Spirit House: the Practice of Rean Theivoda in Cambodia by Daniel Shinjong Baeq

Interpreting Religion Spirit House: The Practice of Rean Theivoda in Cambodia by Daniel Shinjong Baeq

Introduction

emples have been and continue to be a pervasive institution in 1 the religious history of mankind (Stark 2007), and one of the primary ways through which man has endeavored to communicate withT his god. While the complex structures, practices and beliefs associated with temples and shrines have confronted God’s people within the pages of Scripture (and throughout the church’s mission for the past twenty centuries), the temple has also been embedded in their history. This article attempts to examine how a proper exegesis of the biblical material surrounding Solomon’s temple, particularly as it relates to a structure known as the Rean Theivoda (“spirit house,” “angel tower”), can help determine this structure’s potential as a vehicle for communicating Christian beliefs and shed insight into mission in Cambodia today. Admittedly, these reflections are not conclusive in themselves, but are only an initial and partial evaluation of the broader process of “critical contextualization” (Hiebert 1987), a process that must ultimately involve the local Cambodian believing community. Contextualization and Method 2 Daniel Shinjong Baeq is a former For the last three decades, “contextualization” has received much attention missionary to Cambodia and currently from missiologists and missionaries, with a renewed emphasis on authenticity serves as a missionary researcher with SEED International. He graduated in both Christian practice and the theology of the peoples who are respond- 3 from Choong-Ang University (B.A.) ing to the gospel. Definitions of “contextualization” vary, but I find Enoch and Fuller Theological Seminary (Th.M.), and is enrolled in the Ph.D. Wan’s especially clear and concise. For Wan, “contextualization” denotes program at Trinity Evangelical the efforts of formulating, presenting and practicing the Christian faith in such Divinity School (TEDS). He also a way that it is relevant to the cultural context of the target group in terms of currently serves as the Project Director conceptualization, expression and application; yet maintaining theological coherence, of the Paul G. Hiebert Mission biblical integrity and theoretical consistency (Wan 2010). Research Initiative at TEDS and is an adjunct professor at Trinity International University. He can be Additionally, Ninian Smart outlined the seven dimensions of religion—doctrinal, contacted at [email protected]. ritual, mythic, experiential, ethical, social, and material—that need to be dealt

International Journal of Frontier Missiology 29:1 Spring 2012•33 34 Spirit House: The Practice of Rean Theivoda in Cambodia with if there is to be a complete suggestions, since the necessary in 1991, with the help of UN contextualization of biblical truth decisions about the use of Rean peacekeeping troops (1991-1992) 4 in a given culture (Smart 1996). If Theivoda need to be made by the and the United National Transitional Smart has narrowed down the re- hermeneutical community of Authority in Cambodia (UNTAC, ligious aspects that may need to be Cambodian Christians. 1992-1993), Cambodia became a 8 contextualized, Paul G. Hiebert has Contextualization nation with religious freedom. Thus provided a model for the process of a new community of Christians from “critical contextualization,” whereby in Cambodia the camps moved into the country aspects of religion and culture can be Protestant mission in Cambodia under foreign protection. 5 addressed appropriately. He suggested began in 1923 when Mr. and Mrs. a four step process: 1) phenomenologi- Arthur Hammond of the Christian As Cambodia has become cal analysis (exegesis of the culture); and Missionary Alliance began their increasingly less dangerous in recent 2) ontological reflection (exegesis of ministry there (Cormack and Lewis years, the number of missionaries the Scripture and the hermeneutical 2001, 57). As the church grew and has risen rapidly. However, those bridge); 3) critical evaluation; and 4) matured, hymns were indigenized by who attempt to evangelize are met missiological transformation (Hiebert putting Christian lyrics to traditional with much resistance, especially 1987; Hiebert, Tienou, and Shaw Cambodian music. Similarly, the because many missionaries discourage 1999, 21–29) (Figure 1). Bible was translated using familiar, traditional practices. Most traditional authoritative Buddhist religious terms celebrations or rituals (such as This paper seeks—through (derived from Sanskrit and Pali), so weddings and funeral traditions) exegesis and, to the degree that the Bible would be received as a identify participants as members 7 possible, the application of “critical holy text and not be seen as foreign. of Cambodian society and are contextualization” principles— These efforts at contextualization were closely related to their traditional to evaluate, both biblically and successful in relaying the gospel in religions. All of these areas of missiologically, the potential easily identifiable terms. Cambodian culture need to be appropriate use of the Rean Theivoda addressed as potential candidates (angel tower) in Cambodian Church growth came to a near for contextualization. Among these Christianity. The phenomenological standstill during the communist rituals and practices is the daily analysis (step 1 in Figure 1) draws revolution of the Khmer Rouge practice of praying and giving upon the author’s knowledge of Rean (1975-1979). Not many Christians offerings at the Rean Theivoda Theivoda, which he gained from over survived this period, as people of (hereafter RT). Can the structures, sixty research papers written by his any faith or education were targeted practices, and beliefs associated with 6 Cambodian university students. The and massacred. Some, however, the RT be used to communicate ontological reflection (step 2) will not were fortunate enough to flee to Christian beliefs in a way that are be exhaustive due to space limitations. refugee camps in Thailand. There, both compatible with cultural norms One passage will be examined missionaries evangelized a new group but distinctive enough to be perceived exegetically while others will be of Cambodians and gathered them as carrying a different message? Can suggested for further study. into churches (Cormack and Lewis the RT be used to complement and 2001, 13). Without their Christian enhance scriptural truth? One limitation of this study is that predecessors, a new Christian culture local Cambodian Christians were began to emerge in the camps, one A Brief Description not a part of the contextualization that did not recognize the importance of the Rean Theivoda process. Thus, for steps 3 and 4 of contextualization or the need to The Rean Theivoda is a prominent (critical evaluation and missiological deal with the personal and communal structure in Cambodian society, transformation) I will simply offer issues of Cambodian society. Then one that exists in the majority of Cambodian homes, businesses, and 9 Figure 1. Methodology of Critical Contextualization (Hiebert, Tienou, and Shaw 1999, 22) even Buddhist temples. One major Step 1 Step 2 Step 3 Step 4 ritual practiced at a RT is prayer to ancestral spirits (Neak Ta) for Phenomenological Ontological Critical Missiological the protection and blessing of the analysis reflection evaluation transformation household. Such prayers are performed Description without Biblical reference/ Hermeneutical Transformation by putting one’s palms together and judgment social function community of people bowing toward the RT. Sometimes these prayers are accompanied by the

