a d " refers to the Levites w h o read
from the scroll clearly, that is, translated it at sight a n d gave the
s e n s e of it so the people could u n d e r s t a n d . (See clearly as a
technical term as u s e d in Ezra 4:18.) If v s . 7 is out o f place,
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t h e n t h e r e a d e r s w o u l d h a v e b e e n E z r a a n d his c o m p a n i o n s o n
t h e platform, v s . 8 following directly u p o n v s . 6.
N e h . 8:9. H e r e as often w e find similarities b e t w e e n this
r e a d i n g o f the l a w a n d the C h r o n i c l e r ' s a c c o u n t o f J o s i a h ' s
p r e s e n t a t i o n o f t h e D e u t e r o n o m i c C o d e to t h e elders o f
J e r u s a l e m a n d J u d a h (II C h r o n . 3 4 : 1 - 3 5 : 2 7 ) . J o s i a h rent his
c l o t h e s u p o n h e a r i n g t h e r e a d i n g o f t h e c o d e ; h e r e the p e o p l e
m o u r n e d a n d w e p t w h e n t h e y h e a r d the L a w . T h e r e a d i n g
a p p a r e n t l y p r o d u c e d a m o n g t h e p e o p l e a n a w a r e n e s s of their
n e e d for r e p e n t a n c e o f their sins a n d p e r h a p s also a fear of
impending judgment.
N e h e m i a h , E z r a , a n d the L e v i t e s u r g e t h e p e o p l e to celebrate
T o r a h , w h i c h h a s b e e n largely forgotten b u t is n o w k n o w n
a m o n g the people. T h e L a w has been reestablished in
J e r u s a l e m . A spirit o f j o y a n d c e l e b r a t i o n is in o r d e r a n d is to
characterize t h e feast o f B o o t h s , d e s c r i b e d in N e h . 8:13-18.
T h e M a s o r e t i c text i n c l u d e s N e h e m i a h h e r e , b u t h e is o n l y
n a m e d . It is p r o b a b l y a n i n s e r t i o n b y a n editor w h o p u t s c h a p s .
8 - 1 0 h e r e , t h u s s e e m i n g to m a k e Ezra a n d N e h e m i a h
c o n t e m p o r a r i e s . It is h a r d to b e l i e v e that N e h e m i a h w o u l d h a v e
h a d n o o t h e r part in t h e service, h a d h e b e e n p r e s e n t .
N e h . 8:10. C e l e b r a t i o n is in order. R i c h food a n d s w e e t w i n e ,
a n d the giving o f gifts o f food are a part o f the o r d e r o f the h o l y
d a y . A s G o d h a s b e e n h o s p i t a b l e to his p e o p l e , so t h e y s h o u l d b e
to o t h e r s , especially friends a n d relatives w h o h a v e not b e e n
able to p r e p a r e for t h e feast, s o m e o f t h e m p e r h a p s from distant
p l a c e s . It is a t i m e n o t for grief a b o u t t h e past, b u t for e x p e c t a t i o n
a n d faithfulness in the future. T h e j o y o f t h e L o r d is g r o u n d e d in
t h e r e n e w e d loyalty o f t h e p e o p l e , a n d that b o n d , reaffirmed, is
t h e p e o p l e ' s s t r e n g t h . T h e spirit o f j o y a n d t h a n k s g i v i n g
c o m m e n d e d h e r e is v e r y m u c h like that d e s c r i b e d s o often in
D e u t e r o n o m y (12:12; 14:26; 16:11; 2 6 : 1 1 ; 27:7).
SUNDAY, JANUARY 30 (FOURTH SUNDAY AFTER EPIPHANY)
J e r e m i a h 1:4-10. T h e Call o f J e r e m i a h
T h e t h e m e o f J e r e m i a h 1 is t h e p r o p h e t ' s a c c o u n t o f his call to
p r o p h e t i c m i n i s t r y . T h o u g h t h e a c c o u n t s t a n d s at t h e b e g i n n i n g
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of t h e b o o k m a n y s c h o l a r s feel that it w a s revised, p e r h a p s
s e v e r a l t i m e s , d u r i n g t h e c o u r s e o f J e r e m i a h ' s life, a n d
r e p r e s e n t s h i s m a t u r e u n d e r s t a n d i n g o f a n unforgettable
teen-age experience.
M a n y of u s , o r d a i n e d a n d laity, h a v e h e a r d u n n u m b e r e d
a r g u m e n t s a b o u t t h e n a t u r e of an a u t h e n t i c call to t h e religious
life. It is a subject o f s u c h i m p o r t a n c e that s o m e p e o p l e , certain
that t h e y k n o w the criteria of a n a u t h e n t i c call, b e c o m e d o g m a t i c
a b o u t t h o s e criteria, e v e n u n k i n d l y criticizing p e r s o n s w h o h a v e
c o m e to the faith t h r o u g h o t h e r k i n d s o f e x p e r i e n c e s . Still o t h e r s
a v o i d t h e s u b j e c t , a s s u m i n g a supercilious c a s u a l n e s s a b o u t t h e
i m p o r t a n c e of s u c h " p e r s o n a l " m a t t e r s .
B u t o n e c a n n o t avoid t h e fact that t h e heart of biblical faith is a
c o v e n a n t r e l a t i o n s h i p w i t h G o d (for C h r i s t i a n s , t h r o u g h C h r i s t ) .
A s in a n y c o v e n a n t r e l a t i o n s h i p , our r e l a t i o n s h i p w i t h G o d is
g r o u n d e d in a m a t u r e y e s , an unqualified r e s p o n s e to t h e divine
b i d d i n g , " I will b e y o u r G o d ; will y o u s t a n d a m o n g m y p e o p l e ? "
S u r e l y the h e a r i n g o f that invitation a n d o u r p e r s o n a l r e s p o n s e
to it is the heart of a n y call to faith.
P e r h a p s i n s t e a d o f a r g u i n g a b o u t t h e n a t u r e of a n a u t h e n t i c
call to belief w e s h o u l d e n c o u r a g e o n e a n o t h e r to p r o v i d e a n
a c c o u n t of the e x p e r i e n c e (or e x p e r i e n c e s ) t h r o u g h w h i c h w e
h a v e c o m e u n d e r c o n v i c t i o n . J e r e m i a h did that a n d thus
p r o v i d e d u s w i t h certain g u i d e l i n e s .
1. H o w e v e r ineffable, a v e r y p e r s o n a l s e n s e o f t h e divine
p r e s e n c e characterizes s u c h e x p e r i e n c e s a n d confirms a n e w
relationship. (God with me.)
2 . T h e call to c o m m i t m e n t i n c l u d e s a bid to m i n i s t e r to o t h e r s
o n G o d ' s behalf. C a n G o d p o s s i b l y u s e u s for saving s o m e o n e
else? H o w e v e r m e m o r a b l e a n d glorious, t h e e x p e r i e n c e o f a call
is n o t an idolatrous e n d in itself.
3. A n e w f o u n d s e n s e o f v o c a t i o n g i v e s m e a n i n g to o n e ' s
w h o l e life, e v e n o n e ' s birth. Far from r e s e n t i n g a n y i m p o s i t i o n
o n his f r e e d o m , J e r e m i a h felt that his p r e n a t a l c o n s e c r a t i o n
( " F o r this I w a s b o r n " ) p r o v i d e d a v o c a t i o n in w h i c h freedom
c o u l d b e e x e r c i s e d w i t h m e a n i n g a n d c o n s e q u e n c e . H i s life
c o u l d m a k e a difference.
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4 . G o d will p r o v i d e the e n e r g y a n d the s p o k e n w o r d
n e c e s s a r y to t h e task, e v e n w h e n the o p p o s i t i o n is fierce.
5. Effective s p o k e s p e r s o n s for G o d c o m b i n e w o r d s o f
j u d g m e n t (there is sin in the w o r l d ) a n d h o p e ( G o d h a s plans for
the w o r l d ) . S u c h w o r d s m u s t b e i n f o r m e d . B e i n g informed is
a l m o s t the first m o r a l m a n d a t e for effective w i t n e s s .
6. T h e called b e l i e v e that t h e w o r d a n d will o f G o d will prevail
a n d act i n light o f t h a t g u a r a n t e e o f victory. ( W e m a y fail
m o m e n t a r i l y , b u t the will o f G o d will prevail eternally.)
T h e old e v a n g e l i s t ' s w o r d s still ring true: " I d o n ' t care h o w
h i g h y o u j u m p e d t h e n i g h t y o u w e r e c o n v e r t e d . W h a t I w a n t to
k n o w is, H o w straight did y o u w a l k after y o u l a n d e d ? " B y their
fruits shall y o u k n o w the faithful.
T h e d e p t h a n d u r g e n c y of J e r e m i a h ' s call to b e a p r o p h e t to h e
n a t i o n s s t a n d s in s h a r p c o n t r a s t to t h e a p o s t a s y of J u d a h . T h e
call a n d t h e dialogue that is i n v o l v e d i n t r o d u c e us to a p r o p h e t
a b o u t w h o s e life—psychological, d e v o t i o n a l , theological, a n d
political—we k n o w m o r e t h a n w e d o for a n y other O l d
T e s t a m e n t p r o p h e t . D u r i n g a lifetime that i n v o l v e d b e w i l d e r i n g
political a n d social u p h e a v a l s , r e j e c t i o n b y family a n d friends,
arrest a n d p e r s e c u t i o n , a n d periods o f l o n e l i n e s s a n d despair,
t h e vitality o f this call m u s t h a v e c o n f i r m e d J e r e m i a h ' s faith b o t h
in his v o c a t i o n a n d , o c c a s i o n a l l y , in his sanity. U n d o u b t e d l y t h e
call b e c a m e i n c r e a s i n g l y m e a n i n g f u l a n d e m p o w e r i n g as t h e
p r o p h e t ' s life b e c a m e m o r e d e m a n d i n g a n d J u d a h ' s exile m o r e
i m m i n e n t . W e h a v e s o m e literary r e a s o n to a s s u m e that t h e
e v e n t w a s often r e c o u n t e d a n d t h a t it m a y h a v e b e e n put in its
p r e s e n t form t o w a r d t h e e n d o f his life.
J e r e m i a h ' s t i m e s . T h e call to b e " a p r o p h e t to t h e n a t i o n s " w a s
r e c e i v e d in t h e t u r b u l e n t c o n t e x t of t h e fall o f t h e A s s y r i a n
e m p i r e a n d t h e rise o f t h e B a b y l o n i a n . J u d a h , ruled b y k i n g s
m o s t o f w h o m w e r e i n c o m p e t e n t a n d p a w n s in t h e international
s c e n e , suffered defeat a n d exile b y resisting the vastly superior
forces o f N e b u c h a d n e z z a r . J e r e m i a h p o r t r a y e d the B a b y l o n i a n
a s the i n s t r u m e n t o f G o d ' s j u d g m e n t u p o n a d e c a d e n t J u d a h .
G r o s s m o r a l a n d religious d e c a d e n c e h a d c h a r a c t e r i z e d
J u d a h ' s life d u r i n g t h e s e v e n t h c e n t u r y into w h i c h J e r e m i a h w a s
b o r n . U n d e r M a n a s s e h ( 6 8 7 - 6 4 5 B.C.) J u d a h h a d b e e n a vassal o f
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A s s y r i a . Idolatry a n d a p o s t a s y , especially in t h e form of
M e s o p o t a m i a n astral cults a n d C a n a a n i t e fertility practices,
flourished in t h e T e m p l e precincts. E v e n child sacrifice w a s
practiced.
T h e s e practices c o n t i n u e d for a time u n d e r J o s i a h ( 6 4 0 - 6 0 9
B.C), M a n a s s e h ' s s o n . In 621 J o s i a h led a reform in J u d a h b a s e d
o n t h e B o o k of the L a w w h i c h h a d b e e n d i s c o v e r e d in the
T e m p l e (II K i n g s 2 2 - 2 3 ) . D e c l i n i n g A s s y r i a n p o w e r a n d the
s u p p o r t of a J u d e a n party w h i c h h a d r e m a i n e d faithful to
Y a h w i s m m a d e reform u n d e r J o s i a h p o s s i b l e . T h e reform a i m e d
t o w a r d religious purification a n d political i n d e p e n d e n c e . T h e s e
so-called D e u t e r o n o m i c reforms ( b a s e d o n the n e w l y d i s c o v e r e d
B o o k of the L a w ) led to t h e r e m o v a l or destruction o f the
idolatrous s h r i n e s . J e r u s a l e m w a s e s t a b l i s h e d as t h e only
legitimate p l a c e for sacrifice.
A p p a r e n t l y the reforms w e r e effective for a time. But Josiah
w a s killed at M e g i d d o in 609 as h e s o u g h t to halt the n o r t h w a r d
a d v a n c e of t h e E g y p t i a n p h a r a o h , w h o w a s o n his w a y to H a r a n
to j o i n forces w i t h t h e A s s y r i a n k i n g a n d s a v e that e m p i r e from
total defeat (the capital of A s s y r i a h a d fallen in 6 1 2 ) . T h a t defeat
c a m e at H a r a n in 6 0 5 , a n d the B a b y l o n i a n e m p i r e r o s e to a
position of d o m i n a n c e in the M i d d l e East,
J e r e m i a h ' s silence a b o u t the J o s i a n i c reforms r e m a i n s a
p u z z l e , especially for t h o s e w h o date t h e b e g i n n i n g o f his
m i n i s t r y in 6 2 7 - 6 2 6 , t h e e i g h t e e n t h y e a r o f his life. A small
m i n o r i t y o f s c h o l a r s , for e x a m p l e H y a t t a n d H o l l a d a y , date
J e r m i a h ' s birth i n that y e a r (called before b i r t h ) , a n d the further
call to ministry in 6 0 9 , t h u s obviating J e r e m i a h ' s n e e d to say
m u c h a b o u t a g o o d reform that h a d d i e d w i t h the d e a t h o f its
royal p a t r o n .
A deplorable s u c c e s s i o n o f vassal J u d e a n k i n g s w a s to b e t h e
b u r d e n a n d b a n e of J e r e m i a h ' s ministry.
1. T h e E g y p t i a n s r e m o v e d J e h o a h a z , J o s i a h ' s s u c c e s s o r , a n d
p u t J e h o i a k i m ( 6 0 9 - 5 9 8 ) o n the t h r o n e . U n d e r h i m J u d a h
r e t u r n e d to m a n y of t h e idolatrous religious practices that J o s i a h
h a d o u t l a w e d . J e h o i a k i m w a s s u c c e e d e d b y J e h o i a c h i n w h o , like
his father, w a s s u b j e c t to E g y p t i a n authority. I n s t e a d of
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i n d e p e n d e n c e , J e h o i a c h i n ' s r e s i s t a n c e to t h e rising B a b y l o n i a n
empire brought subjection.
2. In 597 Jerusalem submitted to Nebuchadnezzar, and m a n y
J u d e a n s , i n c l u d i n g t h e d e p o s e d J e h o i a c h i n , w e r e exiled to
Babylon. Nebuchadnezzar put Zedekiah (597-587) on the
Judean throne.
3. Z e d e k i a h w a s w e a k a n d vacillated b e t w e e n t h o s e w h o , like
J e r e m i a h , u r g e d s u b m i s s i o n to t h e s u p e r i o r B a b y l o n i a n forces,
a n d t h o s e w h o u r g e d alliance w i t h E g y p t a n d w i t h small,
rebellious n e i g h b o r i n g k i n g d o m s as a p r e l u d e to military
r e s i s t a n c e a g a i n s t t h e B a b y l o n i a n overlord. Z e d e k i a h finally
c h o s e to resist N e b u c h a d n e z z a r , a n d in 5 8 8 - 5 8 7 J e r u s a l e m w a s
d e f e a t e d a n d r a z e d . Z e d e k i a h a n d m a n y o f his p e o p l e ,
especially t h e ruling c l a s s e s , l a n d h o l d e r s , a n d artisans, w e r e
carried into exile.
4 . N e b u c h a d n e z z a r n o w e s t a b l i s h e d J u d a h as a p r o v i n c e in
t h e B a b y l o n i a n e m p i r e (prior t o this J u d a h h a d b e e n a tributary).
G e d a l i a h , a J u d e a n , w a s a p p o i n t e d g o v e r n o r w i t h the n e w
a d m i n i s t r a t i v e c e n t e r in M i z p a h . W i t h i n t w o m o n t h s G e d a l i a h
w a s a s s a s s i n a t e d . A b a n d o f J u d e a n s , fearful o f B a b y l o n i a n
r e v e n g e , fled to E g y p t , t a k i n g J e r e m i a h w i t h t h e m quite against
his will.
J e r e m i a h ' s m i n i s t r y . T h r e e c o n t r i b u t i o n s s t a n d o u t in t h e
memorable and consequential ministry of Jeremiah:
1. F o l l o w i n g H o s e a , J e r e m i a h p e r c e i v e d a n d p r o c l a i m e d t h e
d e p t h a n d b r e a d t h o f Y a h w e h ' s love for t h e p e o p l e a n d t h e
r e s p o n s e that s u c h love c o u l d rightly e x p e c t from a p e o p l e
b o u n d to Y a h w e h in c o v e n a n t . J e r e m i a h ' s sensitivity at this
p o i n t l e d to a n u m b e r o f oracles a b o u t true religion. T h e G o d
w h o m J e r e m i a h k n o w s is a G o d o f steadfast l o v e , j u s t i c e , a n d
r i g h t e o u s n e s s (9:24-25). D e v i a t i o n s from true religion—rebel­
lion, m o r a l c o r r u p t i o n , idolatry, mistrust—are c a u s e for
p r o p h e t i c d e n u n c i a t i o n a n d divine p u n i s h m e n t . Y a h w e h h a s a
lawsuit a g a i n s t J u d a h ( c h a p . 2) b e c a u s e o f divine love for t h e
p e o p l e . In t h e face o f t h e m a s s i v e sinfulness of J u d a h , J e r e m i a h
finally c o n c l u d e s that t h e p e o p l e c a n n o t c h a n g e ; Y a h w e h m u s t
c h a n g e their h e a r t s , their wills. A N e w C o v e n a n t , a c o v e n a n t o f
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love, w r i t t e n u p o n their h e a r t s , will b i n d t h e p e o p l e a n d their
G o d forever (31:31-34).
2. T h i s love of Y a h w e h for J u d a h i n c l u d e s j u d g m e n t , w a r ,
a n d exile at t h e h a n d o f B a b y l o n , w h o s e r v e s t h e p u r p o s e s of
Y a h w e h . T h u s J e r e m i a h finds m e a n i n g in t h e m i d s t o f political
u p h e a v a l a n d c o u n s e l s s u r r e n d e r . D e f e a t a n d exile will purify
t h e p e o p l e from their sins a n d b r i n g t h e b r i g h t n e w d a y o f a N e w
C o v e n a n t , a loyal r e l a t i o n s h i p w i t h G o d .
3. O f t e n in t h e b o o k o f J e r e m i a h , a n d especially in s u c h
s e c t i o n s as 1 5 : 1 0 - 2 0 : 1 8 , t h e l a m e n t a t i o n s or m e d i t a t i o n s of
J e r e m i a h , w e h a v e u n u s u a l a n d detailed e v i d e n c e s o f t h e
p r o p h e t ' s w e a r i n e s s as h e w r e s t l e d w i t h t h e office to w h i c h h e
h a d b e e n called, his a n g u i s h at p r e a c h i n g c o n d e m n a t i o n to a
p e o p l e w h o m h e l o v e d dearly, his r e s p o n s e to plots a g a i n s t his
life, his isolation from family a n d friends, e v e n his a n g e r w i t h
t h e L o r d a n d t h e c u r s i n g o f t h e d a y of his o w n birth. B u t w e also
s e e that h e c o u l d n o t t u r n a w a y from t h e p r o p h e t i c office (20:9).
T h e h o n e s t details o f J e r e m i a h ' s spiritual a u t o b i o g r a p h y h a s
p r o v i d e d solace a n d e n c o u r a g e m e n t , a s u s t a i n i n g s e n s e of
spiritual c o m p a n i o n s h i p , to c o u n t l e s s o t h e r b e l i e v e r s . S u c h
p a s s a g e s , like m a n y of the P s a l m s , h e l p u s to e x p l o r e " t h e
a n a t o m y " o f o u r o w n souls a n d to carry o n .
T h e Call. T h e call to J e r e m i a h (1:4-19) s t a n d s at the b e g i n n i n g
of a collection o f oracles o f divine j u d g m e n t u p o n J u d a h a n d
J e r u s a l e m . ( C h a p s . 1-25 are s o m e t i m e s titled " t h e w o r d s of
J e r e m i a h , " a n d 2 6 - 4 5 , " t h e life o f J e r e m i a h . " ) T h e call t a k e s the
form o f a dialogue b e t w e e n Y a h w e h a n d t h e b u d d i n g p r o p h e t
( 4 - 1 0 , 1 7 - 1 9 ) . T h a t dialogue c e n t e r s o n t h e c o m m i s s i o n i n g a n d
e m p o w e r i n g o f J e r e m i a h . ( V s s . 11-16, a n a c c o u n t o f t w o visions
t h e p r o p h e t h a s , h a v e b e e n i n s e r t e d into t h e dialogue a n d deal
quite specifically w i t h e v e n t s in w h i c h t h e p r o p h e t is shortly to
be involved.)
Jer. 1:4. T h e H e b r e w t e r m for w o r d also m e a n s a c t i o n or event.
T h e c o m i n g o f t h e W o r d of t h e L o r d is itself a n e v e n t that
p r e s a g e s significant historical a c t i o n s , in this c a s e in t h e
c o v e n a n t r e l a t i o n s h i p b e t w e e n Y a h w e h a n d J u d a h (cf. Isa,
61:1 f f . ) .
Jer. 1:5.1 f o r m e d y o u . T h e p r i m a r y u s e o f t h e H e b r e w w o r d is
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c o n n e c t e d w i t h t h e s h a p i n g o f pottery. In p a s s a g e s like A m o s
4:13, Isa. 4 5 : 1 8 a n d P s . 95:5 it is a t e c h n i c a l (theological) t e r m
m e a n i n g " t o c r e a t e . " S u b s e q u e n t u s e s of t h e t e r m in J e r e m i a h
(18:1-12) u n d e r s c o r e the f r e e d o m o f the p o t t e r to s h a p e a n d
r e s h a p e t h e clay a s h e p l e a s e s , t h e clay c o n f o r m i n g to t h e
p o t t e r ' s will a n d p l e a s u r e .
T h e p h r a s e in the womb m u s t h a v e b e e n startling for s o m e
r e a d e r s a n d h e a r e r s w h o , t h e n as n o w , h a d trouble regarding
bodily p r o c e s s e s , p e r h a p s especially o f w o m e n , a s divinely
o r d a i n e d a n d p u r e . ( T h e idea that t h e y are so o r d a i n e d is
e x p r e s s e d , dramatically a n d beautifully, in P s . 139:13-16.) A s
a u t h o r o f life from its v e r y b e g i n n i n g , G o d h a s unqualified
authority o v e r it.
I k n e w y o u . O u t o f origins that all m e n a n d w o m e n h a v e in
c o m m o n (from the v e r y b e g i n n i n g G o d k n o w s u s ) , w e here get a
s e n s e of a n u n c o m m o n l y intimate relationship b e t w e e n the
C r e a t o r a n d J e r e m i a h . T h e v e r b to k n o w is c o m m o n l y u s e d in
the O l d T e s t a m e n t to s u g g e s t sexual i n t i m a c y b e t w e e n a m a n
a n d a w o m a n . T h e i n t i m a c y o f G o d ' s relationship w i t h J e r e m i a h
p o i n t s t o w a r d a particular v o c a t i o n .
Before y o u w e r e b o r n I c o n s e c r a t e d y o u . A superficial reading
m i g h t s e e m to s u g g e s t t h a t 5 a a n d 5 b a r e a parallelism, b u t t h e r e
is a p r o g r e s s i o n . T h e v e r b m e a n i n g to b e c o n s e c r a t e d or
d e d i c a t e d s u g g e s t s that J e r e m i a h is to b e s e p a r a t e d or singled
o u t for a special service or m i s s i o n o n b e h a l f of G o d .
T h e act of c o n s e c r a t i o n s u g g e s t s n o t o n l y t h e n o t i o n of
selection b u t (as v s . 9 indicates) a gift of p o w e r for the fulfillment
of the office. T h e v e r b root u s e d h e r e is a d e n o m i n a t i v e from the
n o u n m e a n i n g a p a r t n e s s , s a c r e d n e s s ; the adjective m e a n s
sacred o r h o l y (as o f G o d , i n I s a . 6:1 f f . ) . T h e state o f
c o n s e c r a t i o n or h o l i n e s s is t h e state o f b e i n g or d o i n g w h a t o n e
a g r e e s , with c o v e n a n t p a r t n e r s , o n e will b e or do. In this s e n s e
J e r e m i a h is t h u s c o m m i t t e d to " h o l y o r d e r s . "
J e r e m i a h is a p p o i n t e d to b e a p r o p h e t to the n a t i o n s , a
s p o k e s p e r s o n for G o d to n a t i o n s a n d a b o u t n a t i o n s . In a time of
u n u s u a l l y t u r b u l e n t international relationships this far-reaching
commission was important and very demanding. But Jeremiah
w a s not t h e first p r o p h e t to b e c o n c e r n e d with the s u r r o u n d i n g
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HOMILETICAL RESOURCES
n a t i o n s . Israel a n d J u d a h ' s histories h a d l o n g b e e n i n t e r t w i n e d
w i t h d e v e l o p m e n t s in other c o u n t r i e s . B u t t h e r e is a distinctive
a s p e c t to this i n c l u s i v e n e s s in the a p p o i n t m e n t o f J e r e m i a h as a
p r o p h e t to the n a t i o n s : Y a h w e h is the G o d of all history a n d
L o r d o f the u n i v e r s e . E v e n B a b y l o n is s u b j e c t to G o d ' s will a n d
u s e ; that e m p i r e will s e r v e as a n i n s t r u m e n t o f divine j u d g m e n t
upon Judah.
P e r h a p s t h e m o s t distinctive a s p e c t o f t h e call of J e r e m i a h is
t h e p r e d e s t i n a t i o n o f the p r o p h e t to his vocation; that
p r e d e s t i n a t i o n is a part of Y a h w e h ' s p l a n for the c o v e n a n t
p e o p l e (cf. t h e S e r v a n t in Isa. 49:1-2 a n d Paul in G a l . 1:15-16).
W h a t e v e r p h i l o s o p h i c a l q u e s t i o n s t h i s distinctive idea m a y raise
w i t h regard to the p r o p h e t ' s f r e e d o m , the n o t i o n of predestina­
tion is clearly affirmed. P e r h a p s it could b e a r g u e d that the
p r o p h e t felt h e h a d b e e n i m p e l l e d b u t n o t c o m p e l l e d to take u p
his v o c a t i o n . If, in fact, this a c c o u n t of t h e call c a m e into its
p r e s e n t form in the m a t u r e y e a r s of J e r e m i a h ' s life t h e n the
n o t i o n of p r e d e s t i n a t i o n m a y n o t o n l y reflect the m a n d a t e of
G o d b u t also the unqualified r e s p o n s e o f the p r o p h e t : " F o r this I
was born."
Jer. 1:6-8. Like M o s e s (a priestly a n c e s t o r ? ) J e r e m i a h initially
p r o t e s t e d y o u t h f u l n e s s , w h i c h left h i m unqualified t o b e a r t h e
w o r d o f G o d to t h e p e o p l e (a r e m i n d e r o f M o s e s in E x o d . 4:10-15,
7:1 ff., t h o u g h J e r e m i a h did n o t h a v e a s p e e c h difficulty). H o w
c a n h e k n o w e n o u g h to s p e a k t h e W o r d o f G o d to t h e elders of
J u d a h a n d J e r u s a l e m ? W h a t authority h a s a y o u t h from
A n a t h o t h in s u c h m a t t e r s ?
In r e s p o n s e Y a h w e h rejects all e x c u s e s . Y a h w e h is to b e the
a u t h o r of t h e m e s s a g e a n d of e v e r y m i s s i o n . T h e a m a z i n g
i n t i m a c y of the L o r d a n d the p r o p h e t at c o n c e p t i o n a n d birth
c o n t i n u e s n o w in full force. T h e p r o p h e t g o e s forth u n d e r orders
from G o d . T h e m e s s a g e will b e p r o v i d e d . T h e m e s s e n g e r will be
s u s t a i n e d . T h e r e is n o r e a s o n to b e frightened: t h e Provider will
also act as P r o t e c t o r . T h i s is G o d ' s c o m m i t m e n t to t h e c o m m i t t e d
s e r v a n t . G o d ' s w o r d a n d h o n o r w i t h the p r o p h e t .
