Expository Times

Volume 116 THE EXPOSITORY Number 2 TIMES November 2004 Contents

John J. Kilgallen, SJ, SSD, A Major Difference between Law and Faith, in Luke and his Traditions 37 Paul Ballard, Poverty and Change: The Churches’ response in South Wales, 1966–2000 43 Dennis Hamm, Praying ‘Regularly’ (not ‘Constantly’): A Note on the Cultic Background of dia pantos at Luke 24:53, Acts 10:2 and Hebrews 9:6, 13:15 50 Paul Foster, Book of the Month, Inscriptiones Judaicae Orientis (3 vols), by D. Noy et al. 53 Sermons for the Christian Year (5th December – 26th December 2004) 55 Book Reviews 63 Letters to the Editor 70 Index of Books Reviewed 71 Ian Mackenzie, And finally . . . Poems in a Box 72

0 82647 804 2 The Expository Times – Monthly ISSN 0014–5246 Copyright © 2004 SAGE Publications and Contributors Material may be used freely for preaching sermons or for giving public addresses. To use material in written form permission must be sought from the Publishers. Typeset by Waverley Typesetters, Galashiels. Printed in the United Kingdom by Page Brothers Ltd, Norwich. Published by SAGE Publications, 1 Oliver’s Yard, 55 City Road, London EC1Y 1SP, UK. Tel: +44 (0)20 7324 8500. Fax: +44 (0)20 7324 8600. Website: www.sagepublications.com Editorial Office: New College, Mound Place, Edinburgh EH1 2LX. Tel: 0131 650 7227/8944. Email: [email protected] Form of Articles: it is helpful if articles are submitted both in hard copy and on disk. Indexing and Abstracting: This journal is indexed and abstracted by EBSCO (10 Estes Street, P.O. Box 682, Ipswich, MA 01938, USA; email: [email protected]; Web: www.epnet.com). Student discounts, single issue rates, and advertising details, are available from SAGE Publications at the address above. email: [email protected] SUBSCRIPTION PRICES – VOLUME 116 UK/Rest of World North America Individuals £25.95 $50.00* Institutional £55.00 $105.00* * US$ prices apply to North American subscribers only. Subscribers elsewhere pay the appropriate individual or institutional sterling price. Prices include airmail delivery outside of the UK, and second-class delivery within the UK. Bound and fully indexed volumes are available from 1980/81 (volume 92) at £24.95 (£14.95 for subscribers) plus £1.85 postage and packing. (There remain very few copies of 1978/79, volume 90.) THE EXPOSITORY TIMES 37

ARTICLES

A Major Difference between Law and Faith, in Luke and his Traditions Y By PROFESSOR JOHN J. KILGALLEN, SJ, SSD Pontifical Biblical Institute, Rome

NE of the more precise accusations against faith in Jesus, not on obedience to the central system Stephen in Acts (Acts 6:14) is that he said of Jewish existence. It is faith, not the Law that turns Othat Jesus would change the ‘customs’ of the unclean into the forgiven. Israel – ‘customs’ being another way of referring to In the Cornelius story, faith purified so that God the (Mosaic) Law; eventually this ‘change of customs’ was no longer at enmity with, but was friend of the will turn to ‘customs unnecessary for salvation’, as believers. God manifested this purifying faith to Peter some insisted that gentiles, together with baptism, and others by giving to Cornelius the gift of tongues, keep the Law in order to be saved. The problem a gift from God’s Holy Spirit, thus signifying holiness of how Christianity would relate itself to the Law here. Thereupon Cornelius must be baptized, for, as continued in Acts till the major instruction of Peter’s Peter protests, ‘Who am I to obstruct the clear will speech, Acts 15. With his speech in that chapter, Peter of God?’ (Acts 11:17). Peter’s reference to ‘them resolves the debate about the necessity that the as to us’ refers to the Spirit manifested in the gift gentile converts be circumcized and made to practice of tongues, understood to expand itself into the the Law – for salvation. The ultimate reason for Spirit’s gift of prophecy in the case of Peter and his Peter’s urging was that ‘God, who knows all hearts, companions (Acts 2). witnessed on behalf of the gentiles (Cornelius and his From the above account, developed over a household) by giving them the Holy Spirit as He had number of chapters in Acts, one sees the relationship: given the Spirit to us, and His purifying their hearts purifying faith in Jesus is saving faith, to be saved one by faith (in Jesus) shows that He made no distinction needs nothing else but faith in Jesus; such faith results between us and them’ (Acts 15:8–9). in the Holy Spirit of God, a sure sign of God’s favour Faith, then, cleanses hearts, makes ‘all things on behalf of the believer. Finally, in the Cornelius clean’; in Peter’s experience faith also is witnessed story, which is the basis in Acts 15 for the decision to by the gift of tongues and, at Pentecost, the gift about gentiles forever, we note that the Holy Spirit of prophecy; God would not share His Spirit with plays a particular role: the Spirit gives the outward the unclean of heart. We have already read Luke’s sign of the internal relationship between God and story about Cornelius and noted particularly how, Cornelius. just at the mention of the name of Jesus Saviour, the After Peter’s speech, James proposes that gentile Spirit descended on the gentiles and they spoke in Christians stay away from certain practices, but the tongues (Acts 10:43–44). The astonishment of the basis for this proposal is concern for harmonious circumcized Jewish Christians at this marvel suggests unity between Jewish and gentile Christian. The four not only that they were marvelling that God was matters he identifies are not to be practised because present, but that God was sharing Himself with they are necessary for salvation – faith in Jesus alone people uncircumcized, people who are unclean. By is necessary for salvation – but out of love for Jewish referring to the fact of the Cornelius episode, Peter Christians. in Chapter 15 argues (as he had in his own way in In this way, Acts argues that the Law (including Chapter 11) that the salvation of gentiles depends on circumcision) is no longer what causes salvation. 38 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 39

There are, however, other things to be said. First, unity between the burgeoning Samaritan church and at the same meeting in which Peter spoke his historic the established Jerusalem church and its Apostles; words, Paul and Barnabas related their experiences, Peter and John, as ‘elder authorities’ mean to show summed up for us in Acts 13 and 14. Second, the this solidarity, this ecclesiality. But that purpose does gift of tongues or of prophecy certainly shows the not answer the question about the role of the Holy presence of God’s Spirit, but that is a transient Spirit here, ‘in order that they may receive the Holy presence, meant for convincing or, in the case of Spirit’. If not for mission or for prophecy, to what end Pentecost, meant for giving revelation to listeners. is the Spirit most profoundly given and enjoyed? As for the experiences of Paul and Barnabas, there Acts 2:38 follows upon two ‘imperatives’: repent, is a notable silence in Acts 13 and 14 in regard be baptized. Thereafter, you will receive the Holy to the question: of those who believed in Jesus, Spirit. Again, to what end are these converts given was it necessary for their salvation that they obey the Holy Spirit? Not that they will prophesy, not the Law? That silence, however, means ‘no’; that that they will be inspired to further the mission. silence, when added to what Peter says in Acts 15, Here, better than in Acts 8:15 (the understanding of becomes further proof that gentile Christians were which depends on our having read Acts 2:38 first), being saved by faith, not by Law. As for the gifts of one has no impression that the Spirit is a transitory prophecy and speaking in tongues, one recognizes gift or a sporadic mover of mission. Rather, if one the roles they play in the forwarding of mission that goes to the end of Chapter 2 (the logical end of the is so central to Acts; Acts was written to show how Pentecost experience), one reads there, not prophecy the disciples were witnesses to Jesus in Jerusalem, in or mission, but of actions that befit a holy person. Judaea and Samaria, and to the ends of the world Indeed, idealized or not, this behaviour of the Jewish and the occasional gift and cause of mission at key Christians is the fullest living-out of the Law ever moments served that inexorable movement. Can one seen in Old and New Testaments. To what is that life find evidence of the Spirit’s presence in Acts 13 and owed? If Luke offers us any help in identifying this 14? One might point out that Barnabas and Saul presence of the Spirit, let Luke 1:35 be our guide: here had been sent to the activities of these chapters by holiness is caused by the Holy Spirit. Thus, a role the Spirit (Acts 13:1–3), but beyond that, one can of the Spirit in Acts, though not often mentioned, is only look in vain for reference to the Spirit in the not transitory, but indwelling: the Spirit makes one missionizing of Acts 13–14; no gifts of the Spirit are holy. mentioned here. Thus, the Spirit’s activity is indeed When one thinks of the Spirit in this way, one only occasional and to a certain degree ‘external’, sees that the holiness bestowed by the Spirit is really and this type of presence is what one comes to expect the culmination of faith in Jesus, that faith necessary as one reads on in Acts. for salvation. And upon reflection one can see that What Peter said in Acts 15, and what Luke has holiness, a share in God’s holiness (and thus a share demonstrated throughout Acts, is historic; there is in His Holy Spirit), has always been the goal of no other name (including that of Moses) given to God’s creation, as the Old Testament revelation has human beings on earth by which they can be saved it. Thus, if one wants to understand the process of except the name of Jesus (Acts 4:12). Acts places salvation, one must make room for the indwelling supreme importance on this truth. It is in aid of its of the Spirit through the instrumentality of faith in promulgation that we read so often of the Holy Spirit Jesus. In other words, if one says that faith in Jesus of God in Acts. However, there are a few moments is required for salvation, one is really saying that in Acts when reference to the Holy Spirit is not faith in Jesus is required for the indwelling of God’s concerned with prophecy (as we read regarding the inner Spirit. Acts, a book concerned about ‘motion’ fulfilment of the Joel quotation in Acts 2) or with or ‘mission’, only occasionally will suggest the moving the mission forward (as for instance already indwelling of the Spirit, but the idea is there. noted in Acts 13). What are we to make of Acts To understand this point better, I go to the Letter 2:38 or of Acts 8:15? to the Galatians – an odd choice apparently, but Acts 8:15 can be described by the word ‘ecclesial’. of value. To justify reference now to this Letter, I That is, the baptism of the Samaritans by Peter and must speak for a moment about Theophilus, the John surely means to show the relationship, one of clear recipient of Luke’s two volumes. It is at Luke 38 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 39

1:4 that we read what is crucial to my argument: itself say that the Law is no longer valid for salvation. ‘I write in order that you may understand how What might have moved Paul to assert this? What reliable are the things you have been taught.’ This proof did he have that faith in Jesus, not the Law, entire sentence is valuable, for it guides all future was the means to salvation? reading of Luke–Acts, but it is also valuable at the In the Letter to the Galatians Paul intensely moment for its affirmation that Theophilus has been argues that gentiles need not keep the Law. One of taught. A baptized Christian to be sure, but can we his major arguments has to do with ‘the promises’. identify what Theophilus has been taught, that which God had made promises to the offspring of Abraham Luke–Acts intends to show reliable? (offspring, for Paul, being singular in number, i.e. While the enterprise is noble, it is hardly achievable Jesus). These promises, never fully spelled out by with certain results. Yet, we can put together a few Paul, had to do with the perfection of Israel’s life, thoughts which would give some explanation about whether one thinks of that as life on this earth or in Theophilus’ education. For most scholars, Paul’s the resurrected life. But he did identify one promise. major letters had been finished (and presumably This promise, made, as indicated, to the Offspring, widely read) by the late 50’s ad. This means that was the giving of God’s Spirit to Israel; Israel, in these documents were in some kind of circulation other words, was to wait for centuries, was to wait for twenty-five years before Luke writes his Acts for the coming of the Offspring, in order to receive of the Apostles. It is difficult to imagine that Luke, this promise made to Abraham and his children. That who showed clearly his devotion to Paul (so much the giving of the Spirit was promised to Jesus and of part 2 of Acts is Paul), even to associating himself through him to the children of Abraham is Pauline with Paul in the we-passages of Acts – it is difficult teaching. But this teaching means to say that one to imagine that the central teachings of the major must believe in Jesus to enjoy the blessing of the Pauline letters did not have their influence on the promise, in this case the Holy Spirit of God. education of both Luke and Theophilus. Especially If we concede that the gentiles were to be included should this be true in the area of our interest here: in this offer to believe in Jesus and so to share in the the relationship of gentile Christians (two of whom promise, what is most important here in this essay is are Luke and Theophilus) to the Law. Though such attention to one of the few proofs that Paul presents to fundamental aspects of the Law at Temple worship justify his teaching that gentiles need not look to the had died because of the destruction of the Jerusalem Law for holiness, for salvation. At Galatians 3:2 Paul Temple, there remained in the First Century a asks the vital question, ‘This only I want to learn from vigorous difference of opinion about circumcision you: was it from works of the Law that you received of the gentile Christian and subsequent obedience the Spirit or from the obedience implied in faith?’ to the rest of the Law, for salvation. Again Paul asks, ‘The one who lavishes the Spirit on Paul was one who argued strongly that gentiles are you and works wonders in your midst – does he do not obliged to keep the Law for salvation. Obviously that because you do the Law or because you believe he had no intention of denying the teachings of Jesus, in Jesus Christ?’ (3:5). Whatever other justifications so often in agreement with the Law and disobedience Paul offers in favour of faith over works, these two to which would bring harsh judgment at the end of the – the Spirit and wonders – are clearly experiences with world. However he wanted to integrate Jesus’ teaching which the Galatians can identify. Their only answer to into the truth that gentiles need not obey the Law for Paul’s first question can be: the Spirit came in answer salvation, and he did insist on precisely that: contrary to faith, not to works. Their only answer to Paul’s to the opinion of others, the Law was no longer to be second question can be: God gives the Spirit in answer understood as the assurance of salvation. to faith, not to works. We now ask ourselves how Paul knew to be true At this point we recall Paul’s teaching we noted what he taught. Certainly, Christ resurrected and above: to the Offspring will be given the promises. glorified was proof to Paul that Jesus could not be This teaching corresponds to Paul’s insistence that the ignored, as the cross had suggested; rather, Jesus, Spirit comes, not from Law, but from faith in Jesus. so glorified, had resumed his pre-eminent, and now It corresponds, not from the understanding that the eternal role regarding salvation, culminating Jesus’ Offspring will be the one object of the promises, but subjecting all things to God. But that does not of that the Offspring will be the one through whom 40 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 41 the promises made to Abraham would be delivered. surprised that, when attention turns to the persecuted Thus, it is faith in Jesus, Paul argues, that explains life after Jesus’ ascension to the right hand of God, best the Old Testament intention that Abraham’s ‘the Spirit will teach you in that hour what must be descendants (however one eventually defines them) said’ (12:12). will receive the promise of God’s own Spirit, a share The Acts of the Apostles is closely linked by the in that Spirit. What else can the Galatians say but forward look of Jesus: ‘wait here till I send you the that it is faith, not Law which accounts for their Promise (the Spirit) of my Father’ (Luke 24:49) and personal experiences? the fulfilment of those words at Pentecost, when One asks, is Paul speaking here of a transient from the right hand of God, Jesus receives from his Spirit, that is of the Spirit of the gifts, such as Father, then pours out ‘this which you see and hear’ prophecy or miracle-working (as we find in 1 Cor (Acts 2:33). It is the Spirit which tightly binds the 12:29)? Is it that Spirit to which the Galatians can public life of Jesus and the continued saving activity testify? Certainly, God’s gifts are striking and public of Jesus exalted. In this latter period we meet a witnesses to the presence of the Spirit (δυνµει), number of people who are prophets, influenced as but the gifts, as Paul suggests in Corinth, are given such by the Holy Spirit; the same can be said about only to certain individuals in the community, not to the Spirit’s power in apostolic wonderworking. Even all (the way of love is for all, 1 Cor 13). Yet Paul’s the outpouring of the Spirit at Pentecost enjoys its Galatians’ argument just cited seems to be about the premiere position in the Acts story in part because Spirit which is more pervasive than that evidenced by it parallels the empowerment already described as the gifts of the Spirit. We seem rather to be reading the beginning of Jesus’ wondrous and prophetic about a Spirit of holiness, which is not only a Spirit life. Finally, one might describe as ‘creation’ the possessed by some of Abraham’s children in the faith, often-mentioned or implied creativity of the Spirit but a Spirit experienced by everyone baptized in the in bringing the Christian mission to the ends of the name of Jesus. earth. Is not such a teaching, as we have it in Galatians, Paul, some twenty-five years before Luke–Acts, important enough that beginning Christians should knew these powers of the Spirit; indeed, Jews gener- know it? It is difficult to imagine that Theophilus, ally expected the Spirit to function in these ways. a gentile, lived through an age of intense argument It is no surprise then that Luke (and Theophilus about Law for salvation of gentiles without knowing for his part) recognized in the apostolic times the about the argument and without knowing some multifaceted presence of the Spirit. kind of response to it in the Pauline direction. It is But in all this, there is still room for further also difficult to imagine that Luke, who ‘with care explanation of the Spirit’s activity. One finds the investigated everything from the start’ (Luke 1:3) was problem raised at the end of the Pentecost speech. unaware of the Pauline arguments in favour of not There Peter is asked, in regard to salvation, ‘what circumcizing gentile Christians, of freeing them from must we do, brothers?’ (Acts 2:37), and he replies seeing the Law as the means to salvation. Whatever that ‘you should repent, be baptized in the name Luke’s personal relationship with Paul was, it seems of Jesus Christ for the forgiveness of your sins, and more than reasonable to suppose his knowledge of then you will receive the Holy Spirit’ (Acts 2:38). Pauline arguments regarding the most major topics of From Luke’s numbering, about 3,000 people followed his time. With this thought in mind, let us turn to the Peter’s words. And these 3,000? Was each of them, any Lucan work to find there what Galatians, among other of them, a prophet? Was each of them, any of them, Pauline letters, had taught about the presence of the sent on mission? Can we even say that they all received Spirit who is uniquely the outcome of faith in Jesus. a gift, or the gifts of the Spirit? The same questions The Spirit’s activity, in Jesus’ world, finds its expres- can be asked about another 2,000 converted (Acts sion in creation, prophecy, and wonderworking; 4:4), the many priests who embraced the Christian indeed, Judaism expected these qualities. Thus, one faith (Acts 6:7), and the Samaritans baptized by Peter learns that in the beginning the Spirit accounts for the and John (Acts 8:15–17). Indeed, in the last case, one procreation of Jesus, that from his baptism onward reads explicit mention of the Spirit, who, on the basis the Spirit accounts for Jesus’ speaking on behalf of of Peter’s words (Acts 2:38), is assumed to have come God (prophecy) and his wonders. Nor will one be at those earlier conversion experiences. Similarly, in 40 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 41