International Journal of Frontier Missiology Daniel Shinjong Baeq 35 burning of incense, as people believe that their prayers ascend with the n my ministry in the small town of Kampong smoke from the incense. Cham, the Rean Theivoda often became an issue Another ritual practiced at the RT Ifor new Christians and those being evangelized. involves the giving of different kinds of offerings. For example, after their practice of RT. Undoubtedly, ac- Historically, the practice of RT was daily visit to the market, the women cepting such a practice without ap- adapted by various religions. It was usually offer some of their groceries propriate contextualization will lead widely accepted during the Hindu to the various spirits that reside to syncretism. On the other hand, empires of Chen La (505-802 AD) either in the miniature house of the any strong rejection of the RT that and the early Angkor (802-12th c.). RT or under it. On special occasions, ignores the significance and influ- During this period, the RT became a flowers like jasmine and lotus are ence of this ritual could produce a place of prayer to the angelic spirits placed there to venerate the higher “split-level Christianity” in the long of Hinduism and has been called spirits, including ancestral spirits. run (Hiebert et al. 1999, 15). A the “angel tower” ever since. People This act not only expresses respect for split-level Christianity (where some believed that the angels would descend the ancestors but also conveys filial Christians return to the former folk and sit on top of the RT and thereby piety toward the living, both parents practices of their old belief system), give protection to the household. and elderly relatives. The offering may occur when the church or its of prayers and food at the RT falls leaders are unable to successfully Around AD 1181, under the reign within “the practical expressions deal with the serious life crises that of King Jayavarman VII, Mahayana through which religious identity is their members face. Buddhism was introduced to founded and lived out in the real Cambodia (Chandler 1992, 56). world” (Moreau 2006, 329). Because Historical and Religious Background Rather than getting rid of the of their importance in Cambodian In the South Asian countries of the structure, the RT was dedicated to society, the rituals at the RT and Indochina peninsula, the worship Buddha by royal decree. Cambodian other folk practices are areas that the of spirits in the “spirit house” is Buddhist monks integrated the RT 17 Cambodian church needs to address. common practice (Reichart and into Buddhism at that time and even Khongkhunthian 2007, 97–103). In now RTs are preserved in Buddhist Background Cambodia this type of spirit house is temples to house guardian spirits. Like most traditional practices and called Rean Theivoda (literally “angel Many temples have four to eight beliefs, both missionaries and Cam- tower,”) or in more formal religious towers of Preah Phumdey, a formal title bodian Christian communities alike terminology, Preah Phumdey (the earth for Rean Theivoda, erected around the have strongly rejected the practice of god). This worship of spirits originates fence to protect the vicinity from evil the Rean Theivoda as a form of idola- from an ancient belief that likely spirits (vinnien akkrok). try. Some zealous missionaries often existed long before any of the major encourage new believers to destroy religions predominated in Cambodia. Along with the RT structure itself, their RT prior to being baptized in the folk practice of Neak Ta survived order to show their faith in Christ. The main function of the RT is through the Hindu and early Buddhist In my ministry in the small town of religious in nature. The RT is a place periods, and is still practiced to this Kampong Cham, the RT often be- where people honor several venerated day with its syncretistic form and came an issue for new Christians and spirits including “Neak Ta (ancestral meaning (Anon. 1973, 113–116). The 10 those being evangelized. spirits), Preah Ko (the sacred bull), and folk practice of worshiping household Buddha” (Ranges and LeBoutillier Neak Ta at the RT is common among 15 As the Cambodian Christian com- 2010, 92). Neak Ta, often thought rural Cambodians as well as many 11 munity continues to spread rapidly, of as a grandfather-like spirit, finds urban dwellers. culturally foreign and strange prac- its origin in the oldest ancestral spirit tices are being introduced and tra- belief system in Cambodia (Baeq Ethical and Social Functions 12 16 ditional practices visibly rejected, 2007, 61–62). It represents a nature of Rean Theivoda 13 creating both public and private spirit and therefore is believed to There are three ethical aspects to the conflict between Christians and non- exist in animals, old trees, rivers, and practice of RT. The first entails respect 14 Christians. So far no Cambodian houses (Choulean 2000, 3–6). Though for parents and the elderly. Those church or foreign missionary has ancient, this belief system continues to who pray daily to the Neak Ta at the attempted to accept the traditional persist to this day. RT are constantly reminded to care

29:1 Spring 2012 36 Spirit House: The Practice of Rean Theivoda in Cambodia for their parents and elderly. The fear 24:2), to become Abraham, he did which the kingdom of YHWH’s son of being punished for neglecting the not call him within a religious or (v.14)—the son who would ultimately Neak Ta elicits dutiful devotion of one cultural void. YHWH knew full build YHWH a house for His name generation to another. well that Abraham’s worldview (vv. 8-17)—would be established. was limited by his culture and his We will also discuss how the pagan The second aspect of the RT is how popular notions about God. But concepts and forms associated with this ritual relates to the spirits who YHWH seems to contextualize His religious architecture were adopted to are believed to reside beneath the RT, purposes by using the form and represent the ways of YHWH. namely the spirits of dead travelers, practice of the ancient Near Eastern the poor, and unborn or dead chil- treaty with all its accompanying David’s Plan to Construct a Temple dren. People offer food at theRT each idolatry (Gallagher 2006, 146-147; (2 Sam. 7:1-3): Man’s Thoughts day to allay these spirits and in so do- Petersen 2007, 118-119). Likewise, Several factors contributed to ing ward off harm and invite blessings we can see in hindsight that the David’s desire to build a temple for (the spirits of the dead babies, for ex- construction of Solomon’s Temple YHWH. Arnold suggests that David’s ample are believed to attract custom- in 2 Samuel 7:1-17 served as proposal was based on the successful ers to vendors). This and other beliefs another step in moving the people establishment of his kingdom in the (e.g., that those who refuse to help of God from the initial significance region and the completion of his own the needy risk becoming the target of the tabernacle to a Messianic palace (2003, 473). It was during of their wrath after the needy die) all kingdom concept. this time of peace that David turns work to engender sympathy toward his attention to doing something for the marginalized. YHWH and comes up with the idea of building a temple. Lastly, the RT also provides the opportunity to publically demonstrate As David contemplated what he could one’s level of dedication to, and respect do to honor YHWH, he must have for, the ancestors. By building an ex- A closer examination remembered his earlier experiences 19 travagant RT structure, dutifully offer- of Scripture suggests with the Ark of the Covenant. Ar- ing food and daily prayers, and partici- nold suggests that since the Ark of the pating in other ceremonies to honor that this was not Covenant had previously been captured the dead, people attain great honor, by the Philistines (1 Sam. 4:11), David respect and recognition in the com- necessarily the case. wanted to safeguard it from future munity. It is also believed that praying danger (2003, 473) Indeed, David’s first to the Neak Ta brings protection to the attempt to bring it to Jerusalem had 20 community as a whole. initially failed and the second time the process had not been easy. On both Having laid the basic foundation King David and the Temple occasions, however, David was over- needed to understand the practice of (2 Sam. 7:1-17) joyed at the prospect of having the ark RT (which satisfies the first step in Most Christians assume that the brought to Jerusalem. This reflected his critical contextualization), we now building of the temple was the will love for YHWH and his genuine desire turn to the second step, the exegesis of YHWH; a closer examination to build a temple befitting the true God of Scripture and development of a of Scripture suggests that this of Israel as neighboring nations had hermeneutical bridge to the culture. was not necessarily the case. To done for their gods. Since the RT structure itself is most better understand the missiological visible element and focal point for implications of adopting religious There is strong evidence that the the aforementioned rituals, a similar architecture such as the RT, we need Israelites were constantly being 18 case of the contextualization of a to carefully examine 2 Samuel 7:1-17 exposed to the influences of the building—namely Solomon’s temple— to uncover 1) which factors influenced surrounding nations. And when the will be examined to search for a David to propose the idea of building Israelites entered the land of Canaan, potential hermeneutical bridge. a “house of cedar” (temple) for YHWH knew that they would want a YHWH (vv. 1-3); 2), what YHWH’s king like the neighboring nations even Contextualization of the 21 initial response was (vv. 4-7), and 3) before they had asked for one. In Temple in the Old Testament why YHWH temporarily permitted Deuteronomy 17:15-20, instructions When YHWH called Abram, a the temple structure to represent are given to Israel’s future king. The “worshiper of pagan gods” (Josh. the “house” (dynasty) of David from biblical account seems clear that