Jer. 1:9. H e r e is the pivotal transaction: called to b e a
m e s s e n g e r of t h e W o r d , J e r e m i a h n o w r e c e i v e s the W o r d . T h e
heart o f the p r o m i s e m a d e in v s . 7 is i m m e d i a t e l y fulfilled. T h e
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s y m b o l i c a c t i o n o f t h e L o r d in t o u c h i n g the m o u t h o f the y o u n g
p r o p h e t is i m m e d i a t e l y e x p l a i n e d : " B e h o l d , I h a v e put m y
w o r d s in y o u r m o u t h " (cf. Isa. 6:7; E z e k . 2:8 f.; D a n . 10:16).
Jer. 1:10. J e r e m i a h ' s office a s s p o k e s p e r s o n for Y a h w e h t o t h e
n a t i o n s is further defined. S o m e s c h o l a r s o m i t " t o d e s t r o y a n d to
o v e r t h r o w , " t h u s p r o v i d i n g greater b a l a n c e :
to pluck up and break down, . . .
to build and to plant.
T h e s e pairs o f o p p o s i t e v e r b s s u m m a r i z e basic a s p e c t s o f t h e
p r o p h e t i c m i n i s t r y . J e r e m i a h is to u p r o o t a n d raze corrupted
w a y s in J u d a h ad J e r u s a l e m ; this will involve s h a r p d e n u n c i a ­
tion a n d s t e r n j u d g m e n t . B u t t h e p r o p h e t is also to s t r e n g t h e n
a n d build o n t h e f o u n d a t i o n s o f faith a n d g o o d n e s s w h i c h are
a l r e a d y t h e r e a n d to b r i n g n e w life—a v o c a t i o n o f r e n e w a l a n d o f
n e w possibilities.
T h e W o r d o f G o d is filled w i t h divine e n e r g y a n d will
a c c o m p l i s h t h e p u r p o s e s for w h i c h it is s e n t (cf. Isa. 55:10-11). It
can d e s t r o y (5:14, 2 3 : 2 9 ) , b u t it c a n also r e s t o r e a n d r e d e e m .
In v s s . 17-19, J e r e m i a h is e n c o u r a g e d to take u p his v o c a t i o n
w i t h o u t fear. T h e s e v e r s e s c o n t i n u e t h e t h o u g h t in v s s . 4-10 a n d
p r o v i d e b o t h a w a r n i n g a n d e n c o u r a g e m e n t to t h e p r o p h e t
(both w o u l d s e e m to b e in o r d e r in light of the v i s i o n s t h e
p r o p h e t h a s i n v s s . 11-16). W i t h t h e s e v e r s e s t h e a c c o u n t o f t h e
call of J e r e m i a h is b r o u g h t to a m a t c h l e s s series of p r o m i s e s . T h e
p r o p h e t is g i v e n fair w a r n i n g o f t h e o p p o s i t i o n h e will e n c o u n t e r
a s m e s s e n g e r o f G o d . K i n g s , p r i n c e s , p r i e s t s , a n d people—all
will c o n t e n d a g a i n s t h i m . B u t t h e y shall n o t prevail. If J e r e m i a h
will d o his part, so will the L o r d .
T h e p r o p h e t is to gird u p his loins, that is, h e is to prepare for
battle a n d get to t h e battleline, belts a n d g a r m e n t s t i g h t e n e d for
action. P r o m p t n e s s a n d r e a d i n e s s are e x p e c t e d . S u c h prepara­
tion a n d c o n f r o n t a t i o n are a m a t t e r o f acting in faith. If t h e
p r o p h e t h a s s u c h faith a n d s p e a k s the full w o r d o f t h e L o r d to
t h e p e o p l e , h e will d i s c o v e r the steadfast s t r e n g t h a n d
p r o t e c t i o n t h a t faith affords a n d will b e c o m e a fortified city, a n
iron pillar, like b r o n z e w a l l s — h e will s t a n d fast (cf. E z e k . 3:8 f . ) .
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HOMILETICAL RESOURCES
Critics a n d e n e m i e s will c o n t e n d ; J e r e m i a h will prevail; a n d the
L o r d will s a v e t h e p r o p h e t .
J e r e m i a h ' s call a n d c o m m i s s i o n i n g h a v e m u c h in c o m m o n
w i t h t h e m e m o r a b l e calls of o t h e r s e r v a n t s of G o d , especially
o t h e r O l d T e s t a m e n t p r o p h e t s . Y e t t h e r e are distinctive a s p e c t s
in this a c c o u n t :
1. T h e p r e d e s t i n a t i o n o f J e r e m i a h to t h e p r o p h e t i c office even
before h e h a d b e e n f o r m e d in the w o m b o f his m o t h e r is striking
a n d b e c a m e influential in s u c h a c c o u n t s as t h e c o m m i s s i o n i n g of
t h e S e r v a n t in Isa. 49:1 f. H e r e t h e u n u s u a l birth story is m o r e a
spiritual t h a n p h y s i c a l p h e n o m e n o n .
2. T h e fact that this call is e x p e r i e n c e d a n d e x p r e s s e d in the
f o r m o f a d i a l o g u e s u g g e s t s a n u n u s u a l quality o f i n t i m a c y . T h i s
characterized the relationship between Y a h w e h and the prophet
right across J e r e m i a h ' s career. S u c h d i a l o g u e is f u n d a m e n t a l to
c o v e n a n t religion: t h e w o r d s o f G o d to m e n a n d w o m e n , that is
revelation; t h e w o r d s o f w o m e n a n d m e n to G o d , that is prayer.
A s n o t e d a b o v e , b o t h the praise a n d t h e h o n e s t l a m e n t a t i o n of
J e r e m i a h r e m i n d u s o f the P s a l m s , a n d w e realize that t h e w o r d s
of m e n a n d w o m e n to G o d also h a v e a p l a c e in the Bible. P e r h a p s
a m a j o r m e a n i n g o f t h e n o t i o n in G e n e s i s t h a t w e a r e c r e a t e d " i n
t h e i m a g e o f G o d " (1:26-27) is that c o m m u n i c a t i o n is possible;
revelation, m e d i t a t i o n , a n d p r a y e r are all spiritual realities.
T h e fact that J e r e m i a h can b e a n g r y w i t h G o d a n d l a m e n t
b o l d l y a n d loudly (see 2 0 : 7 - 1 8 , for e x a m p l e ) , attests t h e d e p t h of
his trust a n d the creativity o f s u c h i n t i m a c y . A t several p o i n t s in
his career, isolated a n d p e r s e c u t e d , r e j e c t e d b y friends a n d
family, d u b i o u s a b o u t his v o c a t i o n , J e r e m i a h w o u l d s e e m t o
h a v e s u r v i v e d a n d r e m a i n e d s a n e b e c a u s e o f this intimate
relationship.
3. Finally, t h e e x p e r i e n c e of J e r e m i a h r e m i n d s u s that
r e s p o n s e to the call o f G o d is e s s e n t i a l to m e a n i n g f u l faith a n d
g r o w t h . Call a n d r e s p o n s e m a y b e e x p e r i e n c e d in a variety of
m o d e s but n o c o v e n a n t r e l a t i o n s h i p , w h e t h e r m a r r i a g e ,
ministry, or friendship, is likely to h a v e integrity o r p r o m i s e
until c o v e n a n t p a r t n e r s m a k e a serious c o m m i t m e n t , a r e s p o n s e
to o n e a n o t h e r . J e r e m i a h ' s y e s to t h e call o f G o d w a s t h e
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b e g i n n i n g of a p r o f o u n d u n d e r s t a n d i n g of the will of G o d .
J e r e m i a h ' s b i o g r a p h y r e m i n d s u s that in religion, k n o w l e d g e
( u n d e r s t a n d i n g ) c a n n e v e r b e d i v o r c e d from a c k n o w l e d g m e n t .
SUNDAY, FEBRUARY 13 (LAST SUNDAY AFTER EPIPHANY)
D e u t e r o n o m y 34:1-12. T h e D e a t h o f M o s e s
a n d the C o m m i s s i o n i n g o f J o s h u a
A h a u n t i n g solitude p e r v a d e s this a c c o u n t of the d e a t h of
M o s e s . H i s l e a d e r s h i p ("all the great a n d terrible d e e d s w h i c h
M o s e s w r o u g h t " ) h a d b e e n e x e r c i s e d " i n t h e sight o f all I s r a e l . "
H e h a d l e d a very public life.
But h e r e at t h e e n d h e is a l o n e o n t h e m o u n t a i n w i t h the L o r d .
W e are r e m i n d e d o f the solitude o f his first e n c o u n t e r w i t h the
D i v i n e P r e s e n c e in the e x p e r i e n c e of t h e b u r n i n g b u s h at S i n a i
( E x o d u s 3 ) . A n d y e t e v e n t h e s e t i m e s o f solitude h a v e a v e r y
c o r p o r a t e d i m e n s i o n . In b o t h E x o d u s 3 a n d D e u t e r o n o m y 3 4 the
Lord r e m i n d s M o s e s that h e is b e i n g a d d r e s s e d b y the G o d o f
A b r a h a m a n d Isaac a n d J a c o b , s u g g e s t i n g that the past h a s a
future a n d that t h e p r e s e n t a n d t h e future are r o o t e d in the past.
T o b e religious is to r e m e m b e r . A n a w a r e n e s s of w h e r e w e h a v e
b e e n (our roots) informs t h e directions in w h i c h w e are e x p e c t e d
to g o (our fruits).
T h e m y s t e r i o u s c i r c u m s t a n c e s o f t h e d e a t h o f M o s e s h a v e led
to an e x t e n s i v e literature a b o u t his fate, t h e n a t u r e a n d place o f
his burial, the m a n n e r in w h i c h d e a t h c a m e to o n e w h o s e natural
force w a s u n a b a t e d , a n d so forth. C o n s i d e r a b l e attention could
b e given to t h e fact that M o s e s , like a l m o s t all O l d T e s t a m e n t
h e r o e s , h a d a flaw, an imperfection ( n o n e is g o o d s a v e G o d ) . O r
to the fact that M o s e s w i s e l y s e l e c t e d a n d b l e s s e d a s u c c e s s o r , an
e v i d e n c e o f his o b e d i e n c e to G o d a n d his d e v o t i o n to Israel.
But the final v e r s e o f this last c h a p t e r o f the P e n t a t e u c h is a k e y
to our a p p r e c i a t i o n of the u n i q u e c o n t r i b u t i o n M o s e s m a d e to
Israel. T a k e n t o g e t h e r t h e great a n d terrible d e e d s h e w r o u g h t
w e r e , a n d r e m a i n , a " d r a m a o f l i b e r a t i o n " for o p p r e s s e d p e o p l e .
Liberation t h e o l o g y (actually a r e d u n d a n t t e r m since all biblical
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HOMILETICAL
RESOURCES
t h e o l o g y is i n t e n d e d to m a k e p e r s o n s free) finds its p a r a d i g m in
Moses and the Exodus.
1. M o s e s r e c o g n i z e d a n d refused to a c c e p t t h e suffering a n d
b o n d a g e of his p e o p l e .
2. H e p r o v i d e d l e a d e r s h i p for an e x o d u s from the place of
bondage.
3. A t Sinai h e r e c e i v e d a n d p r o c l a i m e d t h e n e w l a w for a
p e o p l e o n their w a y to f r e e d o m .
4 . In the w i l d e r n e s s t h e d r e a m w a s k e p t alive as Israel m o v e d
from t h e c l u t c h e s o f t h e past into a p r o m i s e d b u t precarious
future.
5. M o s e s led his p e o p l e to the e d g e o f the p r o m i s e d land,
s u r v e y e d it from M o u n t N e b o (a k i n d o f claim to it), a n d
p r o v i d e d l e a d e r s h i p for the n e w day.
W e m a y b e critical of a s p e c t s o f t h e m e t h o d s that M o s e s u s e d
( s u c h as killing t h e E g y p t i a n o v e r s e e r , i n v a d i n g C a n a a n ) . B u t in
t h e a c c o u n t of his d e a t h w e are r e m i n d e d o f the w a y s in w h i c h
h e gave life to his p e o p l e .
In our o w n day w e c a n n o t a v o i d t h e fact that liberation o f t h e
o p p r e s s e d is a n e c e s s a r y prelude to the reconciliation o f the
family of G o d .
D e u t e r o n o m y 34 is the c o n c l u d i n g narrative of D e u t e r o n o m y
a n d o f the P e n t a t e u c h . It tells u s of the d e a t h of M o s e s a n d
p r o v i d e s an a u t h e n t i c a t i n g link to t h e c h a r i s m a t i c l e a d e r s h i p of
J o s h u a as s u c c e s s o r to M o s e s . T h e narrative a b o u t t h e d e a t h of
M o s e s is a c o n t i n u a t i o n of 32:48-52.
M a n y scholars regard parts of this narrative as t h e w o r k o f P
(vss. 1, 7-9), t h e Priestly editors' v e r s i o n o f J E , t h e old historical
s o u r c e s that are basic to G e n e s i s - N u m b e r s . O n e m i g h t expect
that t h e J E a c c o u n t o f the d e a t h o f M o s e s w o u l d c o m e at t h e e n d
of N u m b e r s , a n a p p r o p r i a t e a n d p e r h a p s t h e original context.
But t h e Priestly editors h a v e put it h e r e at the e n d of M o s e s '
final, l e n g t h y a d d r e s s e s to Israel. V s s . 11-12 are t h o u g h t b y
m a n y to b e the w o r k of the D e u t e r o n o m i s t (stylistic differences
b e t w e e n v s . 10 a n d v s s . 11-12 are o b v i o u s ) . T h e b a n against
M o s e s ' e n t r y into t h e p r o m i s e d l a n d a n d the e m p h a s i s o n the
charismatic s u c c e s s i o n o f J o s h u a are i m p o r t a n t t h e m e s in the
D e u t e r o n o m i c history (1:37-38; 3:21-22, 25-29; 32:48-52; 34:9).
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Parts of D e u t e r o n o m y h a v e b e e n identified w i t h " t h e B o o k o f
t h e L a w " f o u n d in t h e T e m p l e b y Hilkiah d u r i n g t h e reign o f
J o s i a h ( 6 4 0 - 6 0 9 ) , materials that b e c a m e t h e basis for J o s i a h ' s
s w e e p i n g m o v e m e n t t o w a r d religious reform a n d political
i n d e p e n d e n c e from 6 2 1 . C o n c l u s i o n s a b o u t the dating o f
D e u t e r o n o m y h a v e varied widely. E v e n if it is s e e n as a p r o g r a m
for s e v e n t h - c e n t u r y a t t e m p t s at reform u n d e r H e z e k i a h o r
M a n a s s e h , D e u t e r o n o m y w o u l d s e e m to i n c l u d e materials from
m u c h earlier p e r i o d s , p o s s i b l y e v e n from t h e a g e o f t h e J u d g e s
a n d t h e t i m e o f t h e early m o n a r c h y . It is p r o b a b l y close to t h e
truth if the v a r i e t y o f legal a n d narrative materials in
D e u t e r o n o m y are s e e n as the result o f a l e n g t h y p r o c e s s of
formation lasting from early t i m e s to t h e p e r i o d after the Exile
w h e n the materials in the P e n t a t e u c h u n d e r w e n t e x t e n s i v e
editing. S o m e s c h o l a r s , for e x a m p l e v o n R a d , u n d e r s t a n d
D e u t e r o n o m y as a part o f a p r e d o m i n a n t l y n o r t h e r n tradition,
d e v e l o p e d a c r o s s several c e n t u r i e s , a n d edited for u s e in J u d a h
after the fall o f S a m a r i a i n 7 2 1 . S u c c e s s i v e editings o f
D e u t e r o n o m y t h u s reflect t h e further influences o f t h e p r o p h e t s
a n d Israel's great e m p h a s i s o n w r i t t e n l a w .
For m a n y r e a s o n s D e u t e r o n o m y m a y b e entitled " t h e
theological t e x t b o o k o f J u d a i s m a n d C h r i s t i a n i t y . " T h e u n d e r ­
s t a n d i n g o f history found in D e u t e r o n o m y p r o v i d e d the basis o r
o u t l o o k from w h i c h t h e historical b o o k s (the F o r m e r P r o p h e t s )
w e r e e d i t e d . W i s d o m b o o k s like J o b a n d Ecclesiastes are, to
s o m e d e g r e e , p r o t e s t s a g a i n s t that o u t l o o k . B u t for our p r e s e n t
interests a t h e o l o g y of the W o r d o f G o d is p e r h a p s the central
interest o f t h e D e u t e r o n o m i c material.
"For this commandment which I command you this day is not too hard
for you, neither is it far off. It is not in heaven, that you should say,
'Who will go up for us to heaven, and bring it to us, that we may hear it
and do it?' Neither is it beyond the sea, that you should say, 'Who will
go over the sea for us, and bring it to us, that we may hear it and do it?'
But the word is very near you; it is in your mouth and in your heart, so
that you can do it" (Deut. 30:11-14).
A c c o r d i n g to this D e u t e r o n o m i c u n d e r s t a n d i n g o f revelation
t h e W o r d o f G o d is at h a n d a n d is e p i t o m i z e d in L a w , o f w h i c h
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HOMILETICAL RESOURCES
D e u t e r o n o m y is a homiletical, h o r t a t o r y e x p a n s i o n ( D e u t e r o n ­
o m y is p r e s e n t e d as t h r e e a d d r e s s e s b y M o s e s ) . T h e p u r p o s e of
t h e W o r d is to portray, r e n e w , a n d e m p o w e r t h e c o v e n a n t
r e l a t i o n s h i p b e t w e e n Y a h w e h a n d Israel (4:32-40; 6:1-19; 10:1-22;
11:1-32).
Structurally D e u t e r o n o m y (from S i n a i to M o a b ) follows the
p a t t e r n of E x o d u s (from E g y p t to Sinai); b o t h are c o n c e r n e d with
c o v e n a n t e x p e c t a t i o n s a n d w i t h liturgical r e n e w a l o f the
covenant relationship.
In D e u t e r o n o m y t h e W o r d a d d r e s s e s t h e c o m m u n i t y in its
liturgical (12:1-14, t h e p l a c e of w o r s h i p ; 6:20-25, e t c . , the
m e a n i n g of P a s s o v e r ) a n d m o r a l life (5:1-22, t h e " T e n W o r d s " ) .
Y a h w e h ' s self-revelation e s t a b l i s h e s Israel's u n i q u e v o c a t i o n as
r e s p o n s e . T h a t d e m a n d i n g r e s p o n s e is defined in the s h e m a '
(6:4-9, " H e a r , O I s r a e l " ) .
T h e u s e of D e u t e r o n o m y in the N e w T e s t a m e n t , especially in
M a t t h e w a n d H e b r e w s , is well k n o w n . T h e s h e m a ' is q u o t e d b y
J e s u s as t h e first a n d g r e a t e s t of all t h e c o m m a n d m e n t s (Matt.
22:37-38). E a c h of J e s u s ' r e s p o n s e s in t h e t e m p t a t i o n s c e n e
(Matt. 4:4-10) is a q u o t a t i o n from D e u t e r o n o m y (8:3; 6:16; 6:13).
Parallels b e t w e e n M o s e s a n d J e s u s (as t h e n e w M o s e s , a n d as
the p r o p h e t w h o m G o d h a d p r o m i s e d — D e u t . 18:15-18) are
often d r a w n (Matt. 11:3; 2 1 : 1 1 ; L u k e 2:25-34; J o h n 4:19, 2 5 ; 6:14;
A c t s 3:22; H e b . 3:1-11). T h e i m p o r t a n c e o f t h e S e r m o n o n the
M o u n t n e a r t h e b e g i n n i n g of M a t t h e w is significant in this
regard.
D e u t . 3 4 : 1 . E x o d u s details t h e m o v e m e n t of Israel u n d e r
M o s e s from E g y p t to Sinai a n d t h e e v e n t s t h e r e ( 1 - 1 8 ) .
D e u t e r o n o m y details Israel's m o v e m e n t s from S i n a i to the
e n c a m p m e n t o n t h e plains o f M o a b w h e n c e Israel is to b e led
into t h e p r o m i s e d land ( 1 : 1 - 4 : 4 3 ) . In b o t h , t h e c o v e n a n t
r e l a t i o n s h i p a n d t h e ten c o m m a n d m e n t s (Exod. 1 9 : 1 - 2 0 : 2 1 ,
D e u t . 4:44—5:22) a r e followed b y m a j o r legal collections (Exod.
2 0 : 2 2 - 2 3 : 3 3 , t h e B o o k o f the C o v e n a n t ; D e u t e r o n o m y 1 2 - 2 6 , the
D e u t e r o n o m i c C o d e ) , In b o t h , M o s e s is the p r o p h e t i c leader a n d
priestly i n t e r c e s s o r t h r o u g h w h o m G o d ' s will for the c o v e n a n t
p e o p l e is m a d e k n o w n .
D e u t e r o n o m y 3 4 is a k i n d o f j o u r n e y ' s e n d for M o s e s . In
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b r i n g i n g Israel to t h e plain o f M o a b h e h a s fulfilled his
c o m m i s s i o n . It is to b e t h e p l a c e o f his d e a t h a n d burial.
T h e p l a i n s o f M o a b lie i m m e d i a t e l y n o r t h o f t h e D e a d S e a o n
t h e e a s t e r n side o f the J o r d a n valley. N e b o a n d P i s g a h m a y b e
t a k e n a s t w o n a m e s for the s a m e m o u n t a i n , east o f t h e J o r d a n
plain (see D e u t . 3:27). S o m e interpreters attribute N e b o to P ,
P i s g a h to E .
F r o m t h e top of M t . N e b o , s o m e t w e n t y - s i x h u n d r e d feet
a b o v e s e a level, M o s e s c o u l d l o o k a c r o s s t h e J o r d a n a n d s e e a
b r o a d s u r v e y o f t h e l a n d of C a n a a n , t o w a r d the M e d i t e r r a n e a n
to the w e s t ; n o r t h t o w a r d D a n , the n o r t h e r n m o s t part of the
l a n d ; s o u t h to t h e N e g e b w h e r e t h e p r o m i s e d land b l e n d s off
into desert; a n d in front o f h i m , t h e plain o n either side of t h e
J o r d a n . T h e detailed description p r o v i d e s a k i n d o f visual s u r v e y
a n d legal claim to t h e territory (on w h i c h M o s e s w a s forbidden
to set foot; cf. G e n . 13:14 f. for a n interesting parallel).
T h e m e n t i o n of A b r a h a m recalls G e n e s i s 2 3 , a classic e x a m p l e
o f a s t u t e a n d g r a c i o u s b a r g a i n i n g , in w h i c h P r e c o r d s A b r a h a m ' s
clear title to a plot o f land in C a n a a n , a n d E x o d . 3 3 : 1 , in w h i c h
G o d ' s p r o m i s e to give C a n a a n to A b r a h a m a n d his d e s c e n d a n t s
is recalled.
T h e r e is p a t h o s i n t h e fact t h a t M o s e s is forbidden t o e n t e r t h e
p r o m i s e d l a n d . His u n i q u e l e a d e r s h i p h a d b r o u g h t t h e children
of Israel to this climactic point. T h e d i s a p p o i n t m e n t is
anticipated in D e u t . 1:37; 3:25-27; 4:21-22; a n d 32:48-52 (note that
this last p a s s a g e leads directly into 34:1 ff.).
M o s e s ' s i n at M e r i b a h ( N u m . 2 0 : 2 - 1 3 ) , t h e p u n i s h m e n t for
w h i c h e x c l u d e d h i m from e n t r y into the p r o m i s e d l a n d , is said in
N u m . 20:12 to h a v e b e e n a lack of faith a n d in 20:24 to h a v e b e e n
rebellion a g a i n s t t h e c o m m a n d o f G o d (the parallel story in
E x o d , 17:1-7 d o e s n o t m e n t i o n s u c h p u n i s h m e n t ) . T h e text in
N u m b e r s s i m p l y d o e s not p r o v i d e clear information a b o u t either
c h a r g e . W e are left to s p e c u l a t e a b o u t t h e specific sin w h i c h is
said to h a v e led to so serious a proscription. (Both D e u t . 1:37 a n d
4:21 s u g g e s t that M o s e s w a s d e n i e d e n t r y b e c a u s e o f the sins o f
the people.)
N e v e r t h e l e s s t h e r u m o r o f sin a n d t h e p e n a l t y r e m i n d us that
e v e n leaders w h o are a p p o i n t e d a n d o r d a i n e d to high office m a y
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HOMILETICAL RESOURCES
b e t e m p t e d to error. S o m a n y o f t h e stalwart leaders in Israel's
history, tall as t h e y s t a n d , are s h o w n s o o n e r or later to h a v e clay
feet, s o m e tragic flaw w h i c h , b y contrast, h e i g h t e n s our
a w a r e n e s s of t h e h o l i n e s s o f G o d a n d e v e r y o n e ' s d e p e n d e n c e
o n divine g r a c e .
P e r h a p s t h e d e p t h o f M o s e s ' o b e d i e n c e a n d d e v o t i o n to
Y a h w e h is m a d e e v e n m o r e e v i d e n t b y t h e fact that t h e story
d o e s n o t h a v e a h a p p y e n d i n g in w h i c h M o s e s leads the p e o p l e
t r i u m p h a n t l y a c r o s s t h e J o r d a n . F o r e v e n after the painful
verdict at M e r i b a h , M o s e s c o n t i n u e s to lead t h e p e o p l e
a n d to serve G o d . His d i s a p p o i n t m e n t did n o t w e a k e n his
commitment.
D e u t . 34:5-6. T h e d e a t h a n d burial of a p r i n c e o f t h e faith in an
arid place like M o a b is s o m e h o w extraordinarily woeful. B o r n
a n d r e a r e d in E g y p t , trained in court s c h o o l s , M o s e s w a s a child
o f o n e o f the great civilizations o f his t i m e , a place o f r e n o w n e d
culture. In d u e c o u r s e his life w a s c o m m i t t e d to leading a
w a n d e r i n g a n d o p p r e s s e d p e o p l e into a land o f milk a n d h o n e y ,
p r o m i s e d o f G o d to b e a place o f c o v e n a n t a n d security for the
d e s c e n d a n t s of A b r a h a m . A n d n o w h e is to b e b u r i e d in a r e m o t e
a n d u n p r o m i s i n g place a n d in a n u n m a r k e d grave.
B u t n e i t h e r M o s e s ' e x c l u s i o n from C a n a a n n o r the fact that his
burial place w a s u n k n o w n d e t r a c t e d from t h e i m p o r t a n c e of his
l e a d e r s h i p or the d e v o t i o n a n d gratitude w i t h w h i c h h e is
r e m e m b e r e d in J u d a i s m , Christianity, a n d I s l a m .
And he buried him. A strictly g r a m m a t i c a l r e a d i n g o f t h e text
s u g g e s t s that G o d b u r i e d M o s e s (as s o m e rabbis s a y ) . It h a s also
b e e n a r g u e d that M o s e s buried himself! (Rashi). S o m e v e r s i o n s
read " h e w a s b u r i e d " ( A m e r i c a n S t a n d a r d ) . A c c o r d i n g to
rabbinic tradition t h e grave o f M o s e s w a s in r e a d i n e s s for h i m
from creation. S u r e l y the d e a t h o f M o s e s w o u l d h a v e b e e n
a t t e n d e d as m u c h b y the p r e s e n c e of G o d as w e r e t h o s e o f E n o c h
and Elijah. M o s e s w a s buried in the valley n e a r B e t h - p e o r w h e r e
he h a d delivered his final a d d r e s s to t h e p e o p l e . T h e
c i r c u m s t a n c e s of M o s e s ' death a n d burial i n c r e a s e d a s e n s e of
m y s t e r y a b o u t it w h i c h led to an e x t e n s i v e literature ( s e e , for
example, Jude 9).