Paul’s time, it is clear that twelve men (Acts 19:1–7) Testament with the Spirit of God; thus, we can make received the Spirit as a result of baptism. About all of the assumption that two of the abiding effects of the these experiences we ask again: did anyone baptized Holy Spirit as cause of the Holy One are wisdom become a prophet or a missionary? (σφα) and grace (αρ). To this should be added All of these stories (and others, too) suggest the consideration that Jesus’ gifts at his baptism do that there is another function of the Spirit we must not result from the moment of his conception by the recognize and respect: so often it is called ‘indwelling’, Holy Spirit; the wisdom and grace about which Luke i.e., an abiding presence (granted mysterious) in the speaks in his earliest chapters are rooted, as far as one who calls on the name of the Lord for salvation. one can tell, in the singular presence of the Spirit at In this way, Luke follows upon Paul in Galatians, who Jesus’ conception, a presence which seems indwelling asked, ‘Did you receive the Holy Spirit through faith through the thirty or so years before baptism. or through the Law?’ Both writers speak about the What can be said, then, about the abiding Spirit in terms, not only of prophecy or of mission, presence of the Spirit in Jesus gives some help in but of creation. Paul expressed the same idea in 1 understanding the promise of the Spirit to be given Corinthians 6:19; Romans 8:9; this theology is not to those who repent and are baptized in the name of limited to one community. Jesus. So much of Acts is a replaying of the life and For a helpful approach to understanding the suffering of Jesus, as though the Christian faithful indwelling of the Spirit, one picks up again, when it are a reproduction of Jesus all over again, that one comes to Luke, the tool of coherence. If the prophetic is not surprised that the Gospel helps us understand and powerful work and mission of the apostolic something of the indwelling of the Spirit as suggested churches cohere with, and indeed imitate the person in the Acts texts mentioned above. In other words, of the Gospel Jesus, from his baptism onward, the few texts of Acts, such as the crucial verse should we not look to his conception for some kind (2:38) which promises the Spirit after repentance of explanation of this ‘indwelling of the Spirit’ in and baptism in Jesus’ name, are illumined, not only those who believe in Jesus, conceived through the by the fact that they go beyond gifts of prophecy power of the Spirit? and divine movement and guidance, but because the Certainly the conception of Jesus is for the most Spirit comes to indwell in the believer as it had earlier part a mystery. Yet we are told (1) that the cause of in the Lord; holiness of the world begins thus. the conception is the Holy Spirit and the Power on Our concern in this essay has been to further High (the two usually are considered as ‘the Power understand the solution to the intense problem that invested in the Holy Spirit’), (2) that the mother preoccupies Luke throughout the first15 chapters of will carry and then give birth to a son, thus making Acts: whether or not salvation comes from obedience the conception physical, (3) that as surely as effect to the Law. Acts does show that the Spirit of God follows from cause, the child from the Holy will be dwells in Christian believers. With the help of earlier holy and the son from the Divine will be Son of God. tradition which appears in various Pauline letters it In this way we read of a first relationship of Jesus seems clear that Luke, as Paul, makes the claim that to the Spirit. What exactly can we say is the further the Holy Spirit, ‘the Promise of my Father’ (Luke relationship of Jesus of Nazareth to the Holy Spirit, 24:49), results from faith in Jesus and not from the prior to Jesus’ baptismal event? Twice Luke talks Law. If in Acts we find a Christian community which about the child Jesus: ‘he grew in size and strength, excels in grace and wisdom, and we do not find those was filled with wisdom and the grace of God was gifts elsewhere, one can argue that indeed God has upon him’ (Luke 2:40); ‘Jesus, for his part, progressed supplanted the great value of the Law by faith in Jesus. steadily in wisdom and age and grace before God and Faith in Jesus, however, is now understood to be the human beings’ (Luke 2:52). These two descriptions one means to possessing the indwelling Holy Spirit. of Jesus enclose his own amazing statement at Luke Luke can count on Theophilus having been taught 2:49: ‘did you not know that I must be in the house about this relationship of faith and Spirit; he means (among the things) of my Father?’ Surely these to help Theophilus understand how reliable is that are texts which suggest wisdom and grace; these which he has been taught. But Luke must, like Paul, qualities are not limited to the human sphere. These count on the believer’s affirmation of his experience: two qualities are traditionally associated in the Old yes, faith has given me the Spirit of God. 42 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 43

Poverty and Change: The Churches’ response in South Wales, 1966–2000 Y By PROFESSOR PAUL BALLARD Cardiff

I the inevitable problems of homelessness and the HE last third of the twentieth century saw endemic deprivation found in the large housing a massive shift in the socio-economic struc- estates and the inner-city. A recent national survey Ttures of the United Kingdom. We moved suggests that five million people in Britain live in from being an industrial and manufacturing based absolute poverty and South Wales has its fair share. economy to post-industrialism where the emphasis To this it is necessary to add on those who in less is on financial, intellectual and service activities. This dramatic ways are marginalized or socially excluded. has been no less true of South Wales which, along There are whole communities in Mid-Glamorgan with other similar areas that had been forged out of where incomes are something like 25–33 per cent the industrial revolution, went into steep economic below the national average and where the population decline and a struggle for survival. is both declining and ageing. The dominant industry in South Wales was At the same time, however, it is not only a story coal which had come flooding out of the Valleys of decline but also one of change and new economic and through the ports of Newport, Cardiff and activity. In certain areas, after years of loss and Swansea, powering the British Empire across the struggle new opportunities have begun to open up. world. Political and technological change, coupled Along the M4 (motorway) corridor at the southern with competition, saw the decline that became a mouths of the valleys and to a lesser extent elsewhere, collapse in the eighties. In 1950 there were two new industries have begun to be established not least hundred and fourteen mines working. By 1990 that by considerable inward investment from America, had been reduced to five. Alongside coal, iron and Japan and Korea. But these demand very different steel had been a primary industry. First production skills and often largely attract women workers. moved down the valleys to the modern large steel At other points, notably on the old waterfronts works in Newport, Cardiff and Swansea. The last such as the Cardiff Bay redevelopment, there is Valley plant at Ebbw Vale has now closed. But there a combination of office complexes and service has also been an overall reduction of capacity which industries and an emphasis on administration, now threatens the final closure of a major plant after education and leisure. But that has not necessarily a series of ‘slim lining’ exercises over recent decades. broken the tradition of Wales being on the margins of And this process has not been peaceful. A series of the socio-economic structures, managed from outside bitter strikes has left scars on the community; and at the mercy of world economic fluctuations. including, in coal in 1974 and 1984–85 and in steel Perhaps the establishment in 1999 of the Welsh in 1969 and 1980. Assembly will strengthen the local control of the When basic industries disappear the whole social-economic structures and changes. community suffers. Health, educational and medical services deteriorate and the infrastructure begins to II get fragile. Economic activity slow down (shops and Inevitably the churches have been caught up in the business) and communal amenities disappear (even same processes. In the industrial valleys, and to the clubs are closing). Poverty, already real, becomes some extent in the coastal cities, the chapels were acute. In the mini-recession of 1990–92 22 per cent very much at the heart of the community. This is a of the families in the county of Mid-Glamorgan pattern found elsewhere in early industrial centres. experienced unemployment. Nor have the larger Non-conformity (Baptists, Congregationalism, towns on the coastal plain been exempt. There are Presbyterianism and Pentecostalism) both shaped 44 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 45 and expressed a working class culture. Even after the divides that needed to be bridged, not least between Second World War the chapels were a power in the those who had lost loved ones and those guiltily land. The disestablished (1922) Anglican Church in asking why not me, picking up the shattered lives Wales was struggling to find its Welsh identity. The and finding a new sense of belonging. This process Catholic community was largely immigrant (Irish) formally culminated in the opening of the community and, until Vatican II (1963–68), tended to keep to centre by the Queen in 1972, though there are still itself. wounds and communal memories (Miller). However the past thirty years has seen a remark- That, however, was not the end of the journey. able and dramatic collapse of Nonconformity, ‘The Aberfan disaster was very much a disaster of described as ‘one of the most remarkable changes to the Valleys and it could have happened in any part effect the way in which the Welsh people have lived’ of them. It was the crowning disaster of a dangerous (Dunkerly, 18). The apparent inexorable decline in industry, and its victims were the innocent’ (Ballard the churches has, in Wales, had this additional effect. & Jones, E. 22). So Tý Toronto moved into a second At one level there is still a clear memory of the chapel phase of working with all who were interested in the as the normative hub of the community; at another Valleys as a whole in a ‘Call to the Valleys’ (1972–76) there is an almost deliberate rejection. A by-product with a special year of reflection in 1974. So the call has been that the Church in Wales has moved to the went from the people of Aberfan: centre of the ecclesiastical scene; while the Catholic We invite the people, during that year, to examine Church by its entry into the ecumenical processes has themselves, to go back over their own story, to become mainstream. rediscover what has made them what they are, to Nevertheless, despite their weaknesses, drawing choose together in a new age what they are going to on the strong tradition of communal engagement, be. (Ballard & Jones, E, 18) the churches have been far from inactive in facing Thus, in piecemeal fashion, different groups across the implications of socio-economic change and its the Valleys or communities in the Valleys had oppor- effect on people and community in terms of justice tunity to react to the economic and social change and peace. Indeed it would be impossible to detail all affecting their lives at a time of industrial decline. In that could be catalogued in this regard even if were fact it coincided with one of the miners’ strikes. all known. All that can be done here is to provide There were no set aims or programmes, merely an indication of some of the highlights under various a focus for communal reflection and agreed action headings. when possible or appropriate. The story is complex and ultimately unknowable. This was community III development. Nor was it overtly run by the churches, In October 1966 the waste tip above Aberfan although the churches of Toronto had enabled the broke and slid down the mountain, cutting a first phases to happen and its core leadership was swathe through the village and engulfing the local Christian. Phase two was funded by the Rowntree junior school, killing 144 people, mostly children. Trust. It was understood as a gift to the community, This was a disaster that, in an area too used to pit to make of it what they will. tragedies, overwhelmed the whole nation. Out of it, Part of the Tý Toronto experience was to become however, grew one of the most remarkable pieces engaged with the statutory social structures with of community development. The Welsh churches and on behalf of the people of the Valleys. Two in Toronto, Canada, sent money to the Merthyr examples can be given. Part of the aftermath of the Council of Churches. Under the leadership of Erastus disaster was the struggle to have the tip removed and Jones, then Secretary of the Council of Churches for for the Government to lay the responsibility on the Wales, this was used to finance a community project. Coal Board who were responsible for maintaining A small, informal team of colleagues, some clergy, all such tips. This fight was taken to Parliament social workers and others, lived and worked with the and the Secretary of State, George Thomas, who people as they struggled to recover from the trauma. agreed. The second comes from the period of Through listening, supporting and enabling slowly the Valleys Call, when in 1974 local government the community began to rebuild itself across the was radically restructured. At that time each new 44 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 45