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YHWH had decided to use the form of earthly kingship to contextualize avid’s desire to build a temple for YHWH the deeper meaning and significance seems to reflect the popular notion that a of Messianic kingship in redemptive history. Similarly, some scholars Dhouse was better than a tent. suggest that the fact that temples were so widespread throughout the ancient moving from place to place with a what the loss of the “mobility” of His Near East led to the idea of building tent as my dwelling. Wherever I presence would mean (Brueggemann a temple for YHWH as well (Kaiser have moved with all the Israelites, 1990, 254). Dumbrell suggests that 22 1978, 150; Collins 2007, 124). Also, did I ever say to any of their rulers YHWH wanted to prevent the David’s desire to build a temple for whom I commanded to shepherd institutionalization of faith, which YHWH seems to reflect the popular my people Israel, “Why have you not could lead to the corruption of the notion that a house was better than a built me a house of cedar?” (2 Sam. priesthood, as was the case with Eli’s tent, and therefore, God would prefer 7:5-7 NIV, emphasis mine) two sons in Shiloh (1 Sam. 2:17) a temple to a tent as well. (Dumbrell 1984, 145). YHWH poses two questions in Some liberal theologians have sug- this passage (see italics above). Keil Another plausible reason that YHWH gested that David’s proposal may and Delitzsch suggest that the first refused David’s petition—and this have been modeled after the prevalent question carries a negative overtone relates to issues of RT practice—is ancient Near Eastern royal ideology (2001, 2:596). In fact, Old Testament that temples were pagan in origin. of securing and expanding a dynasty scholar William J. Dumbrell interprets As noted earlier, liberal critics have (Bergen 1996, 335). Archeological verse 5 as a “clear refusal” of David’s pointed out the similarities between research on ancient Near Eastern cul- idea, especially when the same account Solomon’s temple and other temples ture does indicate similarities between of this story in 1 Chronicles 17 is (Stacey 1979, 239; Walton 2009, 27 aspects of the Davidic-Solomonic considered (Dumbrell 1984, 145). 2:442). We know from hindsight temple and other ancient Near East- Thus by posing the first question, that since the Spirit of YHWH had 23 ern temples. Overall, however, the YHWH establishes the fact that instructed David as to how the temple 28 biblical text does not support the idea David will not be the one to build a was to be built, YHWH was not that David’s reason for wanting to house for Him. concerned about structural similarities build a temple was to make a name for to pagan temples. What was at issue 24 himself or his dynasty, but rather to Many evangelical scholars suggest for YHWH was the failure of the 25 make a name for YHWH ; David’s that the statement following the people to keep His precepts. The later 26 intentions were pure. first question explains the reason history of Israel and Judah reveals the for YHWH’s refusal. After denying propensity of the Israelites to follow First Response of YHWH (v. 4-7): David’s request, YHWH describes other gods and the wicked practices of 29 Correcting False Assumptions how His dwelling place had always the surrounding nations. Although at Nathan’s role in David’s court was to been in motion, moving with His first YHWH rejected David’s petition help David discern and follow the people. Additionally, Martens notes to build Him a temple, a new covenant will of YHWH. When David first that YHWH raised the subject of His of a Messianic dynasty would later be spoke to Nathan about building a dwelling place to negate the “notion given to David (2 Sam. 7:8-16). temple for the Ark of God, Nathan that God dwells, as pagan gods do, in told him to proceed with whatever temples” (1981, 141). Indeed, God’s The Davidic Covenant: he had in mind. And David would second (also rhetorical) question YHWH’s Thoughts (v. 8-17) have gone ahead with his plans had reinforces the idea that dwelling in a Most scholars agree that this passage YHWH not spoken to Nathan that tent had been YHWH’s choice and contains the Davidic covenant night to let him know that He had not preference. Thus it seems credible (Campbell 2005, 72; Firth 2009, 382) authorized this proposal (Firth 2009, to suggest that YHWH preferred and many point out how it stands 384; Brueggemann 1990, 254). Nathan to dwell in a tent in order to reflect apart from the previous covenants 30 delivered the following oracle, the “mobility of the divine presence” YHWH made. Firth states that “this “This is what the LORD says: Are you (Dumbrell 1984, 145). is an essentially promissory covenant the one to build me a house to dwell that does not require any specific in? I have not dwelt in a house from The flip side of YHWH’s initial action on David’s part” (2009, 382). the day I brought the Israelites up choice of a tent over a house could Indeed, it is not presented in the form out of Egypt to this day. I have been be that He was concerned about just of a conditional “if-then” structure.

