Beruflich Dokumente
Kultur Dokumente
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
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 52
Response of Sarah S. Miller 67
Response of Robert B. Fortenbaugh 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 ?
6
HOMILETICAL RESOURCES:
OLD TESTAMENT LECTIONS FOR EPIPHANY
HARRELL F. BECK
Isaiah 60:1-9
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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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HOMILETICAL RESOURCES
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.
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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HOMILETICAL RESOURCES
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):
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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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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HOMILETICAL RESOURCES
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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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
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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HOMILETICAL RESOURCES
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
30
HOMILETICAL RESOURCES
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).
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
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
38
HOMILETICAL RESOURCES
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 :
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 lifea 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 peopleall
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 . ) .
40
HOMILETICAL RESOURCES
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 .
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
"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
44
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 . 4:445:22) 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
45
Q U A R T E R L Y REVIEW, WINTER 1982
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 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
thingthat'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
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 ,
5
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.
(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 trialand
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 armsin 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
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HA'SHOAH AS REVOLUTION
e v e r y authentic r e s p o n s e to t h e Holocaustreligious 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
6
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
7
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
8
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 .
(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
9
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
1 0
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
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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
1 7
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"
l f l
( " T h e o n e ass is calling the o t h e r ass ' L o n g e a r s ' " ) .
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 Shoahthis
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
1 9
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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2 0
" 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 "
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
23
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
24
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 .
W i t h i n o u r o w n e p o c h o f history, the traditional Christologi-
cal 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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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
3 2
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:
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:
AntecedentsHistoryReflections, ed. Yisrael Gutman and Livia Rothkirchen (Jerusalem:
Yad Vashem, 1976), p. 704.
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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, JesusGod 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 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
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
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 -
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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.
1
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
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F A M I L Y MINISTRIES
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
4
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
5
spiritual adventure of our time.
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
6
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
7
h o m e l a n d o f his o w n . "
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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F A M I L Y MINISTRIES
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
83
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 willingin 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
10
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!
84
FAMILY MINISTRIES
NOTES
86
ORDINATION TASKS: FIVE CLUSTERS
ANDREW GILMAN
Andrew Gilman is pastor of the Stratham Community Church, United Church of Christ,
Stratham, New Hampshire.
87
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
2
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 controlareas 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 faiththese 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
3
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,
88
TASKS O F THE ORDAINED
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
93
QUARTERLY REVIEW, WINTER 1982
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
94
TASKS O F T H E ORDAINED
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
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.
96
QUESTION OF GOD
98
QUESTION OF GOD
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 hereif 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, Hork-
heimer, 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
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 rationalistichis 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 todaychallenges 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
Major Subjects
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
Incarnation, 2:45-57
Teaching, 2:45-57
107
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Coming in QR
Spring, 1983
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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