county had to produce ‘structure plans’ outlining involvement of Cardiff’s Urban Chaplain and others its socio-economic strategy. Tý Toronto, through a and the co-operation of the City Council, a new team of experts, submitted evidence on behalf of the shelter for the homeless was set up, to complement Valleys communities in support of economic growth, the provision made by the Salvation Army and to jobs and community renewal. meet the growing problem of the eighties. At the We have, therefore, two types of action arising out same time the benefactor offered the churches a of the work of Tý Toronto: community development farm. The Amelia Farm Trust (Methodist) is a and advocacy. Both of these have had widespread self-financing project supported by the churches a expression elsewhere. First community development, few miles outside Cardiff, that provides disturbed, which is the process of working with people so that educationally disadvantaged, needy and vulnerable they communally decide their own preferences and young people an opportunity to discover a different action. This is often closely allied with community and supportive environment and an opportunity to service, or the offering of resources, initiatives, take hold of their lives. There is not only work on activities, etc. to the community as a communal the farm, but sport, arts and crafts and educational resource. Clearly these two intentions overlap and tuition. It is run by a full time leader supported by a can be found together in the same context. There host of professionals and volunteers. But it does not is not space here to mark out the subtle but real exist in isolation: anyone can use the facilities. In a differences, so they will be treated together. very different vein, churches have responded to the One of the exciting developments over recent new tourist attraction in Cardiff Bay by opening a decades has been the way that ordinary congregations visitors’ centre on a lightship moored to the quay. have become increasingly community oriented. This Advocacy, however, is the process of taking has, of course, always been present. Churches have up an issue on behalf of others or, as a group or run youth organizations and provided meetings organization within a community, on behalf of the that respond to social needs. This has widened to whole community or certain sections of it. Usually include a whole range of activities of which the most it is seen as persuasive and representational. But it common are ‘mums and toddlers’ groups, latch key can include the confrontational and spill over into groups for after school, pensioner clubs or drop-in what is normally referred to as community action. centres. Buildings are seen as community assets and Essential to this model is the need to persuade are surprisingly frequently remodelled not only for others, usually statutory bodies, to take note different ways of running a congregation but as and, where appropriate, to enact change or revise facilities for the wider public, including being hired decisions. out. At the local or parochial level this often is an The ultimate expression of this is for the church extension of other community involvement. It can premises to become a community centre with take the form of, for example, improving local staffing and volunteer workers. A number could be street safety, or providing better facilities for local mentioned but it is enough to refer to Community inhabitants. It can be done in collaboration or House (Newport), Glenwood (Cardiff), Albert specifically from the church. An interesting form of Road (Penarth), Ely (Cardiff), Manselton (Swansea) this has been, in more than one case, of a clergyman and Penrhys (Rhondda). At a national level the entering into the field of local politics specifically United Reformed Church has a policy of employing to be able to represent his/her people in the seats community workers as a recognized form of of power. Most recently an Ecumenical Liaison ministry. Officer has been appointed to relate to the Welsh Another service initiative was the setting up in Assembly, whose task it is to monitor the issues each Anglican diocese in collaboration with the before the Assembly and to represent the views of Children’s Society, of task forces to respond to the churches. the needs of children and families. Projects in the However, advocacy can also work on the southern dioceses were set up in Newport, Swansea wider level. In 1985 the Church of England issued and Merthyr Tydfil. the report Faith in the City, which challenged Three other cases are worthy of report. Through government, nation and Church to face the problems the generosity of a benefactor, with the committed of the Urban Priority Areas in the post-industrial 46 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 47 city. This was taken up by the Church in Wales in The source of this diversity and uncertainty is the their study Faith in Wales which underlined levels Kingdom of God. At the heart of the Gospel is the of poverty not only in the city but also rural areas. assertion that ‘the Lord, he is King’ (Psalm 24); that In 1993 John Redwood, then Secretary of State for the world, despite appearances, is under God’s rule. Wales, in a broadcast, challenged the Churches to But that rule is not clearly and simply present. It is, enter into a dialogue concerning ‘the moral fabric of in this age, hidden. Yet it has also been revealed in Welsh society’. Cytun (Churches Together in Wales) Christ and there are signs of that sovereignty present. responded with a detailed report which took up It is also future, to become complete. So we live in the such issues as justice, family, education, health and ambiguity of the now but not yet, the partial and the social care, housing and work. As so often happens promised wholeness. The Church is the community the report got lost in political comings and goings of those who find God’s rule in Christ and witness to but it remains a continuing point of reference for the Kingdom. The Church’s identity is formed round subsequent thinking. its celebration of faith, but as those who are also very One further model needs to be introduced to much still part of the world – part of the uncertainty this smattering of examples. Chaplaincy, in the and ambiguity. Therefore, while there is a central focus modern sense of exercising a ministry in a secular there are very ill defined boundaries. The Kingdom context, has been well established. There are full is found wherever the form of Christ is discernible and part-time chaplains in hospitals, prisons, and however indistinctly or hesitantly. Therefore there is establishments of further and higher education. ecclesial reality – the possibility of being linked with These are continuously adapting to the pressures of Christ, albeit implicitly and not explicitly – wherever the modern management of public institutions and anyone finds the joy or the challenge of Gospel (good cultural pluralism. Industrial and Urban Mission news for them in their condition). Being Christian, (IUM), too, has a strong presence in both industry, being Church, finding Gospel is an ongoing process commerce and local government, with centres in of reception and discovery. In its (eschatological) Newport (Gwent) and Cardiff (Glamorgan). It was fullness it will be found when all things cohere in during the 1984–85 miners’ strike that the value Christ (Col 1). Meanwhile we offer what we know, of IUM was shown. Because they had the trust of and live and pray the Kingdom as we can and as all sides, even in conflict they kept an avenue of opportunity allows. communication open between management, unions Thus, to pick up some of our examples, community and the then Secretary of State, Peter Walker. What development in Aberfan or the Amelia Trust Farm are this was worth can never be known but it contributed indeed signs of the Kingdom and those caught up to the fact that the situation in South Wales was more in them can and do point to that as being Church constructive than elsewhere. and receiving Gospel. It is as true, too, in the more What has been presented is a case study of conventional contexts. The congregation that finds how the churches have tried to respond to issues itself participating in and contributing to the life of of change and poverty. To close, I want briefly to the local community can also find the boundaries explore some of the ecclesiological implications blurred and the place where the Spirit is found that these examples raise. It would also be possible, and new life discovered shifting, sometimes here, for example to ask questions about motivations sometimes there; one day in prayer and sacrament, for social action or the nature of community and another in a community group or neighbourhood community work. These matters are clearly relevant encounter. and important; but here the focus is on the mystery Yet the tension between the Christological focus of ecclesial existence. of the People of God and that which moves beyond There would seem to be two themes that dominate faith must be kept. The Church is anchored in its the discussion. The first is that of boundaries; the witness. The connection must be sustained and second of plurality of action. Both indicate the need sometimes it becomes a distinction. At this point to accept the lack of precise definitions and answers Church is distinguished from world and there is but that we have to live flexibly, open to the call of dialogue and invitation and challenge. the Spirit and risking identity and safety for the sake This was most clearly apparent in relation to of doing truth. the reports. These emerge through the structures of 46 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 47

the churches and are deliberately produced on the the broader issues of resource allocation. Yet both basis of a faith commitment. Industrial and Urban are equally real. chaplains are similarly located as ‘representatives’ of There are also different theological visions that the Christian community although they work largely inform the Gospel response to varying challenges. beyond its structures. Spiritual stories may be told of key individuals The need to move across boundaries and to who have prophetically inspired action and of exercise witness and service flexibly in relation to communities that have discovered fresh hope in both theological poles is linked to the second theme the face of crisis. Something of this can be found of plurality of action. Living and acting Christianly in relation to the Tý Toronto project (Ballard and will vary according to the specific aims, the limitation Jones) or Community House, Newport (Robinson) of context and the level of working; and sometimes or the community church on the Penrhys estate in the this can result in conflict or contradictions. Rhondda. A key example of theological exploration, This can be illustrated by a story taken from one however, comes from the large housing estate on the of the ‘slim lining’ exercises in the steel industry. west of Cardiff at Ely. There the struggling church Inside the works men were being made redundant, discovered fresh vitality in mission in terms of the with all that meant in personal, domestic and Exile – a theology of vulnerability, change and living economic trauma. With great reluctance the situation in an alien land (Cruchley-Jones). had been accepted. To mitigate the circumstances as The appeal, therefore, is for a flexible and creative much as possible various counselling measures were and imaginative understanding of what is meant by offered. The chaplains were there alongside their Church. There will be structures because human colleagues offering what they could to support those community cannot exist without them. But there leaving. Outside, on the gate, there was a picket line needs to be fluidity and the ability for new forms formed by members of the local community whose and activities to emerge. In any case the reality of husbands were now jobless, whose shops would the Church on the ground is pluriform and protean. shut, threatening an economic desert. They were Very often what is needed is the ability to recall how protesting against the redundancies. Among their down the years the Christian Church has indeed leaders was the local vicar. Surely both groups of appeared in many guises and expresses the Gospel clergy were right and were exercising their pastoral in myriad ways. responsibility – although they appeared to be on different sides. But this is one of the ‘pains of our Bibliography division’. 1. Modern South Wales Similarly, again from industrial mission, one Dunkerley, D. and Thompson, A. (eds), Wales Today chaplain used to tell how, during a steel strike, he (Cardiff: University of Wales Press, 1999). would cross the workers’ picket line to go into the An excellent collection of key essays on the current works to talk to the managers. Then come out to state of the nation, including the economy, women, join the strikers round their braziers. He was trusted homelessness, welfare, racism. by both and communicated to both, seeking to be a Evans, D. Gareth, A History of Wales 1906–2000 Gospel presence. But both would have wanted him (Cardiff: University of Wales Press, 2000). on their side. A comprehensive study of all aspects of Welsh life. A different tension is one of level. Reports on public issues address a certain level of thinking and 2. The Aberfan Disaster, 1966 action. Wales, a Moral Society? contributes to the McLean, I. and Johnes, M., Aberfan – Government and debate at policy level. It is for discussion among Disasters (Cardiff: Welsh Academic Press, 2000). experts, opinion shapers and politicians. Similarly A critical study of the lessons to be taken from the the Ecumenical Liaison Officer at the Assembly has official response to the1966 disaster. to have an overview of the current issues and take the Miller, Joan, Aberfan – a Disaster and its Aftermath broad view. For a local congregation, however, the (London: Constable, 1974). problem may be particular, affecting them directly, A sensitive account of the disaster and its healing such as street vandalism or the local school. It may processes, including a chapter on Tý Toronto, by one not be easy to reconcile those immediate needs with who was a participant observer in the process. 48 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 49

3. Church and Community Faith in Wales: Part I: A Challenge to Faith. Part II: An Ballard, Paul (ed.), Issues in Church Related Community Atlas of Disadvantage. Division for Social responsibility, Work, HOLI 6 (Cardiff: Social and Pastoral Care Church in Wales, Penarth, 1988. Unit, University of Wales, 1990). The Welsh response to Faith in the City, the A collection of papers discussing the nature of Archbishop of Canterbury’s Commission on Urban community work, its practice and spirituality, and Priority Areas. place in the life of the churches, based on work done Jones, Vivian, The Church in a Mobile Society for the British Council of Churches. (Blaendulais: Blaendulais Ecumenical Centre, Ballard, Paul, In and Out of Work – A Pastoral 1967). Perspective (Edinburgh: Saint Andrew Press, A study of the way the churches of the Lower Swansea 1988). Valley were relating to the changing industrial and A look at the nature of work in modern society social scene, done as part of the World Council of and the pastoral implications of having or losing a Churches’ study, ‘The Missionary Structure of the job. Congregation’. Ballard, Paul H., Towards a Contemporary Theology Redundancy – a Survival Kit (Newport: Newport and of Work, HOLI 3 (Cardiff: Faculty of Theology, Gwent Industrial Mission). University of Wales, 1982). This was designed as a practical handbook to help The report of a working party set up by the Indus- those who have lost their jobs to look responsibly trial Committee of the Council of Churches of at the personal, financial, social, psychological and Wales. other implications. Ballard, Paul H., and Jones, D. Hugh (eds), This Land Robinson, Wendy (ed.), Down to Earth (London: and People, HOLI 2 (Cardiff: Faculty of Theology, British Council of Churches, 19). University of Wales, 1979). A series of stories about church-related community A discussion, with an historical setting, of the debate work, including Community House, Newport. about Welsh identity and its relation to the Christian faith. Wales: A Moral Society? Cytun – Churches together in Wales, Swansea, 1996. Ballard, Paul H., and Jones, Erastus (eds), The Valleys The report on the state of Wales in response to and Call (Rhondda: Ron Jones Publications, 1975). addressed to John Redwood, Secretary of State for The report of the Year of the Valleys, incorporating Wales. the papers and reports of the various conferences and working parties. 4. Discussions of Poverty Cruchley-Jones, Peter, Singing the Lord’s Song in a Askonas, Peter and Stewart, Argus (eds), Social Strange Land? (Frankfurt-am-Main: Peter Lang, Inclusion – Possibilities and Tensions (London: 2001). Macmillan, 2000). A missiological reflection on the Church in the A collection of essays by leading social thinkers on deprived housing area of Ely, Cardiff. the concept of social inclusion and its practical and political implications. Davies, Noel, Un er Mwyn Byd (Bangor: Advanced Studies in Religion in Wales, 1998). Beresford, Peter and Lister, Ruth et al., Poverty First A history of the Ecumenical Movement in Wales Hand – Poor people speak for themselves (London: that includes references to the various church-related Child Poverty Action Group, 1999). initiatives. An English version to follow. An exercise in allowing the poor to speak, confirming and illuminating the experience of poverty in the Davies, Noel, God in the Centre, HOLI 9 (Cardiff UK. University: Religious and Theological Studies, 2000). Holman, Robert, Poverty (London: Martin Robertson, A report done for the Cardiff Churches Forum on 1978). the possibilities for developing new and relevant The standard discussion of the nature and ministries in Cardiff’s commercial, retail and explorations of social deprivation by the lead- administrative city centre. ing academic who also lives with and for the poor. 50 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 51

Praying ‘Regularly’ (not ‘Constantly’): A Note on the Cultic Background of dia pantos at Luke 24:53, Acts 10:2 and Hebrews 9:6, 13:15 Y By DENNIS HAMM, SJ Creighton University, Omaha, Nebraska

HE idiom dia pantos, understood as a time rendering does present the exaggerated picture of a reference, occurs in the New Testament group of people settling into the temple precincts Tten times. The usual lexical meanings – permanently for uninterrupted prayer, the reader of ‘always’, ‘continually’, or ‘constantly’ (as in Bauer- the Third Gospel has already met the prophet Anna, Danker-Arndt-Gingrich and Liddell-Scott) – translate who is described in just that way (‘she never left the the phrase appropriately in six of those instances: temple, but worshipped night and day with fasting Matthew 18:10; Mark 5:5; Acts 2:25 (LXX Ps and prayer’, Luke 2:37 NAB). However, Luke has 15:8); 24:16; Romans 11:10 (LXX Ps 68:24); and provided a very specific context for these last words 2 Thessalonians 3:16. The remaining four instances, of his gospel. Luke 24:50 describes the risen Jesus’ however – Luke 24:53; Acts 10:2; and Hebrews final actions before the ascension in these words: 9:6; 13:15 – because of their common reference to the ‘Then he led them out as far as Bethany, raised his context of temple sacrifices, and because of the special hands, and blessed them.’ Following the lead of P. A. use of dia pantos in the Septuagint in cultic passages, van Stempvoort, some commentators have recognized call for a different translation: ‘regularly’. For reasons in this combination – the raising of the hands, the to be spelled out here, this is a significant difference. articulation of blessing, the community doing homage Grammarians1 note that, in a context implying and blessing God joyfully – an allusion to Sirach a temporal reference, dia pantos is an abbreviation 50:20–23.2 Ben Sira portrays his contemporary of the idiom dia pantos chronou ‘through all time’, hero, the high priest Simeon II, completing the equivalent to the common English idiom ‘all the afternoon Tamid service and blessing the children time’. Thus ‘constantly’ or ‘continually’ or ‘always’ of Israel gathered in the temple precincts.3 Thus, by serve nicely to render dia pantos in most cases. For drawing this parallel, Luke portrays the risen Jesus example, the angels of the little ones ‘always’ look in the manner of the community’s chief mediator upon the face of Jesus’ heavenly Father (NAB Matt giving the blessing that the priest Zechariah was 18:10), and the demoniac, night and day among the unable to give at the beginning of Luke’s gospel, tombs, was ‘always’ crying out and bruising himself when he completed the incense ritual at the end of with stones (NAB Mark 5:5). However, the Septuagint the afternoon, or ‘ninth-hour’, Tamid service (Luke use of dia pantos in cultic contexts gives that phrase 1:22). Indeed, Jesus’ death, interpreted by his new a significantly different connotation in the four NT memorial at the Last Supper, is the fullness of the passages that imply an association with the context worship of the God of Israel.4 of temple sacrifices. This is most striking in the case of the two Lukan uses – Luke 24:53 and Acts 10:2. 2 P. A. van Stempvoort, ‘The Interpretation of the Ascension Luke 24:53. kai e¯ san dia pantos en to¯ hiero¯ in Luke and Acts’, NTS 5 (1958), 30–42. See also R. E. Brown, eulogountes ton theon. Like the NIV, NJB, KJB, The Birth of the Messiah (Garden City, NY: Doubleday & Co, and NRS, the NAB renders this final clause in the 1977), 280–81. Gospel of Luke, ‘and they were continually in the 3 That the service portrayed in Sirach 50 is the twice-daily Tamid service, not that of Yom Kippur, was convincingly temple praising (or blessing) God’. On the face of it, argued by Fearghas Ó Fearghail, ‘Sir 50,5–21: Yom Kippur or this seems an acceptable translation. Although this the Daily Whole-offering?’ Biblica 59 (1978), 301–16. 4 On the Lukan presentation of the Last Supper as a memo- 1 For example, M. Zerwick and M. Grosvenor, A rial analogous to the temple-linked memorials, see F. Carpinelli, Grammatical Analysis of the Greek New Testament (Rome: ‘ “Do this as My Memorial” (Luke 22:19): Lucan Soteriology Biblical Institute Press, 1981), 284. See also BDAG, in loc. of Atonement’, CBQ 61 (1999), 74–91. 50 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 51