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Examination of this passage reveals “if-then” format. This further supports the history of the Exile clearly reveals that YHWH’s covenant has two parts the idea that the “house” that YHWH that Yahweh Himself would be the (Grisanti 1999, 236–240). In the would build for David would not be real temple of true believers (Ezek. first, YHWH begins by reminding a physical house, but a spiritual one. 11:16-21) (1978, 239). David that it was He who had chosen However, the question arises: Why did David when he was just a shepherd YHWH allow an earthly temple to be As the kings fell away from God, boy and it was He who had led him built when the house to be built for king and people alike frequented the until the present time (vv. 8, 9b). Then His name would be a spiritual one? high places in order to worship other He makes a series of promises (vv. gods (2 Chron. 33:3-5). This physical 9b-11a) concerning David and the YHWH’s Purposeful Authorization: temple—despite David and Solomon’s Israelites that would come to pass in The Temporary Grant genuine desire to make a name for the days of David. YHWH was gracious to grant Israel YHWH, and that of a few subsequent a king when they cried out for one, kings to turn the people’s hearts back In the second part of this covenant, even though He objected to it. And to the Lord—failed to fulfill its role. YHWH expresses His thoughts He was gracious enough to use this concerning David’s idea of building model of kingship and kingdom to As for the spiritual temple, both Jesus Him a “house of cedar.” If the first part build His revelations upon. Similarly, ( John 1:14; 2:21) and the hearts and of the covenant would be physically the building of the physical temple, bodies of those who believe in Jesus 32 manifested in the immediate future, despite YHWH’s reservations, was (1 Cor. 3:16) are referred to as the the second part would be spiritually temple. Indeed, the temple would manifested in the everlasting future. only be perfected in the body of Jesus Without being explicit, YHWH Christ. Numerous passages support contrasts David’s “house of cedar” with the idea that the temple of Israel was 35 the “house” He is going to establish I see five principles internalized in the person of Jesus. for David (v. 11b). While the “house For example, Jesus referred to himself of cedar” would result from human from the lessons as the temple when he said, “Destroy effort, the “house” for David would be in 2 Samuel that should this temple, and I will raise it again YHWH’s initiative. in three days” (John 2:19-21). The guide any critical con- account in Mark 14:58 records, “We Because this dynasty would be heard him say, ‘I will destroy this established by YHWH himself, it textualization of the temple made with humans hands would have all the qualities of an Rean Theivoda. and in three days will build another, everlasting dynasty. Further, from not made with hands.’” It is worth this dynasty, YHWH promises to noting that Jesus, who knew he was raise up David’s offspring (v. 12), one the true temple, acted to restore the who will also be a “son” to YHWH permitted on a temporary basis to true spiritual purpose and meaning to (v. 14). And this “son” will be the one be used as “typos” until the redemp- Herod’s physical temple, which had to build a house for YHWH’s Name tive plan through the Messiah was become a “den of robbers.” (v. 13a). This “one way covenant” fulfilled (Goppelt and Ellis 1982, with David was, in essence, not 114–115). Groningen also supports The disciples of Jesus believed about David’s immediate successor, the view that the temple became the that Jesus embodied the “presence Solomon, but about the coming central place where YHWH gradually of God’s grace far more than the Messiah, Jesus Christ. revealed the redemptive history of the temple” (Goppelt and Ellis 1982, Messiah (1990, 855). 115). John recorded in Revelation This is especially evident since neither 21:22, “I saw no temple in the city, Solomon’s kingdom nor his throne Although nowhere in Scripture does for the Lord God Omnipotent and 31 was “physically” established forever. YHWH give direct permission for the the Lamb Himself are its temple.” Further, after Solomon dedicates the temple to be built, some passages do Paul also taught the reality of an temple, YHWH responds to Solomon indicate that YHWH allowed it and “internalized” temple and applied it to 33 by making a covenant with him (1 accepted it. The construction of the the Corinthian believers themselves Kings 9:4-9). Here the covenant temple did, at least initially, serve to when he said, “Don’t you know that differs from the unconditional, one-way bring forth a nationwide commitment you yourselves are God’s temple and covenant that YHWH made with to wholehearted offerings (1 Chron. that God’s Spirit lives in you?” 34 David in that it follows a conditional 29:1-9). And, as Kaiser points out, (1 Cor. 3:16) The true temple where

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YHWH resides is in the heart of believers. This is an internalizing of the elievers should be given instruction on temple. In fact, this is precisely what prayer so that there is no confusion as to the Jesus emphasized when he told the Samaritan woman that the physical Btheology behind it. location did not matter—what matters 36 is the worshiper’s heart. part of their worldview and experience. Since there is no obvious parallel Contextualization Principles Asking Cambodians to denounce or form like the RT in Christianity, it abandon the RT would be like asking is difficult to replace the practices Learned and Applied someone not only to change into a performed at the RT with Christian Through His preference for the different set of clothes, but to cut off a ones. Since the RT is such an integral tent, YHWH showed His desire to part of their body. Since the physical part of the Cambodian culture, it may be mobile in order to dwell among structure and practices surrounding be possible to alter the structure of the His people and to move with them. the RT are so central to Cambodian RT so that Christian meanings can be YHWH’s intent still remains the culture and life experience, it would conferred on them. same—He desires to move with His be worthwhile to discover ways to people even through changing times contextualize it appropriately. Without a doubt, the rituals practiced and cultures. YHWH is willing to at the RT are unacceptable, since contextualize in order that “all may Principle 2: The structure or form does praying to ancestors or spirits and be saved” (Joel 2:32; Acts 2:21; Rom. not matter as much as the meaning offering goods to them are both 38 10:13). I see five principles from the conferred on the form itself; mean- unbiblical. Thus changing the lessons in 2 Samuel 7:1-7 that should ing takes precedence over form and the belief system behind praying at guide any critical contextualization of heart or intentions of the believer who the RT would be a challenging but the RT in its Cambodian setting. adopts the foreign forms is more impor- necessary step. There would need to tant than the forms themselves. Even be clear teaching that differentiates Principle 1: YHWH allowed His though the form of the tabernacle between these very different concepts tabernacle to be contextualized into a was allowed to change, the mean- of offering. Offerings are made at temple to adapt to changing times and ing remained unchanged; although the RT to allay the spirits so that settings. YHWH knew that the nation YHWH accepted Solomon’s temple they will protect rather than harm of Israel would transition from living (despite certain foreign influences), their household and community. In in tents to houses as they acquired He never allowed any pagan mean- contrast, offerings in the Christian land and settled down. YHWH knew ing to contaminate what the temple context are given with the knowledge that their worldview would change stood for. Further, God recognized that all that we own comes from and that they would come to value a the genuine love that David had for YHWH and that He is more temple over a tent. And in His grace, I Him and allowed David to express interested in the attitude with which believe He allowed a foreign structure, his love by arranging for Solomon to we give the offering rather than what 37 one akin to pagan structures, to build the temple. and how much we give. Likewise, represent His Name because He knew while believers and non-believers that in this new setting a temple could I understand intention to be closely alike use similar body gestures while be used to communicate His message. related to conscience. Conscience is praying, there are (or at least should the passive counterpart of intention, be) very different attitudes toward, Christian forms, including visible both of which are internal in nature. and conceptual understandings of, structures and metaphysical Thus Paul’s discussion about the eating this common form. Believers should theologies, also need to be utilized to of food sacrificed to idols hinged on be given instruction on prayer so communicate eternal truths in ways the intention of the eater. Likewise, if that there is no confusion as to the that are specific to different cultures one does something for YHWH with theology behind it. and worldviews across the different pure intentions, and an appropriate generations and periods of history. To meaning is attached to the form, With respect to the practice of accomplish this, the mode and style of then one can expect to have a clear RT, whether the hermeneutical communication need to be modified, conscience. If one does something community will reject, modify, or while conserving the truth. with an evil intention without regard accept it will depend on their ability for YHWH, one has attached a to replace pagan meanings and attach For Cambodians, the RT is one such wrong meaning to the form and one’s Christian ones to the form (Baeq pagan structure that has long been a conscience is not clear. 2010, 201-202).