D e u t . 3 4 : 7 . V s . 7 s u g g e s t s a n o t e w o r t h y r h y t h m , e n e r g y , and
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c o m p l e t e n e s s in t h e 120 y e a r s o f M o s e s ' life, a k i n d o f b i o g r a p h y
in three a c t s . (1) A c c o r d i n g to A c t s 7:23 M o s e s w a s forty y e a r s
old w h e n h e left t h e E g y p t i a n court to visit his fellow Israelites
( E x o d . 2:11 d o e s n o t s u g g e s t his a g e ) . (2) A t e i g h t y his l e a d e r s h i p
of the E x o d u s from E g y p t is u n d e r w a y ( E x o d . 7:7). (3) A t 1 2 0 his
m i s s i o n h a s b e e n a c c o m p l i s h e d — h e h a d b r o u g h t his p e o p l e to
t h e p r o m i s e d l a n d ( D e u t . 34:7). T h e fullness of t h e p r o p h e t ' s life
is further a t t e s t e d b y c o m m e n t s a b o u t the state o f his health: his
v i s i o n w a s u n i m p a i r e d , his " n a t u r a l f o r c e " u n a b a t e d . T h e
H e b r e w n o u n for natural force is n o t e l s e w h e r e u s e d in the O l d
T e s t a m e n t . A c o g n a t e is u s e d i n Ugaritic p a s s a g e s w h e r e
A l b r i g h t s u g g e s t s the m e a n i n g "life-force" as o p p o s e d to
p h y s i c a l w e a k n e s s in old a g e . T h e related H e b r e w adjective
m e a n s moist, fresh, in d e s c r i b i n g fruit a n d trees ( G e n . 30:37,
E z e k . 1 7 : 2 4 , 2 1 : 3 , N u m b . 6:3), a n d new w h e n writing o f the cords
( p e r h a p s a n i m a l s i n e w s ) with w h i c h S a m s o n w a s b o u n d (Judges
16:7-8). T h e t e r m s u g g e s t s that M o s e s w a s still m e n t a l l y a n d
physically v i g o r o u s a n d carries the possible s u g g e s t i o n of
virility.
T h e p e o p l e o f Israel m o u r n e d t h e d e a t h o f M o s e s for thirty
d a y s — t h a t l o n g a n d n o l o n g e r . W e s e e m o r e a n d m o r e the value
o f s u c h c o u n s e l s a n d practices in t h e l a w o f a n c i e n t Israel.
C o m m u n i t y a n d individual m o u r n i n g at a time o f loss is
e s s e n t i a l b o t h to a s e n s e o f integrity a n d to e m o t i o n a l h e a l t h . B u t
m o u r n i n g that g o e s o n a n d o n m a y allow grief to t u r n into
b i t t e r n e s s . T h e f o r m e r is legitimate, t h e latter destructive.
D e u t . 3 4 : 9 . T h e r e f e r e n c e to J o s h u a ' s c h a r i s m a a n d his office
r e m i n d s u s o f N u m b . 27:18-23, in w h i c h M o s e s is directed b y t h e
L o r d to c o m m i s s i o n his s u c c e s s o r . J o s h u a h a d already b e e n
o r d a i n e d to t h e office b y t h e laying o n of M o s e s ' h a n d s .
A c c o r d i n g to D e u t . 3:27 M o s e s h a d " e n c o u r a g e d a n d strength­
e n e d " J o s h u a to carry o n t h e t a s k w h i c h M o s e s h i m s e l f w a s n o t
a l l o w e d to c o m p l e t e . ( H o w ironic o b e d i e n c e c a n be!)
T h e spirit o f w i s d o m w h i c h c h a r a c t e r i z e d J o s h u a h a d b e e n
d e m o n s t r a t e d to a large d e g r e e in the e x e m p l a r y l e a d e r s h i p o f
M o s e s . It i n c l u d e d a s e n s e o f t h e divine p r e s e n c e , the ability to
h e a r a n d s p e a k t h e w o r d o f G o d , a n d to s e r v e as administrator of
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HOMILETICAL RESOURCES
t h e c o m m u n i t y ' s life. S u c h w i s d o m is clearly a gift of G o d a n d
e s s e n t i a l to t h e l e a d e r s h i p J o s h u a w a s to provide. T h u s the
c l o s i n g c h a p t e r of the w h o l e P e n t a t e u c h provides e v i d e n c e of
G o d ' s c o n t i n u i n g c o n c e r n for Israel: T h e leader is dead; l o n g live
t h e leader. T h e p e o p l e m o u r n e d for M o s e s , a n d t h e y s u b m i t t e d
to the l e a d e r s h i p of J o s h u a .
D e u t . 34:10-12. W h e t h e r or n o t t h e title p r o p h e t w o u l d h a v e
b e e n u s e d for or a p p r e c i a t e d b y M o s e s in his o w n t i m e , the
D e u t e r o n o m i s t did n o t find it i n a p p r o p r i a t e to u s e a t e r m that
h a d b e e n d e f i n e d b y t h e lives a n d t e a c h i n g s o f t h e e i g h t h - to
sixth-century p r o p h e t s . B y t h e D e u t e r o n o m i s t ' s t i m e , p r o p h e c y
w a s s e e n as a m a j o r m o d e of revelation from deity to the p e o p l e .
T h e s e v e r s e s s u g g e s t the u n i q u e g r e a t n e s s of M o s e s : t h e L o r d
a n d M o s e s m e t face to face (see E x o d . 3 3 - 3 4 ; also D e u t . 5:4-5).
O n e rabbinic tradition s u g g e s t s that M o s e s s p o k e w i t h G o d
whenever he wished.
T h e D e u t e r o n o m i s t ' s addition o f v e r s e s 11 a n d 12 s e r v e d to
r e m i n d Israel o f t h e great liberation that G o d t h e R e d e e m e r h a d
effected t h r o u g h M o s e s . F o r exilic Israel t h e r e m u s t h a v e b e e n a
parallel b e t w e e n D e u t . 34:11-12, w i t h w h i c h T o r a h c l o s e s , a n d
G e n e s i s 1, w h i c h s t a n d s at its b e g i n n i n g . T h e G e n e s i s story
r e m i n d e d Israel that a G o d w h o h a d b r o u g h t o r d e r out o f c h a o s
o n c e (at c r e a t i o n ) c o u l d d o it a g a i n i n t i m e s o f exile a n d
d i s p e r s i o n . N o t o n l y c a n a G o d w h o h a s c r e a t e d re-create, but
t h e L o r d o f t h e b e g i n n i n g - t i m e will also b e the L o r d of the
e n d - t i m e . A n d l e a d e r s h i p will b e p r o v i d e d b e t w e e n t h e t w o
t i m e s . S o h e r e the r e d e m p t i v e e v e n t that G o d a c h i e v e d t h r o u g h
his s e r v a n t in the E x o d u s b e s p e a k s similar possibilities to exilic
a n d post-exilic Israel. G r e a t acts are r e m e m b e r e d ; great acts m a y
be anticipated.
M o s e s is m e n t i o n e d in m a n y O l d T e s t a m e n t b o o k s a n d in
t w e l v e b o o k s o f t h e N e w T e s t a m e n t . In a thoughtful appraisal of
his g r e a t n e s s a n u m b e r o f characteristics c o m e to t h e fore.
C h i e f a m o n g t h e s e w a s M o s e s ' ability to perceive (receive)
a n d interpret the will o f G o d , a n d t h e n to act u p o n it w i t h
c o u r a g e . A p p a r e n t l y it w a s this quality w h i c h l e d D e u t e r o n o m y
to n a m e h i m the greatest of t h e p r o p h e t s . (18:15-22; N u m .
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12:6-8). L a t e r the writing p r o p h e t s w e r e to regard h i m as t h e
f o u n t a i n h e a d o f their office. R e f o r m e r s t h o u g h t h e y w e r e , t h e
great p r o p h e t s w e r e also " r e a c t i o n a r i e s / ' calling Israel b a c k
(return, c o m e b a c k ) to definitions o f c o v e n a n t life l o n g since
p r o c l a i m e d , a n c i e n t t e a c h i n g s that the i n f o r m e d tradition found
it a p p r o p r i a t e to attribute to M o s e s , f o u n t a i n h e a d of T o r a h .
U n d e r l y i n g all this w a s the s e n s e that M o s e s ' relationship w i t h
G o d i n f o r m e d h i m a n d e m p o w e r e d his great d e e d s .
T h i s s e n s e o f the divine p r e s e n c e w a s c o m b i n e d w i t h
u n c o m m o n natural talents. T h e traditional r e c o g n i t i o n o f M o s e s
as p r o p h e t , priest, j u d g e , a n d c o m m u n i t y leader, a m o d e l for
t h e k e y offices o f the c o v e n a n t c o m m u n i t y , is in part b a s e d u p o n
accruing l e g e n d . B u t t h e historic fact of his l e a d e r s h i p stands: h e
t o o k a willful p e o p l e w h o h a d b e e n in s u b s e r v i e n c e for four
h u n d r e d y e a r s a n d , despite t h e h a r s h n e s s o f desert life a n d
survival, b r o u g h t a n a t i o n into v i g o r o u s b e i n g . T h e m e m o r y o f
that a c c o m p l i s h m e n t r e m a i n s vital in the theological a n d
liturgical life of J u d a i s m .
All this attests u n u s u a l qualities o f c h a r a c t e r s u c h as m e e k n e s s
( " m o r e t h a n all m e n that w e r e o n the face of the e a r t h " — N u m .
12:3), a n d a p a s s i o n a t e , s o m e t i m e s s e l f - c o n s u m i n g love for t h e
p e o p l e a n d for G o d (a p e r s u a s i v e e x a m p l e o f the love w h i t h t h e
s h e m a ' extols). H e could p l e a d a n d a r g u e for t h e p e o p l e before
G o d , a n d h e could b u r s t into rage a n d w o r d s o f s h a r p criticism to
t h e p e o p l e w h e n t h e y fell s h o r t of d u t y a n d possibility. His w e r e
the c o n t r i b u t i o n s m a d e b y p e r s o n s of d e e p c o m m i t m e n t ,
u n u s u a l skills, s i m p l e virtue, a n d h i g h e x p e c t a t i o n .
T a k e n t o g e t h e r the life a n d w o r k of M o s e s c o n t i n u e to provide
a part o f t h e f o u n d a t i o n o n w h i c h J e w s a n d C h r i s t i a n s stand, as
w e w o r k out o u r o w n salvation a n d struggle t o p e r c e i v e t h e
divine will for our o w n t i m e s .
At the Transfiguration, a k i n d o f p r e v i e w of the k i n g d o m of
G o d a l r e a d y c o m e in p o w e r ( M a r k 9:1 ff.), M o s e s w a s o n e o f
t h o s e w h o m the three disciples s a w in association w i t h J e s u s .
T h e i r v i s i o n w a s historically i n f o r m e d . T h e fulfillment that J e s u s
p r o c l a i m e d w a s s u r e l y g r o u n d e d in t h e w o r k o f G o d ' s ancient
spokesman.
50
HOMILETICAL RESOURCES
NOTES
1. For further study see J. M. Myers, Ezra-Nehemiah (Anchor), 1965; S. Talmon, ''Ezra
and Nehemiah/' in Interpreter's Dictionary of the Bible, V, 317-28.
Scripture quotations unless otherwise noted are from the Revised Standard Version
Common Bible, copyrighted © 1973 by the Division of Christian Education of the
National Council of the Churches of Christ in the U.S.A. and are used by permission.
i
i
51
Ha'Shoah AS CHRISTIAN REVOLUTION:
TOWARD THE LIBERATION OF
THE DIVINE RIGHTEOUSNESS
A. ROY E C K A R D T
T h e r a v a g e d face, covered w i t h a s h e s , w a s no longer
his o w n . T h e r e w a s a t i m e , in E u r o p e , w h e n J e w s
w e r e forbidden to possess a b o d y .
— E l i e W i e s e l , The Gates of the Forest
T h e f r e e d o m t o w a r d s G o d of the h u m a n b e i n g w h o m
G o d desires a n d loves is as u n b o u n d e d as God's
capacity for p a s s i o n and for patience.
— J t i r g e n M o l t m a n n , The Trinity and the
Kingdom
MARIA
L o n g live theater . . . W h a t ' s theater?
BERISH
W h e n y o u do s o m e t h i n g w i t h o u t doing it, w h e n
y o u say s o m e t h i n g w i t h o u t saying it, w h i l e thinking
that y o u did s a y , and y o u did do s o m e t h i n g — a n y ­
thing—that's theater.
— E l i e W i e s e l , The Trial of God (a play)
I
A c c o r d i n g to a survivor of A u s c h w i t z , a certain story was told
in that c a m p of death about a Hasidic rebbe w h o a r g u e d with a
disciple in this wise: "You k n o w , it is possible that the rebbono
A. Roy Eckardt, a United Methodist ordained minister, is professor emeritus of religion
studies at Lehigh University, formerly editor-in-chief of the Journal of the American
Academy of Religion.
52
HA'SHOAH
AS REVOLUTION
shel olam [ M a s t e r o f t h e U n i v e r s e ] is a l i a r . " " H o w c a n that b e
p o s s i b l e ? " a s k e d t h e disciple in d i s m a y . " B e c a u s e / ' t h e rebbe
a n s w e r e d , " i f t h e rebbono shel olam s h o u l d o p e n his w i n d o w n o w
and look d o w n here and see Auschwitz, he would close the
w i n d o w again a n d say, T did n o t do t h i s . ' A n d that w o u l d b e a
lie."
1
B u t w h y w o u l d it b e a lie? D o e s n o t t h e b l a m e for A u s c h w i t z fall
u p o n h u m a n b e i n g s ? R a b b i Eliezer B e r k o v i t s o f t o d a y ' s
J e r u s a l e m s u p p l i e s a different a n s w e r , in a single s e n t e n c e :
" G o d is r e s p o n s i b l e for h a v i n g created a world in w h i c h m a n is
free to m a k e h i s t o r y . " T h i s a n s w e r is u n a n s w e r a b l e , is it not?
F o r n o h u m a n b e i n g e v e r a s k e d to b e b o r n . T h e rabbi's j u d g m e n t
is t h u s a strictly ontological o n e . B u t that fact cuts in m o r e t h a n
o n e w a y . F o r c o u l d n o t this s a m e declaration h a v e b e e n m a d e
before the H o l o c a u s t (Ha'Shoah), a n d therefore i n d e p e n d e n t of
t h e H o l o c a u s t , precisely b e c a u s e it is a n ontological j u d g m e n t
(rather t h a n a m e r e l y historical o n e ) ? I shall try to grapple with
t h e latter q u e s t i o n ; the s u b s t a n c e of the p r e s e n t e s s a y is n o m o r e
t h a n a p o o r m i d r a s h u p o n R a b b i B e r k o v i t s ' s searing affirmation.
2
3
If sin r e m a i n s a primordial factor w i t h i n h u m a n suffering (of
c o u r s e , n o t the sole factor), m u s t n o t a like state o f affairs b e
a p p l i e d to t h e suffering o f G o d ? Y e t w e h a v e to r e m e m b e r that
this q u e s t i o n w a s raised m u c h before t h e H o l o c a u s t . D i d n o t the
Hasidic rabbis o f earlier c e n t u r i e s s o m e t i m e s bring G o d to trial
for permitting unjustified a n g u i s h to afflict his p e o p l e ? Often
t h e y ruled that G o d stood guilty. S u c h u n u s u a l b e h a v i o r h a d
biblical p r e c e d e n t s . T h u s A b r a h a m d a r e d p u t t h e q u e s t i o n to
G o d : " S h a l l n o t the j u d g e of all t h e earth do r i g h t ? " O u r
patriarch p e r c e i v e d that it w o u l d b e i m m o r a l for G o d to slay the
r i g h t e o u s indiscriminately with the w i c k e d ( G e n . 18:22-25).
I a m going to submit five c o m m e n t s . E a c h of t h e m a s s u m e s
t h e s t a n d p o i n t of h u m a n r i g h t e o u s n e s s in t h e p r e s e n c e of
kiveyakhol,
the divine sin. (In s o m e J e w i s h t h i n k i n g the
qualification kiveyakhol, " s o to s p e a k , " is i n c l u d e d w h e n e v e r the
i s s u e of the divine attributes is i n t r o d u c e d . H e r e is a linguistic
barrier to the idolatries o f t h e o l o g y . T h e e x p r e s s i o n m a y also
s u g g e s t o n e theological origin of J e w i s h h u m o r . )
4
53
Q U A R T E R L Y REVIEW, W I N T E R 1982
II
(1) T h e p h i l o s o p h e r E m i l L . F a c k e n h e i m m a k e s t h e s o m e w h a t
cynical b u t truthful o b s e r v a t i o n , " R a t h e r t h a n face A u s c h w i t z ,
m e n e v e r y w h e r e s e e k refuge in g e n e r a l i t i e s . " I take this
j u d g m e n t to m e a n that the H o l o c a u s t o u g h t to b e faced as the
Holocaust, from w i t h i n itself a n d its o w n horrible d i m e n s i o n a n d
e x t r e m i t y , a n d n o t t h r o u g h s o m e abstract o r g e n e r a l t r e a t m e n t
of the q u e s t i o n o f evil.
5
(2) T h e r e is n o c o n s o l a t i o n for t h e H o l o c a u s t . It is to n o avail to
a r g u e that n o t all t h e p e o p l e o f G o d w e r e d e s t r o y e d in t h e Shoah
a n d that Israel still lives. A g a i n I cite P r o f e s s o r F a c k e n h e i m :
The pious men . . . in the Lodz Ghetto spent a whole day fasting,
praying, saying psalms, and then, having opened the holy ark,
convoked a solemn din Torah [legal hearing], and forbade God to
punish his people any further. (Elsewhere God was put on trial—and
found guilty.) And in the Warsaw Ghetto a handful of Jews, ragged,
alone, poorly armed, carried out the first uprising against the
Holocaust Kingdom in all of Europe. The rabbis showed religious piety
when, rather than excuse God or curse him, they cited his own
promises against him. The fighters showed secular piety when, rather
than surrender to the Satanic Kingdom, they took up arms against it.
The common element in these two responses was not hope but rather
despair. To the rabbis who found him guilty, the God who had broken
his promises in the Holocaust could no longer be trusted to keep any
promise, the messianic included. And precisely when hope had come
to an end, the fighters took to arms—in a rebellion that had no hope of
succeeding.
F a c k e n h e i m t h e n p r o p o s e s w h a t I t h i n k is the only c o n c l u s i o n
possible: " E v e r y e x p l a n a t o r y c o n n e c t i o n b e t w e e n the H o l o c a u s t
a n d the state o f Israel h a s b r o k e n d o w n , t h e causal historical
k i n d in part, the teleological religious k i n d entirely, a n d e v e n the
h o p e c o n n e c t i n g the o n e w i t h t h e o t h e r c o m p e t e s with d e s p a i r . "
D o e s this m e a n that n o b o n d is to b e found b e t w e e n the t w o
realities? N o , there is s u c h a b o n d , a n d it is u n b r e a k a b l e . But it is
n o t a causal b o n d , n o r is it a b o n d of m e a n i n g . T h e b o n d is
p r e s e n t in a n d t h r o u g h the human response to t h e Shoah, only
t h e r e , yet n e c e s s a r i l y t h e r e . " I t is n e c e s s a r y b e c a u s e the heart of
54
HA'SHOAH
AS REVOLUTION
e v e r y authentic r e s p o n s e to t h e Holocaust—religious a n d
secularist, J e w i s h a n d n o n - J e w i s h — i s a c o m m i t m e n t to the
a u t o n o m y a n d security of the state o f I s r a e l . " N e v e r t h e l e s s ,
t h e r e r e m a i n s n o c o n s o l a t i o n for t h e H o l o c a u s t , for t h e s i m p l e ,
t r a n s c e n d e n t l y bleak r e a s o n that t h e infants, t h e children, the
w o m e n , the m e n , t h e old p e o p l e are d e a d . " R a c h e l is w e e p i n g
for h e r children; s h e refuses to b e c o m f o r t e d for h e r children,
b e c a u s e t h e y are n o t " (Jer. 3 1 : 1 5 ) . T o interject that the L o r d of
t h e u n i v e r s e l o o k e d u p o n the a n g u i s h of his p e o p l e i n Treblinka
or M a i d a n e k a n d r e s o l v e d to r e t u r n s o m e o f t h e m to t h e land o f
Israel c o n t a i n s an o b s c e n i t y . T h e p e o p l e are d e a d . T h e r e is n o
c o n s o l a t i o n for that. Is n o t Israel to b e g r a s p e d i n s t e a d as
s u b l i m e defiance o n t h e part o f the p i t e o u s r e m n a n t from the
k i n g d o m of n i g h t w h o r e s o l v e d to take J e w i s h life into their
o w n h a n d s ? W e are m e t h e r e w i t h w h a t R a b b i Irving G r e e n b e r g
calls " t h e third era of J e w i s h h i s t o r y , " w h i c h stands for t h e
absolutely e s s e n t i a l rebirth of political p o w e r to replace the hell
that g r e w inevitably o u t o f p o w e r l e s s n e s s . In t h e world after the
Shoah an a w e s o m e y e t r e a s s u r i n g p a r a d o x c h a l l e n g e s us: T o
leave e v e r y t h i n g to G o d is to b e t r a y G o d ; to do e v e r y t h i n g
o u r s e l v e s ( e v e n against G o d ) is to s e r v e G o d .
6
7
8
(3) D o e s n o t t h e n a t u r e of t h e H o l o c a u s t ' s i n t e n t i o n b e a r
tellingly u p o n kiveyakhol, t h e complicity o f G o d ? I c o u c h the
p o i n t in rhetorical form b e c a u s e this i s s u e a p p e a r s e v e n m o r e
debatable t h a n the o t h e r debatable m a t t e r s in w h i c h w e are h e r e
involved. I a m a w a r e o f w h a t is b e i n g labeled t h e s e days
" H o l o c a u s t m y o p i a . " T h e c h a r g e is m a d e that for s o m e J e w s a n d
Christians t h e H o l o c a u s t h a s b e c o m e a n o b s e s s i o n c h o p p e d off
from the h i s t o r y o f J e w i s h a n d o t h e r suffering.
W e are already c a u g h t u p in t h e q u e s t i o n of t h e relation
b e t w e e n faith a n d history, but n o w w e m u s t go m u c h d e e p e r
into that q u e s t i o n . T h e Endlosung is profoundly paradoxical: o n
t h e o n e h a n d , it w a s n o t s o m e t h i n g entirely n e w (the h a t r e d of
J e w s for their r e p r e s e n t a t i o n o f G o d is a v e r y old story); o n the
o t h e r h a n d , it w a s w h o l l y n e w (every J e w w a s s u p p o s e d to die).
T h e latter fact h e l p s to explain h o w j u s t before his suicide Adolf
Hitler h a d to write a remorseful letter apologizing for having
failed to e x t e r m i n a t e the J e w s . Six million w e r e d e a d , y e t Hitler
9
1 0
55
QUARTERLY REVIEW, WINTER 1982
k n e w h e h a d failed. E n o u g h J e w s w e r e left to e n s u r e a fresh
m e t a s t a s i z i n g o f t h e c a n c e r o f J e w i s h n e s s . In principle, a single
r e m a i n i n g J e w w o u l d quite suffice for this. A s Hitler said, " T h e
J e w s h a v e inflicted t w o w o u n d s o n m a n k i n d — c i r c u m c i s i o n o n
its b o d y a n d ' c o n s c i e n c e ' o n its s o u l . T h e y are J e w i s h i n v e n t i o n s .
T h e w a r for d o m i n a t i o n o f the w o r l d is w a g e d only b e t w e e n t h e
two of us, between these two camps alone—the Germans and
t h e J e w s . E v e r y t h i n g e l s e is b u t d e c e p t i o n . " T h e t r a n s c e n d i n g
u n i q u e n e s s o f t h e H o l o c a u s t c e n t e r s in its intention: to
annihilate e v e r y last J e w .
11
1 2
I a g r e e w i t h C l a r k M . W i l l i a m s o n ( w h o also s p e a k s from a
Christian p o i n t o f v i e w ) that t h e t r a n s c e n d i n g u n i q u e n e s s o f a n
e v e n t is w h a t c o n s t i t u t e s the b a s i s for theological reflection u p o n
that e v e n t . P r o f e s s o r W i l l i a m s o n calls attention to w h a t h e
c o n s i d e r s a helpful s t a t e m e n t in Alfred N o r t h W h i t e h e a d ' s
Religion in the Making: " R a t i o n a l religion a p p e a l s to the direct
intuition of special o c c a s i o n s [ = particular historical e v e n t s ] ,
a n d to t h e elucidative p o w e r o f its c o n c e p t s for all o c c a s i o n s . "
W i l l i a m s o n c o n t i n u e s : " T h e criterion s u g g e s t e d h a s to d o with
w h e t h e r t h e c o n c e p t s g e n e r a t e d b y a n e v e n t in t h o s e struck,
g r a s p e d , o r rapt b y it c a n i n d e e d illuminate all o t h e r o c c a s i o n s ,
w h e t h e r t h e y c a n p r o v i d e a theoretical a n d practical framework
a d e q u a t e for o r d e r i n g all o f l i f e . " H e c o n c l u d e s that h e finds the
H o l o c a u s t to b e , in this s e n s e , s u c h an e v e n t , a n d further that
t h e w a y Irving G r e e n b e r g talks a b o u t t h e H o l o c a u s t tends to
c o n v i n c e h i m o f this j u d g m e n t , i . e . , "all o t h e r , n o n - H o l o c a u s t
p e r s p e c t i v e s are called into radical q u e s t i o n , w h i l e reflection o n
t h e H o l o c a u s t p r o v i d e s b o t h n e w theoretical a n d practical
d e c i s i o n s . H e n c e , o n e c a n say that this e v e n t , but n o t a n o t h e r
. . . is crucial for theological u n d e r s t a n d i n g . " *
I h a v e m y s e l f written in a similar w a y , c o n t e n d i n g that the
discipline o f t h e o l o g y s t a n d s m i d w a y b e t w e e n s c i e n c e a n d
history. F o r t h e o l o g y is g r a s p e d b y a g i v e n , u n i q u e l y u n i q u e
e v e n t , a n d t h e n it applies that e v e n t to the a d v e n t u r e o f
universal u n d e r s t a n d i n g . A s H . R i c h a r d N i e b u h r explains (in a
Christian frame of r e f e r e n c e ) , " r e v e l a t i o n m e a n s this intelligible
e v e n t [Jesus C h r i s t ] w h i c h m a k e s all o t h e r e v e n t s i n t e l l i g i b l e . "
Irving G r e e n b e r g points out that w e r e w e " t o ignore o r d e n y all
13
1
15
16
56
HA'SHOAH
AS REVOLUTION
s i g n i f i c a n c e " to t h e H o l o c a u s t - e v e n t , w e w o u l d b e repudiating a
f u n d a m e n t a l affirmation of the S i n a i - c o v e n a n t , n a m e l y , "that
h i s t o r y is m e a n i n g f u l , a n d that ultimate liberation a n d
r e l a t i o n s h i p to G o d will take place in t h e r e a l m o f h u m a n
e v e n t s . " N o w of c o u r s e a n y o n e m a y reject out of h a n d the
entire n o t i o n o f u n i q u e l y u n i q u e , t r a n s c e n d i n g l y decisive
heilsgeschichtliche e v e n t s . T h e a r g u m e n t w o u l d t h e n c e a s e . B u t if
t h e rejection o f the d e c i s i v e n e s s o f t h e H o l o c a u s t c o m e s from
s o m e o n e w h o affirms heilsgeschichtliche r e s p o n s e to other e v e n t s
( E x o d u s , Sinai, Crucifixion, R e s u r r e c t i o n , t h e S e c o n d T e m p l e ' s
destruction) b u t n o t to t h e H o l o c a u s t , w e are forced to r e s p o n d ,
as a G e r m a n s a y i n g h a s it: "Ein Esel schilt den andern Langohr"
( " T h e o n e ass is calling the o t h e r ass ' L o n g e a r s ' " ) .
1 7
l f l
In s u m , it a p p e a r s m o s t difficult to rule out revelatory a n d
p e r h a p s e v e n s u p e r s e s s i o n a r y m e a n i n g w i t h i n the Shoah—this
u p o n t h e primordial g r o u n d that t h e intentionality o f that e v e n t
c a n scarcely b e dissociated from w h a t it w a s that m a d e the e v e n t
fatefully possible in t h e first p l a c e , n a m e l y , the C o v e n a n t , the
setting apart o f J e w s as " a k i n g d o m o f priests a n d a h o l y n a t i o n "
( E x o d . 19:6). P r e s u m a b l y , G o d is a n y t h i n g b u t u n c a r i n g of the
future, a n d o u g h t to b e able to foresee t h e c o n s e q u e n c e s o f his
o w n m e t h o d s a n d d e c i s i o n s . G o d is identifiable as the culprit
b e h i n d all J e w i s h suffering, but the Shoah r e m a i n s u n i q u e as a
m o s t m o n s t r o u s , eschatological i n c a r n a t i o n o f that suffering. In
Eli W i e s e l ' s Beggar in Jerusalem a y o u n g m a d m a n , o n e o f only
t h r e e survivors w h o h a d e s c a p e d t h e deportation, asks: " H o w
d o e s G o d justify H i m s e l f in His o w n e y e s , let a l o n e in ours? If
t h e real a n d t h e i m a g i n a r y b o t h c u l m i n a t e in t h e s a m e s c r e a m , in
the s a m e l a u g h , w h a t is c r e a t i o n ' s p u r p o s e , w h a t is its s t a k e ? "
(4) A n a p p e a l to the Crucifixion a n d t h e R e s u r r e c t i o n appears
to b e b l o c k e d . T h e liberation o f the divine r i g h t e o u s n e s s is
i n t e r t w i n e d , I b e l i e v e , w i t h t h e u n c o m p r o m i s i n g h o n e s t y that
K i e r k e g a a r d c o v e t e d so painfully. A c c o r d i n g l y , w e c a n n o t
attribute to G o d a r e d e m p t i o n that h a s n o t t a k e n place.