Once one is alert to the Tamid allusion at the end the hour of prayer’ (the time of the afternoon Tamid of the Gospel of Luke and consults the references service).8 That casual way of referring to the ninth to that service in the Bible that Luke used, the hour (afternoon Tamid time) as ‘the hour of prayer’ Septuagint, one discovers that dia pantos is the usual suggests an established routine. translation of the Hebrew word tamid.5 Indeed, dia Cornelius at his regular prayer (Acts 10:3). At Acts pantos becomes part of the very name of the Tamid 10:2, Luke describes the centurion Cornelius as one service in LXX Numbers 28–29 – he¯ holokauto¯ sis who fears God, gives abundant alms to the people, he¯ dia pantos ‘the regular whole-burnt offering’.6 and prays dia pantos. As in the case of Luke 24:53, Regarding the translation of tamid in these ritual it now becomes obvious that the more felicitous contexts, Menahem Haran observes, translation of dia pantos here is ‘regularly’ rather than the usual ‘constantly’ (as in the NAB here). The Here this term does not necessarily mean ‘non-stop- picture of a Roman army officer praying without ping, unceasing, continual’, but rather that the ritual interruption is scarcely plausible. Moreover, the acts in question are to be repeated at regular intervals next verse moves from the general description of and at fixed times. The lamps, for example, do not the centurion’s piety to the narration of a particular burn ‘continually’, but only from nightfall until the event. ‘One afternoon about three o’clock [literally morning. Similarly, the inner incense is not burnt all “the ninth hour of the day” peri ho¯ ran enate¯n te¯s day long, but only at certain hours of the day. In such he¯ meras], he saw plainly in a vision an angel of God cases, the principal requirement is that the ritual acts come in to him and say to him, “Cornelius”.’ Though should be regularly repeated.7 Luke does not specify here that Cornelius was praying Thus Haran recommends that the Hebrew word when he experienced this vision, this becomes clear tamid in these settings be rendered ‘regular’ (or, later, in verse 30, when Cornelius, telling Paul about when used adverbially, ‘regularly’). And so ‘the this experience four days later, makes explicit the tamid or dia pantos, whole-offering’ is the regular fact that he was praying at that time: ‘Four days ago whole-offering. at this hour, three o’clock in the afternoon [literally, Luke’s point, then, in saying that the disciples were “at this same hour, the ninth”], I was at prayer in my in the temple dia pantos, may be to assert, first, that house when suddenly a man in dazzling robes stood they repaired to the temple regularly. Then, because before me . . .’ This emphasis on the particular time of the cultic resonance that the phrase carries over notice of the ninth hour at both verse 3 and verse 30 from the Septuagint, he may be intimating that those supports the notion that the ninth hour (afternoon prayer times in the temple were at the usual times of Tamid time) was his habitual prayer time, and the assembly, the morning and afternoon Tamid service description at verse 3 that he prayed dia pantos refers (what the LXX refers to as ‘the dia pantos offering’). to regular, rather than incessant, prayer. The prayer of This accords well with the summary description of Judith ‘at the time that the incense of that evening was community life at Acts 2:46, which describes the offered in Jerusalem in the house of the Lord’ (Judith believers as gathering every day in the temple, 9:1) provides a biblical precedent for synchronizing and also breaking bread at home, which suggests one’s personal prayer with the Tamid service. Even regular, not constant, presence in the holy place. It more strikingly, Daniel, in his famous prayer, receives also fits with the notice, two verses later, that Peter his vision of the angel Gabriel ‘about the hour of and John went up to the temple ‘at the ninth hour, the evening sacrifice’ (Dan9 :21). This tradition, also alluded to in Psalm 141:2, enhances the likelihood 5 Of the 118 instances of dia pantos in the Septuagint, in that Cornelius is engaged in the same practice. seventy-two of them dia pantos translates tamid, thirty-five Once we are in touch with the connotation of times in a cultic context, most conspicuously in the fifteen ritual regularity carried by dia pantos from its use occurrences in Numbers 28–29 describing the daily sacrifices. 6 See LXX Numbers 28:10, 15, 22, 24; 29:6, 11, 16, 19, 22, 28, 31, 34, 38. 8 E. Schürer (The History of the Jewish People in the 7 Temples and Temple Service in Ancient Israel (Winona Age of Jesus Christ [175 BC – AD 135], vol. 2 [Revised edn, Lake, IN: Eisenbrauns, 1985), 297. This rendering of tamid in Edinburgh: T&T Clark, 1979] 301), citing Philo (Spec. Laws cultic contexts is also reflected in Koehler-Baumgartner-Stamm I. 169) and Josephus (Ant 3.237; 14.65), says that, in the late (1990), which gives regelmässig (‘regularly’) as an option for Second Temple period, the ‘evening sacrifice’ occurred at three that Hebrew word. o’clock, or the ninth hour. 52 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 53 in the Septuagint’s descriptions of sacrifices, the the implied antithesis between the sacrifice of praise ritual connotations of the two uses of the phrase in of verse 14 and the animal sacrifices of verses9 –13 Hebrews become clearer. is enhanced.9 Thus the author of Hebrews takes Hebrews 9:6. Referring to the service performed that antithesis another step by applying the phrase by the team of priests in the hekal or ‘outer sanctum’ to Christian worship (and perhaps evangelization) of the sanctuary as part of the twice-a-day sacrifice – ‘the fruit of lips that confess his name’. Like Ben described in the Mishnah tractate Tamid, the author Sira in Sirach 35:2 – ‘In works of charity one offers of Hebrews writes, ‘With these arrangements for fine flour, and when he gives alms he presents his worship, the priests, in performing their service, sacrifice of praise [thysiazo¯ n aineseo¯ s]’ – the author go into the outer tabernacle repeatedly [dia pantos] of Hebrews urges his readers to let praise be their . . .’ (NAB Heb 9:6). Apparently because the ritual sacrifice – regularly, like the Tamid service of the context is so evident here, and also because of the former temple.10 obvious contrast with the ephapax (or ‘one-time’) Thus, in at least four places in the New Testament nature of the self-sacrifice of Christ mentioned in – most importantly at Luke 24:50 and Acts 10:3; verse 12, translators instinctively, and appropriately, and significantly at Hebrews 9:6; and 13:15 – the turn to words like ‘repeatedly’ (NAB 1986) or phrase dia pantos seems to reflect its use in cultic ‘regularly’ (NIV). passages in the Septuagint. For that reason dia Hebrews 13:15. ‘Through him (then) let us pantos in those passages is best expressed in English continually [dia pantos] offer God a sacrifice of as ‘regularly’. While the association of this phrase praise, that is, the fruit of lips that confess his with the Tamid service in the Septuagint would not name’ (NAB). Here, inasmuch as ritual is again warrant translating dia pantos ‘regularly and only the underlying metaphor, ‘regularly’ might be the at the time of the Tamid service’, the conjunction of more fitting English translation of dia pantos. The that phrase with the allusion to the Tamid blessing author of Hebrews makes a fresh application of an of Sirach 50:20–24 at Luke 24:50–53 and with the ambiguity already available in the Greek translation reference to the ninth hour (Tamid time) in Acts of the Hebrew of Psalm 50:14 (LXX 49:14). When, 10:2–3 suggests that Luke expects his readers to hear following the lead of the MT, the translator had an echo of the Septuagint’s description of that regular taken what was the ordinary name for the Todah cultic service – the one it calls he¯ holokauto¯ sis he¯ dia sacrifice (thysia aineseo¯ s = thank-offering at Lev pantos (‘the dia pantos holocaust’). 7:12, 13, 15; 2 Chron 29:31; 33:16; and 1 Macc 4:56) and used it antithetically with respect to 9 Verse 8 of this Psalm (LXX Psalm 49) happens to contain the animal sacrifices mentioned in verse 9–13, the sole example in the Psalms of dia pantos used with refer- the Greek phrase provides an ambiguity that the ence to the daily Tamid: ouk eti tais thysiais sou elenxo¯ se ta de Hebrew Todah (‘thanks [offering]’) did not have. holokauto¯ mata sou eno¯ pion mou estin dia pantos. 10 The next verse in Hebrew – ‘Do not neglect to do good and For thysia aineseo¯ s can be read ‘a praise offering’ to share what you have; God is pleased by sacrifices [thysiais] in the sense of the name of the particular animal of that kind’ – extends the metaphor of temple sacrifice to sacrifice called the thank-offering; or it can be read include all acts of service and sharing of possessions within the epexegetically, ‘sacrifice of praise’ in the sense of a community (much as Paul does in Romans 12:1 – ‘I urge you therefore, brothers, by the mercies of God, to offer your bodies ‘sacrifice’ which is in fact a prayer of praise, offered as a living sacrifice paraste¯sai[ to so¯ mata hymo¯ n thysian zo¯ san] as you might offer a temple sacrifice. In that way, holy and pleasing to God, your spiritual worship’).

Coming Next Month . . . Crowds, Christology and Connotations Paul S. Minear explores the meaning for today of the hordes of people who followed Jesus during his earthly ministry; David Tripp looks again at the issue of the indwelling of God in Christ in Colossians 1:19 and 2:9; and Paul Trudinger calls for the term ‘evangelical’ to be reclaimed for its rightful use. Plenty to mull over during the festive season. 52 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 53

BOOK OF THE MONTH

Jewish Inscriptions from the Eastern Mediterranean

HE three-volume set Inscriptiones Judaicae The use of Jewish terminology or designations; iv. The Orientis will undoubtedly become a major use of distinctively Jewish names, in contexts where Treference work for archaeologists, scholars their use does not seem more likely to be Christian of New Testament, Judaism, religions in the than Jewish; v. Provenance from a synagogue; vi. Graeco-Roman world, and the early Byzantine Reference to famous Jews such as Herod the Great; empire. The period under consideration covers all vii. Inclusion of Bosporan manumissions showing known Jewish inscriptions from the Graeco-Roman similarity to Jewish manumissions; and, viii. period until 700 ce. This collection is intended as a Reference to Samaritans. These criteria are both replacement for Corpus Inscriptionum Judaicarum sensibly inclusive, as well as trying to establish a firm which was published between 1936–50. The necessity basis for delineating between inscriptional evidence of a new comprehensive work is highlighted by the that cannot be classed as Jewish in provenance. There fact that more than half the inscriptions collected is also an appendix containing Jewish inscriptions were not in CIJ. The data is brought together from whose date prior to 700 ce is in dispute. Appendix epitaphs, synagogues, records of manumission of two treats in less detail inscriptions not considered slaves, amulets and graffiti, which form the main to be Jewish. The taxonomy of the three volumes is evidence for Jews in the Diaspora in the Roman based on geographical location, not commonality of Empire in the areas of Eastern Europe, Asia Minor, subject matter. This arrangement makes the volumes Syria and Cyprus. most serviceable for those interested in the evidence The volumes contain numerous black and white of Judaism in specific areas. However for those photographs, drawings, transcriptions of the text interested in tracing a particular theme, there is an and bibliographic material. Taking section three excellent index that allows different aspects of the of the first volume as an example: the province of various inscriptions to be grouped together. Moesia, officially granted this status in 45/6 ce. As is to be expected, the largest of the volumes is Two clearly identifiable Jewish inscriptions from the the second in the series dealing with Asia Minor. This city of Oescus are discussed. The first describes the volume is not as fully illustrated as the other two. In beneficience of Joses(?) the archisynagogos (synagogue fact it has only a few black and white photographs leader/official). For this inscription, first the various in the appendix. It does however contain some 257 editions are listed including the original publication inscriptions carefully catalogued and meticulously report, then sources of illustrations, followed by other described. The formatting of the indices in volume bibliographical materials. Details of the inscription two is slightly different to the other two volumes, are succinctly presented. ‘Marble stele, upper part cut and while it is still more than adequate, it does not off, 96 × 40 × 36 cm. Letters 3–2.5 cm. Inscription in have the same ‘user-friendly’ feel that Noy has given recessed field with moulded frame. Language: Latin. to the treatment of material from Eastern Europe, Date: fourth century ce (?)’ (p. 32). A transcription of and Syria and Cyprus. Particularly useful in volume the text follows with technical notes and an English two is the cataloguing of the rich finds from the translation. Then a two page discussion of the text. synagogue at Sardis. There is also a photograph of the stele in question. Perhaps the highlight in volume three is the One of the key methodological problems faced presentation of the material from Dura-Europas, by the editors of these volumes is that of identifying the frontier town situated on the Euphrates. The inscriptions as being Jewish in origin. In the preface multilingual nature of the Jewish community is clearly to volume one, eight criteria are listed: i. The use of illustrated by the use of both Greek and Aramaic Hebrew; ii. The use of specifically Jewish symbols; iii. in synagogue inscriptions. Also Noy mentions P. 54 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 55

Dura 10, a fragmentary Hebrew prayer written in compass access to a wealth of primary data about Hebrew for use after meals (III. 133). There are synagogue origins, and document the existence and helpful diagrams and transcriptions for those who spread of Jewish culture through the Diaspora in the do not have ready access to other sources. Also of Eastern empire and beyond. There is little doubt that great interest are the inscriptions that originate from many generations of scholars will use this work to Cyprus. There are many illustrations, as well as consult the inscriptional evidence concerning Jews the regular pattern of description that Noy utilizes in the Eastern Mediterranean. The volumes form a in the first volume. Locations of various sites are worthy replacement for CIJ and will probably be in clearly shown on the maps that are contained in the use for as equally long a period. appendices of each volume. The bibliographic details are somewhat compli- These volumes are well presented and easy to cated and hence are listed below in full: use. It seems a little strange that volumes one and D. Noy, A. Panayotov, H. Bloedhorn (eds), three are in English, whereas the second volume, Inscriptiones Judaicae Orientis: I Eastern Europe dealing with Asia Minor, is in German. This may (Tübingen: Mohr-Siebeck, 2004, TSAJ 101. reflect the multi-national nature of the project, but 99.00. ISBN 3–16–148188–7). the lack of uniformity is not necessarily the best W. Ameling (ed.), Inscriptiones Judaicae Orientis: II way to emphasize this. Nonetheless, it is a pleasure Kleinasien (Tübingen: Mohr-Siebeck, 2004, TSAJ to have such a wealth of material so readily to 99. 119.00. ISBN 3–16–148196–8). hand. The cost of these volumes may make them D. Noy, H. Bloedhorn (eds), Inscriptiones Judaicae prohibitive to purchase by individual students Orientis: III Syria and Cyprus (Tübingen: and scholars of Judaism from the Graeco-Roman Mohr-Siebeck, 2004, TSAJ 102. 89.00. ISBN period down to late antiquity. Nonetheless, they 3–16–148189–5). are a resource that academic libraries surely will PAUL FOSTER be obliged to purchase since they furnish in ready New College, University of Edinburgh

An Open Letter in response to Kenneth Lyson’s Article “Why I am not a Lectionary Preacher” (Expository Times, May 2004) Dear Mr Lysons, This is a gentle response concerning your article about Lectionary Preachers. I have been a lectionary preacher for a number of years and I am getting tired of the same three-year cycle. There are a number of approaches to sermons and each of them has a lot of merit and some drawbacks. My only rebuttal is to the statement that you make about the lectionary that it is responsible for the “thinness” of much modern preaching. Since I am old enough to remember when the trend towards lectionary preaching began, I know that lectionary preaching was pushed in order to overcome the thinness of preaching because preachers were just preaching cultural values. Mother’s Day, 4th of July, New Year’s Day, Valentine Day, Back to School, and so the discipline of a lectionary was supposed to bring a return to Biblically-based preaching. I think that the reality is that the thinness of preaching is due to us, to the thinness of ministers. No system of preaching can overcome the weakness of the preacher. Fosdick was great but Fosdick’s method does not make me Fosdick. Fosdick’s method just ends up with me giving my opinion about contemporary issues. Sermon series are powerful, but only if the preacher is powerful. There is thinness in preaching because we are less than devoted and gifted ministers. It is not the lectionary which is the weakness but the preacher. At least I know I can find resources from very gifted people who can make the lectionary the source of amazing preaching, but then like you suggest most of us give our people crumbs instead of bread. I encourage you to find a style and a system that makes you work hard and keeps you in the text. My guess would be that any minister who puts in 20 hours a week for a 20-minute sermon, regardless of the system he or she might use will have much better sermons than those who put in 2 hours to compose a 20-minute sermon. It is the 2 hours, not the lectionary which causes the weakness. At least, it appears that way to me after 40 years of doing this. RICK BRAND, Henderson, NC 54 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 55

SERMONS FOR THE CHRISTIAN YEAR

The texts are taken from the REVISED COMMON LECTIONARY (The Canterbury Press, Norwich, 1992. ISBN 1–85311–063–9)