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Principle 3: YHWH’s revelation is by the missionaries. They need both establish Messianic redemptive history progressive, that is, it becomes gradually a stepping-stone and time to cross it. through it. The contextualization and increasingly more clear with the It is conceivable that contextualized of the tabernacle into the temple passage of time (Kaiser 1978, 234) pagan forms can serve such a strengthened the nation and developed so that it moves from the visible and function, as something to bridge the the concept of a Messianic dynasty. tangible forms and rituals to the gap between a maturing Christian invisible, eternal spiritual truths. The culture and a pagan one. With each To apply this principle to the practice concept of messianic redemption has generation, this gap is lessened and, of RT would require creativity. Since become increasingly more complete once they are able to internalize the RT is by the main gate, one 39 and encompassing over time. In spiritual truth, the need for the suggestion is that a cross be placed on this particular passage YHWH used stepping-stone may disappear entirely. top of the miniature house so it will David’s desire to build a “house of resemble a church building. Further, cedar” to explain the coming of an One application of this principle in the miniature house that is the RT, eternal King, the Messiah. may be that a contextualized form a praying-hands statue can be placed of the RT would be allowed on a inside instead of a statue of Buddha, Similarly, the Ten Commandments temporary basis just as YHWH a Neak Ta, or some other idol. In this are clarified from the Old to the allowed the temple as a temporary way, whenever a Christian enters the New Testament, all the while giv- arrangement. Even if the RT is home, he or she can be reminded to ing greater value to spiritual truths. modified to convey Christian truths, pray for his or her household. Further, Jesus’ Sermon on the Mount parallels it could be used as a reminder that Moses’ delivering the Ten Command- the church is not a building to be ments on Mount Sinai. In the Mosaic visited weekly but rather the body covenant, it was sufficient not to com- of Christ both gathered in churches mit murder, the emphasis being on and scattered in homes and places the outward display of obedience to of work. Moreover, it could be a the law. In contrast, when it comes to They need both a reminder that Jesus is the head of the the New Testament, Jesus clarifies the church and of the household of faith, true intent of the law and says that stepping-stone the one who dwells with us and in thinking murderous thoughts, calling our hearts. The Bible could remind a brother “Raca,” or not being rec- and time to cross it. them to always put the Word of God onciled to a neighbor, all falls under in the center of their lives and to the commandment “Do not murder.” whole-heartedly follow His ways. Jesus fine-tunes and clarifies God’s precepts and shows that the intent of Principle 5: Even when the heart takes precedence over the contextualization is successful, there is outward appearance. it should only be a stepping-stone always the danger that the Christian to decrease the antagonism of meaning of accepted forms will In regard to the practice of RT, it Cambodians against Christianity so become altered or distorted, and thus should be understood that Cambodian that Christianity is not perceived as a constant openness to reformation religion and culture are heavily based a foreign and dishonorable religion is necessary if syncretism is to be on external forms and rituals. Western that seems almost anti-Cambodian. avoided. Even Solomon’s temple, Christianity, on the other hand, has If YHWH was willing to wait for which made a name for the Lord, had sufficient time through its long His people to completely conform lost its purpose over the successive history to move from an emphasis to His ways and will, missionaries generations. Empty rituals were on visible and tangible forms to should not be quick to dismiss what carried out merely for the sake of more invisible spiritual truths. Thus seems like the entire traditional keeping religious ordinances, and a huge chasm exists between the way culture of the Cambodians. both kings and the people began that Western Christian missionaries to turn to other gods. Once a form want to relay the Good News versus Principle 4: A christocentric messianic begins to lose its intended meaning, how Cambodians are ready to message must be the highest cause rituals can themselves become the receive such a message. They need and the primary reason for adopting focus of worship. Thus God raised a “stepping-stone” to go from the pagan forms. Despite the danger of up many prophets to get the people tangible, visible religious culture to syncretism, YHWH permitted the to turn from their wicked ways. the invisible, spiritual truths taught construction of the temple in order to Even when another temple was built