Ulrich S i m o n o f K i n g ' s C o l l e g e , L o n d o n h a s t u r n e d to the
crucified a n d risen Christ for a n a n s w e r to, o r a m e a n s of
r e c k o n i n g w i t h , the h o r r o r of the H o l o c a u s t . S i m o n writes: " T h e
p a t t e r n o f C h r i s t ' s sacrifice, w h i c h s u m m a r i z e s all a g o n i e s " is
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" t h e reality b e h i n d A u s c h w i t z . " R o b e r t E . Willis o f H a m l i n e
University p o i n t s u p t h e u n k n o w i n g irresponsibility a n d h e n c e
t h e irony in this k i n d o f t h e o l o g i z i n g w h e n h e r e s p o n d s : T h e
p r o b l e m in a p p l y i n g the m o d e l o f C h r i s t ' s d e a t h a n d R e s u r r e c ­
tion to t h e H o l o c a u s t "
is that it was the very development of the church's official Christology
. . . that provided the charge of deicide levelled against the Jewish
people with at least quasi-official credentials. . . . One cannot simply
proceed as though the passion of Christ provided a symbolically
innocent vehicle for coping with the Holocaust. Symbolically, it has
become part of the very evil it seeks to illuminate.
21
Differing d e g r e e s o f s u p p o r t for Willis' reaction are f o r t h c o m i n g
within a g r o w i n g l e g i o n o f c o n t e m p o r a r y historiographical
w o r k s b y C h r i s t i a n s . I select b u t o n e citation, from t h e United
M e t h o d i s t historian Franklin H . Littell, a p a s s a g e that e n c a p s u ­
lates n i n e t e e n h u n d r e d y e a r s o f relevant c h u r c h history:
The cornerstone of Christian antisemitism is the superseding or
displacement myth, which already rings with the genocidal note. This
is the myth that the mission of the Jewish people was finished with the
coming of Jesus, that "the old Israel" was written off with the
appearance of "the new Israel." To teach that a people's mission in
God's providence is finished, that they have been relegated to the
limbo of history, has murderous implications which murderers will in
time spell out.
22
A g a i n , t h e i s s u e h a s b e e n raised b y E m i l F a c k e n h e i m of
w h e t h e r in o n e or a n o t h e r o f t h e c a m p s of death J e s u s o f
N a z a r e t h could h a v e b e c o m e a Mussulman. (''Mussulman" w a s
c a m p - s l a n g for a n all-to-familiar, spectral figure, described b y
G e r a l d Reitliner as " a w a l k i n g s k e l e t o n w r a p p e d in a bit of
b l a n k e t . " If the a n s w e r is that J e s u s could n o t h a v e b e e n t u r n e d
into a Mussulman, t h e n t h e r e p u t e d i n c a r n a t i o n o f G o d i n J e s u s is
fatefully u n r e l a t e d to the h u m a n c o n d i t i o n . A n d if t h e a n s w e r is
that J e s u s c o u l d h a v e b e c o m e a Mussulman, it is t h e r e b y out o f
t h e q u e s t i o n to m a i n t a i n that a n y r e d e m p t i o n h a s t a k e n p l a c e .
23
24
W i t h i n o u r o w n e p o c h o f history, the traditional Christological claims o f the c h u r c h h a v e b e e n s u b j e c t e d to a s e v e r e crisis.
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T h e y are b e s e t b y h u g e m o u n d s o f torn h u m a n b o d i e s a n d their
a s h e s . A m e s s a g e r e s o u n d s in a n d t h r o u g h t h e shrieks o f the
silent dead: " T h e r e is n o r e d e m p t i o n in this w o r l d . " D o w e n o t
h a v e h e r e a s t e r n l e s s o n of the Shoah, that if t h e r e is to b e a n y
r e d e m p t i o n , it m u s t lie w h o l l y w i t h i n s o m e t o m o r r o w ?
H o w e v e r , t h e r e r e m a i n s the q u e s t i o n o f t h e R e s u r r e c t i o n . T h e
c h a l l e n g e to t h e p r o c l a m a t i o n of J e s u s as raised from t h e d e a d by
a special act of God is quite a different o n e from that confronting
the m e s s a g e o f t h e C r o s s . Y e t this o t h e r c h a l l e n g e already lies
implicit in P r o f e s s o r Littell's allusion to t h e C h r i s t i a n m y t h of
s u p e r s e s s i o n as c o m p r i s i n g the c o r n e r s t o n e o f a potentially
g e n o c i d a l a n t i s e m i t i s m . T h e o t h e r c h a l l e n g e p r e s e n t s itself in
particularly stark form in t h e w o r k o f Wolfhart P a n n e n b e r g of
M u n i c h U n i v e r s i t y . In his b o o k Jesus—God and Man, as
e l s e w h e r e , P a n n e n b e r g a r g u e s that s i n c e J e s u s h a s i n truth b e e n
raised from t h e d e a d b y G o d , J e s u s ' claim to a n authority that
s u p e r s e d e s J u d a i s m w a s "visibly a n d u n a m b i g u o u s l y c o n ­
firmed b y the G o d o f I s r a e l . " N o t e t h e level u p o n w h i c h t h e case
is put: C o n t r o v e r s i e s b e t w e e n Christianity a n d J u d a i s m are
m o r e t h a n s i m p l e h u m a n conflicts. G o d h i m s e l f is a protagonist,
a n d his v e r y truth is at stake. T h e R e s u r r e c t i o n teaching
p u r p o r t s to c o n v e y s o m e t h i n g a b s o l u t e c o n c e r n i n g t h e real
history of G o d . G o d h i m s e l f h a s i n t e r v e n e d w i t h i n h u m a n
h i s t o r y to p r o v e o n c e a n d for all that t h e Christian faith is
divinely true, a n d that, c o r r e s p o n d i n g l y , t h e faith o f J u d a i s m is
false or displaced. In t h e R e s u r r e c t i o n of J e s u s Christ, G o d h a s
definitively a n d finally a c t e d — h e r e w e are b e i n g s u m m o n e d not
to r e a s o n "kiveyakhol"—to s h o w that h e is for Christianity a n d
C h r i s t i a n s , a n d against J u d a i s m a n d J e w s .
T h e r e is special i r o n y in this state of affairs b e c a u s e Wolfhart
P a n n e n b e r g is a t h e o l o g i a n o f G e r m a n y . (I s p e a k n o w , in a w a y ,
ad hominem.) A q u e s t i o n to b e a d d r e s s e d to h i m is: H o w c a n the
R e s u r r e c t i o n of J e s u s b e p r o c l a i m e d as a special act o f G o d
w i t h o u t the C h r i s t i a n t r i u m p h a l i s m that p a v e d t h e r o a d to
Belzec a n d S o b i b o r ? T o m y k n o w l e d g e , n o Christian t h e o l o g i a n
h a s a n s w e r e d , or e v e n s o u g h t to a n s w e r , this q u e s t i o n . In the
meanwhile, Christian supersessionist thinking, preaching, and
b e h a v i o r go forward, k e e p i n g alive, i n effect, t h e Christian
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a s p e c t o f the f o u n d a t i o n o f t h e N a z i i d e o l o g y a n d p r o g r a m .
C h r i s t i a n s u p e r s e s s i o n i s t t h i n k i n g is a carrier. It carries t h e
g e r m s o f g e n o c i d e , the g e n o c i d e o n l y o f J e w s .
P e r h a p s w e c a n e x p r e s s this m a t t e r a little m o r e objectively. In
The Trinity and the Kingdom J u r g e n M o l t m a n n , a n o t h e r influen­
tial G e r m a n thinker, c o n t e n d s that o n t h e date o f J e s u s '
R e s u r r e c t i o n " t h e e s c h a t o l o g i c a l e r a " b e g a n . B u t if it is the
case, as the American Catholic theologian Rosemary Ruether
a r g u e s , that t h e b a s i c t r e s p a s s o f t h e C h r i s t i a n c h u r c h vis-^-vis
J u d a i s m a n d t h e J e w i s h p e o p l e is the a t t e m p t to historicize t h e
e s c h a t o l o g i c a l d i m e n s i o n , h o w t h e n are w e to c o n t i n u e to
affirm t h e R e s u r r e c t i o n o f J e s u s a s a n actual e v e n t realized b y
G o d w i t h o u t at t h e s a m e t i m e p e r p e t u a t i n g this b a s i c sin?
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27
(5) A final c o m m e n t in b e h a l f o f the n o r m o f h u m a n
r i g h t e o u s n e s s a n d j u s t i c e h a s to d o w i t h w h e t h e r a m e a s u r e o f
m o r a l integrity is to b e f o u n d w i t h i n a p p a r e n t sacrilege. I
restrict m y s e l f to w h a t m i g h t b e called t h e unforgivability o f
forgiveness.
Elie W i e s e l t h u s d e s c r i b e s t h e g e n e s i s of his play The Trial of
God: " I n s i d e t h e K i n g d o m o f night, I w i t n e s s e d a strange trial.
T h r e e rabbis—all erudite a n d p i o u s m e n — d e c i d e d o n e w i n t e r
e v e n i n g to indict G o d for allowing his c h i l d r e n to b e m a s s a c r e d .
I r e m e m b e r : I w a s t h e r e , a n d I felt like crying. B u t t h e r e n o b o d y
c r i e d . " A s the p l a y m o v e s a l o n g , o n l y a single individual can b e
f o u n d w h o is r e a d y a n d willing to serve as d e f e n s e attorney. F o r
t h e s a k e o f t h o s e w h o h a v e n o t yet r e a d t h e play, I s h a n ' t reveal
t h a t p a r t y ' s true identity. I tell y o u o n l y his n a m e . It is S a m . T h e
b u r d e n o f S a m ' s a r g u m e n t is this: W h i l e the e v e n t s are n o t to b e
d i s p u t e d , t h e y are irrelevant. F o r w h o is to b l a m e for t h e m ?
H u m a n b e i n g s , a n d h u m a n b e i n g s a l o n e . W h y implicate G o d ?
G o d ' s w a y s are j u s t a n d b e y o n d r e p r o a c h . O u r d u t y is s i m p l e : to
glorify h i m , to love h i m — i n spite o f o u r s e l v e s . H o w e v e r , t h e
p r o s e c u t o r a r g u e s that if o u r truth is n o t G o d ' s as well, t h e n h e is
b e n e a t h c o n t e m p t — f o r giving u s the taste a n d p a s s i o n o f truth
w i t h o u t a p p r i s i n g u s that s u c h truth is in fact false. H e m a y very
w e l l persist in h i s destructive w a y s . T h i s d o e s n o t m e a n that w e
h a v e to g i v e o u r a p p r o v a l . " L e t H i m c r u s h m e , I w o n ' t s a y
K a d d i s h . L e t H i m kill m e , let H i m kill u s all, I shall s h o u t a n d
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HA'SHOAH
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s h o u t that it's H i s fault." L e t the priests chatter o n a b o u t G o d ' s
suffering. H e is big e n o u g h to take care o f himself. W e do better
to pity o t h e r h u m a n b e i n g s .
29
It is n o t a historical a c c i d e n t that t h e " d e a t h of G o d " thinking
s u c c e e d e d the H o l o c a u s t . R a b b i B e r k o v i t s c o n c l u d e s that within
t h e d i m e n s i o n o f t i m e a n d h i s t o r y , t h e w a y s o f G o d are simply
u n f o r g i v a b l e . If c o n v i n c i n g , this finding d e m a n d s a n inversion
of various biblical p a s s a g e s . O f A m o s 3:2: " Y o u o n l y h a v e w e
k n o w n of all t h e r e p u t e d g o d s of earth; therefore, w e will p u n i s h
y o u for all y o u r i n i q u i t i e s . " O f H o s e a 1:9: " Y o u are n o t o u r G o d
a n d w e will n o t b e y o u r p e o p l e . " O f H o s e a 14:1: " R e t u r n , O
G o d , to Israel y o u r p e o p l e , for y o u h a v e fallen b y y o u r i n i q u i t y . "
30
J e s u s said: " I f y o u are offering y o u r gift at t h e altar, a n d t h e r e
r e m e m b e r that y o u r b r o t h e r h a s s o m e t h i n g against y o u , leave
y o u r gift there before t h e altar a n d g o ; first b e r e c o n c i l e d to y o u r
b r o t h e r , a n d t h e n c o m e a n d offer y o u r gift" (Matt. 5:23-24).
M a r v e l o u s ! — e x c e p t w h e n w e h a v e m u r d e r e d our b r o t h e r , in
w h i c h case t h e r e is n o l o n g e r a w a y to b e r e c o n c i l e d to h i m . A n d
G o d ? F o r g i v e n e s s for G o d m a y b e possible if h e c a n still
s o m e h o w m a n a g e to leave his gifts at t h e altar a n d g o a n d b e
r e c o n c i l e d to his h u m a n children. H e h a s s i n n e d against life,
a n d life c a n o n l y b e v i n d i c a t e d t h r o u g h life. G o d h a s o n e c h a n c e
left—kiveyakhol?—to b e s a v e d . H e m u s t d o t w o things: seek
h u m a n f o r g i v e n e s s , a n d act to r e d e e m himself. I n W i e s e T s w o r k
Souls on Fire R a b b i L e v i - Y i t z h a k r e m i n d s G o d that h e h a d b e t t e r
a s k forgiveness for t h e h a r d s h i p s h e h a s inflicted u p o n his
children. T h i s is w h y , so the tale g o e s , t h e p h r a s e Yom Kippur
a p p e a r s also in t h e plural, Yom Kippurim: " t h e r e q u e s t for p a r d o n
is r e c i p r o c a l . " S e c o n d , G o d is o b l i g a t e d — n o , h e is c o m ­
m a n d e d — t o r e d e e m t h e victims o f t h e S h o a h b y raising t h e m to
eternal life w i t h h i m . T h i s tells us that t h e final disposition o f the
trial of G o d rests u p o n t h e future o f G o d . I n the m e a n w h i l e , a s a
t e a c h e r of W i e s e l o n c e said to h i m , " O n l y t h e J e w k n o w s that h e
m a y o p p o s e G o d , so l o n g as h e d o e s so in d e f e n s e o f G o d ' s
c r e a t i o n . " ( P e r h a p s the C h r i s t i a n is eligible for parallel duty. F o r
o n l y the C h r i s t i a n k n o w s that h e m a y o p p o s e J e s u s Christ, so
l o n g as h e d o e s so in d e f e n s e o f J e s u s ' o w n p e o p l e . )
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III
W h a t a m I to do n o w ? I a m u n s u r e . I do k n o w that I h a d b e t t e r
find a w a y to c o n c l u d e this e s s a y . I h a v e c o m p o s e d scores o f
essays; one more ending ought not be beyond execution. But I
r e m a i n u n s u r e o f w h a t I a m to do. . . .
( H o w d o e s a m a n g o a b o u t finishing o u t a lifetime?)
I n his powerful oeuvre u p o n t h e H o l o c a u s t , A r t h u r A . C o h e n
b r i n g s h o n o r to t h o s e w h o are a w a r e o f t h e a b y s s of t h e
tremendum
in all its horror, yet w h o s e o w n b e i n g " i s
e l s e w h e r e — o n t h e b r i d g e , in fact, o v e r the a b y s s . " T h e
c o m p l i c a t i o n is that b r i d g e s p o i n t in different directions. W h i c h
direction is to b e m i n e ?
P e r m i t m e to start u s out in o n e direction. F o r all at o n c e it h a s
c o m e b a c k to m e that The Trial of God is set o n the F e a s t of P u r i m ,
a n o c c a s i o n w h e n , a s the i n n k e e p e r B e r i s h o b s e r v e s (the v e r y
fellow w h o plays t h e role o f p r o s e c u t o r ) , " e v e r y t h i n g g o e s . "
A n d w e are all to w e a r m a s k s o n the j o u r n e y , since P u r i m is a
d a y for fools, c h i l d r e n , a n d b e g g a r s . P e r h a p s , t h e n , w e can still
p l a y t o g e t h e r . H e r e is o n e g e m for a l o n g t h e w a y , from The Big
Book of Jewish Humor, m y c u r r e n t l y favorite w o r k in theology:
3 2
A rabbinical student is about to leave Europe for a position in the
New World. He goes to his rabbi for advice, and the rabbi, a great
Talmud scholar, offers an adage which, he assures the younger man,
will guide him throughout his life: "Life is a fountain."
The young rabbi is deeply impressed by the profundity of his
teacher's remarks, and departs for a successful career in America.
Thirty years later, hearing that his mentor is dying, the younger man
returns for a final visit.
"Rabbi," he says to his old teacher, "I have one question. For thirty
years, every time I have been sad or confused I have thought of the
phrase you passed on to me before I left for America. It has helped me
through the most difficult of times. But to be perfectly honest with you,
rabbi, I have never fully understood the meaning of it. And now that
you are about to enter the World of Truth, perhaps you would be so
kind as to tell me what these words really mean. Rabbi, why is life like
a fountain?"
Wearily, the old man replies, "All right, so it's not like a fountain!"
33
Y e t in The Gates of the Forest t h e d a n c i n g a n d singing o f a certain
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H a s i d r e m a i n his w a y of telling G o d : " Y o u d o n ' t w a n t m e to
d a n c e ; too b a d . I'll d a n c e a n y h o w . Y o u ' v e t a k e n a w a y every
r e a s o n for s i n g i n g , b u t I shall sing. I shall sing of t h e deceit that
w a l k s b y day a n d the truth that w a l k s b y n i g h t , y e s , a n d o f the
silence of d u s k a s well. Y o u d i d n ' t e x p e c t m y j o y , b u t h e r e it is;
y e s , m y j o y will rise u p ; it will s u b m e r g e y o u . "
3 4
T h e o n e direction of the bridge t h u s e n d s in a b l i n d alley. T h e
playing, the s i n g i n g , t h e d a n c i n g , the j o k i n g — n o n e c a n a n y
l o n g e r b e d o n e for the sake of j o y b u t o n l y in b e h a l f of o u t r a g e , of
defiance. A s Julian G r e e n said, "after A u s c h w i t z , only tears c a n
h a v e m e a n i n g . " T h e rebbe w h o tells t h e story of t h e s i n g i n g and
d a n c i n g H a s i d a d m i t s that the s o n g m e r e l y cloaks " a dagger, an
o u t c r y . " T h e h u m o r a n d the j o y fall u p o n their o w n s w o r d s .
A n d , w o r s e , t h e F e a s t of P u r i m is p o w e r l e s s before the ice-hot
a w a r e n e s s that s h o u l d the unforgivability of forgiveness ever
b e c o m e the final w o r d , despair will in a single m o m e n t gain
d o m i n i o n o v e r all t h i n g s . T h e visit b y t h e character G r e g o r to the
storytelling rebbe c l i m a x e s in a p i t e o u s r e q u e s t , " R a b b i , m a k e m e
able to c r y . " R e i n h o l d N i e b u h r k n e w well that w h i l e l a u g h t e r
m a y b e h e a r d " i n t h e outer courts of r e l i g i o n , " t h e r e is n o mirth
" i n the h o l y o f h o l i e s . "
B u t yet, l a u g h t e r c a n m a n a g e at least to get us to t h e d o o r that
leads to forgiveness. A s C u l l e n H i g h t o w e r h a s written, " T h e r e
are p e o p l e w h o c a n talk sensibly a b o u t a controversial issue
w i t h o u t taking sides; t h e y a r e called h u m o r i s t s . " In authentic
h u m o r w e all, in a w a y , stand forgiven. L e t u s , therefore, not
wholly abandon the way of Purim:
R a b b i A b r a h a m J . H e s c h e l h a s s p o k e n of the " o v e r w h e l m i n g
s y m p a t h y with t h e divine p a t h o s " that the p r o p h e t Isaiah
d e v e l o p e d . W h y d o w e n o t d o n the m a s k of Isaiah? T h e play's
the thing: n o o n e will s t o p us. C o n t r a r y to B e r i s h the prosecutor,
to b e sorry for G o d a n d for h u m a n b e i n g s is n e v e r a n either/or:
t h e t w o sustain e a c h o t h e r . F o r m e , the p e n u l t i m a t e h e i g h t o f
faith—not the final h e i g h t , for that w o u l d b e r e d e m p t i o n , the
reconciliation o f h u m a n k i n d a n d G o d — t h e p e n u l t i m a t e height
of faith is to find o n e s e l f g e n u i n e l y sorry for G o d . In the W o o d y
A l l e n film Love and Death Boris G r u s h e n k o c l a i m e d that t h e w o r s t
t h i n g w e c a n say theologically is that G o d is a n u n d e r a c h i e v e r .
3 5
3 6
37
38
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Boris failed to g o far e n o u g h . T h e worst thing w e can say (and, for
that very r e a s o n , as well as in the n a m e of A u s c h w i t z , w e have to
say it) is that G o d is a klutz—the ultimate klutz—so m u c h so that
h e h a s got himself strung out u p o n a cross that is n e v e r going to b e
taken d o w n . H e would h a v e to g o m a k e h i m s e l f a world! N o w h e is
stuck with it, a n d with u s , a n d h e is left with n o choice but to k e e p
o n u n d e r g o i n g the a g o n y of it. F o r n o divine sin is possible
w i t h o u t h u m a n b e i n g s (just as n o h u m a n sin could ever eventuate
apart from G o d ) . A n d b y revealing a n d m a k i n g normative for
h u m a n k i n d certain apodictic requirements, G o d h a s only o p e n e d
the w a y to b e i n g held strictly to account b y the identical
requirements. If all this is n o t the height of klutzyness, I do not
k n o w w h a t is. T h e Creator o f all the universes m a d e radically
vulnerable—and u n d e r his very o w n sponsorship!
Is t h e r e a n y b o d y a r o u n d w h o is willing to a t t e n d to t h e
a n g u i s h of G o d , a n d to give h i m comfort t h e r e u p o n his cross?
W e h u m a n s m a y n o t a m o u n t to v e r y m u c h , a n d w e are tiny
n o t h i n g s i n all t h e terrifying v a s t n e s s , b u t w e c a n at least
m a n a g e that. S o m e o n e o u g h t to g o to the side of t h e eternal
victim. If n o o n e will c o m e forward, all of e x i s t e n c e is just a
dreadful t h i n g .
S o G o d is u n f o r g i v e a b l e all right—and w e forgive h i m .
B o n h o e f f e r t a u g h t that G o d d o e s n o t appreciate " c h e a p
g r a c e . " Y e t m a y b e w e d o — o r w e c a n — w h e n it c o m e s to G o d .
D o e s that m a k e u s inferior to G o d ? W e l l , it d o e s n o t m a k e u s
superior: it is n o t w e w h o originated f o r g i v e n e s s . F o r g i v e n e s s is
a gift of G o d . A n d if it is s o that o n P u r i m o u r g r a c e is forced to g o
for c h e a p , to g o , i n d e e d for n o price at all, it is b e c a u s e all the
available c u r r e n c y h a s b e e n c o n s u m e d in the flames o f t h e Shoah.
W h y are w e to forgive the unforgivable G o d , a n d w i t h o u t a n y
price a n d w i t h o u t a n y c o n d i t i o n s ? F o r n o r e a s o n . W e r e there a
r e a s o n , the F e a s t w o u l d b e s p o i l e d , t h e party w o u l d b e over.
A n d b e s i d e s , t h e r e c a n b e n o r e a s o n to forgive G o d , n o t after the
Shoah. H o w e v e r , t h e r e c a n b e justification for d o i n g s o : D o e s n o t
G o d y e a r n that w e b e free? A s Tillich h a s it,
39
a person experiences an unconditional demand only from another
person. The demand becomes concrete in the "I-Thou" encounter. The
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HA'SHOAH AS REVOLUTION
content of the demand is therefore that the "thou" be accorded the
same dignity as the "I" [and, we add, that the "I" be accorded the same
dignity as the "thou"]; this is the dignity of being free. . . . This
recognition of the equal dignity of the "Thou" and the "I" is
justice. . . . Justice is the true power of being.
40
O r — c a n w e n o t s u b s t i t u t e ? — " l o v e is t h e true p o w e r of b e i n g , "
for at this place love a n d j u s t i c e a p p e a r as o n e , w i t h i n t h e praxis
of a m o s t s t r a n g e equality.
T h e very p r o p h e t w h o k n e w s o r r o w for G o d c l a i m e d that " t h e
h o l y G o d p r o v e s h i m s e l f h o l y b y r i g h t e o u s n e s s " (Isa. 5:16). O n
t h e a s s u m p t i o n that the imago dei a n d t h e imitatio dei s o m e h o w
c o n v e r g e h e r e , h u m a n b e i n g s too p r o v e t h e m s e l v e s h o l y b y
r i g h t e o u s n e s s . B u t r i g h t e o u s n e s s n e v e r c o m e s finally into its
o w n until it is forgiven, until e v e r y o n e b e g i n s to smile a n d t h e n
b r e a k s out l a u g h i n g . T h u s is t h e r i g h t e o u s n e s s o f G o d itself set
free. L o v e b e t w e e n G o d a n d h u m a n k i n d is a l w a y s h a v i n g to say
w e are sorry. In this w a y w e are e m p o w e r e d to do a last
i n v e r s i o n o f S c r i p t u r e . H o s e a 11:8: " H o w c a n w e give y o u u p , O
G o d ! " A n d P s a l m 130:34:
If thou, O humanity, shouldst mark iniquities,
Humanity, who could stand?
But there is forgiveness with thee. . . .
I h a v e h e a r d it said that at the c o n c l u s i o n of o n e o f the m a n y
trials o f G o d , after the a c c u s e d h a d b e e n a d j u d g e d guilty as
c h a r g e d a certain H a s i d s t o o d before t h e a s s e m b l y a n d said: " L e t
u s p r a y . " A n d it is told, at t h e close o f The Gates of the Forest, that
G r e g o r , w h o s e real identity w a s that o f Gavriel b u t w h o s e faith
h a d b e e n carried off in t h e transports to t h e E a s t , c a m e to pray.
H e p r a y e d for, a m o n g o t h e r s , t h e soul o f his father, a n d h e
p r a y e d as well for the soul of G o d .
4 1
NOTES
1. Menachem Rosensaft, in Symposium on "Jewish Values in the Post-Holocaust
F u t u r e / ' Judaism 16 (1967): 294.
2. Eliezer Berkovits, "The Hiding God of History," in The Catastrophe of European Jewry:
Antecedents—History—Reflections, ed. Yisrael Gutman and Livia Rothkirchen (Jerusalem:
Yad Vashem, 1976), p. 704.
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Q U A R T E R L Y REVIEW, W I N T E R 1982
3. At present, some ten thousand communities across North America observe Yom
Ha'Shoah, the Day of Remembrance of the Holocaust. This figure is supplied by Donald
W. McEvoy of the National Conference of Christians and Jews. See McEvoy, A Holocaust
Memorial Service for Christians, Yom Ha'Shoah (New York: National Conference of
Christians and Jews, 1979); and McEvoy, ed., Christians Confront the Holocaust: A
Collection of Sermons (NCCJ, 1980). There are at present more than seven hundred courses
on the Holocaust in American universities and theological schools,
4. On the question of God's suffering as such, see Jurgen Moltmann, The Trinity and
the Kingdom: The Doctrine of God (San Francisco: Harper & Row, 1981), chap. 2 and passim.
5. Emil L. Fackenheim, as quoted in Franklin H. Littell, "A Milestone in
Post-Holocaust Church Teaching," Christian News From Israel (Jerusalem) 27 (1980):116.
6. Fackenheim, The Jewish Return into History: Reflections in the Age of Auschwitz and a
New Jerusalem (New York: Schocken Books, 1978), pp. 281-82.
7. As far as I know, Elie Wiesel was the first to speak of the Shoah as the "kingdom of
night." See his Night, trans. Stella Rodwa (New York: Hill and Wang, 1960).
8. Irving Greenberg, On the Third Era in Jewish History: Power and Politics (New York:
National Jewish Resource Center, 1980).
9. R. David Freedman identifies one book on the Holocaust as afflicted with
"Holocaust-myopia," a phenomenon that, so he alleges, "leads to impatience with the
millennia-old standard Jewish theodicy." Freedman claims that once only the suffering
is seen, the meaning of "covenant," "innocence," and "injustice" is distorted (review of
Byron L. Sherwin and Susan G. Ament, eds.. Encountering the Holocaust, in Journal of
Ecumenical Studies 17 [1980]:692).