5th December: Advent 2 a Canadian folk duo in the 1960s, had a song about the painful pilgrimage to paradise. They sang ‘Some EITHER OR? people speak of pastures where the milk and honey By the Revd Rick Brand flows, But I have no such illusions of the place I want Henderson, NC, USA to go.’ But what is the vision of paradise that keeps you looking to the future? Is it part of the Biblical Isaiah 11:1–10; Matthew 3:1–12 understanding of who we are that our lives are shaped and directed and guided by that for which What is it that shapes our lives? What is this we long? restlessness inside of us wanting? What is it that And Advent is a good time to talk about that will make us happy? What is on your Christmas vision, for Advent means ‘coming’ and the promise of list? What is it that you think you need to have to be Advent is that something is coming. We are waiting content? Some say that our peace, our contentment, for something to come. We are preparing, marking is found in what we have. That our lives are shaped time, looking forward to the day. We talk about the and determined by what we possess. That is why coming of Christ at Christmas time and speak of social scientists suggest that those who do not the coming of Christ at the end of time in glorious have certain things act differently. That is the great majesty. Christ coming as child; Christ coming message of Santa Claus, our happiness, our delight, as King. The power of Advent to shape our lives our greatest joy, can be found in something material, depends upon what we think we are waiting for. some kind of present. Others say that our lives are Frederick Buechner, the Christian novelist, shaped by those we know, by those we love, and who suggests that what we are waiting for at Advent is love us. That is why it is suggested that children an invasion of holiness. That is what Advent is about, from broken homes, single parent homes, sometimes our waiting for the coming of the glory of God, the find it difficult to fit in.Their lives are shaped by those power of His Will, the light of his love in our lives. who do and do not love them. This suggests that the Advent is the waiting for the invasion into history of real joy of Christmas, the real blessing of Christmas, the holiness of God. is in the happiness that comes in giving to those we But look at the way this longing for the coming of love that which fulfills their dreams. That the great the Holiness of God has shaped these two passages. power of Christmas is found in that satisfaction One almost gets the feeling that we are part of that which comes in seeing the faces of our loved ones George Carlin routine which describes the difference filled with surprise and joy at our gifts. Our true between the peaceful and lovely game of baseball transformation comes in learning, what God knew, and the military and macho game of American that the desire of love is to give to the beloved, that football. Baseball is played in a field, football on is why God gives to us his son. a gridiron. The goal of baseball is to go home. The The Scriptures we read this morning seem to push goal of football is to get into the End zone. Baseball us even beyond the joy that comes in giving to our you can make a sacrifice. Football you throw the beloved by suggesting that what really shapes and bomb. Here in this morning’s scripture are two determines our lives is what we are waiting for. What visions of the coming of the Holiness of God. Isaiah is the vision that we hope will come true? What is speaks of the coming of the servant of God who will the shape of the brass ring we want to grasp? What bring in the new kingdom of God’s holiness on earth is the picture of paradise we await? Ian and Sylvia, and it will be what we have called the peaceable 56 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 57 kingdom. Matthew has John the Baptist speaking destroyed is something we are encouraged to long of the one who is to come who will bring in the for. In Matthew the coming of holiness will come as Holiness of God and it will be cutting, chopping, a sudden, decisive moment in time. There will be the fire and judgment. winnowing, and the sorting out, the unworthy will be We turn to Isaiah’s picture of the coming of the chopped down, and cast into a fire. And John is not Holiness of God and we begin to hear string music. even very happy that there are some who have come In the background there is Vivaldi’s lovely music out to hear his talking about this because they might of spring. The images begin to reflect a new power repent and be excused from the judgment. ‘You of life. The old dead bushes begin to send up fresh brood of vipers, who warned you to flee the wrath young shoots. The old trees now have a new life. A that is to come?’ When the holiness of God comes it gentle and kind leader will have great wisdom and will come as a liberation army, crushing the forces of serenity and judgments will be made lovingly and darkness and then the court which will sentence the appropriately. A kind and gentle word, and evil evil to everlasting judgment. John the Baptist has the will wither. A look of disappointment and regret, coming of Holiness with all the images and power and hostility will melt. This will be the kind of that George Carlin talks about football. community Rodney King asked for, ‘Why can’t we As we come into this Advent season, what is the all just get along?’ All of us will be living together vision of the coming of the Holiness of God that in a harmonious whole. This will be the place where shapes your life? When the Holiness of the Kingdom all creation lives in peace. There will be no three of God comes, Mortal one, which will it be, string year old boys mauled by exotic tigers kept in a cage. music or military band? Either or? Both? Both . . . The old curse between humanity and the snake A group of American Christians went on a mission will be removed and the child and the asp will live trip to South America. They had been prepared for together. You can add your own picture of a gentle the conditions they were going to be working in, but moving mountain stream, you can decorate it with a no amount of talking can prepare you emotionally magnificent sunset on the lake. You start with Isaiah’s for what they found. Children being buried every peaceable kingdom and the Jews and the Arabs live day. Hunger. Political oppression and cruelty. Within together better than brothers. It is the kind of paradise a couple of days they had all lost their enthusiasm where HIV does not kill innocent babies. That is the and interest in even trying to help. What was the way Isaiah sees this coming of holiness. The way use? Anything they did would be destroyed by the George Carlin describes baseball. That is the vision next day. that shapes his life and his hopes, the coming of the One of the Christian leaders of that community restoration of peace and gentleness, a little child talked with them. ‘You Americans, you only know can be made the leader because innocence and trust how to think about things in terms of winning. You will not be abused. The man who built the George always want to think about being able to say how Washington Bridge in New York City, multiplied his much good you did. So you look at our lives and numbers by four because he knew his bridge would do not know how to carry on. And yet when you be built by politicians whom he figured would cut look into our faces you are amazed to see the faces corners, and participate in fraud. When the holiness of hope. Hope, not because we are winning, we’ve comes even a naïve little child can be given the power been losing all of our lives. These are our children to rule for there will be no guile or evil. we are burying. These are our stomachs that are But John the Baptist is shaped by a different empty, our necks that live with the heavy boot of vision of the coming of that holiness. When that political oppression upon them. But when you look Holiness comes in all of its glory and righteousness, into our faces, you will always see faces of hope. We all that is evil must be punished. All that is corrupt are hopeful not because we can do anything. We are and worthless and evil has to be destroyed. Here hopeful because we are convinced that we are trying is a vision of the coming of Holiness which fuelled to be faithful to what God is inviting us to do in the Michelangelo’s Last Judgment in which there is the situation where we are, and because of that we have herding of human beings into the Pit of everlasting hope that when the victory comes, it will be ours. It fire. The emphasis on terror produces a terrifying may come tomorrow. It may come in three hundred picture of God, who works by fear. Evil being years. But when it comes it will be ours.’ 56 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 57

Advent is a time of waiting for the coming of the The author has to work at creating a sphere that holiness of God into history. What we think that our minds can imagine and enter into. Holiness of God will look like will shape the way we In a sense, there is no right or wrong about the live. Surely there is a great hope that all creation will way we picture it in our heads, because it is a fantasy be restored to God’s intention, surely there is part of world, crafted by the author, written down, and then most of us that would delight to see evil crushed, God interpreted by us as we try to picture each scene. take his revenge, but as we live in these Advent days, On the other hand if books are set in the real our hope, the smiles on our faces, is that when the world, the world in which we live day by day, then victory comes, whenever it comes, today, tomorrow, the author can get away with describing things less at death, in the second coming, we may be a part of vividly, not because (s)he is not able to, but because all those who celebrate it coming. Not even that the there is no need to. victory will be ours, but that we will be His when Imagine you belong to the congregation of a it comes. grand, famous church such as St Giles’ Cathedral in Edinburgh. If you read the sentence, ‘The child stood looking up at the pipe organ in St Giles’ Cathedral’, 12th December: Advent 3 you would instantly have a picture in your head. By the Revd Allan MacCafferty Either of a child standing looking up at the organ, Kirkwall, Orkney or maybe even the child’s eye view; particularly if you have physically stood in such a position and Matthew 11:2–11 looked up at the organ yourself at some time in the past. However (remembering you are a part of the Recently there has been a run of feature films that congregation of St Giles’ Cathedral) if I substituted have been based on novels. For example many for St Giles, St Magnus Cathedral (in Orkney) or children (and some adults) have enjoyed going to Brechin Cathedral, probably fewer of you would the cinema to see the third in the Harry Potter series: have a clear picture in your head. What makes Harry Potter and the Prisoner of Azkaban. sense to us, partially relates to what we know, the Sometimes watching a film will lead people on to knowledge we bring to the story that is being read. buy the book. However if you have read the book A couple of years ago I enjoyed reading a book first, and see the film later, it’s always interesting called Cold Mountain by Charles Frazier, which also to compare the two. Will the image on the big has been made into a movie. It’s set in America, a screen compare faithfully to your understanding or soldier is wounded in the civil war and he turns his interpretation of the book? How closely does the back on the carnage of the battlefield and journeys film relate to the book? What is included and what is home to Cold Mountain and to Ada, the woman missed out? Sometimes things are easier to portray on he loved before the war began. I felt that it was screen, sometimes things are much easier to portray beautifully descriptive writing, but when the soldier using words on a page. came to talk about the trees and plants on the journey Tolkien’s The Lord of the Rings is another home, my botany was simply not good enough. I ‘blockbuster’. I have had a copy of the Lord of the could manage some of it, but certainly not it all. Rings sitting on my bookshelf for years. Many of my friends read it while at school, and I’ve always ‘Pumpkins and winter squash lay bright on the been meaning to read it, but the knowledge of the ground between the corn rows. Goldenrod and film trilogy coming along was enough impetus to joe-pye weed and snakeroot blossomed tall along the fence rails, and the leaves on the blackberry canes make me take time to sit down and read it. I wanted and dogwarts were maroon.’ (p. 172) to read first, watch later! I found it a rich book, very descriptive and yet with a strong story line also. My lack of knowledge meant I couldn’t quite see as In the books, of the Harry Potter series and the clearly as I could have done had I known what all Lord of the Rings, there is a certain amount of the plants were. explanation required throughout. This is particularly In our gospel reading today something similar is needed because you are entering a world that is going on. John the Baptist is in prison. He always different from the real world we inhabit. spoke very honestly and directly. Herod Antipas of 58 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 59

Galilee has seduced his brother’s wife, indeed he alike – that they were loved into repentance. ended up dismissing his own wife and marrying his The knowledge and understanding John had was sister-in-law by luring her away from her husband. brought to the stories he heard and made him ask In public John rebuked Herod. Herod had him, questions. according to Josephus, imprisoned in the fortress I think that when people think of John the Baptist of Machaerus in the mountains near the Dead Sea. they mainly picture him preaching in the wilderness, Indeed later in chapter 14 of Matthew’s gospel we and baptizing Jesus. Here is another aspect to his read that Herod would have preferred to have him story. John is asking questions because Jesus is killed, but held back because he knew many of the not behaving as he expected him to. John was so people took John to be a prophet. This must have concerned that he sent some of his disciples to Jesus been terrible for John who was so used to living in with the question, ‘Are you the one who is to come, open spaces, in the desert with the wind in his face or are we to expect someone else?’ (Matt 11:3). He and the sky all around him. John is almost cut off, doubts whether Jesus is the Messiah after all. unaware of the day-to-day developments outside in The great preacher, who had his own disciples, the ‘real world’. the great proclaimer, and preparer, was doubting, Remember earlier in the gospels John is preparing because Jesus was not doing what he expected him the way for the Messiah, preaching in the desert, to do. saying that people should repent and turn back What John needs is a new way to appreciate to God, but his emphasis was quite solidly on who the Messiah actually is. A new understanding judgment. He said, ‘every tree that does not bear about the sort of tasks the Messiah engages in and good fruit is cut down and thrown into the fire’ with what sort of people he does it. The picture in (Matt 3:10), also when talking about the messiah his mind of who the Messiah was did not match up he said, ‘he will gather the wheat into his granary with the reality. but the chaff will be burned with unquenchable fire’ Cold Mountain, The Lord of the Rings, Harry (Matt 3:12). Potter and the Prisoner of Azkaban. When we have When Jesus appears and approaches John in the read a book and then see the film at the cinema, our wilderness, John quite clearly says that it is he who imagination may form different pictures to those needs to be baptized by Jesus (Matt 3:14). John is captured by the filmmakers. Perception and reality recognizing Jesus as the one he had been waiting for might differ. But in the end of the day these are all and was preparing the way for. He is recognizing him historical or imaginary worlds and it doesn’t matter as the Messiah. The story too illustrates the Spirit of all that much. God descending on Jesus like a dove and marks the But the real world that we live in matters, and start of Jesus’ ministry. Jesus Christ matters. That’s the background, but now John is in What John needs is a new way to appreciate who prison, he is not able to keep up with developments. the Messiah actually is. A new understanding about His expectations are about the Messiah coming the sort of tasks the Messiah engages in and with to pronounce judgment. But there has been little what sort of people he does it. judgment – certainly not a ‘chaff will be burned For the pictures in his mind did not match the with unquenchable fire’ type. reality of Jesus on the ground. There has been teaching, healing and miracle Sometimes we have pictures of Jesus that become stories, and John must have heard some of these. It’s set, that become comfortable, that become just as clear however that they are not really making sense we like Jesus to be rather than reflecting who Jesus to him. In his mind he had a clear picture of what actually is. the coming of the Messiah would mean. And that As we draw ever closer to Christmas, and prepare understanding was what he brought to the stories to meet God anew in Jesus, may we be open to God he was hearing about Jesus. surprising us, and open to the realization that Jesus What it did not mean was eating with tax may not be exactly as we would like. And let us collectors, and healing lepers, and associating with embrace that Jesus, with open hearts, so that his the outcasts of society. What it did not mean was light and the fire of his love may enthuse us and loving people so powerfully – Jews and gentiles, invigorate us. 58 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 59