International Journal of Frontier Missiology Daniel Shinjong Baeq 41 during Ezra’s time and the returning Israelites repented and truly turned nless decisions are made by the community of to God’s ways, by the time of Jesus’ local believers, any decision, even if good and ministry, His “Father’s House” had once again become a den of robbers. Uappropriate, can easily become irrelevant. Similarly, if the practice of RT the Cambodian University for RT is creatively adopted to convey is contextualized so that a new Specialties (CUS) in Kampong Christian meaning and worldview for Christian meaning is conferred on Cham, Kingdom of Cambodia. the current generation, believers will the RT, the congregation should have to be vigilant in guarding the new continue to be reminded not to focus The next step is the critical evaluation Christian meaning from mutation. on the physical structure (lest they of what was learned from the first revert to idolizing the form) but two steps (my attempts at descriptive If the missionaries and Cambodian rather to focus on the christocentric and biblical analysis). This step of Christians continue to denounce meaning that justifies its use. reflecting on the biblical teaching and the practice of RT and refuse to Furthermore, just as the notion of the cultural realities needs to be carried engage with the issues that are temple was eventually “internalized” out within the local community relevant to Cambodians, the pull through the redemptive history of the of faith and missionaries as they of folk religion may cause some Messiah, the role and significance of engage in intensive dialogue. Unless believers to go underground, creating adopted pagan forms should diminish decisions are made by the community a hidden level of false meaning and so that the Christians are weaned of local believers, any decision, even practice. In this case, they would away from the forms themselves, if good and appropriate, can easily hold both an orthodox public faith lest the forms become objects of become irrelevant to the actual faith and a more private traditional 40 worship. Christian meaning should community (Hiebert et al. 1999, faith that still conserves older be reinforced, strengthened and 27–28). The role of the hermeneutical meanings and practices. The failure internalized so that the need for the community, which is comprised to allow the church to address the forms diminishes over time. of local leaders, believers, and meaningfulness and significance missionaries, is critical for successful of RT practice may create a Conclusion contextualization. The purpose of this “schizophrenic” faith in these The principles that emerge from paper was to simply to make some believers (Tillich 1964, 3). Indeed, this Old Testament passage are suggestions that would promote the the practice of RT may or may not not limited to the five listed above. critical contextualization of the RT be modifiable for Christian use but And other passages will need to (see Appendix 1, p. 38). the decision must remain with the be studied to uncover yet other Cambodian believers. Giving local principles. Contextualization is This brief survey of the practices Christians the opportunity to deal neither an easy nor an instant surrounding the RT has sought to with these issues over time will help process, but requires comprehensive provide some general insights into them to discern Biblical truth more effort and a great deal of the ethical and social functions of clearly than before so that whether patience. I have tried to address these rituals as they relate to everyday they decide to modify and accept the the first and second steps of issues in the lives of Cambodians. In RT or denounce it, they will have critical contextualization in traditional folk religion, the practices clear reasons for their convictions. this paper. However, as Hiebert of RT have provided answers about has recommended, critical filial piety, communal relationships, Good contextualization cannot contextualization has to be done social ethics, health, safety, fortune, be created overnight or without from an emic (insider) perspective and the meaning of life. The task of critique and opposition. Agents of of cultural and biblical analysis contextualization must also meet contextualization should anticipate (Hiebert, Tienou, and Shaw multiple needs. After these related these hurdles in their ministry of 1999, 21–28). Since this paper forms and meanings are analyzed, the transformation (Kraft 2005, 255–273). was drafted in the absence of pagan meanings need to be detached As Kraft has pointed out, time is a 41 the local community of faith, the and replaced with Christian meanings critical factor in contextualization. suggestions made here are based that not only provide profound Each generation will need to re- solely on the author’s experiences of answers to everyday issues but also evaluate the efforts of the previous engaging students, doing research, show that God is concerned even generation and strive to keep their and teaching cultural studies at about the smallest needs. Even if the faith and practices pure. IJFM

29:1 Spring 2012 42 Spirit House: The Practice of Rean Theivoda in Cambodia Appendix 1. Suggestions for Critical Contextualization of the Rean Theivoda Practice Belief Biblical Reference Social Function Christian Response

Place of service for Generosity toward Angel Tower haunting spirits and people and toward (Rean Theivoda) ancestral spirits the spirits Preserve the structure 2 Sam. 7:1-29 with noticeable 2 Kings 5:15-19 changes but reject

Structure spirit worship Worshiping high Spirit House Style of Hindu or gods and earthly (Preah Phumdey) Buddhist temple angels

Reject the offering Spirits of the unborn, Mark 7:14ff Social ethics toward of food to the spirits dead children, and Rom. 14 travelers, weaker but teach social Food those who died on 1 Cor. 8-10 people, and the responsibility for the the streets without 2 Cor. 6:14-7:1 marginalized marginalized and any family prayer for them

Offerings Discard the practice Worshiping ancestral Filial piety toward but emphasize Flowers Acts 14:13 spirits living parents and Biblical teaching (Jasmine, Lotus) Ps. 103:15 (Neak Ta) dead ancestors about respecting and obeying parents

Household Prayer for family, Prayer or Wish Ps. 65:2 Protections and and communal community, the (Bueong Sueong, Luke 6:12 blessings protections and church, and world Attitan) Col. 4:2 blessings missions Prayer Ex. 30:1 Ascends with their Visual confirmation Needs further Burning of Incense Luke 1:10 prayers to heaven of their prayer discussion Rev. 8:3-4

Endnotes selgrave and Rommen 1989; Gilliland 2002; 4 The theme that this paper is dealing Kraft 2005). Each term overlaps in meaning with, Rean Theivoda (angel tower), falls in dif- 1 Rodney Stark, a professor of the but puts different emphasis on certain aspects ferent dimensions of Smart’s model (1996). sociology of religion at Baylor University, describes this phenomenon as “temple reli- of making Christianity appropriate and rel- It has a materialistic dimension because these gion,” which has a long history since ancient evant to different people groups. The word rituals are carried out at a structure; a ritual civilizations (2007, 64–112). ‘contextualization’ was first used by Shoki dimensions because prayers and food offer- 2 As the Western missionaries have Coe (Coe 1976) to move beyond indigeniza- ings are practiced daily; and ethical and social endeavored to reach all people groups from tion to transforming society as a whole (Ott, dimensions, because it teaches moral values different religions, races, and cultures, terms Strauss, and Tennent 2010, 266). and reinforces appropriate social behavior. 3 5 like indigenization, inculturation, contextu- In his book Anthropological Insights for According to Hiebert, there are three alization, and appropriate Christianity have Missionaries, Hiebert added self-theologizing responses to the old belief system; acceptance, been used to make the Gospel message and as a fourth principle to Henry Venn’s three- leading to syncretism; rejection, leading to praxis authentic to them (Shorter 1988; Hes- self principles (Hiebert 1985, 193–224). a split-level Christianity; and engagement,