10. Cf. A. Roy Eckardt, Your People, My People: The Meeting of Jews and Christians (New
York: Quadrangle/New York Times Book C o . , 1974), pp. 79, 80, 86, 98.
11. Adolf Hitler, as cited in Nosson Scherman, "An Understanding of the Holocaust
in the Light of the 'Sparks of Glory' " (a review-article on Moshe Prager's Sparks of Glory),
Jewish Observer (June 1974): 9.
12. For more on the uniqueness of the Holocaust, see Alice L. Eckardt and A. Roy
Eckardt, "The Holocaust and the Enigma of Uniqueness: A Philosophical Effort at
Practical Clarification," Annals of the American Academy of Political and Social Science 450
(1980):165-78.
13. Alfred North Whitehead, Religion in the Making (New York: Macmillan, 1926),
p.32.
14. Clark M. Williamson, letter to author, March 24, 1981. For more on Williamson's
theological position, see his Has God Rejected His People?: Anti-Judaism in the Christian
Church (Nashville: Abingdon Press, 1982); and on Irving Greenberg's position, see his
"Cloud of Smoke, Pillar of Fire: Judaism, Christianity, and Modernity after the
Holocaust," in Eva Fleischner, ed., Auschwitz: Beginning of a New Era? Reflections on the
Holocaust (New York: Ktav, 1977), pp. 7-55.
15. A. Roy Eckardt, Introduction to The Theologian at Work: A Common Search for
Understanding (New York: Harper & Row, 1968), p. xxix.
16. H. Richard Niebuhr, The Meaning of Revelation (New York: Macmillan, 1941), p. 93.
17. Greenberg, "Cloud of Smoke," p. 24.
18. Alice and Roy Eckardt, "How German Thinkers View the Holocaust," The
Christian Century 93 (March 17, 1976):250.
19. Elie Wiesel, A Beggar in Jerusalem, trans. Lily Edelman and Roy Eckardt (New York:
Random House, 1970), p. 28.
20. Ulrich Simon, Theology of Auschwitz (London: SPCK, 1978), pp. 13-14.
21. Robert E. Willis, "Christian Theology After Auschwitz," Journal of Ecumenical
Studies 12 (1975):506.
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HA'SHOAH
AS REVOLUTION
22. Franklin H. Littell, The Crucifixion of the jews (New York: Harper & Row, 175), p. 2.
23. Gerald Reitliner, The Final Solution: The Attempt to Exterminate the Jews of Europe
1939-1945 (New York: A. S. Barnes, 1961), p. 458.
24. Emil L. Fackenheim, in open discussion at 'Thinking About the Holocaust/'
International Scholars Conference Devoted to Historiographical and Theological
Questions, Indiana University, Bloomington, Indiana, November 3-5, 1980.
25. Wolfhart Pannenberg, Jesus—God and Man, trans. Lewis Wilkins and Duane A.
Piebe (Philadelphia: Westminster Press, 1968), pp. 67, 257, 258.
26. Moltmann, The Trinity, p. 122.
27. Rosemary Ruether, Faith and Fraticide: The Theological Roots of Anti-Semitism (New
York: Seabury Press, 1974). Ruether is not consistent on this matter, maintaining as she
herslf has subsequently done that Christians can hold on "to the memory of Jesus'
resurrection from the cross" as the basis for their refusal "to take evil as the last word"
and their hope "that God will win in the end" (To Change the World: Christology and
Cultural Criticism [New York: Crossroad, 1981], p. 42).
28. Elie Wiesel, The Trial of God (as it was held on February 25,1649, in Shamgorod), a play
in three acts, trans. Marion Wiesel (New York: Random House, 1979).
29. Ibid., pp. 128, 157, 127, 133.
30. Berkovits, "The Hiding God," p. 704.
31. Elie Wiesel, Souls on Fire: Portraits and Legends of Hasidic Masters, trans. Marion
Wiesel (New York: Random House, 1972), p. 107.
32. Arthur A. Cohen, The Tremejjdum: A Theological Interpretation of the Holocaust (New
York: Crossroad, 1981), p. 82. One immense value of this study is its dialectic of the
universal and the particular: The Holocaust affects all of human history; yet the author
offers a grand revivification of the sixteenth-century Jewish Kabbala.
33. William Novak and Moshe Waldoks, eds., The Big Book of Jewish Humor (New York:
Harper & Row, 1981), p. 17.
34. Elie Wiesel, The Gates of the Forest, trans. Frances Frenaye (New York: Avon Books,
1967), p. 196.
35. Ibid., p. 197.
36. Reinhold Niebuhr, "Humour and Faith," Discerning the Signs of the Times: Sermons
for Today and Tomorrow (New York: Scribner's, 1946), p. 112.
37. Cullen Hightower, as quoted by Ira Corn, The Globe Times (Bethlehem, Pa.),
January 20, 1982.
38. Abraham J. Heschel, The Prophets, vol. I (New York: Harper & Row, 1962), p. 92.
39. Dietrich Bonhoeffer, The Cost of Discipleship, trans. R. H. Fuller and Irmgard Booth
(London: SCM Press, 1959), pp. 35 ff.
40. Paul Tillich, The Socialist Decision, trans. Franklin Sherman (New York: Harper &c
Row, 1977), p. 6.
41. Wiesel, The Gates, p. 223.
Scripture quotations unless otherwise noted are from the Revised Standard Version
Common Bible, copyrighted © 1973 by the division of Christian Education of the
National Council of the Churches of Christ in the U.S.A. and are used by permission.
R e s p o n s e s to " H a ' S h o a h as Christian R e v o l u t i o n "
R o y Eckardt w o r k s h a r d to c o n v i n c e us t h a t the H o l o c a u s t is a
u n i q u e e v e n t in the h i s t o r y of h u m a n h o r r o r . H e s e e m s to
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b e l i e v e if this u n i q u e n e s s c a n b e e s t a b l i s h e d , t h e n w e c a n d r a w
s o m e g r e a t e r insight from it t h a n if it w e r e simply o n e e x a m p l e
a m o n g m a n y . I h a v e n o quarrel w i t h Dr, E c k a r d t ' s c o n t e n t i o n
that the H o l o c a u s t w a s a h u m a n tragedy o f u n p a r a l l e l e d
p r o p o r t i o n s , b u t I a m n o t s u r e that it w a s actually different in
e s s e n c e from a n u m b e r o f o t h e r terrifying e v e n t s in o u r
collective m e m o r y . T o b e s u r e , t h e H o l o c a u s t w a s o n a m u c h
larger scale a n d , t h e r e f o r e , t h e effects o f it w e r e felt b y a greater
n u m b e r o f p e o p l e a n d w i t h a terrifying c u m u l a t i v e intensity.
H o w e v e r , m y o w n e x p e r i e n c e tells m e that there is a g e r m o f that
a n g u i s h in e v e r y tragic e v e n t a n d that t h e q u e s t i o n s raised b y
the m u r d e r o f six million J e w s in t h e c o n c e n t r a t i o n c a m p s o f
G e r m a n y are t h e s a m e q u e s t i o n s t h a t are raised w h e n a child is
r a p e d a n d m u r d e r e d in a s e c l u d e d w o o d s or an old m a n is
b l u d g e o n e d t o d e a t h in a n alley.
In M a y , 1 9 8 1 , m y y o u n g e r s o n w a s s t r u c k b y a car a n d killed. It
w a s an a c c i d e n t . T h e driver m o s t certainly did n o t i n t e n d for it to
h a p p e n , a n d y e t b e c a u s e of a c o m b i n a t i o n o f natural a n d h u m a n
factors, it did happeru E v e n t h o u g h the perpetrators of t h e
H o l o c a u s t k n e w full well w h a t t h e y w e r e d o i n g a n d did it w i t h
fierce i n t e n t i o n a l i t y , the H o l o c a u s t a n d m y s o n ' s d e a t h still raise
s o m e o f t h e s a m e q u e s t i o n s . W h y did G o d allow it to h a p p e n ?
W h y d o t h e r i g h t e o u s suffer?
In m y o w n life a n d in m y o w n m i n i s t r y I c o m e a g a i n a n d again
to the p o s i t i o n o f J o b . W e d o n ' t h a v e t h e a n s w e r s .
D r . E c k a r d t h a s s o m e i n t e r e s t i n g c o m m e n t s o n t h e idea o f
G o d ' s culpability for the e x i s t e n c e o f evil. H e s u g g e s t s that G o d
m a y n e e d to b e forgiven for his part in the w h o l e b l o o d y m e s s .
In m y o w n m i n d t h e e n o r m i t y o f t h e h o r r o r o f t h e H o l o c a u s t
calls m e to a painful a d m i s s i o n o f o u r h u m a n potential for evil. I
d o n o t a t t e m p t to lay t h e b l a m e o n G o d ' s d o o r s t e p , except to t h e
e x t e n t that in a l l o w i n g for h u m a n f r e e d o m G o d o p e n e d the d o o r
to all sorts o f a b u s e s o f that f r e e d o m . It s h o u l d b e n o t e d that that
s a m e f r e e d o m also g r a n t s us the p o t e n t i a l to b e truly loving a n d
caring.
I find D r . E c k a r d t ' s d e s c r i p t i o n o f G o d a s " t h e ultimate k l u t z "
to b e b o t h offensive a n d g r o t e s q u e . T h e r e s e e m s to b e little
r e s p e c t for t h e h o l i n e s s a n d t h e a w e s o m e n e s s o f G o d .
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RESPONSES
I did appreciate D r . E c k a r d t ' s w i l l i n g n e s s to e n t e r into a
no-holds-barred confrontation with the Almighty. Unless we
are p r e p a r e d t o a s k the difficult q u e s t i o n s a n d grapple w i t h the
painful realities, w e h a v e little h o p e o f m i n i s t e r i n g effectively to
t h e p e o p l e in o u r c a r e .
H o w e v e r , e v e n after w e h a v e e n g a g e d in s u c h a confronta­
tion, m u c h r e m a i n s in t h e s h a d o w y area o f t h e u n k n o w n . A t the
b e g i n n i n g of Part III o f the e s s a y D r . E c k a r d t a c k n o w l e d g e s his
u n c e r t a i n t y a b o u t h o w t o c o n c l u d e . I t h i n k t h a t u n c e r t a i n t y is
natural a n d p o i n t s to t h e a u t h o r ' s integrity as a s c h o l a r a n d a s a
t h e o l o g i a n . T h e r e are s o m e q u e s t i o n s t h a t w e simply c a n n o t
a n s w e r . Part o f o u r ability to m a i n t a i n s o m e d e g r e e o f sanity in
t h e m i d s t of c h a o s is d u e , n o t o n l y to o u r t o l e r a n c e for
ambiguity, but also to our w i l l i n g n e s s to a d m i t that s o m e things
that h a p p e n really d o n o t m a k e s e n s e .
S a r a h S. Miller
A. R o y E c k a r d t ' s article is p r o f o u n d a n d theological, b o t h in
r e s e a r c h a n d q u e s t i o n i n g . S o , for t h e p a s t o r c o n c e r n e d w i t h the
e t e r n a l p r o b l e m , " W h y s u f f e r i n g ? " a r e s p o n s e a l o n g similar
lines is offered. H o w m u c h r e s e a r c h , h o w m u c h q u e s t i o n i n g of
G o d a n d our h u m a n r a c e , b y b o t h p a r i s h i o n e r a n d pastor, h o w
m u c h t i m e a n d t h o u g h t n e e d w e give to this m a t t e r in s u c h a
rapidly c h a n g i n g w o r l d of t h o u g h t a n d y e t o n e in w h i c h the
s a m e basic h u m a n n e e d s a n d p r o b l e m s arise a g a i n a n d again.
A m o n g the p e o p l e o f m y r e g i o n , t h e m a t t e r o f the H o l o c a u s t is
n o t well r e m e m b e r e d , m u c h less t h o u g h t a b o u t , especially b y
t h e p o s t - W o r l d W a r II g e n e r a t i o n ( s ) . It h a s b e e n o b s e r v e d that
o n e m a i n difference b e t w e e n p r e - a n d p o s t - W W II p e r s o n s is
that the former still h a v e a h o p e for b e t t e r t h i n g s to c o m e w h i l e
t h e latter often s e e m to live a n d act out a c o n d i t i o n of
h o p e l e s s n e s s . I w o u l d p r o p o s e that it m a y well b e , i n a
significant part, that t h e s u b l i m i n a l effect o f t h e H o l o c a u s t is
causative in b o t h g e n e r a t i o n s . If s o , w e w o u l d d o well to
c o n t i n u e d i s c u s s i o n s a n d s t u d y , o n a practical e v e r y d a y living
level, about t h e H o l o c a u s t , w i t h b o t h p r e - a n d p o s t - W W II
people.
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T o E c k a r d t ' s five c o m m e n t s t h e s e o b s e r v a t i o n s are s u b m i t t e d .
First, t h e u n i q u e n e s s o f t h e H o l o c a u s t , its c a u s e s , its tragic facts
a n d also t h e survival a n d g r o w t h o f a n e w political p e o p l e , (not
j u s t in I s r a e l ) — t h e s e are affirmed. B u t again, all do p o i n t , with
great t r a u m a , to o u r h u m a n n o n - u n d e r s t a n d i n g of o n e o f t h e
great q u e s t i o n s o f life, " W h y s u f f e r i n g ? " A s t h e reference to
W h i t e h e a d n o t e s , this " s p e c i a l o c c a s i o n ( H o l o c a u s t ) " a p p e a l s to
o u r intuition c o n c e r n i n g suffering. I n e v e r s a y to m y c o n g r e g a ­
tion that I b e l i e v e a n y t h i n g , m u c h less suffering, is the direct
loving, or c o n d e m n i n g , act o f G o d ' s will. Still, I d o w i t n e s s to the
p e o p l e t h a t in t h e m y s t e r y o f s u c h a s suffering o r e v e n death,
G o d ' s p r e s e n c e d o e s give us t h e h o p e o f living a n d re-creating
o u r lives o f the future to e v e n greater fulfillment o f our given
potential. S h a r i n g p e r s o n a l l y s u c h t h o u g h t s c a n , as W i l l i a m s o n
s u g g e s t s , illuminate all o t h e r o c c a s i o n s . W h i l e w e c a n n e v e r
fully k n o w w h a t the o t h e r is suffering i n s i d e , still in talk, w e c a n
s h a r e w i t h h i m a n d d i s c o v e r in part, w h a t suffering is all about.
T h u s the v a l u e o f reliving, as b e s t w e c a n , t h e H o l o c a u s t .
S e c o n d , to the c o m m e n t that t h e r e is n o c o n s o l a t i o n in the fact
t h a t Israel still lives; I t h i n k this i n incorrect. D e s p i t e t h e
F a c k e n h e i m reference that " h o p e h a s c o m e to a n e n d , " I glimpse
a bit o f h o p e . I h a v e lived a n d w o r k e d with m a n y p r e - W W II
J e w i s h p e o p l e ; also visited m o d e r n Israel a n d participated in a n
A s p e n s e m i n a r o n the J e w i s h e x p e r i e n c e in A m e r i c a today. I
found t h e r e is h o p e , for t h e future, in J e w i s h p e o p l e a n d in their
stated n e e d for a c o n t i n u i n g reaffirmation to their G o d w h o
m a d e that first c o v e n a n t p r o m i s e , the o n e w h o , e v e n in the
H o l o c a u s t , u s e d o t h e r p e o p l e to h e l p s a v e e n o u g h o f his p e o p l e
t h a t " I s r a e l " m a y live. I b e l i e v e t h e G r e e n b e r g q u o t e is crucial to
this point a n d that e v e r y p a s t o r n e e d s to find a w a y to affirm that
to h e r or his p e o p l e .
T h i r d , r e g a r d i n g the " c o m p l i c i t y o f G o d . " A s I s e e it, G o d
c o m m i t s n o direct-will acts ( a b o v e ) , but t h e " d i v i n e " is involved!
O n s u c h m a t t e r s o f faith, h o p e a n d l o v e , w e do n e e d to admit
b o t h m y s t e r y a n d t h e p r e s e n c e o f G o d ' s grace. T h e p r e - W W II
a u d i e n c e s o m e h o w h a s b e e n g i v e n that c o n f e s s i o n , in spite o f
a n y t h i n g . T o o u r p o s t - W W II g r o u p s , to d e v e l o p , to instill the
a l i v e n e s s o f G o d is o u r difficult b u t vital responsibility. O n e
70
RESPONSES
c u r r e n t d e b a t e c o m e s to m i n d : D o J e w s g o to H e a v e n ? A n d the
a n s w e r after s o m e e v a s i o n b y s o m e , w a s , y e s ! I b e l i e v e , as the
w o r l d g r o w s ever s m a l l e r a n d closer in c o m m u n i c a t i o n , as w e
m e e t m o r e a n d m o r e p e o p l e of o t h e r faiths, that it will b e helpful
i n talk w i t h t h e y o u n g e r g e n e r a t i o n to h e l p t h e m realize t h e G o d
of h o p e is for all his p e o p l e .
F o u r t h , I t h i n k w e c a n appeal to t h e r e d e m p t i o n act o f J e s u s as
e v i d e n c e of t h e fact that h o p e s u r v i v e s . F r o m t h e cross h e a s k e d
for forgiveness of h i s e n e m i e s ; at least o n e o f t h e m a s k e d J e s u s
for t h e s a m e . A s a result, b o t h w e r e r e c e i v e d into Paradise. T h u s
J e s u s , a J e w , h e l p s u s u n d e r s t a n d t h e k i n g d o m is o f t h o s e w h o
ask for, a n d w h o give, f o r g i v e n e s s . It is p o s s i b l e n o survivor of
t h e H o l o c a u s t w o u l d b e able to forgive, or to a s k for forgiveness
of t h o s e i n v o l v e d . Y e t in m o d e r n Israel, as w e l l as a m o n g b o t h
C h r i s t i a n s a n d n o n - C h r i s t i a n s w h o t o o k n o action against t h e
e v e n t s in G e r m a n y in t h e early 1930s, still t h e r e is, I b e l i e v e , an
h o n e s t a n d hopeful r e c o g n i t i o n o f r e d e m p t i o n ( = n e w life)
t h r o u g h this m a t t e r o f forgiveness. Speak to the Winds b y Kofi
A s a r e O p o k u h a s t h e s e k e y p r o v e r b s from p a g a n Africa w h i c h
s p e a k to m e c o n c e r n i n g the m a t t e r of h u m a n c o n d u c t in
r e s p o n s e to o t h e r s ' actions: " I f y o u do n o t forgive a c r i m e , you
c o m m i t a c r i m e . " a n d " I f y o u see w r o n g - d o i n g or evil a n d say
n o t h i n g against it, y o u b e c o m e its v i c t i m . "
T h e s e a n c i e n t p r o v e r b s of m a n k i n d h e l p m e to final c o m m e n t s
c o n c e r n i n g " t h e unforgivability o f f o r g i v e n e s s " a n d h a v i n g G o d
say to u s , " S o sorry!" S u c h is not m y u n d e r s t a n d i n g of the
n a t u r e of G o d , w h o I b e l i e v e to b e a b o v e a n y s u c h f o o l i s h n e s s as
a c c e p t i n g responsibility for the w a y w e h a v e u s e d G o d ' s gift of
f r e e d o m , g i v e n us to c o n t i n u e to re-create or to d e s t r o y our
w o r l d . It is I w h o n e e d to say, " I a m sorry, G o d " for e v e n daring
to t h i n k I c a n avoid m y responsibility for m y b r o t h e r s a n d
sisters, a n d m y acts t o w a r d s t h e m . T o d e n y that t h e total divine
n a t u r e is a b o v e our realities w o u l d , for m e , i n d e e d lead to the
"unforgivability o f f o r g i v e n e s s " a n d , as s u g g e s t e d , " d e s p a i r
would rule."
A s a Christian a n d as a pastor, I affirm w h a t I p e r c e i v e m a y b e
a v e r y universal u n d e r s t a n d i n g , if n o t a doctrine. F o r m a n y ,
m a n y of this w o r l d t h e r e is in their v e r y b e i n g a conviction that
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forgiveness h a s a m e a n i n g a n d p u r p o s e . It leads to h o p e !
W h e t h e r t h e H o l o c a u s t w a s o f G o d ( a n d I say, No!) o r b y w o r k s
of G o d ' s p e o p l e , it h a s a p u r p o s e of t e a c h i n g a n d a call to t h e
s h a r i n g o f the h o r r o r s o f u n f o r g i v e n e s s , especially o f a n y a n d all
t y p e s o f s u p e r s e s s i o n a r y t h i n k i n g a n d acting.
T h u s , t h e H o l o c a u s t w a s a n d is u n i q u e . It h a s t h e c o n t i n u i n g
n e e d of review, research and questioning with the current
generation of the hopeless, by and with those w h o , coming
t h r o u g h that t r a u m a , still h a v e h o p e .
Robert B . Fortenbaugh
Pastor, Calhan and Rush United
Methodist Churches
Calhan, Colorado
72
RESEARCHING FAMILY MINISTRIES
THROUGH CROSS-CULTURAL EDUCATION
TAYLOR AND JUNE McCONNELL
For m a n y , t h e f a m i l y is n o l o n g e r a source of s u p p o r t
b u t a source o f stress. B y s t e p p i n g out o f our o w n
e n v i r o n m e n t , w e c a n learn f r o m families of other
cultures h o w to d o a better j o b , at certain significant
p o i n t s , in d e a l i n g w i t h the p r o b l e m s that currently
affect families.
I
Families in N o r t h A m e r i c a t o d a y are attracting m u c h
attention. T h e m e d i a , the c h u r c h e s , various professional
organizations and governmental agencies have focused upon
t r e n d s a n d indicators that t h e y s e e as a l a r m i n g . M i n i s t e r s are
d e e p l y c o n c e r n e d a b o u t the g r o w i n g p r o b l e m s t h e y p e r c e i v e .
B u t b e c a u s e m a n y of t h e s u g g e s t i o n s that c o m e to t h e m are of
t h e " t r y h a r d e r " variety, t h e y u n d e r s t a n d a b l y g r o w w e a r y .
P e r h a p s s o m e n e w a p p r o a c h e s to family, leading to insights
c o n c e r n i n g m o r e effective forms of m i n i s t r y , w o u l d provide
b o t h relief a n d n e w e x c i t e m e n t for t h e c h a l l e n g e . T h e
cross-cultural m e t h o d d e s c r i b e d in this e s s a y is o n e s u c h effort
to g e n e r a t e n e w a n d m o r e fruitful w a y s o f p r o c e e d i n g .
S e n s a t i o n a l i z e d a t t e m p t s are m a d e to depict the e n d o f t h e
family as w e k n o w it. A n d w h i l e the family as social institution is
p r o b a b l y an e x t r e m e l y t o u g h structure to d e m o l i s h , it n e v e r t h e Taylor McConnell is professor of Christian education and June McConnell is a visiting
faculty member at Garrett-Evangelical Theological Seminary, which underwrites their
research in northern New Mexico.
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less s e e m s to b e u n d e r great a t t a c k a n d m a y be in t h e p r o c e s s o f
c h a n g i n g form.
A n outline o f several p r o b l e m a r e a s d e m o n s t r a t e s t h e linkage
a m o n g t h e m . N o t a sociological analysis, this is a survey of
factors that c u r r e n t l y i m p i n g e d a m a g i n g l y u p o n families a n d
t h u s s u g g e s t the n e e d for s o m e c h a n g e s .
1. T h e first p r o b l e m is that t h e family n o l o n g e r s e e m s capable
of fulfilling its role as a s o u r c e o f stability a n d s t r e n g t h in a time
of rapid c h a n g e . L o v e , affection a n d d e p e n d a b i l i t y are w o r d s
that are traditionally linked w i t h family. W e traditionally
fantasize e s c a p e from the troubles a n d turmoil o f t h e w o r l d into
the security a n d tranquility o f the b o s o m o f the family. P e r h a p s
this h a s a l w a y s b e e n a fantasy for w o m e n , w i t h the reality of it
limited to t h e e x p e r i e n c e of a n o c c a s i o n a l fortunate m a n .
But n o w i n c r e a s i n g e v i d e n c e p o i n t s to the family iself as the
major s o u r c e o f conflict a n d friction in the lives o f m a n y p e o p l e .
W h e r e a s w e u s e d to run from the w o r l d to the family in s e a r c h o f
tranquility, n o w w e find m a n y p e o p l e h a v i n g to run from the
family to t h e w o r l d in s e a r c h of that s a m e tranquility. O u r
frontier m e n t a l i t y h a s n ' t g e a r e d u s to stay there a n d w o r k it
t h r o u g h . I n s t e a d in the e i g h t e e n t h a n d n i n e t e e n t h centuries w e
l e a r n e d h o w to e s c a p e from it. A n d a l t h o u g h the frontiers t h e n
w e r e p h y s i c a l , a n d n o w are social, w e are still r u n n i n g today.
2 . T h e s e c o n d o f t h e s e p r o b l e m s is that individualism in this
c o u n t r y h a s b e e n p u s h e d to the point o f d i m i n i s h i n g returns.
L o n e l i n e s s is o n e of the results o f this, d e e p d o w n in our p s y c h e .
W e t h e n a t t e m p t to p u s h toward a g r e a t e r e x p r e s s i o n o f
individuality for fulfillment, b u t find that this, c o u n t e r p r o d u c tively, drives u s m o r e d e e p l y into alienation, a n o m i e , a n d
isolation.
W a l t e r B r u e g g e m a n n , in his b o o k The Land , elaborates o n the
m e a n i n g o f land a n d h o m e to the Israelites. H e feels that this is
p o i g n a n t l y r e l e v a n t for u s today. F o r w e too are a rootless
p e o p l e . W e too h a v e b e e n so c o n c e r n e d a b o u t s p a c e that w e
h a v e forgotten w h a t it m e a n s to h a v e place. W e , like the
s o j o u r n e r s of t h e O l d T e s t a m e n t , are r e s i d e n t aliens in o u r o w n
l a n d , n e v e r k n o w i n g at w h a t m o m e n t the c o m p a n y is going to
transfer u s , or the u r b a n p r o g r a m is g o i n g to r e m o v e u s . T h e
1
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F A M I L Y MINISTRIES
m e a n i n g l e s s n e s s o f our lives often c e n t e r s in our r o o t l e s s n e s s ,
w h i c h m e a n s n o t k n o w i n g w h o w e c o m e from as well as w h e r e
w e c o m e from. A n d individualism, e l e v a t e d to t h e s a c r e d n e s s of
a cult, exacerbates this p r o b l e m .
3. T h e third p r o b l e m relating to families is the decline of the
m e l t i n g pot t h e o r y in A m e r i c a n society. O n l y a few y e a r s h a v e
p a s s e d since p e o p l e w e r e trying rather d e s p e r a t e l y to fit into the
d e s i g n s o f t h e great w h i t e middle-class n o r m . B u t various
e r u p t i o n s h a v e driven m a n y of t h e s e s a m e p e o p l e into a d e e p e r
e x a m i n a t i o n o f their m o t i v e s ; increasingly p e o p l e are p e r s u a d e d
n o t o n l y that it is i m p o s s i b l e to b e c o m e this k i n d of p e r s o n , b u t
that t h e y d o n ' t want to b e c o m e like t h e s e o t h e r s .
A s N o r t h A m e r i c a n s o c i e t y m o v e s t o w a r d s o m e k i n d of
pluralism, i n s t e a d of t o w a r d a m e l t i n g p o t , w e n e e d to ask a b o u t
t h e c o h e s i v e force, t h e glue, that will b i n d A m e r i c a n society
together. A s w e b e c o m e increasingly d i v e r s e , racially a n d
linguistically, d o e s this m e a n that w e disintegrate into warring
factions?
T h i s q u e s t i o n i m p i n g e s u p o n families e v e r y w h e r e . T h e
c o h e s i v e forces of a society m u s t relate to t h e p r i m a r y social
structures—including family. Large differences exist b e t w e e n
d e v e l o p e d societies c o m p o s e d of effective families a n d neigh­
b o r h o o d s , a n d a t o m i z e d , individualistic, m a s s society with
w e a k primary g r o u p s .
A s t h e m e l t i n g pot d r e a m dies, it is n o t o n l y t h e families of
e t h n i c minorities that are shifting their priorities. Families from
the m a i n s t r e a m are n o w called u p o n to e x a m i n e their structures
a n d values. If t h e y are n o l o n g e r t h e n o r m , b u t o n e a m o n g m a n y
p a t t e r n s , h o w do t h e y c h e r i s h a n d identify that w h i c h t h e y w i s h
to transmit to their c h i l d r e n ?