19th December: Advent 4 What can it all mean? The whole of what Isaiah says (as in chapters 6–8) and the historical accounts else- IMMANUEL where (as in 2 Kings 16 and 2 Chronicles 28) help to By the Revd Dr Andrew R. Morton explain his overall message with its puzzling mixture Edinburgh of light and shade. He foresees that in a matter of months even Isaiah 7:10–17; Matthew 1:18–25 before the unnamed young woman’s coming baby has reached the stage of self-consciousness that can In Sellar and Yeatman’s ‘utterly memorable history’ make distinctions, the siege will be lifted because of England, 1066 and All That, kings are either a Israel and Syria will be devastated. However, he then good or a bad ‘thing’ or ‘king’, though sometimes dampens this good news with the bad news that the more subtly a ‘bad king’ but ‘good thing’ or ‘good welcome defeat of these small attackers will spell king’ but ‘bad thing’. Ahaz, king of Judah in the also the unwelcome advance to Jerusalem’s gates latter 700s bce is often depicted as both a bad king of the greater attacker, Assyria. Compared with the and a bad thing; but this goody/baddy approach does first attack, the second will be like the Tigris and not do justice to the Bible. Ahaz had a tough choice Euphrates of modern Iraq rising over the hills and when he succeeded his father, Uzziah, Two external engulfing the modern Israel-Palestine in a flood that forces threatened his little kingdom – its near neigh- will submerge Jerusalem, mocking Ahaz’s present bours, Israel/Ephraim and Syria just to the north preoccupation with its scanty threatened water and the more distant but more powerful Assyria supply. More literally, he speaks of a devastated away to the north east. Israel and Syria had chosen land, without vines or any cultivation, only briars alliance as their response to the Assyrian threat and and thistles and the odd cow and sheep or goat to wanted Judah to join. Should Ahaz adopt that course give the child, and presumably also the adults, only of collective defence against the great power or the milk products and whatever the bees can produce. alternative of treating directly with Assyria for a The third child’s name is then given a clear meaning; peaceful accommodation? It was a real dilemma of it is that Israel’s and Syria’s wealth will be carried diplomacy, a fine calculation of risks. He chose the off to Assyria even before this child can say Daddy latter strategy and as a result was attacked by his near or Mummy. neighbours, who were now at Jerusalem’s gates. What is Isaiah getting at? Is it only the rather Enter Isaiah, a prophet of great poetic imagina- discouraging message that the solving of one tion, who lit upon everyday events like births and problem is the spawning of another, possibly bigger? drew out of them huge significance, even investing Or that by focusing on lesser threats we take our eye the babies’ names with meaningful messages. Three off greater ones? Or just that life is a roller coaster, in particular are mentioned in quick succession, the up one minute and down the next? The message is first and last being clearly his own children and the surely deeper. Is it this? Ahaz, like most leaders, was middle one born to someone cryptically called ‘the engaged in planning or strategy, a process based on young woman’. The first is called ‘a remnant will calculating relative ‘weights and measures’, and if return’ (Shearjashub), the second ‘God is with us’ we give him the benefit of the doubt, doing so in the (Immanuel), the third ‘speed spoil hurry booty’ interests of those for whom he was responsible as (Mahershalalhashbaz) – none of them easy to well as himself. Probably we are all engaged in some interpret, given the oblique approach of prophets way in such planning, which is an honourable and and parable-tellers in a society for which names had possibly necessary attempt to influence the future. strange power. The first, ‘a remnant shall return’ is on Is Isaiah saying then that Ahaz, in his weighing up the face of it a message of hope, but a qualified one. of different forces, has left one out, namely God? It can be read either as the half-full glass of at least a It is tempting to think so. Much in the scriptures return or the half-empty one of at most a remnant. seems to suggest that with Yahweh on their side the The second, ‘God is with us’ seems unambiguously Hebrews tended to be victorious. So perhaps Ahaz, hopeful; what could be better than the supportive who went in for Baal-worship, was being advised to presence of God? The third however, ‘speed spoil switch his loyalty to one of greater weight. After all, hurry booty’ seems just as unambiguously unhopeful. Elijah found on Mount Carmel that Yahweh gave 60 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 61 him more fire power than Baal gave his priests. If 26th December that had been Isaiah’s message, he would have had to promise Ahaz victory, like that of Gandalf over FIRST SUNDAY AFTER CHRISTMAS Sauron; he did not. That would have been to turn By the Revd Dr Russell Barr, BA, BD, MTh, DMin God into just another Baal, only bigger and better. Cramond, Edinburgh ‘God is with us’ is not equivalent to ‘may the force be with you’, meaning that the superior power of God is Matthew 2:13–23 on our side and therefore we will win. Hebrews and Like the wicked witch in the Christmas pantomime, Christians have repeatedly thought this, using God the very mention of the name of king Herod is enough like Baal as an instrument of our strategy, seeking to send a shiver through the bravest congregation. to influence the future in our favour by praying. No, ‘He is behind you!’ shout the children, their faces with the name ‘Immanuel’/ ‘God is with us’ Isaiah is alive with the drama and excitement of the theatre. saying to Ahaz something like this: ‘Step right out of And what is the part Herod plays too, behind the the brackets of planning the future and leave all the drama of the nativity gospel, behind the wonder of fears and hopes that go with it, and face God who is the angelic host declaring peace on earth and good- confronting you here and now’. He does not add ‘if will to all, behind the humble shepherds keeping so, all will be well’; rather he says in effect ‘you will watch over their flocks, behind the stable with its face a crisis or judgment’. Though this presumably manger cradling Mary’s new born son, behind them does not mean that there is no place for us humans all Herod stands, a dark, menacing presence. to seek to influence the future by our plans, it does There is so much that is good and lovely in the mean that encountering God lifts us out of all that Christmas gospel, so much to celebrate and enjoy. into a qualitatively and awesomely different place. But whatever else it is, the birth of Christ is no It is a place in which the change now involved is pantomime. It is real. And Herod’s role helps remind not us changing the future but God changing us. us of that reality. Furthermore, that change involves our death; for the Rather than being the name given to one indi- crisis or judgment inherent in God’s very presence is vidual, we would do well to think of the name Herod in a real sense death-dealing. as applying to a royal household or dynasty. In the What a gloomy pre-Christmas message! Surely same way as we talk about the house of Windsor the Immanuel of Matthew’s gospel, the name given or the house of the Stuarts, so we should talk about to the child of that other young woman, is utterly the house of Herod. There are in fact seven different different and rings much more merry bells? No, it Herods appearing at various points in the New is this gospel which makes the explicit connection Testament, all of them belonging to the one family with Isaiah and for which his words obviously who, in various capacities, ruled over all or parts of ring bells. For this birth too spelled death, and not Palestine and neighbouring regions from c. 55 bc to only by immediately precipitating a massacre. This c. 93 ad. child was born to a whole life which precipitated The family was not Jewish by blood but had a cataclysmic crisis, which not only issued in his adopted Judaism during the Maccabean uprising own death but drew all others into it – a death by of the second century bc. Their rise to prominence which alone they come to life. According to Isaiah, was a mixture of talent and opportunity, and in the it is only when the proud oak or sacred terebinth is case of the Herod of Matthew’s story, being in the felled and the remnant that remains is no more than right place at the right time. Rome had need of a a stump that ‘the stump becomes the holy seed’, strong handed ruler in what was their most rebellious and thus the remnant does return. In the history of region, and Herod was their man. the house of David, to which both Ahaz and Jesus This Herod was from the third generation of the belong, it is through the felling that there comes ‘a family. He had proved himself loyal and useful to the shoot out of the stump of Jesse’. What is new in this Romans in various battles and civil wars. In 47 bc ‘Immanuel’ child is that he brings total confronta- he was appointed as governor of Palestine and was tion with God, issuing in total death – and thereby created king of Judea by the emperor Augustus in 40 total resurrection. bc. This Herod is Herod the Great. 60 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 61

In many ways Herod the Great was deserving the meaning and purpose of life. Human reason was of his title. He was the only ruler of Palestine who sufficient. God was dead, we were the masters of ever succeeded in keeping peace and order in the our own destiny. region. He embarked upon an ambitious rebuilding At other times economic, psychological and socio- programme including the rebuilding of Jerusalem’s logical explanations have been offered to account temple. He could be generous. In 25 bc famine struck for religious belief and the names of Karl Marx, the region and it is recorded that Herod melted down Sigmund Freud and Emile Durkheim are as familiar some of his own gold plate in order to purchase corn to students of theology as they are to students of the for the starving people. social sciences. But religion can no more be replaced But he could also be ruthless. by science or economics than can faith be explained He was pathologically suspicious of any threat to away by psychological or sociological theory his power. He ordered the assassination of various however elaborate. members of his own family and such was his reputa- And from the evidence of poverty in both the city tion that Augustus was prompted to remark that it and rural communities of Scotland, in the spread of was safer to be Herod’s pig than his son. HIV/AIDS the world over, in the continuing injustice Set against this background, Matthew’s account in trading relationships between the rich and poor of the Magi being summoned to Herod, his demand nations of the world, and in the bitter conflicts of the that they should report back to him, his fury on Middle East, it is evident we are not making much of discovering that he had been deceived and his a job mastering our own destiny. subsequent orders to kill the male children under a Religion and religious conviction, Christian faith certain age, bears the hallmark of authenticity. and the living witness of the Church continue to be Unwittingly Herod provides the nativity gospel as much a part of personal experience and public two important services. life as football, politics and music. The gospel hasn’t The first is to ground it historically. While there withstood the test of time because, like the Roman are no independent records to corroborate the lioness found some years ago at Cramond, it was visit of the shepherds or the magi, and no register embedded in mud: it continues because it happens of births, marriages and deaths to which we can to be true. turn for proof of what happened in Bethlehem, A little confidence in that truth would not go tangible evidence exists of Herod. He ruled amiss. Palestine for over forty years and died in the year 4 The values of love and compassion, a concern for bc. In all probability Jesus was born a year or two the needs of the poor and the vulnerable, a respect before his death. for education, a desire to cherish the God given gift Secondly, as well as providing historical corrobo- of life including the life of creation, if these are some ration, Herod provides the nativity gospel with of the things that characterize us as Christian, then theological depth. For all his considerable achieve- one of the tasks before us is to reclaim these values ments, Herod the Great was a nasty piece of work. as having a public as well as a private truth. His presence in the nativity gospel helps shake us With the advent of the new Scottish parliament, free from the fairy light, tinsel covered Christmas the Church of Scotland appointed one of its that we have created to the real world of poverty, ministers, the Reverend Dr Graham Blount, to serve disease and armies of occupation into which Jesus as the church’s first full time parliamentary officer. was born. In this respect, Herod the Great reminds Graham’s task includes stimulating debate within the us that the church is engaged in a battle, a battle for wider church on some of the key issues of the day as what is right and good and true. well as helping the church communicate its views in There have always been those who have reported a meaningful way to the Parliament. on the death of God and the demise of the church. But it is a task which embraces us all, the task For people like the great Scottish philosopher, of giving a public face to the private convictions of David Hume, the enlightenment belief in the power our faith. of reason rendered all appeal to faith not only Herod could be accused of many things but never unnecessary but undesirable. Faith in God was no of being complacent. It would have been easy for him longer needed to explain the world or to understand to dismiss the magi and their story but Herod had 62 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 63 enough wit to inquire further. He sought the advice our family, our social class, our job, our nationality, of the chief priests and then told the magi to report no longer shape our destiny as once they did.; The back to him. Interested or just plain paranoid, if there world is changing and the church must recognize that was something new happening then he wanted to the structure and patterns of membership that served know about it. it well in the past are no longer so useful today. That new things are happening, that we are living What it does need though is confidence, confidence at a time of important change not just in the political in the concern and commitment of its people, con- but in the social and cultural fabric of life, is beyond fidence in the truth of its gospel, confidence in the dispute. The Scotland in which I grew up in the love of the Word made flesh, confidence that the 1950s and 1960s was a Scotland whose economy final judgment does not rest with the Herods of this was dominated by heavy engineering companies world. like Glenfield & Kennedy, BMK, Massey Ferguson Herod the Great was one of the most influential made my home town of Kilmarnock internationally princes of his day. In Jerusalem and other cities he famous. Many of the great ships that sailed the built theatres and stadiums, and archaeological oceans were Clyde-built. In Greenock and Port remains of his palace can still be seen near Jericho. Glasgow alone, the yards employed five hundred But his presence in Matthew’s nativity gospel reveals new apprentices each year. more about the purpose of the incarnation than we Today shipbuilding has all but disappeared from ever dare imagine. After all it was for the Herods of the Clyde, people no longer anticipate a job for life this world that Jesus was born. and when did you last speak to a youngster serving Darkness and light both have their place in the an apprenticeship? Christmas story and at the turning of a year, Herod The changing pattern of work and employment is the Great provides the reassurance we need that joy but one example of the dramatic changes affecting and pain, triumph and tragedy are both embraced every aspect of life today. Those things that defined us, within the loving providence of God.

ABRAHAM AND THE NATIONS issertations on a single verse of the Bible sometimes arouse the suspicion that a mountain is being made of a mole-hill. However, Keith N. Grüneberg’s study of Genesis 12:3, DAbraham, Blessing and the Nations: A Philological and Exegetical Study of Genesis 12:3 in Its Narrative Context (Berlin, New York: Walter de Gruyter, 2003. 78.00. pp. xii + 296. ISBN 3–11–017837–0), is timely and well executed. This verse links Abraham and the nations in blessing but how? The issue turns in part on the handling of the verb in the last clause of Genesis 12:3: is it reflexive ‘bless themselves’ (RSV), or rather passive ‘be blessed’ (NRSV)? But there are attendant problems. What is Abraham’s role in this blessing? What of parallel passages that seem to know or echo this verse? And so on. Grüneberg examines the component parts of the problem in turn: various parallels, linguistic founda- tions (especially the Hebrew niphal and hithpael), the semantics of BRK (to bless), and the detail of 12:3, offering a responsible close ‘final form’ reading against the wider literary context. While to my mind the order is surprising (the close reading of 12:3 comes later than I expected), nonetheless the mass of detailed evidence is marshalled sensibly and fluently. In Grüneberg’s hands, the evidence converges on the passive reading of the verse: Abraham, and, by extension Israel, ‘by acting as this model . . . allow others to gain blessing’ (p. 188). Clearly there is a great deal of interest in this persuasive monograph, and perhaps more than Grüneberg himself acknowledges: while this review was in preparation, a television series went to air on ‘The Children of Abraham’, examining the fraught relations between Jews, Christians, and Moslems. The latter of these groups is left out of Grüneberg’s account. It remains a rich study, its neat presentation marred by an unfortunate typo in its final sentence. DAVID J. REIMER University of Edinburgh 62 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 63

BOOK REVIEWS

INTRODUCTION TO THE PENTATEUCH with five chapters devoted to Genesis and Exodus each, whereas Leviticus has three, and Numbers The second edition of T. D. Alexander’s, From and Deuteronomy receive two a piece. Whether Paradise to the Promised Land, An Introduction this book will represent a substantial provocation to to the Pentateuch (Grand Rapids, MI: Baker the more critically inclined is doubtful; Alexander’s Academic, 2002. $19.99. pp. xviii + 339. ISBN own ideas about the composition of the Pentateuch 1–84227–136–9) now features a first part describing are unfortunately so minimal as to be negligible. the ‘rise and fall’ of the Documentary Hypothesis. Generally though, intelligent commentary lightly This forms the backdrop to the second and core accompanies this introductory guide, whose set part, a retelling of the Pentateuch’s unfolding narra- pedagogic goals are amply met. tive and its dominant themes. The new section is a useful guide to the scholarly developments that H. CLIFFORD led to the influential hypotheses of Graf, Vatke and Christ Church, Oxford Wellhausen, followed by the detailing of criticisms and fresh literary proposals that have contributed to the overall impression Pentateuchal Criticism is in a THE RELIABILITY OF THE state of flux; for Alexander, dissenting voices have OLD TESTAMENT been vindicated since this can no longer be attributed to theological conservatism alone. Alexander then Some fifty years ago the late F. F. Bruce produced offers an analysis of the Sinai pericope, arguing on a well-received book Are the New Testament the basis of literary patterns that its authorship Documents reliable? which offered a brief defence was singular. This reviewer found the engagement of Acts in particular. K. A. Kitchen, On the with secondary literature in this ‘test case’ chapter Reliability of the Old Testament (Grand Rapids, to be the most interesting, simply because this MI and Cambridge: Eerdmans, 2003. £32.95. pp. book is largely rather lengthy reportage. Granted, xxii + 662. ISBN 0–8028–4960–1), was invited the original stimulus – basic ignorance of the to provide an equivalent defence of the historical Pentateuch among students – does account for reliability of the Hebrew Bible. But this is a very the surveying approach adopted. Part two has a different creature. He speaks of ‘this little book’, key purpose: to demonstrate the Pentateuch can but it contains 500 pages of text and about 1,100 be read as a unified corpus, its unity constituted footnotes. Most striking is the difference in tone. by themes spread throughout its books (seed, land, Where Bruce was courteous and balanced, Kitchen blessing) and a plot which gradually builds upon describes those who differ from him as ‘neo-Nazi what precedes. The clearly presented chapters also thought police’, guilty of ‘ideological claptrap’ and contain pointers to the New Testament reception of ‘gross misinterpretations’. Those quotations come selected elements of the Pentateuch. The result is an from the Preface, but the tone remains the same evangelical Christian perspective: it is not enough throughout, with constant assertions of Kitchen’s to re-tell the story of the unified Pentateuch, but own wide-ranging expertise and dismissal of those to show the ways Christ and Christianity were who dare to disagree with him. its eventual fulfilment, as seen in the (again) The outline of the book is straightforward, with unified canonical whole. This suggests the division chapters devoted to each period of Israel’s history ‘Pentateuch’ is necessarily of secondary theological as it is presented in the Hebrew Bible. We start importance. Rather forced harmonization is evident from the Hebrew kingdoms, then on to the exile in the comment that given Jesus’ seminal crucifixion, and after, then back through the time of David and the Passover is ‘the most important event of the OT Solomon, the Judges, Exodus and Conquest, and period’ (p. 174). Space allotted to each book varies, so to the ‘patriarchal age’. There follows a chapter 64 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 65 devoted to the prophetic tradition, and another on which report complex visions replete with enigmatic Genesis 1–11. The final chapter is an attack upon the symbols. Mark Boda’s study provides a short intro- ‘minimalists’ of the last generation. duction to the period, explaining its importance, The overbearing tone of the whole makes analysis followed by a detailed listing of all the significant of the detail difficult. From time to time useful points studies that have appeared in books and articles over are made to suggest that the extreme scepticism of more than a century. The entries are primarily listed some scholars with regard to the historical reliability by topic, with suitable subheadings, making them of the text may be excessive, but this is balanced out easy to find. Altogether this is an invaluable survey, by assertions of historical reliability which beggar quite a model of its kind which must surely become belief. In some ways more serious is the complete indispensable for research into this formative period dismissal of all the insights brought to the study of of Judaism. ancient Israel by sociologists and anthropologists as RONALD E. CLEMENTS ‘meddling fantasies’. Obvious anachronisms, such as Cambridge ‘Ur of the Chaldees’, are explained away as part of a later editorial process, but no attention is given to the possible literary structure and purpose of the different FEMINIST APPROACHES TO HEBREW BIBLE components of the Bible. Source critics are dismissed, without any recognition that critical scholarship has Eryl W. Davies’ book, The Dissenting Reader: also moved on well past Wellhausenian analysis. For Feminist Approaches to the Hebrew Bible (London: Kitchen such analysis is ‘academic prostitution of the Ashgate, 2003. £17.99. pp. 152. ISBN 0–7546– worst kind’. 0890–5), written by a non-feminist, addressing I found this an immensely sad book to read. I have the different insights of feminist biblical criticism, spent a good deal of my academic career trying to discusses the issues with balance and clarity. There understand those whose view of the biblical material is a good bibliography and several indices, and differed from my own, and on occasion encouraging detailed endnotes. This may be a short book; but it dialogue between different approaches. It is not is a serious one. encouraging to find in what will no doubt be a widely The first chapter outlines the problem. The promoted piece of work those who differ from the Hebrew Bible is an overwhelmingly patriarchal author described as guilty of ‘sloppy scholarship, book, whether one turns to its laws, its prophetic immense ignorance, special pleading, irrelevant and wisdom literature, or its narratives. The second postmodernist-agenda-driven drivel’. chapter examines the spectrum of feminist responses, from critics who reject the traditions in their entirety, RICHARD COGGINS to those who select the more acceptable better parts Lymington and explain away the worse ones. The third chapter argues that what unites most feminist readings is the way they ask questions – about the text, about the HAGGAI AND ZECHARIAH author, and about themselves as readers – and this Mark J. Boda, Haggai & Zechariah Research. A approach has much in common with reader-response Bibliographic Survey (Leiden: Deo Publishing/ criticism. SCM Press, 2003. £29.95. pp. 267. ISBN 90–5854– In the fourth chapter Davies takes difficult texts 023–5). (such as the rapes of Dinah and Tamar) to illustrate The two little books of Haggai and Zechariah the extent of patriarchal ideology within them. He may appear to represent a rather remote and little then shows how this bias is equally evident in other explored corner of the Old Testament, but they texts which at first sight apparently support women. have received a great deal of attention in recent He advocates that a critique of the ideology of the study. They shed light on one of the most formative biblical writers is a moral duty, and reader-response periods of biblical history with the rebuilding of criticism is the way to do it. The fifth chapter looks the Jerusalem temple after its destruction and the at whether this unmasking of ideologies undermines start of a new political order under Persian imperial biblical authority: Davies argues that because the control. Zechariah marks a transition to prophecies biblical writers questioned many of their own 64 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 65