International Journal of Frontier Missiology Daniel Shinjong Baeq 43 leading the community of believers to critical architecture, dancing, music, sculpture, etc. In 17 Chou, Ta-Kuan, a Chinese ambas- contextualization (Hiebert 1985, 183–190; other words, expressions of faith tend to be out- sador who traveled to the Angkor Empire Hiebert, Tienou, and Shaw 1999, 20–29). ward and visible. The RT as a structure serves to during 1296-1297, observed their religious A notable aspect of critical contextualiza- remind them of many of their beliefs and values. life. He records that in addition to the main tion is that it is not conducted by the mission- 10 Destroying or moving the RT invites statue of Buddha—which people called ary (as was traditionally the case), but rather scrutiny from villagers. Leaving it alone “Po-lai” (a Chinese transliteration of Prah by lay Christians and church of leaders of the also tempts new Christians to fall back into (Preah), god or divinity of religion)—the target group, with the missionary’s support and old practices and to entertain the lingering Buddhist temple had many “buddhas on guidance. In this case, the missionary is merely question of whether difficulties in life are the towers,” to which people sacrificed “fish the facilitator and is there to try to answer dif- due to neglect of the RT. and meat” every morning (Chou 1992, 11). ficult theological questions. Critical contextual- 11 According to the Evangelical Fel- This is very similar to the present practice of ization shifts power to the local people. lowship of Churches in Cambodia (EFC), Rean Theivoda and explains why Buddhist 6 The author taught cultural studies at 0.3% of the population was evangelicals in temples today preserve the spirit houses the Cambodian University for Specialties 2004, but this percentage grew to 0.7% in around the temple. (CUS) in Kampong Cham from 2005-2009 2008 and 1.3% by 2009. 18 The author of Chronicles also and collected ethnographic research papers 12 John (pseudonym) is a Korean mis- recounts the same event with his own in- from student assignments on various subjects sionary who used to work in Thailand. His terpretation. In depth study of 1 Chronicles on Cambodian culture, including the prac- ministry is a good case of this rejection model. 17:1-15 is also recommended. tices involving the Rean Theivoda. 62 students In the mid-nineties, he planted a church 19 The ark had been captured and placed submitted research papers on this subject. with a few Buddhist background believers. in a foreign temple, then placed in the field 7 One good example of lexical adoption He required the new believers to denounce of Joshua of Beth Shemesh (1 Sam. 6:1-15) is the term “priest” in the Old Testament. their ”spirit houses” and destroy them before and in the house of Abinadab (1 Sam. 7:1). The Cambodian Bible adopted preah song, baptism. It became a ritual for John to go 20 His previous attempt to bring the a word of Sanskrit origin used to refer to with new believers to their homes and help ark to the city of David was unsuccessful Buddhist monks. More than half of the them to destroy their spirit houses. But early when Uzzah accidently touched it and it Cambodian hymnal consists of traditional in the 2000s, while he was helping destroy a ended up being left in the house of Obed- melodies that new believers are accustomed spirit house, some of the neighbors called the Edom (2 Sam. 6:1-11). to hearing and singing. newspaper; John’s picture and the burning 21 Deuteronomy 17:14 “When you 8 Since then the Cambodian church spirit house appeared in the major newspaper. enter the land the LORD your God is giv- has enjoyed freedom of worship and mis- The head monk of a nearby temple convicted ing you and have taken possession of it and sionaries have rushed into the country to John, but he fled the country immediately. In settled in it, and you say, “Let us set a king make up for lost time. According to the 2003, missionary visa quotas were reduced over us like all the nations around us.” Association of Korean Missionaries in significantly for Korean mission agencies and 22 “No!” they said. “We want a king Cambodia (AKMC), approximately 45-50 within a few years later some of mission agen- over us. Then we will be like all the other Korean missionary units entered Cambodia cies closed their offices in Bangkok. nations, with a king to lead us and to go annually between 2006 and 2009. 13 While many Cambodians have out before us and fight our battles” (1 Sam. 9 The structure of the RT looks much welcomed recent modernization and the 8:19b-20). Payne states that Saul’s king- like the ”spirit houses” found in Thailand, economic aid that has gone hand in hand ship over Israel was not the original will of Vietnam, and Laos. They differ slightly in with NGOs and missionaries, the older gen- God but His “permissive will” (Payne 1972, size, style and extravagance, but are always eration feels that “Westernization” is making 325). Israel’s petition to have a human king located next to the main gate of the house their culture immodest and that the younger was “to conform to the standards of their so that the family members can pray when- generation disregards their customs. pagan neighbors” (Payne 1972, 323). Kaiser ever they go in and out of the gate. 14 Conflicts between Cambodian also notes, “God had promised Abraham There is a platform (usually on a pedestal Christians and Buddhist nationalists have (Gen. 17:6,16) and Moses (cf. Deut. made of cement or wood) on which is some been reported in major broadcasts and 17:14-20),” that they will have a king, but type of miniature house with a roof over it. daily newspapers in Cambodia each year the Israelites “could not wait for God’s Some are very modest, while others are quite (Croucher 2003). See the following: http:// timing and insisted to have one right away” large and painted with gold colors. The style jmm.aaa.net.au/articles/11105.htm (Kaiser 1995, 77). of houses differs greatly. Some look like the 15 In the folk beliefs and practice of 23 Roland K. Harrison further indicates Hindu temples in Angkor Wat, others like Rean Theivoda, people worship many other that “Phoenician skill was drawn upon Buddhist temples, and yet others like tradi- spirits; Mrun Kongviel (the spirits of the heavily in the design and building of the tional houses made of wood. Regardless of unborn or children who died early), Vinnien Temple, although the general pattern of style or size, it must look like a shelter so that Areak (spirits of people who died on the the wilderness Tabernacle was basic to the the high spirits can dwell inside the structure streets without family), or Preah Phumdey structure” (Harrison 1969, 410). and the lower spirits, under the platform. (heavenly angels designated to each house to 24 The people of Babel also wanted to The high spirits include Neak Ta (ancestral protect the family members) (Chhun 2010). make a name for themselves (Gen. 11:4) spirits), the Hindu angels, and Buddha. The 16 This research was based on inter- “Come, let us build ourselves a building lower spirits are the spirits of the homeless (who views conducted in 2006 with students of with a tower that reaches to the heavens, so have died in or near the house) and of unborn the Cambodian University for Specialties that we may make a name for ourselves and or prematurely deceased children. Religious and with local Christian leaders who reside be in unity and not scattered over the face expression in Cambodia is closely related to in Kampong Cham province. of the whole earth.”