4. T h e fourth p r o b l e m is the d e c r e a s e o f t h e availability of
fossil fuels—the e n e r g y p r o b l e m . A n d w e s h o u l d really e x p a n d
it to include all o f the e a r t h ' s r e s o u r c e s .
T h e A m e r i c a n family h a s b e e n h o n e d into the w o r l d ' s m o s t
wasteful c o n s u m i n g unit. W h e n it places c o n s u m p t i o n at the
u p p e r end of its v a l u e s , it m a k e s children of adults. T h a t is, the
c o n s u m e r role is essentially an infantile role w e n o w expect
a d u l t s to play enthusiastically. T h e N o r t h A m e r i c a n family over
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QUARTERLY REVIEW, WINTER 1982
t h e past t w o g e n e r a t i o n s h a s m o v e d from a unit of p r o d u c t i o n to
a unit o f c o n s u m p t i o n . A n d this i m p a c t s t h e e n e r g y p r o b l e m at a
number of points:
O u r dietary p r e f e r e n c e for m e a t i n s t e a d o f grain d e m a n d s that
w e b u r n a p p r o x i m a t e l y ten calories o f fossil fuel to p r o d u c e o n e
calorie o f h u m a n food in the U n i t e d S t a t e s . (In s o m e c o u n t r i e s o f
t h e w o r l d , o n e calorie o f fuel p r o d u c e s ten calories o f food).
I n d i v i d u a t i o n h a s driven us o v e r t h e e d g e in t h e u s e of fuels,
a s for e x a m p l e w h e n the L o s A n g e l e s f r e e w a y s are p a c k e d w i t h
a u t o m o b i l e s that carry a n a v e r a g e o f four e m p t y seats. T h i s
c o n s u m e r m e n t a l i t y , fostered b y t o d a y ' s family, c h a l l e n g e s
seriously o t h e r v a l u e s in o u r s o c i e t y . W h e n w o r k i n g p e o p l e
c a n ' t afford t h e g a s o l i n e to g e t to w o r k , b u t m o r e affluent adults
a n d y o u t h c a n p a y the h i g h p r i c e s in o r d e r to u s e their recreation
vehicles w i t h o u t restraint, t h e n s o m e clear s y m p t o m s o f this
clash o f v a l u e s c a n b e s e e n .
A little t h o u g h t reveals the extent to w h i c h the four problems
are linked: S h o r t a g e s of fossil fuels relate to individualism in a n
intricate fashion. W e c a n ' t k e e p the individual automobile if there
is n o fuel for it. W e w h o h a v e b e e n trained to o v e r c o m e loneliness
a n d seek h a p p i n e s s t h r o u g h the b u r n i n g o f fuels to p o w e r our dirt
bikes, our d u n e b u g g i e s , s n o w m o b i l e s , ski lifts, powerboats a n d
water skis, our c a m p e r s a n d m o t o r h o m e s , balloons, planes a n d
skydives will h a v e to shift our b a s e of self-worth or else fight the
world for the fuels n e c e s s a r y for t h e s e pleasures.
B o t h i n d i v i d u a l i s m a n d t h e e n e r g y s h o r t a g e relate to a s p e c t s
o f the m e l t i n g - p o t d e c l i n e . B o t h village life a n d the pseudovillage of the s u b u r b w e r e d e s i g n s w h i c h k e p t s t r a n g e p e o p l e a n d
c u s t o m s at a d i s t a n c e . If w e h a v e n e i t h e r t h e fuel for private
t r a n s p o r t a t i o n n o r t h e t e m p e r a m e n t to u s e public transporta­
tion, the s u b u r b will fade, to b e r e p l a c e d b y m o r e h e t e r o g e n e o u s
urban housing arrangements.
A n d all t h r e e o f t h e s e t h e n relate to t h e first p r o b l e m — f a m i l y
n o w b e i n g a m a j o r s o u r c e of p a i n a n d distress. F o r r u n n i n g from
t h o s e d i s a g r e e a b l e r e l a t i o n s h i p s b e c o m e s m o r e difficult if w e
c a n ' t e s c a p e in o u r fuelless c a m p e r for a w e e k e n d , a n d k e e p
r u n n i n g i n t o p e o p l e w h o refuse t o m e l t into t h e kind of p e r s o n
w i t h w h o m w e are c o m f o r t a b l e . In short, mobility of m a n y kinds
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F A M I L Y MINISTRIES
is likely to d e c r e a s e in t h e n e a r future, a n d the families t h a t are
t h e p r o d u c t of current N o r t h A m e r i c a n v a l u e s y s t e m s are
ill-equipped to deal w i t h that.
T h e s e four p r o b l e m s t a k e n t o g e t h e r s u g g e s t the n e e d for s o m e
m a j o r e x a m i n a t i o n o f t h e forms o f m i n i s t r y b y w h i c h c h u r c h e s
a t t e m p t to s u p p o r t a n d s t r e n g t h e n C h r i s t i a n families. B u t since
the p r o b l e m s a r e c h a l l e n g i n g the b a s i c v a l u e s w h i c h underlie
family life, n e w forms o f m i n i s t r y w h i c h a r e casually d e v i s e d
a n d a d m i n i s t e r e d are a s likely to h a r m a s to h e l p . S e r i o u s
r e s e a r c h at t h e root level of v a l u e s is called for.
S u c h r e s e a r c h d e m a n d s a b a s e that is theoretically s o u n d . In
this s e c t i o n , a n effort will b e m a d e to lay out t h e formulations b y
w h i c h k n o w n theoretical a s s u m p t i o n s systematically c a n be
b r o u g h t to b e a r u p o n t h e s e p r o b l e m s . T h e s e a s s u m p t i o n s at
least tentatively g u i d e t h e d e s i g n i n g o f p r o c e d u r e s :
1. I f o n e is to u n d e r s t a n d o n e ' s o w n e n v i r o n m e n t or culture,
o n e m u s t s t e p o u t s i d e of it in o r d e r to e x a m i n e it. T h e
p r o c e d u r e s a n d t h o u g h t p r o c e s s e s that w e are e x p o s e d to e v e r y
d a y o f our lives s e e m to u s to b e c o m p l e t e l y n o r m a l . O n l y w h e n
this p e r c e p t i o n is c h a l l e n g e d b y a n obviously-different p o i n t of
v i e w are w e able to t h i n k a b o u t t h e a s s u m p t i o n s w e h a v e t a k e n
for g r a n t e d . N o t m e r e l y a m a t t e r o f h o l d i n g u p differing
p e r s p e c t i v e s , this m e t h o d p r o b a b l y c a u s e s u s for t h e v e r y first
t i m e to b e c o n s c i o u s of the a s s u m p t i o n s w e h a v e m a d e . T h e
h o m e l y a n a l o g y is f o u n d i n t h e life of a fish that is totally
u n a w a r e o f t h e w e t n e s s of w a t e r — u n t i l d e p r i v e d o f it.
T h i s p r o c e s s o f s t e p p i n g o u t s i d e u s u a l e n v i r o n m e n t s , often
u s e d in cultural a n t h r o p o l o g y , s h o u l d serve w i t h equal
effectiveness in o t h e r h u m a n e n t e r p r i s e s . In t h e o l o g y , or in
C h r i s t i a n e d u c a t i o n , for e x a m p l e , w e h a v e in t h e past t e n d e d to
talk o n l y " w i t h our o w n k i n d . " In a c c e p t i n g this a s s u m p t i o n
from cultural a n t h r o p o l o g y , w e are h o p i n g to e s c a p e the
t y r a n n y of our o w n c u l t u r e - b o u n d a s s u m p t i o n s .
2. A s e c o n d a s s u m p t i o n , flowing directly out o f the first, is
that o u r society in the U n i t e d S t a t e s n e e d s to give a t t e n t i o n to its
m a n y s t r a n d s — n o t s i m p l y to the " m a i n s t r e a m " o f middle-class,
A n g l o - S a x o n p e o p l e . E v e n t h o u g h m o s t o f u s think of family as
s i n g u l a r in d e s i g n , actually a large n u m b e r of t y p e s c a n b e s e e n
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w i t h i n the v a r i o u s c u l t u r e s o f this c o u n t r y . M o s t of t h e s e family
forms h a v e e m e r g e d w i t h rich a n d d e e p histories that provide a
w o r k a b l e a n d m o r a l d e s i g n for e n h a n c i n g quality o f life of their
m e m b e r s . T h u s , i n s t e a d o f b e i n g forced to w o r k o n l y w i t h a
single p a t t e r n , w e h a v e the luxury o f a pluralism. W e can c h o o s e
a n d a d a p t from a n u m b e r of possibilities, e a c h o f w h i c h h a s
d e m o n s t r a t e d its p o w e r to lift levels of h u m a n interaction.
O n e easily c a n n o t e h o w m u c h m i n o r i t i e s n e e d t h e majority.
B u t w e s h o u l d p a y e q u a l a t t e n t i o n to the parallel truth, that t h e
majority n e e d s the m i n o r i t i e s . F o r t h e y are the wells out o f
w h i c h c o m e t h e potential for survival o f u s all. T h e r e is a curious
parallel h e r e to the field o f biological e c o l o g y . I f all the varieties
of w h e a t (or c o r n or p o t a t o e s ) are a l l o w e d to d i s a p p e a r b e c a u s e
o n e strain is so e m i n e n t l y superior, t h e n w e invite disaster. F o r a
blight o r virus m i g h t a p p e a r that is s u p e r b l y d e s i g n e d to w i p e
o u t this o n e v a r i e t y o f w h e a t . O n l y t h r o u g h the p r e s e n c e o f
o t h e r varieties that are n o t susceptible to the blight is t h e h u m a n
race able to a s s u r e future availability o f w h e a t . In the s a m e w a y ,
if w e a d v o c a t e a n d s u p p o r t o n e d e s i g n o f family living ( c o m i n g
from the d o m i n a n t culture), a n d allow or e n c o u r a g e the
d e s t r u c t i o n of o t h e r forms of family a n d h o u s e h o l d , w e m a y b e
inviting d i s a s t e r . F o r n e w c o n d i t i o n s m a y m a k e that o n e
p a t t e r n ' s u s e f u l n e s s d i s a p p e a r . S o m e say that this is h a p p e n i n g
in the U n i t e d S t a t e s today, w i t h the traditional n u c l e a r family
u n d e r great strain b e c a u s e o f n e w c o n d i t i o n s that it d o e s n o t
tolerate well.
In this s e n s e , t h e majority m a y b e d e s p e r a t e l y d e p e n d e n t
u p o n t h e p a t t e r n s of s e e m i n g l y insignificant minorities if c h a o s
is to be a v o i d e d .
3. T h e third a s s u m p t i o n is that families flourish m o r e in the
p r e s e n c e o f diversity t h a n in its a b s e n c e . T h i s a s s u m p t i o n is
built u p o n small g r o u p r e s e a r c h . It h a s b e e n d e m o n s t r a t e d that
in small g r o u p s , h e t e r o g e n e i t y o f m e m b e r s h i p , b r i n g i n g in a
r a n g e of b a c k g r o u n d s a n d skills, results in a g r o u p that is m o r e
fruitful a n d p r o d u c t i v e . T h i s h y p o t h e s i s w a s empirically tested
w i t h two different s i m u l a t i o n s i n v o l v i n g b o t h h o m o g e n e o u s
g r o u p s a n d h e t e r o g e n e o u s g r o u p s . T h e h e t e r o g e n e o u s groups
w e r e m o r e c r e a t i v e , m o r e i n v e n t i v e , m o r e able to reach a n
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i n f o r m e d c o n s e n s u s . In g e n e r a l t h e y w e r e m o r e p r o d u c t i v e , at
least in areas i n v o l v i n g t h e m e n t a l s o l u t i o n o f p r o b l e m s .
Families are small g r o u p s , so s o m e of this s a m e d y n a m i c
functions w i t h t h e m . T o the e x t e n t that t h e y allow diversity to
flourish, they are m o r e able to t h r e s h out i s s u e s a n d arrive at
m u t u a l l y - a g r e e a b l e c o n s e n s u s t h a n are m o r e rigid, authoritar­
ian families.
R e s e a r c h m i g h t b e d e s i g n e d in w h i c h w e bring families of
v a r i o u s cultural b a c k g r o u n d s t o g e t h e r to w o r k o n c o m m o n
i s s u e s a n d n e e d s . T h e a s s u m p t i o n is that t h e diversity o f t h e s e
h e t e r o g e n e o u s families will lead to m o r e p r o d u c t i v e p r o b l e m solving a n d will c o n t r i b u t e m o r e to t h e e m e r g e n c e of insight
t h a n w o u l d an a s s e m b l a g e o f families that are h o m o g e n e o u s in
background.
T h i s principle is true only w i t h i n limits, h o w e v e r . In small
g r o u p s o n e can find differences that are s i m p l y u n b r i d g e a b l e . It
is also true that w e m u s t n o t c o n f u s e productivity with
a t t r a c t i v e n e s s . A s H o m a n s first d e m o n s t r a t e d in 1 9 5 0 , attracti­
v e n e s s of p e o p l e to e a c h o t h e r in g r o u p s l e a d s t o w a r d
h o m o g e n e i t y o f t h o u g h t a n d a c t i o n . B u t this attraction, w h i l e
v a l u a b l e , is n o t the m a j o r value s o u g h t . In o t h e r w o r d s , t h e h o p e
is for t h e s e g r o u p s of families to p r o d u c e useful insights,
k n o w l e d g e , a n d attitudes. A h e t e r o g e n e o u s g r o u p (as l o n g as
that diversity is n o t too broad) is m o r e likely to p r o d u c e t h e s e
r e s u l t s t h a n is a h o m o g e n e o u s g r o u p .
4 . T h e fourth a s s u m p t i o n e m e r g e s directly from the third:
T h e s e families will n e e d training in the t e c h n i q u e s o f existing
a n d thriving in t h e m i d s t o f diversity. H o w e v e r , the r e s o u r c e s
are at h a n d for this. G e n e r a t i o n s of families h a v e g o n e to the
m i s s i o n field, a n d individuals h a v e m o v e d into the P e a c e C o r p s ,
w i t h c o n s i d e r a b l e k n o w l e d g e at their d i s p o s a l for n o t b e c o m i n g
"ugly Americans."
5. A t t i t u d e s a n d b e h a v i o r s c a n c h a n g e for t h e g o o d as a result
of e x p e r i e n c e s a n d n e w information. ( A n o b v i o u s a s s u m p t i o n ,
b u t o n e that s h o u l d b e stated.)
6. Cultural a n a l y s i s , w e a s s u m e , i n c l u d e s t h e religious
d i m e n s i o n . O r p e r h a p s this a s s u m p t i o n c o u l d b e t t e r b e stated:
T h e o l o g i c a l a s s u m p t i o n s m a y b e testable in a real-life proving
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g r o u n d . W h i l e this w o u l d not b e true o f all theological
p e r c e p t i o n s , it s h o u l d b e d e m o n s t r a b l e o f t h e effects o n p e o p l e
of certain i n s i g h t s a n d c o n s i d e r a t i o n s .
J o h n S. D u n n e h a s b e e n d e v e l o p i n g a religious p r o c e s s h e
t e r m s " p a s s i n g o v e r . " T h i s c o n c e p t illuminates theologically t h e
r e s e a r c h h e r e b e i n g visualized. In his b o o k The Way of All the
Earth: Experiments in Truth and Religion, D u n n e d e s c r i b e s p a s s i n g
o v e r in this fashion:
Passing over is a shifting of standpoint, a going over to the standpoint
of another culture, another way of life, another religion. It is followed
by an equal and opposite process we might call "comingback," coming
back with new insight to one's own culture, one's own way of life,
one's own religion. The holy man of our time, it seems, is . . . a figure
like Gandhi, a man who passes over by sympathetic understanding
from his own religion to other religions and comes back again with new
insight to his own. Passing over and coming back, it seems, is the
spiritual adventure of our time.
5
T h e p a s s i n g o v e r is n o t d o n e w i t h t h e i m a g e o f c o n v e r t i n g o r
b e i n g c o n v e r t e d . N o r d o e s o n e p a s s o v e r as a disinterested,
objective scientist, b u t a s a m o v e m e n t " o f t h e w h o l e heart a n d
m i n d a n d s o u l , " in r e s p o n s e to a q u e s t i o n that will give us n o
rest.
It is n o t a q u e s t , a o n e - w a y a d v e n t u r e , n o r is it quite a j o u r n e y ,
for that s p e a k s o f d i s c o v e r y o f s o m e t h i n g o v e r t h e r e , not t h e
d i s c o v e r y o f s o m e t h i n g in o n e ' s o w n h o m e l a n d . D u n n e settles
o n t h e w o r d odyssey as that w h i c h b e s t d e s c r i b e s p a s s i n g o v e r .
F o r this w o r d i m p l i e s t h e c o m p l e t i o n o f t h e j o u r n e y with t h e
return. It " s t a r t s from t h e h o m e l a n d of a m a n ' s o w n religion,
g o e s t h r o u g h t h e w o n d e r l a n d o f o t h e r religions, a n d e n d s in t h e
h o m e l a n d o f his o w n . "
6
7
But it is n o t s i m p l y a p u r p o s e l e s s a n d circular trip. R a t h e r o n e
discovers that t h e k n o w l e d g e a n d c o m p a s s i o n g a i n e d h a v e
transformed one's homeland.
To use D u n n e ' s description, w e proceed on the assumption
that p e o p l e c a n d e v e l o p the desire a n d t h e ability to pass o v e r
into o t h e r cultures in o r d e r to find t h o s e i n s i g h t s that illuminate
their o w n p r o b l e m s a n d possibilities. W e b e l i e v e t h e y c a n b e
trained in that s u s p e n s i o n o f j u d g m e n t , that e m p t y i n g o f o n e ' s
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o w n m i n d , that m a k e s p o s s i b l e the c o m p a s s i o n a t e e n t e r i n g into
another's experience and autobiography.
7. A n o t h e r a s s u m p t i o n w e are m a k i n g is that t h e s u b j e c t s
i n v o l v e d in action r e s e a r c h c a n h a v e a h a n d in t h e d e s i g n i n g o f
t h e t e c h n i q u e s for c a r r y i n g out t h e r e s e a r c h . T h i s is e s s e n t i a l if
p e o p l e o f their cultures are to benefit from t h e project.
8. W e also a s s u m e that it is p o s s i b l e , i n action r e s e a r c h of
f o r m s o f ministry, for t h e o n e s p e r f o r m i n g t h e m i n i s t r y to
e n g a g e also in r e s e a r c h i n g t h e r e l e v a n c e a n d quality o f t h e
m i n i s t r y . T h i s h y p o t h e s i s w o u l d n o t b e a c c e p t a b l e in empirical
r e s e a r c h . B u t in action r e s e a r c h s o m e a s p e c t s c a n b e s h o w n
objectively to h a v e resulted from the ministries; e . g . , c h a n g e d
b e h a v i o r or s t a t e m e n t s from participants a b o u t n e w i n s i g h t s .
9. A n d finally, w e a s s u m e that t h e skills a n d k n o w l e d g e
g a i n e d will h a v e r e l e v a n c e for o t h e r cross-cultural settings.
W i t h t h e s e a s s u m p t i o n s at least tentatively in p l a c e , w e turn
to t h e o b j e c t i v e s that provide direction for t h e r e s e a r c h . T w o
m a j o r o b j e c t i v e s e m e r g e , e a c h i n c o r p o r a t i n g several m o r e
specific goals.
T h e first o b j e c t i v e o f s u c h r e s e a r c h is to d e m o n s t r a t e that
cultural interaction a m o n g families of various cultures c a n a d d
to t h e s t r e n g t h a n d viability o f e a c h o f t h e s e families.
F o r t h e " m a i n s t r e a m " families, t h e n , o n e w o u l d d e m o n s t r a t e
t h e a c h i e v e m e n t o f this o b j e c t i v e if the families m a k e p r o g r e s s in
relation to e a c h of t h e n e e d s stated at t h e b e g i n n i n g o f this
p a p e r : that is, if t h e y a c h i e v e g r e a t e r stability a n d tranquility; if
t h e y d e p e n d less o n mobility a s a m e a n s o f e s c a p e from
relational p r o b l e m s ; if t h e y learn to live m o r e comfortably with
p e o p l e w h o are n o t willing to b e c o m e like t h e m ; a n d if t h e y
l o w e r their d e p e n d e n c e u p o n fossil fuels a n d o t h e r of the earth's
r e s o u r c e s as m e a n s for a c h i e v i n g h a p p i n e s s .
For t h e families of different cultures i n v o l v e d in s u c h r e s e a r c h
g r o u p s , a different set of goals m u s t b e specified, e a c h l i n k e d to
n e e d s e x p e r i e n c e d b y families in s u c h cultures.
P a o l o Freire spells o u t s o m e o f t h e e l e m e n t s i n v o l v e d i n this
first o b j e c t i v e . H e h a s a great r a n g e o f e x p e r i e n c e w i t h p e o p l e
w h o s e cultures h a v e b e e n s u b m e r g e d b y o t h e r , m o r e d o m i n a n t
g r o u p s . His w o r k in Brazil w a s essentially a n action r e s e a r c h
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p l a c e d in t h e m i d s t o f a t h o r o u g h l y historical c o n t e x t a n d
d e s i g n e d to c r e a t e social c h a n g e t h r o u g h a n e w u n i t y o f t h e o r y
a n d praxis. H i s s u c c e s s h e b e l i e v e s w a s a c h i e v e d b e c a u s e h e
e r a s e d distinctions b e t w e e n t e a c h e r a n d s t u d e n t , a n d m a d e all
adults t h e t e a c h e r s o f e a c h o t h e r . H e d e m o n s t r a t e d that e v e r y
h u m a n b e i n g is c a p a b l e o f l o o k i n g critically at his or h e r world in
a dialogic e n c o u n t e r with o t h e r s .
Freire t e r m e d his m e t h o d a " p e d a g o g y o f t h e o p p r e s s e d , " a
p e d a g o g y h e w a s certain m u s t b e d e s i g n e d with, n o t for,
o p p r e s s e d p e o p l e . H e d e m o n s t r a t e d also that true reflection
leads to a c t i o n , a n d that action, if it is w o r t h y o f t h e t e r m praxis,
b e c o m e s in t u r n the object o f critical reflection. If w e sacrifice t h e
action, it e q u a l s o n l y v e r b a l i s m ; if w e sacrifice t h e reflection it is
o n l y activism. O n l y w h e n it is action and reflection does t h e
w o r d e q u a l w o r k , a n d that is praxis.
T h e r e f o r e , o n e o f t h e m a r k s o f t h e a c h i e v e m e n t of this
objective is t h e e m e r g e n c e o f a praxis o f action a n d reflection in
t h e families i n v o l v e d .
M o s t m i n i s t r y a i m s a t s t r e n g t h e n i n g t h e in-group of t h o s e
w h o b e l i e v e . M o s t religious a n d cultural c e l e b r a t i o n s , celebrate
o u r u n i q u e n e s s . If, t h r o u g h the p r o c e d u r e s b e i n g outlined in
this r e s e a r c h , p e o p l e learn to celebrate o t h e r p e o p l e ' s differ­
e n c e s a n d to find t h e gift h i d d e n in the o t h e r g r o u p ' s history,
t h e n w e will h a v e a n o t h e r indicator o f t h e a c h i e v e m e n t o f t h e
first o b j e c t i v e .
T h i s m a y s o u n d like s o m e t h i n g that o n l y a full-time
r e s e a r c h e r could w o r k at. B u t actually, t h e pastor, director o f
Christian e d u c a t i o n or c h a p l a i n h a s t h e platform from w h i c h to
l a u n c h s u c h w o r k w i t h e v e n greater effectiveness. Virtually
e v e r y c o m m u n i t y h a s s o m e cultural diversity w i t h i n it. T h i s
e n a b l e s c h u r c h leaders to start w i t h s o m e old tried-and-true
d e s i g n s s u c h as h a v i n g c o n g r e g a t i o n s s h a r e m e a l s o f their e t h n i c
origin, or w o r s h i p a n d c o n d u c t s e a s o n a l celebration from their
heritage, w i t h o t h e r c o n g r e g a t i o n s o f different b a c k g r o u n d .
O t h e r possibilities start to e m e r g e : C a u c a s i a n c o n g r e g a t i o n s
m i g h t find i m m e n s e l y stimulating the description o f A s i a n
Christians o f t h e w a y in w h i c h t h e y h e l p their c h i l d r e n m a i n t a i n
discipline a n d h o n o r for their e l d e r s . A n g l o s m i g h t enjoy s o m e
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_
_
i n t e r g e n e r a t i o n a l g r o u p i n g s w i t h H i s p a n i c s to learn from t h e m
h o w t h e y build s u c h powerful l i n k a g e s o f love a n d m u t u a l
r e s p e c t b e t w e e n g r a n d c h i l d r e n a n d their g r a n d p a r e n t s . Native
A m e r i c a n s m i g h t find quite illuminating t h e s t u d y o f the
p a t t e r n s b y w h i c h p e o p l e of E u r o p e a n b a c k g r o u n d p r o d u c e
s u c h vital i n d e p e n d e n c e in their children. A n d H i s p a n i c c o u p l e s
m a y w i s h to form a g r o u p w i t h A n g l o c o u p l e s to learn h o w to
build greater equality into the roles o f h u s b a n d a n d wife.
P e r h a p s n o o n e h a s greater o p p o r t u n i t y for d i s c o v e r i n g the
"gift h i d d e n in t h e o t h e r g r o u p ' s h i s t o r y " t h a n c o n g r e g a t i o n s of
different e t h n i c g r o u p s that s h a r e the s a m e building.
P r o b a b l y t h e m o s t significant k e y to t h e s u c c e s s of a n y s u c h
u n d e r t a k i n g is t h e ability of t h e p e r s o n initiating t h e c o n t a c t to
d o so w i t h n o s e n s e of superiority o r inferiority in the
r e l a t i o n s h i p . Gifts c a n e m e r g e o n l y as t h e p e o p l e d i s c o v e r that
t h e y c a n b o t h give a n d receive as e q u a l s .
T h e s e c o n d objective is strongly related to the first. It is to create
a n ecumenical n e t w o r k of people across the U n i t e d States a n d
C a n a d a w h o h a v e the will to w o r k t h r o u g h cultural barriers for the
sake of family life. T h e r e are d o z e n s of culture groups o n the
N o r t h A m e r i c a n continent. A n d researchers vary widely in their
personal history a n d characteristics. Illuminating insights a n d
b r e a k t h r o u g h s could e m e r g e from a n y point in such a network.
T h e t e r m " r e s e a r c h e r " c a n be a p p l i e d to a b r o a d g r o u p of
p e r s o n s a n d is n o t o n l y for t h e a c a d e m i c o n a full-time
a s s i g n m e n t . It c a n w i t h e q u a l a c c u r a c y b e u s e d to d e n o t e a n y
l e a d e r o f a c o n g r e g a t i o n w h o tries e x p e r i m e n t a l l y to i n c r e a s e the
capacity of his or h e r g r o u p to e n h a n c e the quality of life in t h e
n e i g h b o r h o o d b y stimulating m u t u a l interaction w i t h p e o p l e
w h o are " d i f f e r e n t . " T h i s exploratory effort, h o n e s t l y p u r s u e d
a n d e v a l u a t e d , c a n p r o v i d e t h e f r a m e w o r k for n e w forms of
m i n i s t r y that are u r g e n t l y n e e d e d in our t i m e .
A t first g l a n c e , it m i g h t a p p e a r that n o w o r k could b e directed
t o w a r d the a c h i e v i n g o f this objective until s o m e results w e r e
e m e r g i n g in reference to t h e first objective. B u t w h y wait? T h e
p u r p o s e o f a n e t w o r k is n o t s i m p l y to replicate r e s e a r c h that o n e
p e r s o n is c o n d u c t i n g . Its p u r p o s e is r a t h e r to p e r m i t i n d e p e n ­
d e n t r e s e a r c h e r s to a d v a n c e jointly o n a n u m b e r o f fronts. In this
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QUARTERLY REVIEW, WINTER 1982
f a s h i o n , t h e y e n h a n c e a n d illuminate the w o r k that e a c h o f t h e m
is d o i n g .
Action research of the type outlined above places unique
r e q u i r e m e n t s o n t h e directors o f t h e project:
First o f all t h e s e r e q u i r e m e n t s is that t h e y p e r c e i v e t h e m s e l v e s
a s validly e n g a g e d in m i n i s t r y . N o c o l d , analytic s t a n c e will d o .
T h e y s h o u l d p o s s e s s the c a p a c i t y to e n c o u r a g e participation
o f s t r o n g , articulate p e o p l e from e a c h culture. A n d h a v e t h e
e m o t i o n a l w i l l i n g n e s s to " s i t at t h e f e e t " o f o t h e r s a n d b e t h e
willing l e a r n e r s .