traditions, feminist readers, applying their own perform what the community does not share’ strategies of resistant reading, are perhaps closer (p. 20). But more often he argues that a Christian to the biblical writers than may first be assumed. funeral requires a certain integrity, and we are This is a key point in Davies’ argument; but it really left with cautious disapproval for many modern requires more expansion, for it is patently evident trends typified by the Princess Diana funeral. This is that male biblical writers did not always question the sensitive liturgist’s dilemma. Sheppy’s response their values in the way that feminist readers have is to offer up all the dilemmas – and invite the been forced to do, as Davies has so clearly illustrated reader to decide for themselves what a funeral earlier. The final chapter concludes that we need to should be. ask questions not only about the ideologies of the Open the window of pastoral care a little wider, biblical authors, but also about our own ideologies however, and we find that liturgical correctness may as readers – whether feminist or not. This is a book be blocking the flow of grace more than channelling it. It is, for example, unrealistic to expect memorial about questioning all of our fundamental presup- services to be separate events, so that ‘the funeral positions; thus it raises further questions, and makes can be the funeral’ (p. 107). Many people want the a compelling read. funeral precisely to be a thanksgiving or memorial SUSAN GILLINGHAM service, and we should not be afraid that this is not Worcester College, Oxford Christian. EDWARD CARDALE St Albans and Oxford Ministry Course DEATH LITURGY Paul P. J. Sheppy, Death Liturgy and Ritual. Volume 1: A Pastoral and Liturgical Theology. Volume 2: GOD GOES TO HOLLYWOOD A Commentary on Liturgical Texts (Aldershot: Tim Cawkwell, The Filmgoer’s Guide to God Ashgate, 2003. Vol. 1 – £15.99. pp. 130. ISBN (London: Darton, Longman & Todd, 2004. £10.95. 0–7546–0580–9. Vol. 2 – £15.99. pp. 197. ISBN pp. 170. ISBN 0–232–52466–1). The year 2004 0–7546–3900–2). might for many be marked as a special year in The increasing literature on death and funerals which the interest in religious elements in the cinema means that ministers and others are now spoilt is rekindled, due to the worldwide release in spring for choice. Paul Sheppy, a liturgical specialist, has of the film The Passion of the Christ directed by ambitiously attempted to dialogue with various Mel Gibson. It is of course sheer coincidence that disciplines relating to death. He explores what Cawkwell’s The Filmgoer’s Guide to God is published theology wants to say in tension with what many at the same time. The book is divided into thirteen funerals (by popular demand) have now become. chapters which discuss films according to classical With a breadth of learning, he still wears primarily Christian motifs such as ‘God’s Grace and God’s a liturgist’s hat – devoting the whole of his second Silence’, ‘Faith’, ‘Salvation by Water’, ‘Crucifixion’, volume to a close analysis of an ecumenical range of and ‘Resurrection’, etc. Under most chapter headings funeral liturgies, from around the world in the late three to four films are discussed, except the chapter twentieth century. on crucifixion which concentrates exclusively onThe The first volume will be of wider interest. Passion of Joan of Arc (directed by Carl Theodore Delightful social comment and anecdote are mixed Dreyer, 1928). A chapter ‘The Image of Christ’ is set in with medical, legal and anthropological perspec- apart for films that directly depict Jesus on screen, tives. Despite the title, the multiplicity of sources, and which is in fact a lengthy discussion on The Gospel many forays in a pastoral direction, this is a work According To St. Matthew (directed by Pier Paolo more of liturgical than pastoral theology. We miss Pasolini, 1964) with only brief mentioning of a few the insights of Wesley Carr or the more practical other films listed in the table of contents. guidance of Alan Billings. The author claims that he aims to ‘give an intro- ‘However dazzling our liturgies, they are dust’, duction to religious cinema for those with a general Sheppy declares at his most rueful. ‘The rite cannot interest in religious art and literature’ (p. 2). While 66 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 67 he covers quite a number of European films and some is stale, boring and inaccessible, whilst for others the American films, the book’s focus is on four film- former easily confuses worship with entertainment, makers: Bresson, Dreyer, Rossellini, and Tarkovsky, packaging religion as a market product and in so whose works are familiar to audiences of art house doing betraying its true nature. cinemas in many parts of the world. Their films The book illustrates well the bewildering variety explore issues related to faith and its crisis against the of styles in contemporary worship. We are reminded backdrop of ‘the horrors of the twentieth century, the that it is of course inevitable that all worship must century of total war, of genocide, and of utter cyni- manifest a certain cultural form. But how is cism’ (p. 5). For readers who are fairly familiar with the integrity of worship to be maintained when European art house classics, the book is engaging and translated into a new cultural idiom? How do we enjoyable. As co-author of The World Encyclopaedia discern what is fitting and appropriatefor worship? of Film (1972) and a former filmmaker, Cawkwell’s How do we avoid, in ever more imaginative forms of rich personal knowledge of European art house films worship, distorting the gospel? How do we maintain and stories behind the scenes is impressively shown the distinctive genre of worship? in the book. So is his grasp of film language, which Quite so, and the book well illustrates the is exceptional when compared to many other books urgency of the question. It is less secure in handling on religion and the cinema written by theologians it. The writers are easily distracted, giving us, for and religion scholars. example, a long analysis of the nature of culture, The serious dialogue of theology/religion with and extended discussions of biblical texts, without the cinema has been going on for more than three this material being made fully relevant to the theme. decades and has become a rapidly growing area of Fundamentally, we are not given as full an analysis study since the 1990s. But it seems that Cawkwell is as we need of what the activity of public worship is either not aware of this trend or he is not interested supposed to be about. There is a valuable contribu- in engaging with it at all. Notwitstanding his famili- tion towards this arising out of a response to the arity with film, Cawkwell’s discussions of religious critique that worship is an obsequious pandering to matters are far less substantial than his treatment a narcissistic God who is intent on being continually of film. Hence, contrary to what its title intends to congratulated (pp. 1133ff.). But the analysis lacks convey, his book might have a hard time guiding the rigour and completeness which would give us a the filmgoer to God. Instead, this book might more firmer basis for wrestling with the crucial questions suitably be titled as ‘The Churchgoer’s Guide to (Art the authors pose. House) Film’. JOHN A. HARROD YAM CHI-KEUNG Hartley Victoria College, Manchester School of Divinity, University of Edinburgh

THERE’S SOMETHING ABOUT MARY MODERN WORSHIP Salacious interest in Mary Magdalene abounds in Cornelius Plantinga and Sue A. Rozeboom, Discern- popular revisionist treatments of early Christianity. ing the Spirits: A guide to thinking about Christian She is often cast as the confidant, wife or lover of Worship Today (Grand Rapids, MI: Eerdmans, 2003. Jesus, as well as being mis-attributed as a former pros- £12.99. pp. 185. ISBN 0–8028–3999–1). titute. As a corrective to this viewpoint the collection Under the auspices of Calvin College’s Institute of essays originating from the Christian Apocryphal for Christian Worship, this book arises out of a Gospels section at the 2000 Annual Meeting of the consultation regarding the ‘current state of worship’. SBL, looks at the origin of various Mary-traditions in Although written by Plantinga and Rozeboom the early Christian writings, and notes the confusion that text reflects a wider input, and is interspersed with has often surrounded identifying the correct Mary. brief extracts from the writings of others. The In his introduction, F. Stanley Jones (ed.), Which context is primarily that of North America. Mary? The Marys of Early Christian Tradition They point to the contrast between ‘contemporary’ (SBLSS 19; Atlanta, GA: SBL, 2002. $29.95. pp. x and ‘traditional’ worship styles. For some the latter + 141. ISBN 1–58983–043–1) notes the purpose of 66 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 67

the volume is to open up new vistas ‘on the tradi- process of learning rather than a completed system. tions associated with the name Mary’ (p. 2). The This means that Williams is a sympathetic reader seven articles that follow look at Mary traditions who, unlike other historical theologians, does not see in various non-canonical texts. The first two essays history as littered with ‘goodies’ and ‘baddies’, but by Shoemaker and Marjanen are more general as something always contingent and relative: as the survey essays, which look at problems of identi- essay on Westcott shows, there may be no one ‘liberal fying the correct Mary in a number of apocryphal agenda’ that can easily be written off by conserva- texts. However, there are disagreements between tives, but neither is there any self-evident emancipa- these two writers, especially in regard to the use tory agenda either. It is as if keeping the conversation of traditions surrounding the dormition of Mary going is more important than concluding it. One is to interpret the so-called Gnostic writings. Brook thus constantly challenged to think in a different way assesses the contribution of the Pistis Sophia, and – Tyndale, for instance, forces a reconsideration of argues that Mary Magdalen is indeed the figure the nature of justice and love and Hooker helps us referred to in this text by the epitaph ‘Mary’. think again about the priority of divine action and King’s essay on the Gospel of Mary raises larger of the power of history. Overall, this is historical methodological questions about gender imagery and theology at its best, and even though it is at times feminist utilization of such texts. Bovon discusses densely written, it never fails to address the reader the role of Mary in the recently recovered Acts of who will be challenged to share in conversations Philip. Finally, both Knight and Zervos look at the between an archbishop for whom history matters Ascension of Isaiah as the text, which, they argue, and the subjects of that history – including most provides the earliest window into traditions about centrally Jesus Christ himself. Mary, the mother of Jesus. MARK D. CHAPMAN This collection of essays is a useful way to look Ripon College Cuddesdon at recent research on various aspects of the Mary tradition in early-Christianity. Some ability to read Coptic is helpful, but not essential. Many fascinating HISTORY, CRITICISM AND THEOLOGY issues are raised, and this volume should stimulate further discussion. The Scripture and Hermeneutics Seminar holds PAUL FOSTER annual conferences resulting in volumes of essays and New College, University of Edinburgh papers, of which this is the fifth. C. Bartholomew, C. S. Evans, M. Healy and M. Rae have edited ‘Behind’ the Text: History and Biblical Interpretation, INTERACTING WITH FAMOUS ANGLICANS Volume 4, Scripture and Hermeneutics Series (Carlisle: Paternoster Press, 2003. £24.99. pp. 553. In Anglican Identities (London: Darton, Longman & ISBN 1–84227–068–0). Todd, 2004. £7.95. pp. 149. ISBN 0–232–52527–7) The particular slant of the volume arises from the Rowan Williams has collected together eight papers dominance of the historical-critical method which on various themes in Anglican history and theology. often finds that the events behind the biblical text The archbishop’s method is to use other authors as were either very different from the biblical presenta- dialogue partners in constructing his own theology tion (right to the point of not having occurred) or – we should always be able to ‘talk’ with our history, lie beyond historical investigation: can the theology seeing it as both part of ourselves but also as other which incorporates them still be upheld? Various (p. 53). Williams understands this critical conversa- papers, one or two previously published, take up tion with the past to be at the heart of the Anglican this theme and identify the culprit as the presup- method: Anglicanism (like Williams himself) will positions and principles on which this method thus always be difficult to pigeonhole. He holds operates; philosophers, including Alvin Plantinga, conversations with Tyndale, Hooker, Herbert, identify these self-confessedly naturalistic principles Westcott, Ramsey and John Robinson (the ‘last of and argue that the results obtained flow from them, the mass religious authors’), seeking to think with and that the principles are in no way binding on them and learn from them: theology becomes a biblical historians and theologians. The contributors 68 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 69 are drawn from a wide spectrum of ecclesiastical – focusing on ‘the experiences and emotions of commitment and include both philosophers who intimate male-female relationship’. A seventy-page look in on what biblical critics do and biblical introduction sketches a survey of the interpretive scholars who take issue with minimalist views of terrain. Footnotes and bibliography indicate a biblical history and argue for the essential reliability broad and up-to-date range of further reading. A of the biblical accounts (but without lapsing into verse-by-verse commentary presents the Song as fundamentalism). Iain Provan continues his debate twenty-three poems, such as ‘A poem of Spring’ with the school of T. L. Thompson. Some of the (2.8–17). Footnotes explain the translation (Hebrew material (e.g., Karl Möller on redaction of Amos) is transliterated) to beginners, indicating wordplays and technical, but generally the volume is on a broader providing literal renderings where Hebrew syntax is level. Over against secular critics such as Philip abandoned for fluency in English. Davies several authors strongly defend the right Reading the Song as an anthology allows of the Christian believer as such to participate in Longman to convey a sense of narrative drive within the study of the Bible in the academy and not just individual poems (while avoiding the weaknesses of within a confessional setting. There are essays on the dramatic interpretations). Readers are encouraged relevance of S. Kierkegaard (Walter Sundberg) and P. to engage with the text, asking, ‘Will she go with Ricoeur (G. Laughery) to the issues discussed. David him? How quickly?’ The commentary is affirming Lyle Jeffrey defends the legitimacy of the ‘grand of the body and sexuality, not shying away from narrative’. One or two articles are accompanied by the Song’s more sensual aspects, like ‘the physical responses which open up the areas for debate more rigors of love-making’. Yet in reading poetry so rich sharply. Although the contributors come from a with metaphor and simile, we might expect a more traditional, confessional background, there are some developed explanation of metaphorical language; tensions between them and areas of disagreement. indeed a lack of appreciation of the power of The whole question of how sharply one can distin- language is pervasive. In response to ‘I am dark but guish between historical criticism and traditional beautiful’ (1.5), Longman insists ‘the text, on the biblical interpretation needs fuller examination than surface of it, has nothing to do with race’. In referring it is given here, and the question of the relation of to the echoes of Ezekiel 23 with the Song, he does not faith to history likewise needs further probing: do reckon with the problems these might raise, and the we accept the historicity of the resurrection of Jesus feminist interpretive tradition is surprisingly absent by faith, or is the resurrection a ground for faith, or alongside ‘psychological’/‘political’ interpretations in is the relationship more complex? the introduction. This is a fascinating and readable discussion, which may suggest that believing Christian scholars Longman’s commentary is part of the distinctively have been too ready to work within parameters set evangelical NICOT series and this is often evident. by their more sceptical colleagues. He insists the lovers must be married wherever sexual relations are explicit, lending a certain irony to his I. HOWARD MARSHALL critique of Landy (‘one gets the uncomfortable feeling Aberdeen that we are learning more about the scholar than the object of his study’). Given the aim of the series, we might have expected more resources for preaching or SONG OF SONGS: A COMMENTARY theological reflection. While Longman suggests the Tremper Longman III, Song of Songs: The New Song can be understood ‘metaphorically’ to speak International Commentary on the Old Testament of relationship with God, he neither unpacks nor (Grand Rapids, MI: Eerdmans, 2001. £24.99. pp. models this in his reading. This is perhaps not ‘the xvi + 238. ISBN 0–8028–2543–5). finest commentary to date’, as its dust-jacket claims; The Song of Songs has increasingly aroused but it is a useful introduction, skilfully conveying a scholarly interest in recent years and this concise sense of the Song’s breathlessness and celebration of commentary is a welcome addition to the prolif- human love. erating volumes. Like many, Longman presents the SHARON MOUGHTIN Song as an anthology – ‘a kind of erotic psalter’ Ripon College Cuddesdon 68 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 69