29:1 Spring 2012 44 Spirit House: The Practice of Rean Theivoda in Cambodia

25 In 1 Kings 5:5, 8:17, and 8:18 Solo- would “place itself wholly at the service of the intentions. If the practice of prayer is to also mon quotes David as having told him to state and [would] begin to hallow the state in be used, it must be made clear that the object build a temple for the Name of the Lord. the name of its God” (Bright 1953, 41). of Christian worship and prayer is neither 26 God recognized David’s genuine in- 33 The construction of the temple was “Neak Ta” nor lesser spirits (vinnen areak). tention to bring glory to God. 1 Kings 8:18 accompanied with divine signs: answer to 39 Messiah was represented in many ways: has Solomon quoting YHWH, “But the prayer at the site (2 Sam. 24:18-25), divine the seed of the woman, the sacrificial lamb, our Lord said to my father David, ‘You did well instructions concerning the design of the High Priest, King, the Anointed One, etc. to have it in your heart to build a temple for temple (1 Chron. 28:12a), and God’s con- 40 Tillich calls this “demonization,” my Name’” Further, immediately following secration of the temple after the dedication when syncretism leads to a form that God’s covenant with David, David responds ceremony (1 Kings 9:3). becomes more important than the sacred to God saying, “… Do as you promised, 34 The Israelites gave wholeheartedly for meaning (Tillich 1964, 60). so that your name will be great forever” (2 the construction of the temple just as their 41 Yet, for this struggle over time to suc- Sam. 17:25b, 26a). ancestors had done for the building of the cessfully make a foreign culture able to “pres- 27 In the same account in 1 Chronicles tabernacle during the Exodus (Ex. 35:4-36:7). ent and practice the Christian faith” at all 17:4, God answers, “You are not the one to 35 Bergen lists many New Testament times, I would recommend Peter Beyerhaus’ build me a house to dwell in.” teachings concerning Jesus based on the three steps of biblical adaption or possession 28 In 1 Chronicles 28, David gathers all Davidic covenant, which shows Jesus is the (i.e., selection, rejection and reinterpretation) the officials to announce that God has en- Messiah who fulfills the Davidic covenant as a helpful spiral development of contextual- dorsed the establishment of his dynasty and on the house that YHWH promised. ization (Beyerhaus 1975, 119–141). has, by the Spirit of the Lord, given detailed “(1) the son of David (cf. Matt. 1:1; Acts instructions for a temple. In v. 12 it says, “He 12:22-23; Rom. 1:3; 2 Tim. 2:8; Rev. 22:16, References gave him the plans of all that the Spirit had etc.); … (3) the builder of the house for Anon. put in his mind for the courts of the temple God (cf. John 2:19-22; Heb. 3:3-4, etc.);… 1973. Provotesa Khmae (History of Cam- of the LORD and all the surrounding rooms, (5) the possessor of an eternal kingdom (cf. bodia). Phnom Penh, Cambodia: for the treasuries of the temple of God and 1 Cor. 15:24-25; Eph. 5:5; Heb. 1:8; 2 Pe- Ministry of Youth and Education. for the treasuries for the dedicated things.” ter 1:11, etc.); (6) the son of God (cf. Mark Arnold, Bill T. Also in v. 19 it says, “‘All this,’ David said, ‘I 1:1; John 20:31; Acts 9:20; Heb. 4:14; Rev. 2003. 1 and 2 Samuel: The NIV Application have in writing as a result of the Lord’s hand 2:18, etc.)” (Bergen 1996, 337–338). 36 Commentary. Grand Rapids, MI: on me, and he enabled me to understand all Caldwell interprets Jesus’ response to Zondervan Publishing House. the details of the plan.’” the Samaritan woman, “not on this moun- Baeq, Daniel Shinjong 29 선교사의 타문화권 적응 King Manasseh of Judah is described tain nor in Jerusalem temple” (John 4:21) as 2007. “ (2): 관계모델과 탈문화화 사례들 as the king who led Judah and the people of a recognition of both places (Caldwell 2000, Jerusalem astray, so that they did more evil than 26). By teaching about the true worship for (Analyzing Cross-Cultural the nations the LORD had destroyed before two more days in Samaria, Jesus freed the Adaptations of Korean Missionaries the Israelites (2 Chron. 33:9). In 2 Chronicles Samaritan believers to worship YHWH in 2): Relationship Models & 33:2-6, “He did evil in the eyes of the LORD, spirit and in truth even at the temple on the Deculturation Case Studies).” Korea following the detestable practices of the nations Mount Gerizim. The location of worship Missions Quarterly 6 (2): 45–68. the LORD had driven out before the Israelites. place should not be the central issue, if 2010. “Contextualizing Religious Form He rebuilt the high places ... he also erected religious form and meaning are detach- and Meaning: A Missiological altars to the Baals and made Asherah poles. He able. This permissive adoption of pagan Interpretation of Naaman’s bowed down to all the starry hosts and wor- cultures was also practiced to free the new Petitions (2 Kings 5:15-19).” International Journal of Frontier shipped them…. 5in both courts of the temple community of worship during the Jerusa- Missions 27(4): 197-207. of the LORD, he built alters to all the starry lem Council in Acts 15 (Flemming 2005, hosts. 6He sacrificed his children . . . practiced 43–53; Higgins 2007). Bergen, Robert D. 37 1996. 1, 2 Samuel. Nashville, TN: divination and witchcraft, sought omens, and In fact, God himself has ordered Broadman & Holman Publisher. consulted mediums and spirits.” questionable things. For example, he com- 30 There are covenants, including the manded Abraham to sacrifice his son. There Beyerhaus, Peter 1975. “Possessio and Syncretism in Bib- Adamic, Noahic, Abrahamic, Palestinian, are biblical texts that tell how God detests lical Perspective.” In Christopagan- Mosaic covenants. Among them the Da- the sacrificing of children. So why does He ism or Indigenous Christianity?, vidic covenant is unique and important for ask Abraham to sacrifice Isaac? First of all, ed. Tetsunao Yamamori, Charles messianic hope (Enns 1989, 503–512). God’s intention was not the blood sacrifice 31 R. Taber, and Milligan College, 1 Chronicles 17:14 says, “I will set of a human being, rather the testing of 119–141. Pasadena, CA: William him over my house and my kingdom forever; Abraham’s faith. Carey Library. 38 his throne will be established forever.” This It is interesting to note, however, that Bright, John “house” cannot be Solomon’s temple because Christians do pray and are to pray unceas- 1953. The Kingdom of God: The Biblical it was destroyed by the Babylonians. The ingly to God. Christians pray to God because Concept and Its Meaning for second temple was built as recounted in the as sons and daughters we can boldly come the Church. Nashville, TN: Book of Ezra and later renovated by Herod. before him with the least of our concerns. In Abingdon Press. 32 Permission to construct the Temple the practice of prayer in RT, prayers are not Brueggemann, Walter was granted despite the dangers of corrup- confided to someone in a confident relation- 1990. First and Second Samuel. tion and of “a state-supported religion” that ship but to unknown spirits with unknown Louisville, KY: John Knox Press.

International Journal of Frontier Missiology Daniel Shinjong Baeq 45

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