T h e y s h o u l d t h e m s e l v e s b e willing—in D u n n e ' s t e r m s — t o
" p a s s o v e r , " a n d n o t s i m p l y l e a v e this difficult a s s i g n m e n t to
o t h e r s . T h i s n e e d s p e a k s to t h e quality of e m p a t h y w i t h w h i c h
t h e y are e n d o w e d , a n d i n d i c a t e s also t h e humility w i t h w h i c h
t h e y c a n i n t r o s p e c t i v e l y o b s e r v e a n d r e c o r d t h e c h a n g e s that
o c c u r w i t h their own b e i n g . A s J o h n H i n k l e n o t e s , " I n t r o s p e c ­
tion is a m e t h o d l o n g utilized in t h e discipline o f scientific
p s y c h o l o g y . " T h i s m e r g i n g o f the k n o w e r a n d k n o w n — t h e
r e s e a r c h e r a n d r e s e a r c h e d — m a k e s t h e m o n e . It also e x a c t s
s e v e r e p e r s o n a l d e m a n d s in t e r m s o f humility a n d objectivity.
T h e r e s e a r c h e r s m u s t also p e r m i t the m i n i s t r y to b e defined b y
o t h e r s . T h a t is, t h e y m a y n o t d e s c r i b e s o m e t h i n g a s ministry
until o t h e r s h a v e e x p e r i e n c e d t h e reality o f b e i n g m i n i s t e r e d t o .
A n d this l e a d s into a further r e q u i r e m e n t :
T h e r e s e a r c h e r s m u s t let p e o p l e o f t h e different cultures h e l p
s h a p e t h e d e s i g n o f t h e m i n i s t r y . O t h e r w i s e o u r cultural b i a s e s
will b l i n d u s t o t h e v a r y i n g s h a p e s o f m i n i s t r y called for.
A n d finally, t h e r e s e a r c h e r s m u s t n o t b e c o m e so a b s o r b e d in
t h e functions o f m i n i s t r y as to n e g l e c t the various a s p e c t s o f t h e
r e s e a r c h . T h e y m u s t g o o n w i t h t h e analytic task.
T h e v a l u e o f i n v e s t i g a t i n g v a r i o u s forms o f m i n i s t r y lies in
u s e f u l n e s s . T a n g i b l e results o f this r e s e a r c h will reside in t h e
e x p e r i e n c e s o f t h e various p e o p l e , t h e g r o u p s , t h e families a n d
t h e cultures i n v o l v e d .
F u r t h e r m o r e , o n a p e r s o n a l level, s u c h investigation h a s t h e
capacity t o " b r i n g o n b o a r d " a g r o w i n g n e t w o r k o f readers a n d
m o v e t h e m t o w a r d their o w n o d y s s e y .
A n d this w o u l d b e further c a u s e for celebration!
10
84
FAMILY MINISTRIES
NOTES
1. Walter Brueggemann, The Land (Philadelphia: Fortress Press, 1977).
2. Validation of this assumption came recently from the Wingspread Conference on
Research Needs in Religious Studies, conducted by the Council on the Study of Religion
in February, 1978. One of the findings of this Conference was that "religious studies (as a
field) is being affected increasingly and formatively by cross-cultural sensitivities. Such
sensitivities are large, pervasive, and extensive. So forceful has this tendency become
that some believe religious studies to have undergone (or be ready for) a transformation
via the dynamics of cross-cultural modalities." (See "Report from the Wingspread
Conference on Research Needs in Religious Studies/' Wingspread Conference Center,
Racine, Wisconsin, February 16-18, 1978, p. 2 4 . )
3. Taylor McConnell, Group Leadership for Self-Realization (New York: Mason and
Lipscomb, 1974), pp. 58-59, 154.
4. Bernard Berelson and Gary A. Steiner, Human Behavior (New York: Harcourt, Brace
and World, 1964), p. 327.
5. John S. Dunne, The Way of All the Earth: Experiments in Truth and Religion (Notre
Dame: University of Notre Dame Press, 1972), p. ix.
6. Ibid., p. 182.
7. Ibid., p. ix.
8. Paolo Freire, Pedagogy of the Oppressed, trans. Myra Bergman Ramos (New York:
Herder and Herder, 1971).
9. Ibid., p. 75.
10. John Hinkle, "Ministry Where Cultures Meet," in June and Taylor McConnell,
"Family Ministry through Cross-Cultural Education" (Garrett-Evangelical Theological
Seminary, May, 1980), p. 32.
Response to "Researching Family Ministries"
A s a p a s t o r w h o i n c r e a s i n g l y s e e s t h e family in all its diverse
forms as the focus o f the c h u r c h m i s s i o n , I a p p r e c i a t e the
M c C o n n e l l s ' call for a " m a j o r e x a m i n a t i o n o f the f o r m s o f
m i n i s t r y b y w h i c h c h u r c h e s a t t e m p t to s u p p o r t a n d s t r e n g t h e n
f a m i l i e s . " I a g r e e that " s e r i o u s r e s e a r c h " is n e e d e d , a n d
cross-cultural studies p r o v i d e a helpful lens t h r o u g h w h i c h to
v i e w families in our society. It is m y belief that w h e n an
u n d e r s t a n d i n g of w a y s o f life v e r y different from o n e ' s o w n is
g a i n e d , abstractions a n d g e n e r a l i z a t i o n s a b o u t cultural v a l u e s ,
social structure, institutional p a t t e r n s , a n d o t h e r u n i v e r s a l
categories o f h u m a n social b e h a v i o r b e c o m e m e a n i n g f u l . I
further believe that as U n i t e d M e t h o d i s t s , w e are u n i q u e l y
called, t h r o u g h o u r tradition, to e m b r a c e the s t r e n g t h s of
families in all their pluralism. T o do so, h o w e v e r , will require a
p r o p h e t i c voice in a day w h e n so m a n y forces are a t t e m p t i n g to
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QUARTERLY REVIEW, WINTER 1982
m a k e too n a r r o w w h a t a r e a p p r o p r i a t e and/or " C h r i s t i a n "
e x p r e s s i o n s o f life, family, faith.
I wish the McConnells had chosen a term other than
" r e s e a r c h i n g " family ministries. I fear t h e t e r m is too
v a l u e - l a d e n a n d h a s too l o n g - s t a n d i n g a tradition in science to
b e r e c e i v e d a s t h e M c C o n n e l l s w o u l d define it. T h o u g h I b e l i e v e
m o s t p a s t o r s c o u l d carry out a n " a c t i o n - r e f l e c t i o n " m e t h o d o f
e x p l o r a t i o n , few p a s t o r s are e q u i p p e d properly to do r e s e a r c h .
H a v i n g said that, p r o f e s s i o n a l r e s e a r c h e r s w o u l d do well to
h e e d the b a s i c a s s u m p t i o n s u n d e r l y i n g t h e M c C o n n e l l s '
a p p r o a c h to " r e s e a r c h , " e s p e c i a l l y their e m p h a s i s o n exploring
" w i t h " a n d n o t " f o r " t h o s e p e r s o n s a n d families from w h i c h
they would draw n e w insights.
I agree that m o s t o f t h e forces a n d v a l u e s s e e k i n g to fragment
t h e family are e x t e r n a l , a n d w o u l d a d d u n e m p l o y m e n t , a n
u n j u s t i n c o m e tax s y s t e m , a n d t h e threat o f a n u c l e a r holocaust.
It m e a n s that if w e are serious a b o u t s t r e n g t h e n i n g families, w e
m u s t confront t h e social structures a n d policies that t h r e a t e n
t h e m . I d i s a g r e e that " t h e family n o l o n g e r s e e m s capable of
fulfilling its role a s a s o u r c e o f stability a n d s t r e n g t h in a time o f
rapid c h a n g e . " G r a n t e d , too m a n y families are i n c o m p e t e n t , b u t
s t r o n g families a b o u n d . I w o u l d call y o u r a t t e n t i o n to the b o d y
of r e s e a r c h e m e r g i n g a r o u n d family s t r e n g t h s .
Finally, I b e l i e v e t h e c h u r c h c a n t e a c h family s t r e n g t h s
t h r o u g h a family life e d u c a t i o n p r o g r a m d e s i g n e d to a d d r e s s t h e
" g e n e r a l l y p r e d i c t a b l e " t u r n i n g p o i n t s a n d crises o f family life. I
c a n generally predict that m y d a u g h t e r s will " l e a v e h o m e , " that
m y p a r e n t s will i n c r e a s i n g l y rely o n m e for s u p p o r t , a n d I'll face
r e t i r e m e n t , e t c . T h e p o i n t b e i n g that if I c a n anticipate s u c h
transitions, I c a n b e t t e r p r e p a r e for t h e m s o that t h e y will b r i n g
m o r e possibility a n d less pitfall. It's j u s t to s u c h a family life
p r o g r a m o f p r e v e n t i v e a n d creative m a i n t e n a n c e t h e c h u r c h is
called, s o that families c a n b e freed to b e in m i s s i o n .
Kelly B y r o n B e n d e r
Pastor, Countryside United Methodist Church
Topeka, Kansas
86
ORDINATION TASKS: FIVE CLUSTERS
ANDREW GILMAN
H o w can w e say o r d a i n e d m i n i s t e r s are "set a p a r t "
w h e n their w o r k o v e r l a p s w i t h that of the laity? T h e
a n s w e r lies in finding the "areas o f u n c e r t a i n t y " over
w h i c h o r d a i n e d m i n i s t e r s c l a i m control.
O r d i n a t i o n sets m i n i s t e r s apart. T h a t is clear. A s the
C o n s u l t a t i o n o n C h u r c h U n i o n said r e c e n t l y in its s t a t e m e n t o n
m i n i s t r y , while all C h r i s t i a n s are called to b e m i n i s t e r s , s o m e are
a p p o i n t e d to carry out special n e e d s a n d p u r p o s e s . " T h e r e are
distinctions o f function, b u t n o distinctions o f d i g n i t y . " T h e r e is
a division b e t w e e n o r d a i n e d clergy a n d t h e laity. T h e c h u r c h
s e t s apart m e n a n d w o m e n for special roles in t h e c o m m u n i t y of
faith.
1
U n f o r t u n a t e l y , clarity s e e m s to e n d with s t a t e m e n t s like t h e s e
a n d c o n f u s i o n sets in. W h i l e it is clear that m i n i s t e r s are set apart
b y ordination, it is n o t at all clear j u s t w h a t t h e y are set a p a r t for.
It is o b v i o u s that o r d a i n e d m i n i s t e r s are different from lay
m i n i s t e r s , but it is n o t o b v i o u s precisely h o w . D e f i n i n g the
special roles a n d ministries o c c u p i e d b y t h o s e o r d a i n e d is a
difficult a n d frustrating task. T h e r e is a n a l m o s t d e m o n i c
a m b i g u i t y a b o u t the o r d a i n e d ministry.
E v e r y b o d y suffers in
stress a n d frustration,
p a r i s h i o n e r s . A situation
c o m p e t e n c e h a s the effect
this situation.
b o t h for the
that d o e s n o t
of e n c o u r a g i n g
Confusion generates
p a s t o r a n d for the
identify a n d d e m a n d
incompetence, and no
Andrew Gilman is pastor of the Stratham Community Church, United Church of Christ,
Stratham, New Hampshire.
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QUARTERLY REVIEW, WINTER 1982
o n e likes to b e a s s o c i a t e d w i t h i n c o m p e t e n c e , either as a
provider o r as a client. T h e r e s h o u l d b e clarity, if n o t for the s a k e
o f the calling, t h e n certainly for t h e s a k e s of t h o s e called.
W h a t is t h e m e a n i n g o f o r d i n a t i o n ? J u s t h o w are ordained
ministers different. W h a t are their special tasks? Is it possible to
d e s c r i b e their role in a w a y that is b o t h useful to the
professionals a n d respectful o f the p r o f e s s i o n ? I t h i n k so.
O n e w a y to d e s c r i b e p r o f e s s i o n s is b y describing t h e areas of
u n c e r t a i n t y o v e r w h i c h t h e y claim c o n t r o l . D o c t o r s , for
e x a m p l e , h a v e c o n t r o l o v e r t h e u n c e r t a i n t y o f m y physical
h e a l t h , a n d a u t o m e c h a n i c s h a v e c o n t r o l o v e r t h e uncertainty of
m y car's t r a n s m i s s i o n . Control m a y b e too s t r o n g a w o r d ,
especially in t h e c a s e o f m y t r a n s m i s s i o n . B u t in b o t h i n s t a n c e s
t h e s e p e o p l e are t h e o n e s w h o m I c o n s u l t , o n w h o s e o p i n i o n s I
rely, w h o m I e x p e c t to h a v e e x p e r t i s e , a n d to w h o m I will defer.
I s u g g e s t that ordination delineates a cluster o f five areas o f
u n c e r t a i n t y o v e r w h i c h the p a s t o r h a s control—areas in w h i c h
t h e m i n i s t e r is e x p e c t e d to h a v e e x p e r t i s e , w h e r e his or h e r
o p i n i o n s c o u n t , w h e r e h e o r s h e is c o n s u l t e d a n d p e r h a p s e v e n
deferred t o . T h e s e a r e a s are t h e s e a r c h for m e a n i n g , t h e s u p p o r t
of v a l u e s , t h e s e n s e of p e r s o n a l w o r t h , t h e identification o f t h e
m i s s i o n o f t h e institutional c h u r c h , a n d provision o f access to
t h e larger s o c i e t y . F o r e a c h o f t h e s e a r e a s t h e r e is a task w h i c h
ordination calls pastors to perform: for m e a n i n g t h e r e is t h e task
of interpreting. F o r v a l u e s t h e r e is the task o f legitimating. F o r
p e r s o n a l w o r t h t h e r e is t h e t a s k o f affirming. F o r institutional
m i s s i o n t h e r e is t h e task o f initiating, a n d for social a c c e s s there
is the t a s k of c o n n e c t i n g . T h e s e tasks c a n b e briefly d e s c r i b e d .
I n t e r p r e t i n g . T h e c h u r c h is a c o m m u n i t y o f m e a n i n g . It s e e k s
to n u r t u r e u n d e r s t a n d i n g a n d to p r o m o t e a w a r e n e s s . It tries to
a n s w e r p a r i s h i o n e r s ' q u e s t i o n s , especially their Big Q u e s t i o n s .
In o r d e r to do this, t h e c h u r c h h a s a special l a n g u a g e , special
s y m b o l s , a n d special traditions. T h e c h u r c h ' s c a l e n d a r , t h e
Bible, t h e v a r i o u s c o n f e s s i o n s o f faith—these are all i n s t r u m e n t s
the c h u r c h u s e s to e x p r e s s t h e M e a n i n g o f T h i n g s . H o w e v e r , if
t h e s e e x p r e s s i o n s are to h a v e a n y significance, t h e y n e e d to b e
i n t e r p r e t e d . O t h e r w i s e t h e y quickly b e c o m e a n a c h r o n i s t i c ,
archaic, o r m e r e l y c u t e . It is n o t e n o u g h to g a t h e r a n d sing,
2
3
88
TASKS O F THE ORDAINED
" h o l y , h o l y , h o l y . " F o r that to b e a s u b s t a n t i v e e x p e r i e n c e ,
p e o p l e n e e d to d i s c u s s w h a t holiness m e a n s , w h e r e it c a n b e
e n c o u n t e r e d , w h a t is a n a p p r o p r i a t e r e s p o n s e , a n d so forth.
T h e task of interpreting c a n b e carried out t h r o u g h p r e a c h i n g .
M i n i s t e r s often feel that this is their b e s t o p p o r t u n i t y to explain
a n d e x p o u n d . H o w e v e r , listeners m a y b e m o r e likely to
appreciate t h e p r e a c h e r t h a n to r e m e m b e r t h e s e r m o n . W h i l e
t h e y c a n recollect perfectly t h e p a s t o r ' s facial e x p r e s s i o n , t h e y
m a y h a v e a h a r d time w i t h t h e three p o i n t s that w e r e m a d e . This
is n o t a criticism o f the p r e a c h e r . It is r a t h e r a r e m i n d e r that the
m e s s e n g e r is a l w a y s m o r e i m p o r t a n t to p a r i s h i o n e r s t h a n the
message.
4
P r o b a b l y t h e m i n i s t e r interprets as powerfully out o f the
pulpit as in it. W h e n p e o p l e talk a b o u t practicing w h a t o n e
p r e a c h e s , t h e y are indicating w h e r e t h e y l e a r n , w h e n t h e y pick
u p signals. T h e i m m e d i a t e r e s p o n s e a p a s t o r m a k e s to a crisis,
s u c h as a d e a t h , will p r o b a b l y carry m o r e w e i g h t t h a n his or h e r
r e a s o n e d r e a c t i o n . T h e p o i n t is that a n y o c c a s i o n w h e r e the
p a s t o r can relate theological affirmation to t h e lived situations o f
his or her p a r i s h i o n e r s is a n o c c a s i o n for interpreting.
L e g i t i m a t i n g . T h e p a s t o r ' s attitude t o w a r d i s s u e s a n d
c o n c e r n s is an i m p o r t a n t t o u c h s t o n e for p a r i s h i o n e r s . It is n o t
that m e m b e r s o f t h e flock w a n t to e c h o t h e p a s t o r ' s s e n t i m e n t s .
F a r from it! B u t t h e y w a n t to k n o w w h e r e h e or s h e s t a n d s , so
that t h e y c a n h a v e s o m e p e r p e c t i v e o n their o w n v a l u e s . W h a t
t h e p a s t o r e n d o r s e s , w h e r e t h e m i n i s t e r ' s p a s s i o n s are e n g a g e d ,
w h a t c a u s e s are e s p o u s e d , w h a t m o r a l t o n e is g i v e n off, will
form a significant e n v i r o n m e n t for c h u r c h p e o p l e .
Legitimating includes a wide range of issues. O n the one hand
it applies to p e r s o n a l i s s u e s s u c h a s g a m b l i n g o r t h e u s e of
alcohol. O n t h e o t h e r it refers to social i s s u e s s u c h a s civil rights
for h o m o s e x u a l s or t h e n e e d s o f third-world p e o p l e s . Jeffrey
H a d d e n , w h o identifies the w o r k o f m i n i s t r y a s " v a l u e creating,
v a l u e carrying, v a l u e l e g i t i m a t i n g , " h a d in m i n d t h e social
i s s u e s o f the early 1 9 6 0 s , especially t h e civil rights i s s u e s . B u t
the p h r a s e applies as well to the field o f individual n e e d s a n d
c o n c e r n s s u c h as s e x u a l m o r a l s a n d life-style evaluation. In e a c h
i n s t a n c e , t h e t a s k o f t h e m i n i s t e r is to give off signals a b o u t w h a t
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is " o k a y " from a t h e o l o g i c a l p e r s p e c t i v e . T h e p a s t o r will n o t
n e c e s s a r i l y c o n v i n c e his or h e r p a r i s h i o n e r s , b u t t h e m i n i s t e r ' s
v i e w will p r o v i d e a n i m p o r t a n t p o i n t o f reference for t h o s e in t h e
parish.
A f f i r m i n g . In a w o r l d i n c r e a s i n g l y i m p e r s o n a l , w h e r e
individuals t e n d to b e treated as c u s t o m e r s a n d clients, t h e
i m p o r t a n c e of p e r s o n a l a t t e n t i o n g r o w s . T o s p e a k o f a p e r s o n a l
e m p h a s i s m a y c o n j u r e u p i m a g e s of d e a d l y afternoon teas in
w h i c h e n d l e s s h o u r s are c o n s u m e d d i s c u s s i n g the unpredict­
ability o f the w e a t h e r , but t h e t a s k is m o r e substantial a n d
w o r t h w h i l e t h a n that. P a s t o r i n g , in this c o n t e x t , c o n s i s t s o f
n o u r i s h i n g a n d s u b s t a i n i n g a p e r s o n - t o - p e r s o n relationship
b e t w e e n p a s t o r a n d p a r i s h i o n e r . T h e basic c o m m o d i t y is
c o n c e r n a n d t h e j o b o f the m i n i s t e r is affirming t h e w o r t h o f
p a r i s h i o n e r s ; c o m m u n i c a t i n g their v a l u e as p e r s o n s , caring
a b o u t t h e m . W h e n p a r i s h i o n e r s c o m e to t h e p a s t o r w i t h
p r o b l e m s t h e y d o n o t n e c e s s a r i l y e x p e c t their difficulties to b e
r e s o l v e d . S u c h a resolution m a y take p l a c e , especially if t h e
p a s t o r is o n e w h o h a s a d d e d c o u n s e l i n g skills to t h e arsenal. B u t
t h e m o r e u s u a l e x p e c t a t i o n is that t h e p a s t o r will comfort t h e m ,
will be c o n c e r n e d a b o u t t h e m . In s u c h c a s e s p a r i s h i o n e r s are
a s k i n g for n o t h i n g less t h a n r e s p e c t a n d d e m a n d little from t h e
p a s t o r e x c e p t for t h e self-discipline to listen.
W r i t i n g a b o u t the field o f social w o r k , o n e a u t h o r d e s c r i b e d
w h a t h e called " e n c o u n t e r s . " E n c o u n t e r s are c o n t a c t s b e t w e e n
t h e w o r k e r a n d the client that are u n s c h e d u l e d a n d o c c u r in
n e u t r a l territory. S u c h e n c o u n t e r s t a k e place in office halls, in
b u s l i n e s , at social e v e n t s , a n d so o n . T h e e n c o u n t e r is
u n p l a n n e d a n d often s e e m s to b e a c o i n c i d e n c e . N e v e r t h e l e s s ,
there is a discipline i n v o l v e d for t h e social w o r k e r a n d it is o n e o f
listening. S u c h e n c o u n t e r s s e r v e chiefly to highlight " w h e r e t h e
client i s . " T h e i r k e y t a s k is building trust a n d k e e p i n g o p e n
communication.
T h i s is a g o o d d e s c r i p t i o n o f the task o f affirming. Pastors
c o m e a c r o s s p a r i s h i o n e r s in s u p e r m a r k e t s , at gas stations, a n d
m a n y o t h e r p l a c e s , a n d the p a r i s h i o n e r will give off clues a b o u t
c o n c e r n s a n d d i s t r e s s e s . S o m e t i m e s the clues are subtle, as in a
slight p a u s e before a n s w e r i n g the c o n v e n t i o n a l q u e s t i o n , " H o w
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are y o u ? " w i t h the equally c o n v e n t i o n a l a n s w e r , " F i n e . "
S o m e t i m e s the c l u e s are m o r e direct: " W o u l d y o u p r a y for m y
father? T h e y j u s t t o o k h i m to t h e h o s p i t a l . " In either case,
p a r i s h i o n e r s a r e primarily s e e k i n g to tell t h e p a s t o r a b o u t
t h e m s e l v e s . M o r e t h a n specific a s s i s t a n c e , l a y p e r s o n s w a n t a
sensitivity to their hurt. In t h e m i n i s t e r t h e y e x p e c t to find
s o m e o n e to w h o m their e x p e r i e n c e will m a k e a difference.
P a r i s h i o n e r s w a n t to b e listened to a n d k n o w n . M i n i s t e r s face
t h e task of affirming.
I n i t i a t i n g . C l e r g y are set apart to exercise l e a d e r s h i p in a
s t r a n g e w a y . G e n e r a l l y , a c c o r d i n g to t h e local c h u r c h ' s b y - l a w s ,
t h e p a s t o r h a s little official s t a n d i n g . T h e legal authority o f t h e
c o n g r e g a t i o n is l o d g e d in s o m e b o a r d of lay p e o p l e , often with
t h e m i n i s t e r n o t e v e n h a v i n g a v o t e . T h i s is a reflection o f t h e fact
that t h e local c o n g r e g a t i o n is t h e actual o w n e r of t h e c h u r c h a n d
is formally r e s p o n s i b l e for it.
H o w e v e r , r e g a r d l e s s o f policies a n d b y - l a w s , the p a s t o r is the
c h u r c h ' s leader, at least in certain r e s p e c t s . T h e p a s t o r is t h e r e to
b r i n g a special p e r s p e c t i v e o n the affairs of the local c h u r c h , to
indicate w h a t n e e d s to b e d o n e , a n d to d e s r i b e h o w it c a n be
a c c o m p l i s h e d . T h e m i n i s t e r h a s b e e n called to articulate
possibilities, to indicate priorities, to inspire e n t h u s i a s m , a n d to
sustain m o m e n t u m .
O n e a u t h o r d e s c r i b e s this as c h a r i s m a t i c l e a d e r s h i p b e c a u s e it
is n o t conferred b y training a n d i n v o l v e s the b r i n g i n g of
s o m e t h i n g n e w to t h e local o r g a n i z a t i o n . T h a t is, this sort of
authority is a m a t t e r o f vision a n d a p p e a l rather t h a n skill a n d
legal a u t h o r i t y . T h a t m a y be an a b u s e o f t h e w o r d charisma, b u t
it is helpful in p o i n t i n g out w h a t is i n v o l v e d in this a s p e c t of
ministry.
A m i n i s t e r is t h e r e to add a fresh n o t e to t h e situation. T h e
p a s t o r is the a g e n t of initiative, a n d e v e n w h e n h e or s h e does
not p e r s o n a l l y g e n e r a t e the n e w i d e a s , it is still u p to h i m or h e r
to legitimate t h e m , to d e v e l o p t h e m , a n d to p u s h t h e m . T h e
p a s t o r is m o r e t h a n t h e m i d d l e m a n a g e m e n t figure d e s c r i b e d b y
H . R i c h a r d N i e b u h r in The Purpose of the Church and Its Ministry.
R a t h e r , the p a s t o r is t h e r e to p r o d u c e positive organizational
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m o r a l e , to define t h e local c h u r c h ' s peculiar m i s s i o n , a n d to
g e n e r a t e s u p p o r t o f it.
T o fulfill t h e s e p u r p o s e s is n o t simply a m a t t e r of d r e a m s a n d
w o r d - p i c t u r e s . In o r d e r to p r o d u c e e n t h u s i a s m , t h e m i n i s t e r
m u s t d o t h e n e c e s s a r y h o m e w o r k a n d b e able to p r o d u c e s o m e
results (or c o n v i n c e o t h e r s that t h e y are p o s s i b l e ) . In this
c o n t e x t , Paul H a r r i s o n ' s description o f t h e rational-pragmatic
a u t h o r i t y that a c c r u e s to p a s t o r s w h o get t h i n g s d o n e — a n
authority h e lables " i l l e g i t i m a t e " — i s a p r o p e r a n d a b o v e - b o a r d
part o f the p a s t o r ' s l e a d e r s h i p . It is n e c e s s a r y to h a v e s o m e
a c c o m p l i s h m e n t s in o r d e r to g e n e r a t e s u p p o r t . T h e parish m u s t
h a v e c o n f i d e n c e in t h e p a s t o r ' s ability to deliver before m e m b e r s
c a n invest m u c h of t h e m s e l v e s in his or h e r vision for t h e m . T h e
p r i m a r y t a s k o f m i n i s t r y , h o w e v e r , is n o t getting t h i n g s d o n e
b u t articulating a s e n s e o f m i s s i o n a n d e n c o u r a g i n g t h e
c o n g r e g a t i o n to m o v e t o w a r d fulfilling t h e m i s s i o n .
9
C o n n e c t i n g . T h e m i n i s t e r is a s o u r c e o f social access,
i n f o r m a t i o n , a n d c o n t a c t s . H e o r s h e functions a l m o s t as a
c l e a r i n g h o u s e . M a n y p e o p l e turn to t h e p a s t o r in the first
m o m e n t s o f a crisis, w h e n t h e y w a n t to sort out o p t i o n s , o r
w h e n t h e y s i m p l y w a n t to find o t h e r s to h e l p t h e m w i t h various
p r o j e c t s . O n e s t u d y , for e x a m p l e , f o u n d that o f t h o s e i n distress
w h o s o u g h t professional h e l p , 4 2 p e r c e n t c o n s u l t e d clergy
f i r s t . It is also to t h e p a s t o r that m a n y turn to find out m o r e
a b o u t social i s s u e s , to d i s c o v e r w h e r e t h e y c a n b u y religious
b o o k s , to e x p l o r e w h a t d e n o m i n a t i o n a l activities w o u l d b e
suited to their i n t e r e s t s , a n d s o o n . T h e p a s t o r is n o t e x p e c t e d to
h a v e all t h e d e s i r e d information, b u t t h e p a s t o r s h o u l d k n o w
w h e r e to find it. T h i s is true w h e t h e r p a r i s h i o n e r s ' q u e s t i o n s
h a v e to d o w i t h S u n d a y s c h o o l m a t e r i a l s , welfare services,
funeral h o m e s , or audiovisual e q u i p m e n t .