TYNDALE COMMENTARY ON SPIRITUALITY AND MISSION IN THE JOHN’S GOSPEL CHURCH OF ENGLAND C. G. Kruse, Tyndale New Testament Commentaries: Dr Paul Avis, who is General Secretary of the Council John (Leicester: IVP, 2003. £11.99. pp. 395. ISBN for Christian Unity of the Church of England, has 0–85111–327–3). often written on Anglicanism, and his latest book, This book by C. G. Kruse, replacing the earlier A Church Drawing Near: Spirituality and Mission work of R.V. G. Tasker, is a further volume in the in a Post-Christian Culture (Edinburgh: T&T Clark, on-going revision of the Tyndale NT Commentary 2003. £16.99. pp. 227. ISBN 0–567–08968–1), is series. It has the customary format of an introduc- meant to encourage and equip parish priests and the tory section followed by a verse by verse exegesis of nucleus of dedicated people at a moment when all the the text. It is, however, a pity, especially for student mainstream British churches are declining. He works readers, that there is no Index. on two levels, the theological and the practical. On In the Introduction, although Kruse sets out a the theological level, he assures his readers that a concise survey of such issues as the composition, post-modern culture cannot provide the comfort, structure, purpose and theology of the Gospel along reassurance, traditional ethical certainties and with a somewhat selective consideration of recent contact with the supernatural which, he says, so trends in its interpretation, the treatment of its many people want. This is the Church’s opportunity, authorship is of variable quality. Such is the writer’s for whereas contemporary culture doubts the possi- attachment to the apostolic authorship of the Fourth bility of attaining truth, the Church knows that it Gospel, together with all three Johannine letters, that possesses the truth, and should assert it. The Church when he examines the internal evidence and refers needs to believe that it has won some decisive kind briefly to contrary views of other scholars, there is no of intellectual conflict and has only to find out how substantial argumentation in support of their rejec- exactly to mission. Dr Avis seems to me to be rather tion. In addition, the comprehensive survey of the sweeping: perhaps he set out to be encouraging and testimony of the early fathers to apostolic authorship has succeeded too well. In the larger and more useful contains little critical evaluation of the reliability of part of his book he deals with methods of mission. these sources of evidence. Over against the individualism which he believes The textual commentary provides the reader with characterizes secular society, he stresses the value of a well-expressed, lucid and informative interpreta- the Church as community and the Eucharist as the tion of the meaning of the Fourth Gospel from the spiritual centre of this community. This is very much perspective of a conservative scholar. There are plenty a book for Anglicans and Dr Avis emerges as a sharp of cross references to the Synoptics and to other parts critic of those like Edward Norman who see the parish of the NT, together with quite a full exposition of the as a bar to effective mission. Avis recommends a thor- conceptual and literary Jewish context of the Gospel, ough exploitation of all the contacts with the secular but only minimal reference to its Graeco-Roman society which the parish and its church-buildings milieu. At the end of some pericopes Kruse gives some make possible, through baptisms, marriage services, useful ‘Additional Notes’ in which key words, phrases funerals, and Harvest Festivals, for example, as well or themes are examined. However, it is disappointing as through schools and social work. Neither the list to find that no attempt is made in these notes to nor the method is unfamiliar, but he may well be right address the issue of the problems raised for contem- in his passionate assertion that only the patient and porary readers by the Gospel miracle narratives, sensitive use of these opportunities is likely to alter the especially the one in John 2:1–11. Nevertheless this situation of Anglicanism in England. But ‘postmod- book does constitute a very readable and affordable ernism’ is beside the point: as Dr Avis must know, the introduction to the meaning of the Fourth Gospel and Church of England faces deeply divisive issues, like to some of the issues relating to it which are exercising the challenges of Evangelical Fundamentalism, which the minds of contemporary scholars, provided that distort mission into self-harm. His heart is in the right the reader recognizes its limitations. place, but his appeal is to the past. BARBARA E. SPENSLEY JOHN KENT University of Leeds Bristol 70 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 71

Letters to the Editor

In the Expository Times we welcome debate and discussion of issues raised in earlier editions, or of current matters of interest. All such contributions should be sent to the Editor at the Editorial Office, New College, Mound Place, Edinburgh EH1 2LX.

Dear Editor, important was a time when ecumenical winds were Authority, Paul W. Thomas chill indeed. Temple’s doctrine of church and state may (Expository Times, No 115, July 2004) now seem a little old-fashioned, but his conception of the responsibility of the state for the wellbeing of the Two points. whole of society and all its members was far-seeing, 1. Fascinating though Thomas’ comparison was prophetic, and deeply Christian. While the outspoken between the approach of ‘To Mend the Net’ and Temple was worried about justice in society at large, ‘The Gift of Authority’, it was neglectful of a third Cardinals Vaughan, Bourne, Griffin and Godfrey of option, that of the Orthodox Churches of the East, Westminster were, it is embarrassing to acknowledge, who, aggravating though they can be at times, do small-mindedly preoccupied with protecting Catholic appear to have steered a course between papalism on interests. The brief exception was Cardinal Hinsley. the one hand and protestant diversity on the other. He too, was prophetic where the evils of Nazisim were Might we hope that Mr Thomas may in the future concerned, calling the persecution of the Jews ‘savage’, write more? ‘fiendish’ and ‘black deeds of shame’ at a time when 2. Authority derived from Scripture is a shifting the Vatican was scandalously silent on the matter. sand. It has been ever thus. Leaving aside Old These being my true feelings, it was something of Testament maxims, e.g. Levitical prescriptions on a shock to be told by Canon Alan Wilkinson, in his clothing (Deut 22:11) – still observed by Orthodox review of my book Chosen People (Expository Times, Jews, it must be centuries since Christians observed January 2004), that, ‘as so often, Longley’s writing the maxims of the Council of Jerusalem (Acts 15:26ff.) is marred by crude anti-Protestant and anti-Anglican in the matter of kosher meat. It is still going on. If polemic’, with my reference to William Temple cited we are honest as opposed to clever, the admission as solid evidence of this. ‘From my books,’ Wilkinson of women to the presbyterate has little support in protests, ‘he quotes my criticism of William Temple Scripture, and currently the atmosphere is being but not my praise.’ created for the acceptance of homosexual acts on the What did I actually say? ‘In his history of Christian one hand, and premarital congress on the other as socialism in Britain,’ I had noted, ‘Alan Wilkinson compatible with communicant status. Of course, all writes: “It is vital to realize that Temple was not an this may be the working of the Holy Spirit, leading us isolated social prophet, but one who articulated and into all truth, as promised by Our Lord (John 14:26). did much to consolidate the social consensus. Temple But it does beg the question. was much too much an insider, too much a product of powerful institutions in church and state, ever to Yours sincerely, be a radical prophet against them”.’ Rev Canon Frank Eustace Pickard, Northampton This was after I had said – on my own account, not quoting Wilkinson – ‘He and his generation had lived through both the First World War and the Great Dear Editor Depression. The Church of England, he decided, could Without question, Archbishop William Temple was not stand aside from the suffering of the ordinary the greatest English churchman of the twentieth people of England. In particular, he contributed to century. That may be an unremarkable thing to say the ideas that became translated into the post-war if the writer were an Anglican, but I am a Roman Welfare State, a term he invented . . .’ Whatever that Catholic and the period during which Temple was is, it is surely not anti-Anglican polemical. 70 THE EXPOSITORY TIMES THE EXPOSITORY TIMES 71

I could go on and equally refute every one of it is? In The Church of England and the First World the remaining criticisms, but one more, I hope, can War, by the same Alan Wilkinson, one finds: ‘Though typify the rest. In discussing how the memory of the Church of England had accepted Rituals for pre-Reformation practices still exerted unconscious Baptism, Confirmation, Marriage, Communion and influence on the English mind – a point first made Burial, there was no authorized form for sacramental to me by the rector of a country parish in Somerset confession and absolution (apart from a little known – I had stated in my book: ‘There are still parts of provision in the Prayer Book), no adequate ritual for rural England where they call urgently for a priest the commendation of the dying and no official form or minister when someone is dying because “that is of unction.’ Fair-minded readers may be forced to conclude, at what you do”, even though the Church of England least on this evidence, that his claim that ‘Longley’s has no sacraments for a death bed.’ (I also mentioned writing is marred by crude anti-Protestant and anti- the habit of eating fish on Fridays.) This is further Anglican polemic’, is an uncharacteristically baseless proof of my bias, says Wilkinson, as the offical liturgy judgement of an otherwise fine and distinguished of the Church of England ‘provide the sacramental historian. And that his aside – ‘as so often’ – is ministries of confession, anointing and communion unlikely to rest on anything stronger. for the dying’. Yours sincerely, Apart from the Somerset rector, who else had misled me into this unfortunate error, if that is what Clifford Longley, Orpington, Kent

Index of Books Reviewed Author Title Reviewer Page Alexander, T. D. From Paradise to the Promised Land H. Clifford 63 Avis, P. A Church Drawing Near John Kent 69 Bartholomew, C., Evans, C. ‘Behind’ the Text I. Howard Marshall 67 S., Healy, M., and Rae, M. Boda, M. J. Haggai and Zechariah Research Ronald E. Clements 64 Cawkwell, T. The Filmgoer’s Guide to God Yam Chi-Keung 65 Davies, E. W. The Dissenting Reader Susan Gillingham 64 Grüneberg, K. N. Abraham, Blessing and the Nations David J. Reimer 62 Jones, F. S. (ed.) Which Mary? Paul Foster 66 Kitchen, K. A. On the Reliability of the Old Testament Richard Coggins 63 Kruse, C. G. Tyndale New Testament Commentaries: John Barbara E. Spensley 69 Longman, T., III Song of Songs: The New International Commentary on Sharon Moughtin 68 the Old Testament Noy, D., et al. Inscriptiones Judaicae Orientis, 3 vols Paul Foster 55 Plantinga, C., and Discerning the Spirits John A. Harrod 66 Rozeboom, S. A. Sheppy, P. P. J. Death Liturgy and Ritual Edward Cardale 65 Williams, R. Anglican Identities Mark D. Chapman 67

NEW EDITORIAL BOARD As part of the continuing development of The Expository Times, a new Editorial team has been appointed, based in New College at the University of Edinburgh. The new Editorial Board consists of Professors Graeme Auld, David Fergusson, Duncan Forrester and Larry Hurtado, with Dr Paul Foster as Book Reviews Editor and Dr Alison Jack as Executive Editor. We thank all members of the previous board for their support and involvement in the Journal. The new Editorial Board is committed to maintaining the same high standards they upheld, and we hope that many of them will continue to be involved as contributors. 72 THE EXPOSITORY TIMES

And finally . . . Poem in a Box

few days ago – of course preachers always and their useful parts. A useful clerical role is say this, but the law of averages states that signing bits of paper, as in passport application Ait may sometimes be true – I tuned as usual forms. I’ve been doing it all my life to the into the BBC World Service at sunrise, to derive extent that I reckoned I could fill in a passport courage before facing the day’s trivia. I found myself form blindfold. Pride goeth before? Precisely. listening to an unusual programme, explained at A neighbour requested the needful. Despite not the end as a substitute, the World Service at Bush having exercised this function for a couple of House having temporary operational difficulties. years I undertook the task with a merry heart, The format of this cuckoo in the nest was simple: a light quip and a catastrophic complacency. It presenter in studio phoning random telephone was a new form. I’m still not quite sure how I boxes across the country. I heard two before the managed so comprehensively to trash that bit of programme was wound up. One was a young man paper but the silence deepened as the putative of irrepressible cheerfulness who briefly excused traveller watched my attempts to cross out and himself to get out of his bag a poem which he rewrite not words only, but whole lines, till the had just written. The other was a girl just about papyrus came to resemble a web woven by a to phone her boyfriend who had been arrested spider doing a dance with a quill pen and a bottle and was shortly due in court. The boy was of ink. As a final coup de theatre, I deposited the happy and willing to talk (and read his poems) signed photograph into a little puddle of spilt all day; the girl was sad, too sad to talk, she coffee. ‘Never mind,’ said the neighbour, ‘I’ll just said; but both rang true. Their dignity was tell the passport office it was an elderly clergyman transparent: I fell in love with both of them, and who’d been at the whisky.’ As it was but nine in longed to hear more of their story. It was easy to the morning, this couldn’t be true, but I was bereft pray for a blessing on their day; for a few moments of moral high ground. they had seemed immanently close. So close that I I have been disingenuous in saying I’m not sure had a passing intuition – a fragment of a splinter how this happened. I am sure. I was demoralized, of a scintilla of a hint – of how God may feel indeed I was disintegrated, by the fact that everything about each human (each sparrow?). When ever so had to be put in boxes; and only one letter of the solemnly or casually we inform people that God alphabet in each box. Because I’ve spent my life loves them, what do we mean? I had felt something doing joined up handwriting, my finger and thumb deep, yet disinterestedly alert, about two people I simply refused to do this; after each box it wasn’t had never met nor would meet; I can only call it braking my pen did, it was accelerating. I wanted love. At which point the old credibility gap yawns to flow, not stutter. All this, of course, was to please between faith and science: how could God be aware some computer on a throne. of the lives of so many? Well, how had I tuned The effect was to atomize my perception of my into these two lives? By a technology my relatively neighbour. Love my neighbour? Not this one. Not recent ancestors would have regarded as fantasy or this way. miracle. What do we know of God’s technology? I trust that God is a lover who sees me whole, Not a lot; but I feel in my bones that the bene esse as an entity that flows, rather than a theocratic of God includes flow, as in the flow of electricity, or machine which analyses me into a hundred flawed a river, or music. Or in the case of the two spirits, fragments. If there is a true relationship between God overheard in telephone boxes, the flow of poetry, and ourselves then there must be that capacity in him and of sadness. revealed in my dawn radio programme: two souls It was quite the opposite that I experienced caught in red boxes, yet each a living poem moving two weeks earlier. As Bagehot might have put out invisibly to move others. it, ministers of religion have their dignified parts Ian Mackenzie