T h e m i n i s t e r is often t h e pivotal link in t h e flow of
i n f o r m a t i o n , v o l u n t e e r o p p o r t u n i t i e s , t h e r a p e u t i c services, a n d
global c o n c e r n s . T h r o u g h the pastor m o s t d e n o m i n a t i o n a l
c o m m u n i c a t i o n flows. T h r o u g h the p a s t o r m o s t c o m m u n i t y
a p p e a l s are m a d e . T h r o u g h t h e p a s t o r p e r s o n s n e e d i n g
a s s i s t a n c e c o m e to b e referred.
Partially this task is a c o n s e q u e n c e o f the m i n i s t e r ' s o w n
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peculiar p o s i t i o n o f a c c e s s . T h e p a s t o r is a l m o s t universally
w e l c o m e . H e or s h e is well-received i n p e o p l e ' s h o m e s ,
r e g a r d l e s s o f t h e situation. T h e p a s t o r is also c o n n e c t e d to social
institutions in a variety of w a y s . T h e result is that h e or s h e is
often the link for p e o p l e , the interface b e t w e e n t h e m a n d the
larger c o m m u n i t i e s in w h i c h t h e y live.
T h i s task of c o n n e c t i n g b e c o m e s t h e p a s t o r ' s partially b e c a u s e
of his or h e r credibility. M i n i s t e r s h a v e b e e n set apart, a n d t h e y
h a v e t h e aura of disinterest. T h e y s e e m to b e clearly a b o v e
t a k i n g a d v a n t a g e o f t h e situation, or profiting in a n y w a y . T h a t
this a p p e a r a n c e is clear to all is i m p o r t a n t , b e c a u s e often t h o s e
s e e k i n g i n f o r m a t i o n or referrals feel e x t r e m e l y v u l n e r a b l e a n d
will t u r n o n l y to t h o s e w i t h w h o m t h e y feel s e c u r e . B e c a u s e of
t h e p a s t o r ' s credibility, a n d b e c a u s e also o f his or h e r a c c e s s to a
w i d e r a n g e o f situations, the m i n i s t e r h a s t h e t a s k o f facilitating
c o n n e c t i o n s for p a r i s h i o n e r s .
T h e s e five tasks deal w i t h areas o f u n c e r t a i n t y for p e o p l e .
.Interpreting d e a l s w i t h u n c e r t a i n t y of m e a n i n g , w i t h the
struggle to a p p r o p r i a t e a living tradition. L e g i t i m a t i n g deals
w i t h t h e u n c e r t a i n t y of e s t a b l i s h i n g a c o h e r e n t set of v a l u e s , an
especially tricky b u s i n e s s in a pluralistic age s u c h as ours.
Affirming deals w i t h the u n c e r t a i n t y of p e r s o n a l w o r t h — a
quality u n d e r s t r o n g p r e s s u r e in m a s s society. Initiating refers to
t h e u n c e r t a i n t y o f m o v e m e n t a n d m o r a l e in t h e institutional
c h u r c h . C o n n e c t i n g d e a l s w i t h t h e u n c e r t a i n t y o f a c c e s s to a
large scale social s y s t e m . T h e m i n i s t r y is n o t , of c o u r s e , t h e only
o c c u p a t i o n w h i c h d e a l s w i t h t h e s e a r e a s . In c o n t e m p o r a r y
s o c i e t y m o v i e stars c a n legitimate v a l u e s , a n d welfare depart­
m e n t s c a n offer a c c e s s to social s e r v i c e s . T h e ministry m a y , quite
p o s s i b l y , b e t h e o n l y p r o f e s s i o n w h i c h h a s all t h e s e a r e a s a s a
c o m m o n cluster o f c o n c e r n , but a m o r e i m p o r t a n t distinction is
that for the m i n i s t r y , t h e s e c o n c e r n s g r o w o u t o f theological
affirmation. I n t e r p r e t i n g , legitimating, a n d t h e rest are n o t just
tasks that history h a p p e n s to h a v e thrust into the p a s t o r ' s lap.
T h e y are r o o t e d in the m i n i s t e r ' s s e n s e o f t h e G o s p e l , in t h e w a y
G o d ' s love is m a d e i n c a r n a t e in t h e w o r l d a n d given h u m a n
s u b s t a n c e . T h e s e tasks are w a y s p a s t o r s in this d a y c a n live out
their faith a n d assist o t h e r s in living out their faith. F o r the
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ministry, p r o f e s s i o n a l identity p r o c e e d s from o n e ' s identity as a
p e r s o n of faith.
D e s c r i b i n g t h e m i n i s t r y in this w a y offers a n u n d e r s t a n d i n g o f
pastoral a u t h o r i t y w h i c h is n e i t h e r too h i g h n o r too l o w to b e
useful. T h e scale is n o t so g r a n d a n d m e t a p h y s i c a l that daily
realities fade from sight. N o r is it so small that the s u g g e s t i o n s
m a d e are s i m p l y a b u n c h of practical g i m m i c k s . I t h i n k that this
description p r o v i d e s a realistic picture o f t h e ministry: a picture
o f w h a t it is that p a s t o r s d o that m a k e s p a s t o r i n g a n i m p o r t a n t
t h i n g to d o . T h e tasks m e n t i o n e d are significant t a s k s , b u t t h e y
a r e also t h e stuff o f w h i c h w e e k l y s c h e d u l e s are m a d e .
F u r t h e r m o r e , this cluster o f tasks is a list of activities that are
tangible a n d o b j e c t i v e . I n t e r p r e t i n g , affirming, a n d the rest are
m a d e u p o f skills that c a n b e t a u g h t , i m p r o v e d , a n d evaluated.
D e s c r i b i n g t h e m i n i s t r y in this w a y liberates it from exclusive
subjectivity, in w h i c h p a s t o r i n g is o n l y p e r s o n a l art. Listing
areas o f u n c e r t a i n t y o v e r w h i c h m i n i s t e r s are given control d o e s
n o t eradicate t h e p e r s o n a l qualities that e a c h p a s t o r b r i n g s , b u t it
d o e s h i g h l i g h t objective skills a n d k n o w l e d g e w h i c h are
i m p o r t a n t in pastoral c o m p e t e n c e .
A b o v e all, d e s c r i b i n g t h e ministry in this w a y gives a b o t t o m
line to t h e p r o f e s s i o n , o n e that is b o t h respectful o f t h e calling
a n d useful to t h o s e called. T h i s cluster o f tasks indicates w h a t
authority is conferred in o r d i n a t i o n a n d w h a t accountability is
demanded.
NOTES
1. In Quest of a Church of Christ Uniting (Princeton: Consultation on Church Union,
1980), p. 37.
2. Linda Nilson, "An Application of the Occupational 'Uncertainty Principle' to the
Professions," Social Problems, 26 (June 1979): 570-81.
3. James Gustafson, Treasure in Earthen Vessels (Chicago: University of Chicago Press,
1976) pp. 56-71.
4. Osmund Scheuder, "The Silent Majority" in Gregory Baum and Andrew Greeley,
eds., Communication in the Church (New York: Seabury Press, 1978), p. 17.
5. Jeffrey Hadden, The Gathering Storm in the Churches (Garden City, N.Y.: Doubleday,
1969), p. xx.
6. See also the servant model for the church in Avery Dulles, Models of the Church
(Garden City, N.Y.: Image Books, 1978), pp. 95 ff.
7. Julian Hull, "Encounters," Social Work (January 1980): 61-63.
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8. Phyllis Day, "Charismatic Leadership in the Small Organization/' Human
Organization, (spring 1981).
9. Paul Harrison, Authority and Power in the Free Church Tradition (Carbondale and
Edwardsville: Southern Illinois University Press, 1971).
10. Henry Vikler, "Counselling Demands, Procedures, and Preparation of Parish
Ministers: A Descriptive Study," journal of Psychology and Theology, (winter 1979): 271-60.
95
BOOK REVIEWS
THE QUESTION OF GOD
Reviews by Robert T. Osborn
Hans Kiing, Does God Exist: An Answer for Today, trans. Edward
Quinn. New York: Vantage Books, 1981. Pp. vii-839. $8.95.
Basil Mitchell, The Justification of Religious Belief. New York: The
Oxford University Press, 1981. Pp. 1-180. $4.95.
Kiing asks, does God exist? Mitchell asks, how can one, like Kiing,
ask and answer that question? Kung's project is presented to him by
modem atheism, which "demands an account of our belief in God as it
never did in the past" (p. xxii). The challenge is not academic, for at
stake, in Kung's judgment, is "the struggle with the . . . insecurity of
human existence, which has existed from time immemorial" (p. xxx),
and which, with the breakup of the certainties and unity of the Middle
Ages at the advent of the Renaissance and the rise of modern science
and rationalism, emerged with a new poignancy and urgency in the
17th century. Kung's study will therefore begin with Descartes and
Pascal, with the quest for certainty via the cogito of reason and the credo of
faith.
Somewhat differently, Mitchell asks whether belief in God's
existence as found in "traditional Christian theism" "requires or
admits of rational support" (p. 1). Rather than answer the material
question raised by Kiing, he gives "an account of the sort of reasoning
by which a religious position [such as Kung's] is characteristically
supported" (p. 2). This is in order to show that a defense of faith need
not be, as its British philosophical critics have argued, "logically
inconsistent or in some other way logically incoherent through
Robert T. Osborn teaches in the Duke University Department of Religion.
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QUESTION OF GOD
failing some legitimate test of significance or intelligibility" (p. 7).
These differences in the purposes of the two theologians are
suggestive of other differences. Mitchell, an Oxford philosopher and
theologian, writes a most British book—concise, precise, and logical,
addressed to those whose faith and theology have been under attack
from British philosophy. It is a relatively brief, tightly reasoned, and
excellent analysis of what can count for a rational defense of faith.
Kiing, on the other hand, is a German professor and theologian. He is
also a somewhat forcibly liberated Roman Catholic theologian who
finds himself in an immediate confrontation with the modern world.
He is obliged, he feels, to defend and make the case for his
faith—vis-^-vis his own tradition against claims of modern scientism
and atheism, in the face of a pluralistically religious world and as a
citizen of the Christian west. His book is long, often too wordy, but
most erudite. While it is certainly an exercise in theological analysis
and construction, its immediate subject matter is the history of
mainline western philosophical development from the seventeenth
century to the present.
/
A point of obvious agreement between these authors is that the
traditional proofs for the existence of God do not work as proofs. In his
first two chapters Mitchell concludes that the proofs instead set forth
the presuppositions of faith and that, as a matter of fact, "in such a
fundamental matter as our entire understanding of life, proof is out of
place and we must be content to be guided by presuppositions, which
determine for us what shall count as proof" (p. 34). Kiing similarly
observes, along with Anselm, that the proofs assume faith in the
existence of the God whose proof is sought. Without faith these proofs
do not work.
However, Kiing seeks a rational and responsible answer to the
question, Does God exist? If reason cannot prove his existence, does a
rational response to the question yet remain? Kung's answer, which it
is the task of the book to develop, is anticipated in his On Being a
Christian. In Does God Exist? he traces a history of efforts to deal with the
question, through which his own answer emerges—namely, a
broadening and extension of Kant's so-called "moral" proof. This line
takes him with great sympathy to Hegel, who, he says, must serve as
the "model for further development" (p. 129).
Kiing's premise is an understanding of God as the final and absolute
source of the unity and certainty of reality and experience. With the
breakup of the medieval synthesis and the rise of modern rationalism
and science, that unity (and therefore God's existence) are in doubt.
97
QUARTERLY REVIEW, WINTER 1982
Since Kiing believes in God, his challenge is primarily theo-logical—
namely, how to represent or speak of that divine ground of unity and
certainty in such a way that it can answer effectively to modern doubt,
atheism, and nihilism.
The question was taken up in the seventeenth century in
paradigmatic fashion by Descartes and Pascal. Descartes, having
found apparent certainty in his reason, sought to speak on that basis
with equal certainty about God. But as Kiing says, "conceptual
certainty, however methodically thought, is still a long way from
existential security" (p. 40). Pascal, finding such rationalism "useless
and uncertain" advocated instead of Descartes' rational cogito, a
wholistic, passionate leap of the "heart" into the wholly other world of
the biblical God. In Kung's judgment Pascal's correlative disparage­
ment of reason as hopelessly sinful and fallen was in error and was to
render reason Godless and a "track to atheism." The division and
disunity remain—Descartes' cogito on the one hand, Pascal's credo on
the other. How are they to be brought together? Kiing finds the
solution in the philosophical development from Descartes to the
German idealists that reached its culmination in the thought of G. F.
Hegel and that permitted man "to think of God and particularly the
biblical God on a grander scale" (p. 127) than had ever before been
possible. Inasmuch as Hegel's thought thus signaled "a turning
toward a unity of infinite and finite, divine and human, to a unity of life
. . . " ( p . 129), a modern recovery of the lost unity and reality and a new
vision of God, it is to be the paradigm or "model for further
development" (p. 129).
In Kung's judgment, Hegel succeeds. In two specific and important
ways. First, Hegel overcame the dualism in which traditional theology
had been for so long encrusted. God is no longer to be conceived
dualistically as "above" or "beyond" the world, but henceforth
"panentheistically" as in the world and the world as in God. Secondly,
he overcame the notion of God as a static, lifeless absolute. God is now
to be understood as a living, dialectically self-realizing Spirit. This is
"the God of the new world picture" (p. 333). In his transcendent
immanence he brings together the immanent reason of Descartes and
the transcending faith of Pascal. And in his dialectic self-realization all
alienation, even the alienation of autonomous, scientific, atheistic,
nihilistic reason, is taken up ("aufgehoben" or "sublated") into the
dialectical life of absolute spirit. Confident in this division, Kiing
proceeds to engage modern atheism, nihilism (Nietzsche) and more
recent critics of faith. At the outset it was stated that Kiing modifies the
98
QUESTION OF GOD
Kantian proof. Kant understood God to be a postulate of the practical
reason, an idea without which he could not make sense of the moral
life. The moral life is categorical and inescapable and therefore as a
postulate of that experience, God is also. Kiing is persuaded that
Kant's argument is too narrow. The challenge to faith from its critics,
he says, must be answered "in terms of a God considered in relation to
the totality of man and the world." As a postulate of our total experience
God and theistic faith make better sense than does atheism or nihilism.
Having rejected traditional proofs, Mitchell ventures a rational
defense by what he calls a "cumulative case." Most of Mitchell's book
is in defense of the appropriateness of making this kind of case for
Christian theism. He makes his point by appealing to analogies from
secular argument, which are generally accepted as rational. The
question is whether the evidences of religion are comparable to other
kinds of evidence. His argument proceeds through stages. The first
objection to his analogies is that religion is like metaphysics, and since
metaphysics concerns ultimate principles, there is no possibility of
rationally settling a dispute at this level. A philosophical determinist
will argue that freedom is illusory, regardless of how I experience my
so-called "freedom." There appears to be no amount of evidence that
can be accumulated to dissuade him of his disbelief in freedom. To this
kind of argument Mitchell responds that the same problem exists in
science (and other fields) and not just in religion and metaphysics. T. S.
Kuhn has shown how scientific reasoning cannot settle the argument
between basic scientific visions or paradigms. "Paradigms," says
Kuhn, "are not corrigible by normal science at all" (p. 66). The move
from one paradigm to another is "revolutionary"; it entails a revelation
and conversion. So Mitchell contends that if scientists were irrational
when they shifted from a pre-Copernican to a Copernican world view,
then so is anyone who moves from disbelief in God to belief in God.
Are such moves indeed irrational? He replies that they are not
rational in the sense that they are based on rational proof or strict
probability. But they are rational insofar as they reflect sound, rational
judgment. Mitchell does not want to say that Kuhn is wrong in speaking
of revolutions, since specifiable reasons cannot be given for paradigm
shifts. Nevertheless, basic rules for judgment can be specified. Michael
Polanyi would doubtless speak here of the "tacit dimension."
Finally Kuhn considers those criticisms of the rational defense of
faith from the standpoint of faith itself, criticisms which contend that
faith and reason are incompatible. Faith, after all, is personal
commitment, not rational argument; God is a reality and not merely a
99
QUARTERLY REVIEW, WINTER 1982
theoretical hypothesis. Acceding to these points, Mitchell holds his
ground nevertheless, and demonstrates the place of reason in faith and
the need for rational defense.
It is the last form of this kind of criticism to which I would finally
direct our consideration of Mitchell. The issue is whether the idea of
revelation does not finally preempt the role of reason. Are the
analogies earlier employed not invalidated by claims to revelation? His
answer is no, the analogies do apply. He draws an analogy to the
experience of an outstanding musical performance or being taught by
the pupil of a distinguished teacher. In these cases reason does not
presume, a priori, to judge what would constitute that outstanding
performance or what the pupil should have learned from his teacher.
But, neither is reason finally excluded; instead it is expanded and
illuminated. Developing the analogy of the pupil, Mitchell further
argues that it is a reasonable inference from the testimony of the pupil,
as well as from the possible change in his life effected by the alleged
teacher, that a teacher in fact exists. This is especially the case with the
New Testament witnesses, who testify to having been taught and
given new lives by God in Christ.
Let me summarize Mitchell's position before returning to Kiing.
Mitchell says that a rational defense for "traditional Christian theism"
can be made in terms of a cumulative case. That is, theism can be
shown to be reasonable insofar as it makes sense of the available,
accumulated evidence. However, insofar as we are defending basic
paradigms, no amount of evidence will finally prove convincing. If the
case wins, it will have appealed in the last analysis not to reason, but to
a reasonable or sound judgment. This kind of reasoning is not inimical
to revelation, for it does not presume to judge revelation a priori, but
rather is capable of being opened up to revelation and giving it rational
expression. Interestingly Mitchell did not discuss Kant's moral proof
directly, for like Kiing he has also adopted a modification of it in which
God is postulated to make sense of the cumulated evidence.
Kung's book is long; so needless to say in such an essay as this we
can scarcely give it its full due. There are, however, two issues that
need attention before, in a final section, I look at aspects of his
argument from Mitchell's perspective.
First, we have seen Kiing postulate God along Hegelian lines as the
living immanent and transcendent ground of our unity and
experience. God would appear to make sense of the total, cumulative
data of experience. The question is whether and how this postulate is
100
QUESTION OF GOD
verified. How does the God so postulated demonstrate his truth and
experience?
On its surface, reality is uncertain, the evidence is contradictory.
Atheists have their point. There is no compelling, extrinsic reason for
either faith or non-faith, for a yes or a no to life's ultimate meaning and
unity. Rather, reality confronts us with a choice, with the necessity of a
free decision for or against a "fundamental trust" (p. 445). He insists
that there is a certain "essential reasonableness" to the affirmative
decision, but nevertheless no proof, no determinative argument (p.
445). Yet the decision is not arbitrary or wishful projection, for it can be
made and is made only when reality itself manifests its fundamental
truth and unity, when reality invites and enables the commitment of
trust and gives to it an "intrinsic rationality" (p. 451). And this
fundamental trust also provides an autonomous "foundation for all
man's ethical behavior and action in this reality" (p. 471). What more
can be said?
Kung's response is truly puzzling. A problem remains, he claims,
inasmuch as "the reality upon which fundamental trust is based seems
itself to be without foundation" (p. 477). Kant had agreed that the
imperative was categorical, rooted in human nature; his critics were to
argue that since the imperative is indeed categorical, postulating God
adds nothing to the proof. Similarly here—if reality itself provides a
basis for trust and morality, what is added by the God hypothesis?
Nevertheless Kiing continues to ask about God as the foundation of the
foundation, as the postulate of the postulate. Broadly speaking, the
evidence which invites the God postulate is traces of "the other
dimension" in such non-theists as Ernest Bloch, Heidegger, Horkheimer, and recent linguistic philosophers.
Finally, in a relatively few concluding pages, Kiing turns to the God
of the religions, to the God of the Bible, and finally to the God of Jesus.
He contends here that his philosophical vision of the God of the new
world picture must inform and reform our Christian reflection, and
that it is in fact the proper expression of it. One has to be impressed that
Kiing has defined God, made a rational case for God's existence, and
witnessed a confirming revelation and experience of that God without
direct reference or appeal to the New Testament. Any student of
nineteenth century Protestant theology will have an experience of d&ja
vu working through this book, for it is indeed a contemporary exercise
of nineteenth century theological liberalism, to which, strangely, it
makes absolutely no significant reference. Particularly missing is
Schleiermacher, to whose passion for unity Kung's is so akin.
101
Q U A R T E R L Y REVIEW, WINTER 1982
Since Mitchell's book is a critical analysis of theological reason and
apologetic defenses of the faith in particular, I would in these final
paragraphs make three critical observations about Kung's book from
my perspective on Mitchell.
A first and fundamental criticism is implied in the difference
between the foci of the two books—"traditional Christian theism" in
Mitchell's case and God's existence in the case of Kiing. Mitchell argues
as he does (despite the title which suggests that his arguments could be
applied analagously to other religious beliefs) because "there is no
such thing as 'religion as such'," because religion as such "would not
be what anyone seriously believed" (p. 3). In effect, Kiing appears to be
violating the integrity of the basic religious vision, the paradigm of
faith. He moves from the God(s) of the philosophers, to the God(s) of
the religious, to the God(s) of the Bible as if no paradigm shifts were
involved. It must be then that he either denies the paradigmatic
dimensions of the religions (and philosophy, for that matter) or, (more
likely) he is actually making moves within his own paradigm—perhaps
the Hegelian vision which he stated was to be his model (paradigm?).
In this case he can be viewed as having effectively "sublated"
(aufgehoben), overcome, and transformed the paradigms of the
religions, including that of Christianity.
Mitchell might also have questions as to whether Kiing has honored
the Christian claim to revelation. In his last chapter Mitchell agrees
with Karl Barth, for instance, that whatever else the notion of
revelation means, it certainly suggests that it cannot be submitted a
priori to criteria of reason. But Kung's entire book appears to be the
development or explication of such criteria. Having devoted almost six
hundred pages to developing "a new understanding of God," a new
criterion for judging the rationality and truth of the Christian
revelation, he is finally in a position to put forth "demands" (p. 594)
which the God of the Bible must meet if he is to receive Kung's vote of
confidence, his "yes to the Christian God." Can such thinking be
regarded as anything but a paradigm violation? He appears either to be
reinterpreting ("sublating") the Christian revelation by taking it up
into another, or perhaps in tacit ways extending the biblical paradigm
in violation of others.
Finally, a question must be asked of Kiing in light of Mitchell's claim
that the case for theism is determined by its ability to make the greater
sense of all the accumulated evidence, in particular the evidence
brought against faith by atheism. The most important evidence on the
positive side is the testimony and lives of persons of faith. On the
102
QUESTION OF GOD
negative side, Mitchell cites "the character and existence of evil" which
"tortures the faith of the believers more than any other circumstance
and demands a theodicy of some kind" (pp. 44 f).
The common denominator in these two kinds of data is their
concrete historicity and materiality. People, people suffering, people
believing and witnessing, are, according to Mitchell, the primary data,
of which the defense of faith must make the better sense. While Kiing
certainly gives some lip service to this claim, the greater weight and
message of his book is rationalistic—his criticisms of Hegel and
Descartes to the contrary notwithstanding. He is interacting not so
much with lived and living human history, the concrete data and
evidence, but with the great minds of and dominant philosophies of
our western history. My point is not that these historical voices are
unimportant, but they should not be the object of faith's quest of
rational justification but instruments of it, as it seeks to engage and
render meaningful the historical realities of our own day. It is fair, it
seems to me, despite the historical orientation of the book, to question
Kiing at this point, because he writes in order to address the challenges
which faith and belief in God's existence face today—challenges which
insofar as they appear at all in this book remain quite academic.
103
INDEX TO VOLUME TWO
Authors
Bailey, Wilfred M., 1:101-8
Beck, Harrell F „ 4:7-51
Bender, Kelly Byron, 4:85-6
Burtner, Robert W., 3:59-61
Cole, Charles E . , 1:3-4, 2:3-7, 3:3-8, 4:3-6
Eckhardt, A. Roy, 4:52-67
Flick, Carl W. (with Edward E. Jayne), 3:75-77
Fortenbaugh, Robert B., 4:69-72
Foster, Charles R., 3:98-105
Gilman, Andrew, 4:87-95
Hann, Robert R., 3:78-95
Harrelson, Walter, 2:58-66
Howard, Virgil P., 1:62-100
Jayne, Edward E. (with Carl W. Flick), 3:75-77
Logan, James C , 1:5-26
McConnell, Taylor and June, 4:73-85
Mickle, Jeffrey P., 1:43-61
Miller, Sarah S., 4:67-69
Nelson, Rudolph L . , 2:79-98
104
INDEX
Osborn, Robert T., 4:96-103
Plekon, Michael, 3:43-59
Stewart, Charles W., 63-75
Tannehill, Robert C , 2:67-78, 3:9-42
Truitt, Richard, 3:61-62
Watson, David Lowes, 1:27-42
Will, James E . , 2:99-107
Willimon, William H., 2:9-44
Wingard, Robert W., 2:45-57
Articles, reviews, and documents
"Book Reviews: Marty, Muggeridge, and Metz on Public Theology,"
2:99-107
"Book Reviews: Three Big Books in Christian Education," 3:98-105
"Christian Misreadings of Basic Themes in the Hebrew Scriptures,"
2:58-66
"Editorial," 1:3-4, 2:3-7, 3:3-8, 4:3-6
"Fundamentalism at Harvard: The Case of Edward John Carnell,"
2:79-98
"Ha'Shoah as Christian Revolution: Toward the Liberation of the Divine
Righteousness," 4:52-67, and "Responses," 4:67-72
"Homiletical Resources: Gospel Lections for Advent," 3:9-42
"Homiletical Resources: Old Testament Lections for Epiphany," 4:7-51
"Homiletical Resources: Preparing to Preach from Ephesians to
Northside Church," 2:9-44
"Homiletical Studies: Gospel Lections for Eastertide," 1:62-100
"Incarnational Model for Teaching in the Church," 2:45-57
"Mid-Life Crisis from a Faith Perspective," 3:63-75 and "Responses,"
3:75-77
"Ministry as Vocation and Profession," 1:5-26
"Ordination Tasks: Five Clusters," 4:87-95
"Professing the Call to Serve," 1:27-42
"Protest and Affirmation: The Late Kierkegaard on Christ, the Church
and Society," 3:43-59 and "Responses," 3:59-62
"Reading It Whole: The Function of Mark 8:34-35 in Mark's Story,"
2:67-78
105
Q U A R T E R L Y R E V I E W , W I N T E R 1982
"Researching Family Ministries Through Cross-Cultural Education/'
4:73-85 and "Response/' 4:85-6
"Review of Books: Kiing and Mitchell on the Question of God/'
4:96-103
"Role of Doubt in the Life of Faith/' 1:101-8
"Toward a Revised Diaconate/' 1:43-61
"Werner Erhard's est—A Religious Movement?" 3:78-95 and "Re­
sponses," 3:95-97
Major
Subjects
Book reviews, 2:99-107, 3:98-105, 4:96-103
Carnell, Edward John, 2:79-98
Christian education, 3:98-105
Cross-cultural education, 4:73-85, 85-86
Diaconate, 1:43-61
Doubt, 1:101-8
Eastertide, 1:62-100
Ephesians, 2:9-44
Epiphany, 4:7-51
Exegesis of Mark, 2:67-78
Family Ministries, 4:73-85, 85-6
Fundamentalism, 2:79-98
Ha'Shoah, 4:52-67, 67-72
Hebrew Scriptures, 2:58-66
Holocaust, 4:52-67, 67-72
Homiletical Studies, 1:62-100, 2:9-44, 3:9-42, 4:7-51
Incarnation, 2:45-57
Kierkegaard, 3:43-60, 61-62
Mark (Gospel), 2:67-78
Mid-life crisis, 3:63-75, 75-77
Misreading of Scriptures, 2:58-66
106
Old Testament 4:7-51
Ordination tasks, 4:87-95
Professional ministry, 1:5-26, 27-42
Research, 4:73-85, 85-6
Teaching, 2:45-57
Vocational ministry, 1:5-26, 27-42
Werner Erhard's est, 3:78-95, 95-97
107
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Coming in QR
Spring, 1983
Homiletical R e s o u r c e s : Galatians, a M a r v e l o u s B o o k for P r e a c h e r s
Laurence A. Wagley and Eugene L. Lowry
Good Listeners Are Good Preachers
Harold Brack
S o m e N o t e s o n Christian Perfection
Helmut Nausner
Scholarly Q u a r t e r l y S o u n d s : S o m e Reflections
James B, Wiggins
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